Journal articles: 'Oratory of the Good Shepherd'

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Woods, Randall Bennett. "The Good Shepherd." Reviews in American History 35, no. 2 (2007): 284–88. http://dx.doi.org/10.1353/rah.2007.0042.

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Clemens, Theo. "Searching for the Good Shepherd." Nederlands Archief voor Kerkgeschiedenis / Dutch Review of Church History 83, no. 1 (2003): 11–54. http://dx.doi.org/10.1163/187607502x00031.

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Schmich, Barbara. "The Catechesis of the Good Shepherd." Liturgy 8, no. 2 (1989): 72–79. http://dx.doi.org/10.1080/04580638909408934.

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Altemeier, William A. "A Pediatrician's View: The Good Shepherd." Pediatric Annals 25, no. 10 (October 1, 1996): 538–84. http://dx.doi.org/10.3928/0090-4481-19961001-04.

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Salomon, Monique, Clement Cupido, and Igshaan Samuels. "The good shepherd: remedying the fencing syndrome." African Journal of Range & Forage Science 30, no. 1-2 (April 2013): 71–75. http://dx.doi.org/10.2989/10220119.2013.781064.

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Hyde, Brendan. "CHILDREN'S SPIRITUALITY AND “THE GOOD SHEPHERD EXPERIENCE”." Religious Education 99, no. 2 (March 2004): 137–50. http://dx.doi.org/10.1080/00344080490433710.

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Dewart, Tracey, and Michel Eckersley. "Guatemala’S Giron: Good Shepherd or Pied Piper?" NACLA Report on the Americas 22, no. 2 (March 1988): 6–11. http://dx.doi.org/10.1080/10714839.1988.11723319.

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Verkerk, Dorothy. "“The Quiet Affection in Their Eyes”." Religion and the Arts 24, no. 4 (October 26, 2020): 353–78. http://dx.doi.org/10.1163/15685292-02404001.

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Abstract Since the nineteenth century, Bernhard Plockhorst’s Jesus as the Good Shepherd has enjoyed great popularity and is reproduced in a wide variety of media, appearing in American homes, schools, and churches and even Hollywood sets. Jesus as a Good Shepherd is traced to the early Christian period through the fourth century when he disappears from the iconographic lexicon. He regains popularity during the Protestant Reformation as a didactic tool. Resurging once again in the nineteenth and twentieth century, this Good Shepherd is markedly different from his historical iterations. Tracking visual comparanda and textual sources, the Plockhorst Good Shepherd emerges as a figure that engenders strong emotions of love, protection, and community only possible in a post-agricultural society.

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Bruchalski, John. "The Reunion of the Good Shepherd with the Good Samaritan." Linacre Quarterly 82, no. 2 (May 2015): 116–23. http://dx.doi.org/10.1179/0024363914z.000000000109.

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Franke, Detlef. "The Good Shepherd Antef (Stela BM EA 1628)*." Journal of Egyptian Archaeology 93, no. 1 (January 2007): 149–74. http://dx.doi.org/10.1177/030751330709300108.

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Ahn, Se Gwang. "The Good Shepherd Motif in the Gospel of John." Korean New Testament Studies 25, no. 3 (September 30, 2018): 689–730. http://dx.doi.org/10.31982/knts.2018.09.25.3.689.

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ChungSe Park. "The Development and Contextualization of the Good Shepherd Icon." Theological Forum 68, no. ll (June 2012): 63–92. http://dx.doi.org/10.17301/tf.2012.68..003.

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Keyl, Kari Henkelmann, and Timothy J. Keyl. "Marking Ordinary Time at St. Paul's and Good Shepherd." Liturgy 13, no. 1 (January 1996): 69–70. http://dx.doi.org/10.1080/0458063x.1996.10392334.

