Academic literature on the topic 'Pastor's daughter'
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Journal articles on the topic "Pastor's daughter"
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Ross, Gracia Violeta. "Grace for Grace, Testimony of a pastor's daughter." Ecumenical Review 58, no. 1-2 (January 4, 2006): 144–52. http://dx.doi.org/10.1111/j.1758-6623.2006.tb00597.x.
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Mellinkoff, Ruth. "Titian's Pastoral Scene: A Unique Rendition of Lot and His Daughters." Renaissance Quarterly 51, no. 3 (1998): 829–63. http://dx.doi.org/10.2307/2901747.
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AbstractTitian's drawing called Pastoral Scene or Landscape with a Sleeping Nude and Animals is no ordinary landscape, its unordinariness underscored by an unusual combination of elements, which I maintain reveals a new and unique version of Lot and His Daughters. I contend that the large, naked woman in the right foreground is one of Lot's daughters; the two small figures resting or sleeping beneath the trees are Lot and his other daughter; the thatched houses in the middle left represent the little town of Segor where Lot first fled; the sheep represent livestock that Lot brought out of Sodom, as do the boar and goat; the boar and goat, however, also serve as symbols of lust and lechery; and the distant city with burning buildings in the city's right quarter is Sodom. Titian's inventiveness created an iconographic variation of an ancient theme.
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Hooper, M. "Space and the Body in Pauline Smith’s “The Pastor’s Daughter”." English in Africa 40, no. 2 (January 9, 2014): 79. http://dx.doi.org/10.4314/eia.v40i2.4.
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Engle, John. "Mademoiselle from Malibu: Eighteenth-Century Pastoral Romance, H-Bombs, and the Collaborative, Intertextual Gidget." Twentieth-Century Literature 66, no. 2 (June 1, 2020): 233–64. http://dx.doi.org/10.1215/0041462x-8536176.
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Mostly dismissed as a trivial entertainment, Frederick Kohner’s Gidget: The Little Girl with Big Ideas (1957) is in fact a telling aesthetic and cultural document. University of Vienna PhD, Jewish exile from Nazi Germany, and successful Hollywood screenwriter Kohner empathetically fictionalized his teenage daughter’s adventures with the original Malibu surf crew and in the process vividly signaled the emergence of a rebellious postwar youth culture. Just as interesting is the way Kohner’s entertaining comic drama of feminist awakening plays out through an intriguingly complex narrative voice, one blurring distinctions between its California teen daughter-protagonist-narrator and the father-author, both learned European exile and savvy Tinseltown operator. In subtly decisive ways, Kohner intervenes allusively and intertextually in the central narrative to anchor buoyant personal history in larger philosophical and political questions, in a cosmopolitan resistance to American puritanical norms, and in knowing reflection on contemporary discussions of representation and image. Gidget is a surprisingly postmodern textual space of disruption and juxtaposition that compellingly addresses its stealth core subject, a postwar America with its Western philosophical baggage and political and historical burden fumbling awkwardly forward toward new social and gender models.
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Glăvan, Gabriela. "Tragic Innocence in Philip Roth’s American Pastoral." Romanian Journal of English Studies 9, no. 1 (December 1, 2012): 240–53. http://dx.doi.org/10.2478/v10319-012-0023-x.
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Abstract American Pastoral is not only an elegiac fictional biography, but an in-depth analysis of the demise of the American dream in the context of post-war social and cultural mutations. The loss of innocence echoes the tragic mythical Fall from Paradise and the novel’s main characters, Seymour “Swede” Levov and his daughter, Merry, mirror this process in a complex and meaningful way.
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Heyman, J. A., E. Monosov, and S. Subramani. "Role of the PAS1 gene of Pichia pastoris in peroxisome biogenesis." Journal of Cell Biology 127, no. 5 (December 1, 1994): 1259–73. http://dx.doi.org/10.1083/jcb.127.5.1259.
