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Journal articles on the topic 'Pastorala ideal'

Author: Grafiati

Published: 4 June 2021

Last updated: 1 February 2022

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1

Janson, R. H., and Martin Kylhammar. "Maskin och idyll: Teknik och pastorala ideal hos Strindberg och Heidenstam [Machine and Idyll: Technology and Pastoral Ideals in Strindberg and Heidenstam]." Technology and Culture 28, no. 4 (October 1987): 857. http://dx.doi.org/10.2307/3105194.

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2

Swaffield, Simon. "Sustainable management and the pastoral ideal." Environmental Politics 6, no. 2 (June 1997): 101–22. http://dx.doi.org/10.1080/09644019708414329.

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3

Spisak, Art L. "The Pastoral Ideal in Martial, Book 10." Classical World 95, no. 2 (2002): 127. http://dx.doi.org/10.2307/4352646.

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Lanier, Gabrielle M., William M. S. Rasmussen, and Robert S. Tilton. "Old Virginia: The Pursuit of a Pastoral Ideal." Journal of Southern History 71, no. 4 (November 1, 2005): 867. http://dx.doi.org/10.2307/27648910.

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DIXON, LEIF. "Richard Greenham and the Calvinist Construction of God." Journal of Ecclesiastical History 61, no. 4 (September 3, 2010): 729–45. http://dx.doi.org/10.1017/s002204690999131x.

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Richard Greenham has traditionally been depicted as a ‘comfortable’ or ‘affectionate’ divine, and in recent years it has even been suggested that he was not predestinarian in his theology at all. This article seeks to show that not only was he indeed predestinarian in his theology of salvation, but that the concept of an all-powerful, all-determining deity was central to his pastoral method. Greenham is used as an example in demonstrating that English Calvinism could be pastorally adaptive and successful, not by softening its core ideas, but by strongly emphasising man's inability to earn his own salvation and God's power over both heaven and hell.

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6

Wysocki, Marcin. "Ideał mędrca w listach św. Ambrożego." Vox Patrum 64 (December 15, 2015): 581–94. http://dx.doi.org/10.31743/vp.3732.

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St. Ambrose’s letters are a unique example of bishop’s concern for pastoral, social and political issues relating to the city, the diocese, the Empire and the Church. They have been a special way of his pastoral influence and work. He included in them a number of moral, legal and dogmatic instructions, among which he described a model of the Christian sage. It was based on the statements of the Stoic philosophy, but finally the Christian character arising from Scripture, and especially from the teaching of St. Paul the Apostle, was added to Ambrose’s model of a sage. According to Ambrose, the basic feature of the sage is freedom, but it also provides a number of other features – such as submission to God, love for the neighbours, the spirit of repentance, knowledge of God’s Law – which constitute the perfect sage, and ultimately – the perfect Christian.

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O'Connor, Thomas St James. "Pastoral Counseling and Pastoral Care: Is there a Difference?" Journal of Pastoral Care & Counseling: Advancing theory and professional practice through scholarly and reflective publications 57, no. 1 (March 2003): 3–14. http://dx.doi.org/10.1177/154230500305700102.

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The author argues that there is little difference between pastoral counseling and pastoral care. Utilizing an evidence-based and narrative approach, he examines the ideas of a variety of historical and contemporary writers to illustrate this thesis. Along with historical and contemporary writings on the topic, the author includes his own clinical experiences and associations to illustrate his conviction that pastoral counseling and pastoral care are more alike than different.

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8

OUMA, ROBERT, ANDREW MUDE, and JEANNETTE VAN DE STEEG. "DEALING WITH CLIMATE-RELATED RISKS: SOME PIONEERING IDEAS FOR ENHANCED PASTORAL RISK MANAGEMENT IN AFRICA." Experimental Agriculture 47, no. 2 (March 25, 2011): 375–93. http://dx.doi.org/10.1017/s0014479710000888.

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SUMMARYThis paper makes the case for innovative risk management approaches in pastoral settings, which may include adjustments to the traditionally practiced approaches that have become progressively less effective. We use recent data from studies in Kenya and southern Ethiopia to confirm that traditional pastoral risk management approaches are increasingly futile against increasing external pressures, seasonal rainfall variability and future climate change. Some pioneering approaches and ideas, with potentially wider application to African pastoral settings, appear to offer greater hope; these include pilot studies designed to demonstrate the efficacy of index-based risk transfer products in pastoral systems, improvements in the management of food insecurity response for pastoralists and the recasting of development interventions as risk management. The International Livestock Research Institute, in collaboration with a wide range of partners, is currently testing these ideas.