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Place, Mary Ellen, and William Roth. "Simplicity Is Best: The Learning Experience of Good Shepherd Home." Journal For Healthcare Quality 20, no. 3 (May 1998): 20–23. http://dx.doi.org/10.1111/j.1945-1474.1998.tb00256.x.

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Carlin, Nathan. "Susan Myers-Shirk’s Helping the Good Shepherd: A Review Essay." Pastoral Psychology 60, no. 5 (December 19, 2009): 755–64. http://dx.doi.org/10.1007/s11089-009-0271-1.

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O’Shea, Gerard. "A comparison of Catechesis of the Good Shepherd and Godly Play." British Journal of Religious Education 40, no. 3 (February 28, 2017): 308–16. http://dx.doi.org/10.1080/01416200.2017.1292209.

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Muirí, Réamonn Ó., and Thomas B. Keane. "The Good Shepherd Church, Cloughrea and Other Churches of Lower Killeavy." Seanchas Ardmhacha: Journal of the Armagh Diocesan Historical Society 13, no. 2 (1989): 327. http://dx.doi.org/10.2307/29742410.

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Hylen, Susan E. "The Shepherd’s Risk: Thinking Metaphorically with John’s Gospel." Biblical Interpretation 24, no. 3 (July 19, 2016): 382–99. http://dx.doi.org/10.1163/15685152-00243p05.

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One of the characteristics of the good shepherd of John 10:11–18 is a phrase that is usually translated “he lays down his life” (vv. 11, 15, 17, 18). Although interpreters often acknowledge the alternate meaning, “he risks his life,” this option is usually rejected. This article sees the notion of risk as an important element of John’s metaphorical presentation of Jesus as shepherd. Drawing on cultural conventions of shepherding, the literary context, and metaphor theory, the author argues that John portrays Jesus as one who risks his life for the sheep, and not simply as one who dies for them. This idea of a shepherd who risks his life for the flock can illuminate the reader’s understanding of Jesus’ life, death, and resurrection, and the way that disciples are called to follow him.

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Krstic, Darko. "The Good Shepherd, the Sheep and the Wolf – St. Sava’s Usage of the Johannine Theology of the Good Shepherd (Jn 10) in His “Life of St. Simeon”." Филолог – часопис за језик књижевност и културу, no. 15 (June 30, 2017): 259–71. http://dx.doi.org/10.21618/fil1715259k.

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Skinner, Christopher William. "The Good Shepherd παροιμία (John 10:1-21) and John’s Implied Audience: A Thought Experiment in Reading the Fourth Gospel." Horizons in Biblical Theology 40, no. 2 (September 11, 2018): 183–202. http://dx.doi.org/10.1163/18712207-12341376.

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AbstractIt is often said that the Johannine Jesus never utters a narrative parable like those that are so ubiquitous throughout the Synoptics. However, in John 10, we have the closest parallel in the so-called “Good Shepherd” discourse, where Jesus uses a “figure of speech” (παροιµία) to compare himself to a benevolent or noble shepherd. The present article will explore this παροιµία in light of the unfolding narrative Christology over the first nine chapters. Against that backdrop, we will examine the questions: “What historical information can reasonably be inferred as part of the literary construct known as the implied audience?”, and “How has the implied audience been prepared by the narrator to receive this metaphorical speech?”

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Taylor, Larissa Juliet. "The Good Shepherd: Francois LePicart (1504-56) and Preaching Reform from Within." Sixteenth Century Journal 28, no. 3 (1997): 793. http://dx.doi.org/10.2307/2542992.

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Wheeler, Michael. "‘That they might have life’: the Good Shepherd and the Victorian Church." International Journal for the Study of the Christian Church 12, no. 1 (February 2012): 3–26. http://dx.doi.org/10.1080/1474225x.2012.650597.

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Fagerberg, David W. "The Church as Pastoral Icon of the Mercy of the Good Shepherd." Nova et vetera 16, no. 1 (2018): 21–38. http://dx.doi.org/10.1353/nov.2018.0001.