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Several groups have reported the cloning and sequencing of genes involved in the biogenesis of yeast peroxisomes. Yeast strains bearing mutations in these genes are unable to grow on carbon sources whose metabolism requires peroxisomes, and these strains lack morphologically normal peroxisomes. We report the cloning of Pichia pastoris PAS1, the homologue (based on a high level of protein sequence similarity) of the Saccharomyces cerevisiae PAS1. We also describe the creation and characterization of P. pastoris pas1 strains. Electron microscopy on the P. pastoris pas1 cells revealed that they lack morphologically normal peroxisomes, and instead contain membrane-bound structures that appear to be small, mutant peroxisomes, or "peroxisome ghosts." These "ghosts" proliferated in response to induction on peroxisome-requiring carbon sources (oleic acid and methanol), and they were distributed to daughter cells. Biochemical analysis of cell lysates revealed that peroxisomal proteins are induced normally in pas1 cells. Peroxisome ghosts from pas1 cells were purified on sucrose gradients, and biochemical analysis showed that these ghosts, while lacking several peroxisomal proteins, did import varying amounts of several other peroxisomal proteins. The existence of detectable peroxisome ghosts in P. pastoris pas1 cells, and their ability to import some proteins, stands in contrast with the results reported by Erdmann et al. (1991) for the S. cerevisiae pas1 mutant, in which they were unable to detect peroxisome-like structures. We discuss the role of PAS1 in peroxisome biogenesis in light of the new information regarding peroxisome ghosts in pas1 cells.
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Hutchings, K. "Pastoral, Ideology, and Nature in William Blake's Visions of the Daughters of Albion." Interdisciplinary Studies in Literature and Environment 9, no. 1 (January 1, 2002): 1–24. http://dx.doi.org/10.1093/isle/9.1.1.
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Dever, Carolyn. "Introduction: “Modern” Love and the Proto-Post-Victorian." PMLA/Publications of the Modern Language Association of America 124, no. 2 (March 2009): 370–74. http://dx.doi.org/10.1632/pmla.2009.124.2.370.
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One early thursday evening in 1892, Katharine Bradley returned to her suburban home and recorded the following entry in the diary she shared with Edith Cooper, her niece, lover, and literary collaborator:Thursday evening Oct 6th 1892.∗Tennyson is dead. We saw it in the Underground this morning—Death of Lord Tennyson Illustrated biography a penny.The news of Tennyson's death affected Bradley profoundly, propelling her back to a pastoral, “Victorian” past that seems remote from her urban fin de siècle world of the Underground and rapid-cycle tabloid news. Bradley is returned, she writes, to “days when ‘The Miller's Daughter’ bounded my horizons.—My way of looking at the universe was unquestionably determined by Tennyson” (Field, Works 5: 5).
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Spong, A. P., and S. Subramani. "Cloning and characterization of PAS5: a gene required for peroxisome biogenesis in the methylotrophic yeast Pichia pastoris." Journal of Cell Biology 123, no. 3 (November 1, 1993): 535–48. http://dx.doi.org/10.1083/jcb.123.3.535.
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The biogenesis and maintenance of cellular organelles is of fundamental importance in all eukaryotic cells. One such organelle is the peroxisome. The establishment of a genetic system to study peroxisome biogenesis in the methylotrophic yeast Pichia pastoris has yielded many different complementation groups of peroxisomal assembly (pas) or peroxisome-deficient (per) mutants. Each appears to be deficient in functional peroxisomes. One of these mutants, pas5, has been characterized, complemented, and the gene sequenced. Ultrastructural studies show that normal peroxisomes are not present in pas5, but aberrant peroxisomal structures resembling "membranous ghosts" are frequently observed. The "peroxisome ghosts" appear to be induced and segregated to daughter cells normally. Biochemical fractionation analysis of organelles of the pas5 mutant reveals that peroxisomal matrix enzymes are induced normally but are found mostly in the cytosol. However, purification of peroxisome ghosts from the mutant shows that small amounts (< 5%) of matrix enzymes are imported. The PAS5 gene was cloned and found to encode a 127-kD protein, which contains a 200-amino acid-long region of homology with PAS1, NEM-sensitive factor (NSF), and other related ATPases. Weak homology to a yeast myosin was also observed. The gene is not essential for growth on glucose but is essential for growth on oleic acid and methanol. The role of PAS5 in peroxisome biogenesis is discussed.