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9

Hightower, James E. "Pastoral Counseling Training: Training Goals in a Changing Environment." Journal of Pastoral Care & Counseling: Advancing theory and professional practice through scholarly and reflective publications 56, no. 3 (September 2002): 243–54. http://dx.doi.org/10.1177/154230500205600305.

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Pastoral counseling training is redefining itself in a changing environment. Theological education and ordination and church relatedness once was the crucible that shaped pastoral counselors. Today that formation process is being redefined as an increasing number of non-theologically trained students who are not seeking ordination come to increasingly fewer pastoral counseling training programs for formation in integrating spirituality and psychotherapy. This article outlines a statement of who an ideal intern would be in one pastoral counseling training program, lists fourteen goals of the training program along with the method of achievement, and who in the training program is responsible to see that the goals are accomplished.

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10

Nelson, L. A. "Enduring Pastoral: Recycling the Middle Landscape Ideal in the Tennessee Valley." Environmental History 17, no. 1 (December 13, 2011): 188–89. http://dx.doi.org/10.1093/envhis/emr133.

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11

Kincaid, Arthur. "Show the Heavens More Just: Ordering Society in Utopia, King Lear, and The Tempest." Moreana 45 (Number 174), no. 2 (October 2008): 193–210. http://dx.doi.org/10.3366/more.2008.45.2.10.

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Using essentially dramatic methods, creating an imaginary country, and setting up moral tension by having characters interact in a realm of complex ideas, Thomas More in Utopia draws the reader into active participation. Later, Shakespeare carries forward some of the ideas introduced in Utopia. In King Lear he responds to similar social and legal problems, and in The Tempest, inspired like More by recent discoveries of new lands, invents a strange world. Using georgic or pastoral dimensions, both authors explore the nature/nurture theme. While implying Christian ideals, More sets his fictive world outside Christianity, introducing it explicitly as the work reaches its conclusion - a technique Shakespeare echoes. By stimulating imaginative sympathy in their audience, these works open the way to a sense of community which accords with natural law.

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12

O'Brien, Anne. "Creating the Aboriginal Pauper: Missionary Ideas in Early 19th Century Australia." Social Sciences and Missions 21, no. 1 (2008): 6–30. http://dx.doi.org/10.1163/187489408x308019.

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AbstractThis article examines the relationship between nineteenth century English poor law discourse and missionary work in colonial Australia. The text analyses key sites of Christian missionary philanthropy in New South Wales (NSW) and Victoria in the period 1813-1849. It looks at changes in the ethos of one benevolent institution set up for poor whites, the Benevolent Society of New South Wales. Activated by Christian paternalism at its foundation in 1813 the ethos of this institution became dominated by the language of moral reform by the 1830s. The article also examines the first institution established for Indigenous people, the Native Institution at Parramatta, NSW, founded in 1814. Its aims and character will be compared and contrasted with those of the Female and Male Orphan schools for white children. The text considers also how Christian philanthropic visions for the improvement of Indigenous people were affected by factors such as accelerating pastoral expansion, loss of Indigenous food sources and retaliatory violence. Cet article examine la relation entre le discours relatif aux lois sur les pauvres au 19e siècle en Angleterre et le travail missionnaire en Australie coloniale, en se penchant sur les sites clés de la philanthropie chrétienne dans le New South Wales et Victoria durant les années 1813 à 1849. Ainsi, le texte analyse les transformations de l'éthos d'une institution bénévole créée pour s'occuper des pauvres blancs, la Société Bénévole de New South Wales. Alors qu'il était un produit du paternalisme chrétien à sa fondation en 1813, l'ethos de l'institution fut marqué par le langage de la réforme morale vers les années 1830. Le regard se porte également sur la première institution pour les peuples indigènes, la Native Institution at Parramatta, fondée en 1814. Ses buts et son caractère sont comparés et contrastés avec ceux des orphelinats pour filles et garçons blancs. Le texte considère enfin comment les vues philanthropiques chrétiennes pour l'amélioration des peuples indigènes ont été affectées par des facteurs tels que l'expansion pastorale croissante, la perte de nourriture indigène et la violence de représailles.

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13

Platten, Stephen. "Michael G. Sirilla, The Ideal Bishop: Aquinas’s Commentaries on the Pastoral Epistles." Theology 121, no. 2 (February 23, 2018): 131–32. http://dx.doi.org/10.1177/0040571x17740541f.