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McCord Adams, Canon Marilyn. "13th April: Fourth Sunday of Easter Good Shepherd? (John 10:1—10ff.)." Expository Times 119, no. 6 (March 2008): 287–88. http://dx.doi.org/10.1177/0014524608089778.

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Swann, Charles. "Far from the Madding Crowd: How Good a Shepherd is Gabriel Oak?" Notes and Queries 39, no. 2 (June 1, 1992): 189. http://dx.doi.org/10.1093/nq/39.2.189.

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Selvam, Sahaya G., and Lucia Munyiva. "Benefits of Good Shepherd Catechesis among children with intellectual disabilities in Kenya." Journal of Religious Education 66, no. 3 (October 22, 2018): 225–34. http://dx.doi.org/10.1007/s40839-018-0069-5.

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Simon, Avelinus Moat. "Pengaruh Media Sosial bagi Tugas Penggembalaan Imam pada Era Revolusi Industri 4.0." Studia Philosophica et Theologica 19, no. 2 (March 11, 2020): 190–212. http://dx.doi.org/10.35312/spet.v19i2.177.

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In the age of Industrial Revolution 4.0, human life is influenced by various of sophisticated technologies. One of them is social media that increasingly develop, and take some impacts in human life. The fact is there are some priests ignore their pastoral duty and this takes the result that the church is separated. Many of priests don’t live up to their calling as good shepherds. They cannot recognize the church members who entrusted to them by a bishop. This study focus on the influence of social media for a priest’s duty. The research method used in the issue is a qualitative method by using literature approach. I found out that a priest is a shepherd for members of catholic community. A priest ordained by a bishop to continue Christ duty. Social media can become a tool and an equipment for a priest to develop the spiritual life and ministry. The attendance of a priest is the presence Christ as a good shepherd for His sheeps.

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Abram, Suzanne. "Brevity in Early Medieval Letters." Florilegium 15, no. 1 (January 1998): 23–35. http://dx.doi.org/10.3138/flor.15.002.

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A medieval truism holds that a letter must be short. The Benedictine monk Alberic of Monte Cassino, writing in the late eleventh century, advised letter writers that the central portion of the letter, the narratio, "will be quite good if it is short and clear." Much earlier, in the fourth century, Julius Victor had offered much the same recommendation. An official letter, he wrote, should attempt a terse mode of expression and restricted oratory. In private letters, however, brevity was even more important:

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Lucas, Stephen E. "Quintilian’s Institutes of Oratory: Classical Rhetoric and English Language Education in China." Chinese Journal of Applied Linguistics 42, no. 4 (November 26, 2019): 405–30. http://dx.doi.org/10.1515/cjal-2019-0025.

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Abstract Well known to students of rhetoric, classics, and the history of education, Quintilian’s Institutes of Oratory also merits the attention of EFL teachers and scholars who deal with public speaking and written composition. Although created in ancient Rome 2,000 years ago, the Institutes is replete with insights that are as applicable today as in Quintilian’s time. After providing historical background on Quintilian and his masterwork, this article examines his comprehensive program of speech education, his explication of the symbiotic relationship between speech and writing, and his notion of the good person speaking (and writing) well as the ideal of ethical communication. In the process, it touches upon numerous issues germane to English language educators in China and to EFL teaching and research in general.

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Avšič, Špela, and Tadej Rifel. "Holistic Pedagogy and Early Childhood Education. Good Shepherd Kindergarten - St. Stanislav’s Institution in Ljubljana." Nova prisutnost XIV, no. 3 (November 16, 2016): 429–41. http://dx.doi.org/10.31192/np.14.3.3.