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Stackhouse, Max L. "James Luther Adams: A Memorial Address." Journal of Law and Religion 12, no. 1 (1995): 3–7. http://dx.doi.org/10.1017/s0748081400005099.
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In consultation with his pastoral advisor, James Luther Adams dictated two letters when one of his many strokes forced him to ponder his own mortality with a new urgency. In the first letter, he specified that a memorial service be held at his beloved Arlington Street Church in Boston (rather than in an academic setting), that it be on a Sunday afternoon so his daughters and the clergy could come, and that we have particular pieces of music.His wishes in death extended his commitments in life: he loved the church and called those in academia to attend to its importance in the souls of individuals and in the destiny of civilizations, even though he often became a “smiling prophet” in his impatience with the ecclesiastical community. He loved his family, in spite of the fact that he knew that he often neglected them because he was preoccupied with a multitude of adopted sons and daughters, represented by the many ministers and professors here today. And he loved the arts, holding that true beauty also shows itself to have a “heart of service,” one that can reveal “the nature of existence, and the character of the transformed life,” as a marvelous homage to him, in ARTS, says.
Dissertations / Theses on the topic "Pastor's daughter"
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Hadaway, Hannah L. "Dads and daughters." Theological Research Exchange Network (TREN) Access this title online, 2004. http://www.tren.com.
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Hung, Yung-Ju. "The relationship between Christian daughters-in-law and their non-Christian mothers-in-law in Taiwan : a theological and pastoral challenge." Thesis, University of Glasgow, 2016. http://theses.gla.ac.uk/7695/.
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What are the relational dynamics between Taiwanese Christian daughters-in-law (D-Ls) and their non-Christian mothers-in-law (M-Ls)? How does Christian faith influence their intergenerational relations? How best can a caregiver offer appropriate pastoral support and assist Christian women in dealing with their non-Christian M-Ls? These issues and problems have been largely ignored in the relative literature and have arisen from of my pastoral work and personal experience. As a female pastor and D-L, set out this study seeking to integrate professional and academic knowledge in order to answer these questions. This study focuses on women’s experiences, attempting to reveal those relationship issues, and determine any problems underscoring the daily interactions of D-L—M-L in Taiwanese society. In order to meet these aims, the thesis engages with feminist pastoral theology, social science methodology, psychological analysis, and cultural studies. The first part of this study explores literature relevant to the topic, and the living context of Taiwanese D-Ls, as well as feminist pastoral theology. It is concerned with how traditional Chinese and Western cultures define roles and construct intergenerational relationships. Social transition, tension between tradition and modernity, and the struggles and challenges in relation to these intergenerational relationships are examined. The traditional male-centred theological paradigms, in which gender is interpreted and which must be reinterpreted and reconstructed for developing feminist theology, is also discussed. The second part of this study describes its feminist research methodology. It sets out a framework for collecting data to aid in developing an understanding of Taiwanese Christian women’s experience. Focus group discussions were used to explore the collective voice of the D-Ls. The last part of this study involves the presentation of research findings, discussions, and suggestions for further thought and action. It illustrates key findings from analysis of the focus group discussions, and describes the daily interaction and cultural ideology they present, along with the roles husbands, fathers-in-law (F-L), children, and other family members play in the web of relationships. The findings reveal that D-Ls face the challenges of an androcentric and hierarchical family culture, a close-knit family web, and unequal power relations. Different religious practices impact upon the D-L－M-L relationship and this can be a source of tension or conflict. Christian teachings also convey potentially androcentric messages for women that can affect their self-image and cause other harmful consequences. However, many participating women indicated that Christian beliefs provide them with a spiritual strength which has transformed their lives, and led to relational restoration. The Bible, teachings and church groups provide religious resources that support them in the face of relational challenges. I end with self-reflection, noting the need for further theological construction, and propose an alternative model of Triune love, based upon feminist interpretation, as a foundation for family renewal and women’s emancipation. This theological model has implications for new forms of pastoral care which can promote gender equality and non-hierarchical, intergenerational relationships.
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CHANG, EN-LIN, and 張恩遴. "The Self-narrative of a Pastor's Daughter." Thesis, 2017. http://ndltd.ncl.edu.tw/handle/54623515057903139078.