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14

Mifsud, Tony. "AMORIS LAETITIA: UN ETHOS PASTORAL." Perspectiva Teológica 53, no. 1 (April 29, 2021): 79. http://dx.doi.org/10.20911/21768757v53n1p79/2021.

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El artículo comienza haciendo memoria del proceso sinodal que condujo a la elaboración de la exhortación apostólica Amoris laetitia, pasando, en un segundo momento, a recordar las distracciones y críticas que recibió por parte de un grupo, pequeño pero vociferante. En una tercera sección, se reflexiona sobre la evolución disciplinar, destacando la relación existente entre la experiencia de la fe y el compromiso de la ética, como también la importância de una ética capaz de asumir la realidad y dirigirla hacia el ideal cristiano. La gran contribución de Amoris laetitia, en el campo de la Teología Moral, es haber fundamentado oficialmente un ethos de acompañamiento que respeta la adultez del auténtico cristiano.

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15

Dooley, Patrick K., and James L. Machor. "Pastoral Cities: Urban Ideals and the Symbolic Landscape of America." American Literature 60, no. 1 (March 1988): 111. http://dx.doi.org/10.2307/2926405.

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16

Shapiro, Henry D., and James L. Machor. "Pastoral Cities: Urban Ideals and the Symbolic Landscape of America." American Historical Review 94, no. 4 (October 1989): 1161. http://dx.doi.org/10.2307/1906740.

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17

Glaab, Charles N., and James L. Machor. "Pastoral Cities: Urban Ideals and the Symbolic Landscape of America." Journal of American History 75, no. 2 (September 1988): 584. http://dx.doi.org/10.2307/1887880.

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18

Cole, Basil. "The Ideal Bishop: Aquinas's Commentaries on the Pastoral Epistles by Michael G. Sirilla." Thomist: A Speculative Quarterly Review 81, no. 3 (2017): 467–70. http://dx.doi.org/10.1353/tho.2017.0037.

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19

Simões, Maria Cecília. "ENTRE INCULTURAÇÃO E LIBERTAÇÃO." INTERAÇÕES 14, no. 26 (December 30, 2019): 376–94. http://dx.doi.org/10.5752/p.1983-2478.2019v14n26p376-394.

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O objetivo deste artigo é compreender a formulação de uma teologia pastoral elaborada a partir da atuação missionária entre os povos indígenas, aqui denominada de missiologia indigenista. Partindo dos ideais de inculturação e libertação, buscou-se percorrer o processo que reflete os intermeios entre teoria e prática na pastoral indigenista católica, especificamente a partir da missiologia de Paulo Suess. Para tanto, traçou-se um caminho metodológico que se inicia com a apresentação do histórico e desenvolvimento de uma pastoral indigenista, representada sobretudo pelo CIMI – Conselho Indigenista Missionário – perpassando pelas discussões que envolvem o uso ideal da inculturação da fé como proposta pastoral, relacionando-o aos ideais de encarnação e de libertação da teologia latino-americana. A análise culmina em uma leitura crítica dos limites e avanços que a missiologia indigenista consegue atingir ao se propor fazer uma leitura sócio-política da realidade dos povos indígenas e da atuação da igreja com esses povos no Brasil.

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20

EDGECOMBE, RODNEY. "“INCIDENTALS OF REMOTENESS”: ROBERT WELLS AND THE IDEA OF PASTORAL." English Studies in Africa 32, no. 1 (January 1989): 13–24. http://dx.doi.org/10.1080/00138398908690856.

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21

Colahan, Clark. "Imágenes y personajes del «Quijote» transfigurados en la «Galatée» de Florian." Cuadernos de Estudios del Siglo XVIII, no. 26 (October 27, 2017): 93. http://dx.doi.org/10.17811/cesxviii.26.2016.93-109.