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U prvom dijelu članka predstavljene su osnovne značajke holističke pedagogije. Najprije su opisana načela i temeljno ishodište koje u središte postavlja čovjeka kao osobu. Time su postavljeni okviri teorije za daljnju tematizaciju pedagoške prakse u predškolskom odgoju. Autori se u nastavku oslanjaju na iskustvo holističke pedagogije na području katoličkoga školstva. Postavljena su ključna težišta koja isprepliću novosti obrazovnog okruženja i vrijednosti katoličke škole. Posebice je istaknut stvaralački aspekt. U drugom dijelu autori opisuju pedagoška načela na primjeru Vrtića Dobroga pastira koji djeluje u Zavodu sv. Stanislava u Ljubljani. Katolički vrtić potvrđuje i razvija holističke pristupe na mnogim područjima u odgoju djece toga uzrasta.

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Ayaita, Adam, Philip Yang, and Filiz Gülal. "Where Does the Good Shepherd Go? Civic Virtue and Sorting into Public Sector Employment." German Economic Review 20, no. 4 (December 1, 2019): e571-e599. http://dx.doi.org/10.1111/geer.12180.

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Abstract Several studies have analyzed motives to work in the public versus private sector. However, research on prosocial motivation in the context of public sector employment has largely neglected civic virtue, the motive to contribute to society. This study considers civic virtue in addition to other possible motives, using a representative, longitudinal dataset of employees in Germany including 63,180 observations of 13,683 different individuals. We find that civic virtue relates positively to public sector employment beyond altruism, risk aversion, laziness and (low) financial motivation. The result holds within different branches and is explained by sorting into the sector.

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Boer, Roland. "Lenin’s Gospels." biblical interpretation 22, no. 3 (May 18, 2014): 325–45. http://dx.doi.org/10.1163/15685152-00223p05.

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Lenin and the Gospels: This surprising conjunction is the focus of this article. Virtually unknown is the fact that Lenin was fond of citing, quoting, interpreting and appropriating in an innovative fashion the parables and sayings found in the mouth of Jesus. This study begins by analyzing the organizing parable of the tares and wheat in Lenin’s crucial early text, What Is To Be Done? (1902). From there it moves to consider his wider engagements with the Gospels, again with an emphasis on parables and sayings such as the sower, the narrow gate and path, the lost shepherd and the good shepherd. Apart from exploring the permutations of Lenin’s interpretations, a crucial question is why he should do so. The key lies in the earthy, agricultural nature of these preferred parables and the worldviews constructed by peasants and workers in revolutionary Russia.

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Steel, Catherine. "IV The Orator's Education." New Surveys in the Classics 36 (2006): 63–77. http://dx.doi.org/10.1017/s0017383506000210.

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The order of chapters in this book may seem paradoxical: the finished orator is considered before the processes by which he reached that state are examined. The order is indeed back-to-front from the perspective of an individual orator's trajectory, whose training must inevitably precede his activity. But in the wider context of an attempt to understand the nature of oratorical training in the Roman world it makes sense to move from the practising orator back to the embryonic form, since the expectations and norms imposed on the fully fledged orator are the foundations which support the system of oratorical education. This observation does not imply any necessary confidence that Roman oratorical education was designed for the creation of orators who met the criteria for and defused the anxieties about oratory which I discussed in the previous chapter. And even if the material which a modern audience can access did suggest that Roman oratorical education was indeed good at producing Roman orators, there is of course no guarantee that actual practice in classrooms across the Empire bore any relation to these writings or displayed any competence at its task. But an awareness of the practice of oratory can usefully inform analysis of how orators were trained.

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Nodes, Daniel. "Theology before Church Polity: A Fourteenth-Century Guide for Mendicant Preachers on the Good Shepherd." Medieval Sermon Studies 64, no. 1 (January 1, 2020): 66–76. http://dx.doi.org/10.1080/13660691.2020.1815434.

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Chorpenning, Joseph F. "Blending Christological Images: José Cayetano Padilla’s The Sacred Heart of Jesus as the Good Shepherd." Confluencia: Revista Hispánica de Cultura y Literatura 30, no. 3 (2015): 117–35. http://dx.doi.org/10.1353/cnf.2015.0019.