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碩士玄奘大學
應用心理學系碩士班
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This study adopted narrative inquiry to explore the process of self- narrative for a pastor’s daughter. A preliminary review of overseas studies revealed that pastor’s children have unique experiences in terms of childhood, family atmosphere and rules, privacy, living habits, social ethics, culture, resources they are exposed to, values, occupation, and beliefs (Stoffels, 2004). However, these studies have not investigated the actions of pastor’s children and the implications behind these actions, nor can they be applied to describe the rich experience of a Taiwanese pastor’s child who lives in a family immersed in the parallel cultures of Christianity and Chinese culture. Therefore, this study adopted self-narrative to delineate the unique life experience of a preacher’s child. The research objective was to present the life story of a pastor’s daughter and explore her inner self. The narrative-based writing was divided into four stages: childhood years living in Grandmother’s house, becoming a capable assistant in her father’s services, losing herself and searching for a way out, and redefining belief after recovery. Special topics on pastor’s children include the following: the identity as pastor’s children becomes a source of stress, feeling like an orphan because parents concentrate excessively on church affairs, A lot of reflecting substantially on belief and values, evading the true self, balancing morals and desires, dependence on group relationships, and effects of mutual interaction between relationships with God, others, and self. This study can serve as a reference for conducting research on local topics such as the children of ethnic Chinese preachers.
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Würth, Hanna Dr. "Pfarrwitwenversorgung im Herzogtum Mecklenburg-Schwerin von der Reformation bis zum 20. Jahrhundert." Doctoral thesis, 2004. http://hdl.handle.net/11858/00-1735-0000-0006-B394-2.
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Sibiya, Rachel Sukumile Mildred. "Daughters in-law in black families a pastoral care perspective." Diss., 2011. http://hdl.handle.net/2263/28096.
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This study is a research and the investigation in order to find out why young daughters in-laws in the Black Families are badly treated. The researcher tried to find out whether there was any writer who had done any work on this study in order to ascertain some facts form the olden way of treating daughters in-law. The author found out that there was no work concerning the relationship of daughters in-law and their mothers in-law. Most of the work in this study was done in China, India, Philippines and Western Countries. The author took the initiative to interview young women and the old women in order to dig out the problem of abusive relationship between them. Two models were used in this study in order to find the healing process for both parties. The Methodology of Shepherding was used in order to find method of journeying with abused daughters in-law. The model Positive Deconstruction was used in order to help people to replace what is not good with something better. The objective of the study is to empower and raise awareness of the cultural system which continuously oppress women. The abusive relationship leads to the separation of extended families. The aim of the study is to construct a good relationship between the daughters in-law and their in-laws. The study revealed that mothers in-law abusive attitude is propelled by the love of their sons. They are so attached to their sons in such a way that they do not trust another woman in their sons’ lives. The study found out that the bond of the son and mother is caused by genetic impact. The love between these people is the umbilical cord which does not separate them. The relationship between them would become healthy if the love for each other become the man needs both women in his life. The study revealed again that if the mother in-law was abused by her mother in-law it was likely that she would abuse the daughter in-law. This act is caused by the low self esteem she carried and experienced in her abusive relationship.Dissertation (MA(Theol))--University of Pretoria, 2011.
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Books on the topic "Pastor's daughter"
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1941-, Lopata Casimer, ed. Fortunate families: Catholic families with lesbian daughters and gay sons. Victoria, B.C: Trafford, 2003.
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Daddy, where were you?: Healing for the father-deprived daughter. Lynwood, WA: Aglow Publications, 1991.
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Kopp, Heather Harpham. Daddy, where were you?: Healing for the father-deprived daughter. Ann Arbor, Mich: Servant Publications, 1998.
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K, Brendtro Larry, ed. Reclaiming our prodigal sons and daughters: A practical approach for connecting with youth in conflict. Bloomington, Ind: National Educational Service, 2000.
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Flagg, Fannie. Daisy Fay and the miracle man. New York: Random House Large Print, 1993.