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RESUMENFlorian fue un autor de éxito popular y académico de ideas francesas ilustradas, pero de frecuente temática española. Ganó renombre como fabulista, dramaturgo y autor de novelas pastoriles, entre ellas su adaptación de La Galatea cervantina. Su Galatée combina un estilo delicado con los ideales fraternales de la época revolucionaria que vivió y emplea imágenes y personajes cervantinos revestidos de tonos y significados nuevos. No se ha comentado en la obra floriana la sistemática transfiguración en pastoril idealizada de lo caballeresco paródico del Quijote, ni siquiera la mera presencia de esta obra. Sin embargo, los fundamentales personajes de Silerio y Timbrio de La Galatea, adaptados muy libremente en Don Quijote con elementos cómicos y dramáticos bajo los nombres de Cardenio y Fernando, no pasan por esta metamorfosis. Florian, a pesar de la gran popularidad de Cardenio en la época, no cambia la caracterización de los dos amigos fieles ni rebaja el tono de su historia, conservando así el idealismo de su modelo pastoril.PALABRAS CLAVEInfluencias, Quijote, Revolución francesa, sátira cervantina, idealismo, novela pastoril, simbolismo, fábulas. TITLEImages and characters from «Don Quixote» transfigured in Florian’s «Galatée»ABSTRACTFlorian was a writer who achieved popular and academic success expressing ideas of the French Enlightenment, though often using Spanish subject matter. He won fame as the author of fables, plays and pastoral romances, among the latter being his adaptation of Cervantes’ Galatea. His Galatée combines a delicate style with the fraternal ideals of the revolutionary era in which he lived, and he made use of images and characters from Cervantes to which he gives a new tone and meaning. There has been no previous study of the systematic transfiguration into idealized pastoral of the chivalric parody of Don Quixote, or even awareness of the mere presence of that work. Nevertheless, the central characters of Silerio and Timbrio in Galatea Don Quixote have been very freely adapted with comic and dramatic elements under the names of Cardenio and Fernando, do not undergo this transfiguration. Florian, in spite of the great popularity of Cardenio in the period, does not change the characterization of the two faithful friends nor lower the tone of their story, thereby preserving the idealism of the pastoral model he has used.KEY WORDSInfluences, Don Quixote, French Revolution, Cervantes’ satire, idealism, pastoral novel, symbolism, fables.

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22

Jackson, Donald C. "Enduring Pastoral: Recycling the Middle Landscape Ideal in the Tennessee Valley (review)." Technology and Culture 53, no. 2 (2012): 502–3. http://dx.doi.org/10.1353/tech.2012.0045.

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23

O’Donoghue, Neil Xavier. "Effectively Communicating the Divine: A Proposed Rehabilitation of the 1998 Sacramentary." Irish Theological Quarterly 82, no. 4 (October 10, 2017): 284–302. http://dx.doi.org/10.1177/0021140017724113.

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In 2011, a new English translation of the Roman Missal was promulgated. Many have complained that this translation is not suitable for liturgical use, as churchgoers find it very hard to understand. Given that the Congregation for Divine Worship has recently approved a second translation of some of the prayers of the missal into a Tudor style of English for the liturgy of the Personal Ordinariates formed to give pastoral care to former Anglicans and Episcopalians, it is clear that the ideal of a single liturgical translation per language per region can be relaxed for pastoral needs. This article proposes that a similar pastoral solicitude be shown to those who would benefit from the celebration of the Eucharist in a vernacular style closer to everyday English and that the 1998 Sacramentary translation be re-examined for possible liturgical use alongside the 2011 Roman Missal.

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24

Kheng, Christina. "What Are They Saying About Church Management? Patterns, Problems, and Considerations for Proceeding." International Journal of Practical Theology 23, no. 2 (November 29, 2019): 188–205. http://dx.doi.org/10.1515/ijpt-2018-0039.

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Abstract In recent years, the Roman Catholic Church has seen an increase in pastoral education programs, literature, and other resources on church management. Though positive outcomes have been noted, there is much room for improvement in the way management ideas have been applied to the ecclesial context. This article examines patterns of engagement with management science in Catholic pastoral resources, and notes the key conflicts that have arisen. It then outlines considerations for a way forward in the inter-disciplinary engagement. These include the need for recognition of the limitations of management, critical reflexivity in the appropriation of management ideas, and dialogical discernment in the application of the faith tradition towards improving management theory and practice.

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Greiner, Lyle B., and Robert Bendiksen. "Conceptual Learning in Clinical Pastoral Education Supervisory Training: A Focus-Group Research Project with Recommendations." Journal of Pastoral Care 48, no. 3 (September 1994): 245–56. http://dx.doi.org/10.1177/002234099404800305.

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Reports on focus group research designed to determine how conceptual skills are developed and integrated into the learning experience of supervisory training in Clinical Pastoral Education. Records actual participants' responses to five basic questions and identifies major underlying ideas gleaned via content analysis. Notes both limitations and strengths of the focus group method of qualitative research and offers recommendations designed to encourage and extend research focused on ways in which conceptual learning in Clinical Pastoral Education Supervisory Training may be achieved.