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Bullett, Maggie. "‘Son of Thunder or Good Shepherd’, Contesting the Parish Pulpit in Early Seventeenth-Century Leeds." Northern History 55, no. 2 (July 3, 2018): 161–77. http://dx.doi.org/10.1080/0078172x.2019.1573623.

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Kealey, Linda. "Shaped By Silence: Stories from Inmates of the Good Shepherd Laundries and Reformatories. Rie Croll." Canadian Historical Review 102, no. 2 (June 2021): 355–57. http://dx.doi.org/10.3138/chr-102-2-br15.

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Black, Lynsey. "“On the other hand the accused is a woman…”: Women and the Death Penalty in Post-Independence Ireland." Law and History Review 36, no. 1 (December 18, 2017): 139–72. http://dx.doi.org/10.1017/s0738248017000542.

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Hannah Flynn was sentenced to death on February 27, 1924. She had been convicted of the murder of Margaret O'Sullivan, her former employer. Hannah worked for Margaret and her husband Daniel as a domestic servant, an arrangement that ended with bad feeling on both sides when Hannah was dismissed. On Easter Sunday, April 1, 1923, while Daniel was at church, Hannah returned to her former place of work, and killed 50-year-old Margaret with a hatchet. At her trial, the jury strongly recommended her to mercy, and sentence of death was subsequently commuted to penal servitude for life. Hannah spent almost two decades in Mountjoy Prison in Dublin, from where she was conditionally released on October 23, 1942 to the Good Shepherd Magdalen Laundry in Limerick. Although there is no precise date available for Hannah's eventual release from there, it is known that “a considerable time later,” and at a very advanced age, she was released from the laundry to a hospital, where she died. The case of Hannah Flynn, and the use of the Good Shepherd Laundry, represents an explicitly gendered example of the death penalty regime in Ireland following Independence in 1922, particularly the double-edged sword of mercy as it was experienced by condemned women.

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Brinkerhoff, Derick W., and Jennifer M. Brinkerhoff. "Partnerships Between International Donors and Non-Governmental Development Organizations: Opportunities and Constraints." International Review of Administrative Sciences 70, no. 2 (June 2004): 253–70. http://dx.doi.org/10.1177/0020852304044254.

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This article examines partnerships between international donors and non-governmental development organizations (NGDOs). Following a discussion of partnership’s rationale and presumed benefits, the article provides a general overview of selected donors’ partnership experience and describes four illustrations of donor– NGDO partnership. Opportunities and constraints are identified, illustrating gaps in oratory and practice. Identified challenges include constraints related to donorinitiated partnerships, addressing the legacy of past relationships, the insufficiency of relying on personal relationships, and the limits of good intentions. The article stresses the importance of recognizing the political and economic realities that frame donor–NGDO relationships and condition incentives on both sides of the partnership.

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Півень, Г. Г. "«ПАСТИР ДОБРИЙ»: СУСПІЛЬНИЙ ПРОЕКТ МЕЛЕТІЯ СМОТРИЦЬКОГО." Humanities journal, no. 2 (July 29, 2019): 30–39. http://dx.doi.org/10.32620/gch.2019.2.04.