Find full textBook chapters on the topic "Pastor's daughter"
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Bugyis, Katie Ann-Marie. "Pastors." In The Care of Nuns, 78–132. Oxford University Press, 2019. http://dx.doi.org/10.1093/oso/9780190851286.003.0003.
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Chapter 2 serves as a companion piece to its predecessor. It examines the pastoral and liturgical roles and responsibilities assumed by abbesses and prioresses, underscoring the authority they exercised in and outside of their communities. Identifying the nuns known to have held these offices and detailing how they fulfilled them set the stage for the following three chapters because abbesses and prioresses were most often charged with reading the gospel liturgically, hearing confessions, and leading their consorors in offering intercessory prayers. This chapter contextualizes these ministries by associating them with some of the other acts abbesses and prioresses performed as pastors: raising spiritual daughters, grooming successors, and instructing those entrusted to their care, including affiliated and visiting laity. To gain access to these officers’ lived experiences, this chapter gives special consideration to sources addressing how they, their consorors, their admirers, and even their detractors viewed their roles and responsibilities.
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Paul, Georgina. "Excavations in Homer." In Homer's Daughters, 143–60. Oxford University Press, 2019. http://dx.doi.org/10.1093/oso/9780198802587.003.0008.
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The essay offers a comparative examination of Alice Oswald’s Memorial (2011), which re-works material from the Iliad, and the German poet Barbara Köhler’s poem cycle Niemands Frau (Nobody’s Wife, 2007), which responds to the Odyssey. I argue that in dissolving the narrative line that characterizes Homer’s epics, both poets perform ‘speculative archaeologies’. Oswald’s treatment brings to the fore traces of lament and pastoral lyric forms that may have predated Homer’s narrative organization, recollecting the function of formal poetry in social rituals of mourning. Through her handling of the similes in particular, Oswald draws out of Homer’s text those moments in it which encapsulate connectivity and collectivity. Köhler’s differential treatment of grammatical gender likewise highlights connectivity, encapsulated in the female figures in the Odyssey and their complex interrelations (also a figure for poetic speech), which contrasts with linear narrative as projected by the male hero’s story.
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Aronson, Amy. "Origins." In Crystal Eastman, 17–40. Oxford University Press, 2020. http://dx.doi.org/10.1093/oso/9780199948734.003.0002.
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Crystal Eastman was the only daughter of two ordained Congregationalist ministers—both feminists. Her father, Samuel, though prone to bouts of mental distress, was a pillar of strength when it came to supporting his daughter’s ambitions and opportunities. Still, it was her mother, Annis Ford Eastman, who loomed largest in the family. She became regionally renowned as a woman preacher and followed Thomas Beecher as pastor of the famed Park Church in Elmira, New York, leading a flock that included Mark Twain’s family. She had a magnetic personality—original, energetic, thrilling—but was also “a stormy troubled soul, capable of black cruelty and then again of the deepest generosities,” as Eastman revealed late in her own life. Eastman worshipped her mother, the economic and emotional engine of the family, and maintained an intense attachment to her that shaped her expectations and mindset in her life, work, and relationships.
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Empson, Rebecca M. "Housing Others in Rebirths." In Harnessing Fortune. British Academy, 2011. http://dx.doi.org/10.5871/bacad/9780197264737.003.0007.
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This chapter explores the relationship between memory and kinship, showing how people's bodies can also be viewed as the containers that ‘house’ deceased kin. This is necessary because a sense of being separated from one's relatives embraces many levels of life for pastoral herders in Ashinga. Primarily, there is a sense of absence from place as the Buriads escaped war and disruption in Russian Buryatia and migrated to Mongolia in the early 1900s. In Mongolia, the Buriad were heavily persecuted during the socialist period and people were prohibited from communicating with their ancestors through shamanic performance. Intra-kin rebirths, common to most families in this area, provide a way in which to negotiate the politics of memory and wider feelings of loss. Nevertheless, when people are born into a world where they are both the rebirth of their grandfather and the daughter of someone in the present, life becomes a process of learning how to separate out this multiplicity in order that one may become the son or daughter of a person in the present.