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Pascall, Robert, and Michael Struck. "Kampf in der Werkstatt - Kampf um die Werkstatt." Die Musikforschung 56, no. 4 (September 22, 2021): 382–90. http://dx.doi.org/10.52412/mf.2003.h4.732.

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Die 1877 entstandene Symphonie D-Dur von Johannes Brahms entstand in bemerkenswert kurzer Zeit und wird von vielen für ein eher pastoral-idyllisches Werk gehalten. Gerade weil Brahms im Streben nach einer dauerhaften Musik alles zu verbergen suchte, was diesem Ideal noch nicht entsprach - also Skizzen und Entwürfe -, ist es eine Forderung an die Edition, solche Prozesse sichtbar zu machen. bms online (Schöner, Oliver)

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27

Witvliet, John D. "‘Planting and Harvesting’ Godly Sincerity: Pastoral Wisdom in the Practice of Public Worship." Evangelical Quarterly 87, no. 4 (April 26, 2015): 291–309. http://dx.doi.org/10.1163/27725472-08704001.

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Concern for sincerity in public worship is a biblical ideal which has long been prominent in evangelical spirituality and in congregational life. Yet sincerity is a complex term which is operationally defined and experienced quite differently across cultures and ecumenical contexts. In light of this high ideal and this complexity, the essay argues that healthy pastoral practice emerges by expanding the definition of sincerity to include aspirational and empathetic prayer, focusing on enduring dispositions more than fleeting emotion states, celebrating the mutual interdependence of ritual and sincerity, and resisting both the separation of sincerity and truthfulness and ‘hypersincere’ practices which self-consciously call attention to sincerity. The essay concludes with preliminary reflections on healing and resisting insincerity, affirming sincerity as a Holy Spirit-given gift which we should pray for and testify about, but never coerce.

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28

Barnes, Diana G. "Animal-Human Compassion: Structures of Feeling in Dark Pastoral." Emotions: History, Culture, Society 4, no. 1 (September 14, 2020): 183–208. http://dx.doi.org/10.1163/2208522x-02010090.

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Abstract This essay argues that animal-human compassion, defined as human fellow-feeling with (and not for) animals, is most urgently articulated at points of crisis in human history, such as the terrible bushfires and drought of the Australian summer of 2019–20. Literary history, particularly of pastoral literature, reveals animal-human compassion as a long-contested structure of feeling. The pastoral template established in classical literature, and refined in early modern literature, sets conventions for proper human-animal emotional relations. These ideals are radically destabilised in Andrew Marvell’s ‘dark pastoral’ civil war poetry. This troubled legacy flows through Australian settler-colonial writing about animals, particularly the kangaroo; Barron Field, Charles Harpur and Ethel Pedley strive to intervene in the patriotic myth-making associated with colonial settlement and Federation.

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29

Rambukwella, Harshana. "Locations of Authenticity: S. W. R. D. Bandaranaike of Sri Lanka and the Search for Indigeneity." Journal of Asian Studies 76, no. 2 (January 30, 2017): 383–400. http://dx.doi.org/10.1017/s0021911816002047.

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Visions of a grand hydraulic civilization and a pastoral ideal of paddy cultivation–based village life have shaped Sinhala nationalist discourse since the late nineteenth century. Derived from colonial sociology, the local political elite fashioned these ideas into a discourse of Sinhala authenticity that positioned themselves as legitimate representatives of the people while simultaneously placing them as custodians of national culture. However, this was a fraught dynamic given the elites’ highly Anglicized nature and their inability to maintain control over this discourse in the face of wider participation in public culture in the first half of the twentieth century. S. W. R. D. Bandaranaike, who became prime minister in 1956, eight years after Sri Lanka gained independence from British rule, is popularly seen as one of the few elite politicians of the late colonial period who sought to engage substantively in mass-based politics and is remembered as a heroic anti-colonial figure. This article explores the contradictions and ironies in Bandaranaike's turn to indigeneity and the political and cultural implications of this turn. It also briefly discusses authenticity's continued resonance in contemporary Sri Lanka.

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Reed, Christine M. "Pastoral, Progressive and Postmodern Ideas in Environmental Political Thought: Restoring Agency to Nature." Administrative Theory & Praxis 23, no. 1 (March 2001): 39–52. http://dx.doi.org/10.1080/10841806.2001.11643499.

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31

Gilbert, Hilary. "‘Bedouin overgrazing’ and conservation politics: Challenging ideas of pastoral destruction in South Sinai." Biological Conservation 160 (April 2013): 59–69. http://dx.doi.org/10.1016/j.biocon.2012.12.022.