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The article analyzing the treatise by Meletius Smotrytsky's «Threnos» attempts to systematize the views of the author on the role and place of the Orthodox hierarchy in the formation of Ukrainian national ideology and political tradition.The key idea of the «Threnos» is the idea that social and historical conditions of that time in Ukraine require the appearance of a constellation of prophets or shepherds who are understood by author as spiritual mentors of the people. Their task was to enlighten Ukrainian society and raise its national-religious consciousness. The author of the «Threnos» pays considerable attention to the criticism of the hierarchs of the Ukrainian Orthodox Church when he determines their role in society, therefore, he obviously correlates this role with the expected arrival of the named ecclesiastical and moral leaders, and this gives us reason to suppose that the church should nominate the mentioned spiritual shepherd. Orthodox Church is also versed by Smotrytsky as an authoritative social institution obliged to become the basis for the moral improvement of society and its consolidation before the realization of an external threat. Smotrytsky pays special attention to the condemnation of the actual culprits of the situation that was formed ‑ in fact, the members of the church hierarchy. He distinguishes three main levels of criticism, which are used to judge the degree of decline of the spiritual shepherd - theological, ethical and social. According to Smotrytsky, each of these levels logically follows from the previous one, creating a peculiar hierarchical sequence linking the true shepherd with God, on the one hand, and with the Ukrainian society on the other one. He sees the main cause of evil in forgetting God's covenants. Smotrytsky believes that the indifference to the testaments of God is connected with the ignorance and incompetence of the ministers of the church, devastating to the whole flock. In other words, only the enlightened mind of the shepherd can make him a real mediator of the will of God - "good shepherd". Meanwhile, the ignorance is the cause of the ethical decline of the hierarchs of the Orthodox Church, and as a result, the moral degradation of all classes of Ukrainian society. According to Smotrytsky, the key to understanding the social behavior of the «evil shepherd» is the principle of the formation of the Orthodox hierarchy, namely the practice of selling church positions, for which the applicant was not obliged to undergo a pre-examination and election procedure, which would exclude a bad candidate. The result is logical: the immorality of shepherds, standing at the basis of their social behavior, leads to the humiliation of the authority of the Orthodox hierarchy, which, in turn, stimulates the collapse of the church structure that should cement Ukrainian society. Constructing an oppositional set of properties that relate to the characteristics of a «good shepherd», Smotrytsky draws his image in terms that repeat the foregoing, but receive a qualitatively different ethical sound. If pastorship was based on the authority of ethical perfection, it would provide the opportunity to cure the social diseases that struck the church, the main of which is the sale of church positions. However, though necessary, these steps are insufficient to consolidate the entire Ukrainian society. According to Smotrytsky, as a result of the healing of the Orthodox Church, its shepherds will have the moral right to lead the entire Ukrainian «nation». Thus, the ideas of Meletius Smotrytsky became, in fact, the first fixed attempt of Ukrainian intellectuals to offer their option for the further development of Ukrainian society, designed to ensure the continuity of the process of forming a national ideology and political tradition in conditions of explicit tension in interconfessional relations. The main role in this process is given to the updated Orthodox Church and its expected «good shepherds», who are called not only to improve the Church itself but also to consolidate the Orthodox community. In spite of the expressive motives of Christian providentialism, in the future this concept has found completely secular application, contributing to the ideological justification of the actions of the Orthodox brotherhoods and the Zaporozhian Cossacks, aimed at the restoration of the Orthodox hierarchy as new political elite.

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Ravesloot, M. J. L., and N. de Vries. "‘A good shepherd, but with obstructive sleep apnoea syndrome’: traditional uvulectomy case series and literature review." Journal of Laryngology & Otology 125, no. 9 (July 7, 2011): 982–86. http://dx.doi.org/10.1017/s0022215111001526.

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AbstractBackground:In the West, removal of the uvula is predominantly undertaken as part of palatal surgery, in cases of obstructive sleep apnoea. In the developing world, such as the Middle East and Africa, uvulectomy is a more common practice. The uvula is removed for curative or preventive purposes, or as part of ritual practice. Due to immigration from developing to developed world countries, and to Western doctors working abroad, such doctors are increasingly being confronted with unfamiliar traditional healing practices, within a medical context.Methods:The Medline and Embase online databases were systematically searched for literature on traditional uvulectomy. We present a review of this literature. We also present the first report, to our best knowledge, of obstructive sleep apnoea as a late complication of traditional uvulectomy.Discussion:Traditional uvulectomy may be complicated by post-operative haemorrhage and local infections, among many other problems. We report cases of obstructive sleep apnoea and snoring caused by palatal stenosis resulting from traditional uvulectomy during childhood.