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Park, Jin Y. "Between Light and Darkness (1896–1920)." In Women and Buddhist Philosophy. University of Hawai'i Press, 2017. http://dx.doi.org/10.21313/hawaii/9780824858780.003.0002.
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Chapter 1 deals with Kim Iryŏp’s childhood and young adult life. Iryŏp was a daughter of a Christian pastor and his wife. She was raised as a faithful Christian, envisioning her future as a Christian missionary. During her teenage years, questions on Christian doctrines eventually led her to lose faith in Christianity. In the 1920s, she actively engaged with women’s movements in Korea, at the forefront of the group known as the New Women. She found society’s control of feminine sexuality in the name of virginity and chastity a visible form of gender discrimination in Korean society and demanded sexual freedom, as well as free love and free divorce. Behind this glitzy life as a public figure, her private life was marked by a series of death in her family that made Iryŏp felt the existential loneliness as the condition of her existence.
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Brown, Jeannette. "Early Pioneers." In African American Women Chemists. Oxford University Press, 2012. http://dx.doi.org/10.1093/oso/9780199742882.003.0006.
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Born into a free black family in the early nineteenth century, Josephine Silone Yates was a pioneering woman faculty member at the historically black Lincoln Institute (now University) in Jefferson City, Missouri, where she headed the Department of Natural Sciences. Yates later rose to prominence in the black women’s club movement of the late nineteenth and early twentieth centuries, serving as president of the famed National Association of Colored Women (NACW) from 1901 to 1905. Josephine was born in 1852 in Mattituck, New York, to Alexander and Parthenia Reeve Silone. She was their second daughter. Her maternal grandfather, Lymas Reeves, had been a slave in Suffolk County, Long Island, New York, but was freed in 1813. Lymas owned a house in Mattituck, and Josephine’s parents lived with him. 1 Josephine’s mother was well educated for the time, and she taught her daughter to read and write at home. Josephine’s earliest and fondest memories were of being taught to read from the Bible while snuggled on her mother’s lap. Her mother made her call out the words as she pointed to them. Josephine began school at age six, where her teachers immediately recognized her preparedness and advanced her rapidly through the elementary grades. At the age of nine, she reportedly studied physiology and physics and possessed advanced mathematical ability. Silone also advanced her writing career at the age of nine, by submitting “a story for publication to a New York weekly magazine. Though the article was rejected for publication, she received a letter of encouragement, which increased her ambition to succeed.” Josephine’s uncle, Reverend John Bunyan Reeve, was the pastor of the Lombard Street Central Church in Philadelphia. Because of his interest in the education of his niece, he convinced his sister, Parthenia, to send Josephine at the age of eleven to live with him in Philadelphia so that she could attend the Institute for Colored Youth directed by Fanny Jackson-Coppin. It was probably felt that Josephine’s education would progress better under the mentorship of Jackson-Coppin.
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Hopkins, David. "Milton and the Classics." In John Milton. British Academy, 2010. http://dx.doi.org/10.5871/bacad/9780197264706.003.0002.
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This chapter discusses John Milton's acquaintance with classical literature, which began early and continued throughout his lifetime. Between 1615 and 1620, Milton entered St. Paul's, which was founded by John Colet, a friend and disciple of Erasmus. St. Paul's was heavily influenced by Erasmus's humanist principles, which centred on a thorough and actively practical engagement with classical literature and civilization. Prior to his education in St. Paul's, Milton was home tutored, which centred on the elements of classical learning. From 1625, Milton continued his studies at Christ's College, Cambridge. During these periods of educational quest, Milton honed his knowledge of classical literature and languages. He mastered Greek and Latin, and acquainted himself with the works of Latin and Greek poets. Even at the onset of his blindness, Milton maintained his acquaintance with the classical literature; he taught his daughter Greek and Latin so she could read to him in those languages. His convictions were centrally grounded in the classics; for instance, his republicanism was grounded in Roman precedent. Milton worked in Latin, and his English poems were steeped in classical forms such as imagery, rhetoric, and allusions. Three of his major works were written in mainstream classical genres: twelve-book epic, pastoral, and Aristotelian tragedy. Milton's poetic language was saturated at the local level of vocabulary, syntax, and metaphorical resonance with Greek and Latin languages.