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32

van Etten, Eddie J. B. "Changes to land tenure and pastoral lease ownership in Western Australia’s central rangelands: implications for co-operative, landscape-scale management." Rangeland Journal 35, no. 1 (2013): 37. http://dx.doi.org/10.1071/rj11088.

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The majority of arid and semiarid land in the Western Australian pastoral zone has a long history of livestock grazing within an extensive network of predominantly family-held pastoral leases. A variety of different groups have purchased pastoral leases in the last five decades and, for many, making a profit from pastoralism is no longer a priority. For the central rangelands of Western Australia, these groups have included: government agencies, who have purchased some 9% of pastoral leases by area; private conservation organisations (<1% purchased); aboriginal communities and groups (~7%); and mining companies (~13%). The purchases of pastoral leases by government agencies was designed to improve the conservation status of arid-zone ecosystems, and is the first step in a process of changing land tenure to a conservation reserve. This paper summarises the extent and other characteristics of these changes in land tenure and ownership of pastoral leases, and explores the implications for land management and conservation, stemming from these changes. It demonstrates that large areas of contiguous land with no or reduced domestic stocking can now be found in many parts of these rangelands, particularly in the Coolgardie, Yalgoo and Pilbara bio-regions, with some leaseholders actively managing land for the conservation of biodiversity and restoring sites degraded through past over-grazing. In some bio-regions, such land covers considerable proportions of sub-catchments, suggesting that broad-scale conservation management and restoration objectives may be realised. It is argued that to fully realise these objectives requires effective communication and co-ordination between land managers, including sharing of ideas, view-points and resources. In particular, mining companies, now major holders of pastoral leases in Western Australia, can play an important role in contributing to and even facilitating such objectives.

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Arroba Conde, Manuel Jesús. "O conceito de processo justo na reforma do processo matrimonial e no processo penal." Scientia Canonica 1, no. 2 (February 27, 2019): 95–121. http://dx.doi.org/10.31240/2595-1165.vol1n2a2018pp95-121.

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A progressiva canonização das instituições judiciais; a justiça no proceder nas causas de nulidade matrimonial; a ênfase excessiva atribuída ao poder judicial episcopal; o novo processo mais breve; a intervenção de defensores das partes; a missão pastoral especializada e a deontologia profissional específica; o ideal de gratuidade e a liberdade de opção na designação do advogado; a justiça no proceder nas causas penais; algumas propostas contra o risco de injustiça no proceder; os riscos do excessivo recurso à via extrajudicial.

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Harman, Allan M. "Matthew Henry’s Preaching and Pastoral Ministry at Hackney, 1712–1714." Unio Cum Christo 7, no. 1 (April 1, 2021): 9. http://dx.doi.org/10.35285/ucc7.1.2021.art1.

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From Chester, Matthew Henry moved to Hackney (then on the northern border of London) for the final two years of his life and ministry. As a leading dissenter, he was immediately called to preach extensively beyond his congregation. In addition, he was working on his Exposition and publishing sermons. But various challenges faced him, in particular ill-health and tensions within his family. As at Chester, he had no formal elders or deacons to assist him. His extant diary from 1705 to 1713 gives a detailed account of his ministry. He displayed the Puritan ideal of a pastor/preacher, together with involvement in other dissenting interests. His ministry shows his deep devotion to New Testament teaching on the role of shepherding God’s flock. KEYWORDS: Puritans, Matthew Henry, dissenters, non-conformists, Chester, commentaries, Hackney, Puritan spirituality

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35

Mcclure, Judith. "Bede’s Notes on Genesis and the Training of the Anglo-Saxon Clergy." Studies in Church History. Subsidia 4 (1985): 17–30. http://dx.doi.org/10.1017/s0143045900003537.

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It has long been recognized that the mainspring of Bede’s intellectual work throughout his life was pastoral. Recently it has become increasingly apparent that his dedication to the continuing demands of the conversion of the Anglo-Saxons was stimulated and informed by the ideas of Gregory the Great. What is less clear is the relationship between the great bulk of Bede’s exegetical writings and his conception of the precise needs of those priests and monks whom he was seeking to prepare for pastoral responsibility. He had a certain amount of immediate personal experience of the range of technical problems involved in communicating the essentials of Christian doctrine and liturgy to an illiterate people who were ignorant of Latin.

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Mislin, David. "One Nation, Three Faiths: World War I and the Shaping of “Protestant-Catholic-Jewish” America." Church History 84, no. 4 (November 13, 2015): 828–62. http://dx.doi.org/10.1017/s0009640715000943.