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Van Dijk, Mathilde. "How To Be a Good Shepherd in Devotio Moderna: the Example of Johannes Brinckerinck (1359-1419)." Nederlands Archief voor Kerkgeschiedenis / Dutch Review of Church History 83, no. 1 (2003): 139–54. http://dx.doi.org/10.1163/187607502x00086.

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Cadge, Wendy. "Susan E. Myers-Shirk, Helping the Good Shepherd: Pastoral Counselors in a Psychotherapeutic Culture 1925–1975." Society 49, no. 2 (January 10, 2012): 203–4. http://dx.doi.org/10.1007/s12115-011-9528-2.

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Mikkelsen, Inger Lise. "Hyrdeliv og paradisdrøm. Om Grundtvigs syn på hyrder." Grundtvig-Studier 45, no. 1 (January 1, 1994): 122–41. http://dx.doi.org/10.7146/grs.v45i1.16145.

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Pastoral Life and Paradise DreamBy Inger Lise MikkelsenIn »The World Chronicle«, 1814, Grundtvig writes that the people of poetry, the ancient Hebrews, were a race of shepherds. The shepherds are not tied to material things, but live a life in freedom. On the plains, tending his flock, the shepherd experiences everything that is alive and growing as images of God’s creative power. Thus, he intuitively perceives his position as a creature facing his Creator.With this basic view as a point of departure, Grundtvig rewrites the Biblical stories of the shepherds Abraham and Jacob, Moses and David. They are all in an immediate, intimate contact with God, but as they live at different times, God endows them with different abilities appropriate for their concrete historical situation. Abraham and Jacob are the shepherds of faith, Moses is the shepherd of fight and hope, and David is the shepherd of love. They are all models, not because they are heroes, but because they recognize their own fragility.In the church texts, the shepherds of Christmas night play a particularly important role. In the hymn .The Christmas Chimes are sounding now. (Det kimer nu til julefest) from 1817, it is a main thought that the singers must remember pastoral life and come along into the field to hear the angel’s message together with the shepherds. To people who have a sense of the miraculous as the shepherds do, the field at Bethlehem is the centre of interest. Today only children possess a genuine shepherd’s mind. The adult can learn from them. The essential thing is to learn how to regain the child’s mind.In connection with the child theme, as shown by Chr. Thodberg, Grundtvig develops, through the 1820s, his understanding of baptism as the occasion when the adult may re-enter the dreamland of his childhood. Here Grundtvig uses Jacob’s ladder as an image of the adult’s return to his hitherto forgottem baptism.Another theme that Grundtvig makes frequent use of is the dilapidated cottage of the shepherd, his hut. He uses it as an image of man’s heart, which to Grundtvig is God’s dwelling on earth. The hut and the ladder become recurring images in Grundtvig’s hymns.Frequently the two images supplement each other so that the shepherds and Bethlehem may now move into the church. It is no longer the field, but the heart that rings with the angels’ song. Here, in the shepherd’s hut, is raised Jacob’s ladder, which reminds the singer of the childhood life under God’s care.In Grundtvig’s eyes every Christian is therefore a shepherd like the patriarchs. But above all the one baptized is like the good shepherd himself, renewing the paradise life that God created man for.

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45

Kijas, Zdzisław J. "Kapłan mistrzem i ojcem. Dialog między pracą i samotnością." Sympozjum XXIV, no. 2 (39) (2020): 51–67. http://dx.doi.org/10.4467/25443283sym.20.020.12951.

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Priest a master and a father. Dialogue between work and loneliness The article is an attempt to present the priestly vocation in the aspect of being a master and father for believers. Referring to the reflections of Cardinal Stefan Wyszyński, the author points to those elements of the priest’s ministry which constitute the essence of being a good shepherd. It also deals with the subject of the relationship between pastoral work and loneliness, which – if lived well – leads to discovering oneself and experiencing closeness to God.