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During World War I, American political, military, and religious leaders sought to foster the view that protestants, Catholics, and Jews were equal stakeholders in society. Crucial in shaping the embrace of this “tri-faith” ideal were leading members of all three traditions, who used their connections to the federal government to ensure that many facets of national life reflected this new conception of the nation's religious character. The military chaplaincy put these ideals into practice, and interfaith activity became commonplace in the army. Protestant, Catholic, and Jewish chaplains worked closely together, and provided pastoral care or offered religious rites to wounded and dying soldiers from different faith traditions. This article examines how the wartime break from political and social normality, the desire to project a particular image of the nation abroad, and Americans' firsthand encounter with religion in Europe all contributed to idealizations of the inclusive nature of American civil religion during World War I. Yet, as this essay demonstrates, the transitional nature of wartime culture and the strong role of the federal government in fostering these values prevented this outlook from firmly taking root. The experience did, however, provide a critical precedent for subsequent idealizations of a protestant-Catholic-Jewish nation.

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Mitchell, Claudine. "TIME AND THE IDEA OF PATRIARCHY IN THE PASTORALS OF PUVIS DE CHAVANNES." Art History 10, no. 2 (June 1987): 188–202. http://dx.doi.org/10.1111/j.1467-8365.1987.tb00249.x.

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Springer, Rebecca. "Prelacy, Pastoral Care and the Instruction of Subordinates in Late Twelfth-Century England." Studies in Church History 55 (June 2019): 114–28. http://dx.doi.org/10.1017/stc.2018.17.

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Historians of the Middle Ages usually associate the phrase ‘pastoral care’ with the sacraments and religious services performed by parish priests on behalf of lay people. But late twelfth-century writers primarily attributed pastoral care to prelates. Closely following the tradition of Pope Gregory I's Pastoral Rule, they held that prelates bore the responsibility to govern, guide and (perhaps most importantly) instruct their subordinate clergy or religious. Prelates did this by preaching, and they were supposed to validate their words with the example of their own righteous lives. But although commentators assumed that prelates would be reasonably well educated, late twelfth-century writers did not attribute good preaching to intellectual aptitude, or to the availability of preaching treatises or model sermon collections, as historians often assume. In an age of intellectual vibrancy and flourishing schools, ensuring that prelates instructed their subordinates remained firmly a moral, rather than an educational, question for the English church. Only by instructing subordinates could a prelate ensure their, and by extension his own, eternal salvation: neglect of preaching was tantamount to murder. This article uses the little-studied writings of Alexander of Ashby, Bartholomew of Exeter and Thomas Agnellus to uncover new links between ideas about prelacy, pastoral care and the instruction of subordinates in the high Middle Ages.

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Kelly, Conor M. "The Role of the Moral Theologian in the Church: A Proposal in Light of Amoris Laetitia." Theological Studies 77, no. 4 (November 17, 2016): 922–48. http://dx.doi.org/10.1177/0040563916666824.

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Pope Francis’s apostolic exhortation Amoris Laetitia recast pastoral decisions in terms of conscience and discernment and asked moral theology to do the same. Such a request invites reforms for moral theology, requiring a shift from the traditional role of the moral theologian as an external judge to a more personalist role as a counselor for conscience. This change entails prioritizing the process of discernment ahead of the definition of rules, specifying the place of the ideal in Catholic morality, and attending to the ethics of ordinary life.

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Müller, Barbara. "The Diabolical Power of Lettuce, or Garden Miracles in Gregory the Great’sDialogues." Studies in Church History 41 (2005): 46–55. http://dx.doi.org/10.1017/s0424208400000103.

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Gregory the Great wrote hisDialoguesbetween July 593 and October 594. Like most scholars of Gregory the Great, I am convinced that theDialoguesare a genuine Gregorian work and do not share Francis Clark’s opinion that theDialoguesare the rather clumsy product of a later forger. TheDialoguesare an extremely complex work on holiness, a skilful pastoral pedagogy, and a programme of mission as well. They contain Gregory’s ideal of the Church which he developed during a time of crisis. Some elements may even seem to be Utopian.

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Thomas, John R. "Idea of an “Order of Pastoral Care” Presents Problems on the National Level." Journal of Pastoral Care & Counseling: Advancing theory and professional practice through scholarly and reflective publications 59, no. 3 (September 2005): 277–78. http://dx.doi.org/10.1177/154230500505900311.