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46

Roeva, Evgeniya. "THE TEACHER IN THE ROLE OF THE CLASSROOM STAGE." Education and Technologies Journal 11, no. 1 (August 1, 2020): 162–67. http://dx.doi.org/10.26883/2010.201.2251.

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The article offers an attempt to present school theatre as a method for innovative teaching in the parameters of the modern school. Presents the teacher’s approach in a role by preparing students for theatrical performances. The different epoch has its relation to the theatre and its purpose. Every educator engaged in the mission to lead a school theatre; it is good to know the basic normative aesthetics. The school theatre is not a space for professional actors, but a territory for students. Theories of theatre, public performance, roleplaying, theatre in education and stage interpretations will be presented. Theatre and speech techniques are very closely related, so a short oratory manual will be described. Methodological practices and positive experiences are shared.

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47

Mejzner, Mirosław. "Dobry Pasterz a pasterze Kościoła w Sermo 46 św. Augustyna." Ruch Biblijny i Liturgiczny 63, no. 3 (September 30, 2010): 231. http://dx.doi.org/10.21906/rbl.174.

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Sermo 46 of St. Augustine’s, offered for meditation in the 24th and 25th week of the Liturgy of the Hours, is entitled De pastoribus. The scriptural basis is constituted by the reading of Ez 34 : 1–16 where the prophet criticizes the shepherds of Israel who feed themselves and not their sheep, and announced the Lord’s promise to feed his people himself. Augustine, by using an actualizing, allegorical exegesis, develops his homily to describe a true Christian shepherd distinct from a mercenary. The latter only searches for his own interest and honour, symbolized by the sheep’s milk and wool. His selfish attitude causes damage: the strong sheep become weak, then sick and in the end are lost. For Augustine the scattering of the sheep signifies approaching heretic and schismatic groups. The bishop of Hippo disputes especially with the donatists. He emphasizes that Christ is the foundation of our salvation, the only Good Shepherd whose sheepfold is the Catholic Church throughout the world. The shepherds are good when they belong to that sheepfold, and following Christ they accomplish their mission to feed the sheep. The meaning of priesthood is indeed to serve God’s people by proclaiming the Word, distributing the Sacraments and promoting unity. The priest accomplishes Christ’s work and not his own. Therefore his responsibility is immense, since it deals with the eternal life to which God will welcome all those who faithfully served him.

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48

Klink, A. W. "Helping the Good Shepherd: Pastoral Counselors in a Psychotheraputic Culture 1920-75 - By Susan E. Myers-Shirk." Religious Studies Review 36, no. 1 (March 2010): 63–64. http://dx.doi.org/10.1111/j.1748-0922.2010.01402_32.x.

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49

Habito, Ruben L. F. "The Ox-Herder and the Good Shepherd: Finding Christ on the Buddha’s Path by Addison Hodges Hart." Buddhist-Christian Studies 35, no. 1 (2015): 242–44. http://dx.doi.org/10.1353/bcs.2015.0000.

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50

De Luise, Fulvia. "The Golden Age and the Reversal of the Myth of Good Government in Plato’s Statesman. A Lesson on the Use of Models." PLATO JOURNAL 20 (August 3, 2020): 21–37. http://dx.doi.org/10.14195/2183-4105_20_2.

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We would be wrong to state that Plato’s approach to the Golden Age in the Statesman occurs through nostalgia, even if he stresses the immense distance between our world and that blessed time. After evoking the shepherd-god as a ruler, Plato shows that the completely abandoned disposition of the ruled is only justiﬁable in presence of an unbridgeable chasm between the two, such as that between gods and men, or men and beasts. The real question in the Statesman is how to single out the peculiar form of knowledge possessed by the few men that are truly capable to rule.

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Journal articles on the topic 'Oratory of the Good Shepherd'

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