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Seeliger, Henriette-Juliane. "A Tornado Hitting the Homeland: Disturbing American Foundational Myths in Bharati Mukherjee’s Jasmine." Humanities 9, no. 3 (September 14, 2020): 112. http://dx.doi.org/10.3390/h9030112.

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Historically, the United States has always been a country of immigration. Yet, in light of recent political events, a form of nativism and sedentarism is re-emerging that seeks to preserve what is generally perceived as essentially American: an ethnically white and male identity that has its origins in the foundational myths of the pastoral, the frontier, and the West. The American Midwest is where the allegedly “real” America lies: it is what Anthony D. Smith has termed an 2ethnoscape”: a landscape imbued with historical and cultural meaning that has come to represent true “Americanness”. In her 1989 novel Jasmine, Bharati Mukherjee uses the figure of Jasmine, an undocumented female immigrant from India, to disrupt this traditional trope of “the West” as the perceived location of American cultural identity. She liberates the land from its national, historical, and ethnic inscriptions by subverting the very foundational myths of the pastoral, the frontier, manifest destiny, virgin land, and the melting-pot, that are so crucial to the justification of this exclusive as well as exclusionary identity… This article analyzes the processes and mechanisms through which Mukherjee liberates the landscape: Firstly, she satirizes the ideal of the American pastoral and exposes the assumption of a stable, uniquely American landscape as purely imaginative. She then subverts the notion of the global city as the ideal location of immigrants, where “the other” can be safely contained outside the homeland and instead makes the Midwest ethnoscape the space where her protagonist uproots American national identity. Through her presence in the American heartland, Jasmine disturbs and challenges naturalized notions of America and constructs a new homeland that is open for all immigrants following her. Mukherjee thus shifts the perspective away from seeing the American homeland as a pre-existing place in need of defense, and proposes a fluid understanding of home that has acquired new relevance in light of recent political events.

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Scribner, R. W. "Pastoral Care and the Reformation in Germany." Studies in Church History. Subsidia 8 (1991): 77–97. http://dx.doi.org/10.1017/s0143045900001575.

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Of the numerous criticisms and expressions of grievance directed at the Church in Germany on the eve of the Reformation, the most devastating was the charge of inadequate pastoral care. Reformers of all complexions bewailed the poor state of the parish clergy and the inadequate manner in which they provided for the spiritual needs of their flocks. At the very least, the parish clergy were ill-educated and ill-prepared for their pastoral tasks; at the very worst, they exploited those to whom they should have ministered, charging for their services, treating layfolk as merely a means of increasing their incomes, and, above all, resorting to the tyranny of the spiritual ban to uphold their position. The popular propaganda of the early Reformation fully exploited such deficiencies, exposing the decay in root and branch of a system of pastoral care depicted as no more than an empty shell, a facade of a genuine Christian cure of souls. The attack on the traditional Church was highly successful, successful enough to provoke an ecclesiastical revolution, and almost a socio-political revolution as well. It was, indeed, so successful that generations of historians of the Reformation have seen the condition of the pre-Reformation Church largely through the eyes of its critics and opponents. This negative image was matched by an idealized view of what succeeded it: where the old Church had failed the Christian laity, indeed, so much that they had virtually fallen into the hands of the Devil, the new Church offered solutions, a new way forward, a new standard of pastoral care and concern that created a new ideal, the Lutheran pastor, who cared for his flock as a kindly father, a shepherd who would willingly give up his life for his sheep.

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Barroso, Áurea Soares. "O agir solidário de mais de vinte mil líderes comunitários em todo o território nacional em favor de um envelhecer mais saudável: relatos da experiência da Pastoral da Pessoa Idosa." Revista Kairós : Gerontologia 20, no. 2 (June 30, 2017): 431–46. http://dx.doi.org/10.23925/2176-901x.2017v20i2p431-446.

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Este estudo traz o relato de experiência da Pastoral da Pessoa Idosa, em que se cultua a experiência bem-sucedida de mais de vinte mil líderes comunitários em nosso país que desempenham seu trabalho, voluntariamente, em favor de um envelhecer mais saudável. Considerando-se que vivemos um momento da história humana em que se busca a utopia de diferentes iniciativas, de novos projetos de vida, de novos experimentos, mas não afastados da realidade vivida pelos idosos, tendo-se em meta um novo ideal de convivência, que inclua a subjetividade, individual e coletiva, valorizando-se cada vez mais a fraternidade e a solidariedade.

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Gudbergsen, Thomas. "Sjælesørgerisk erfaringsnærhed i tre udvalgte gammeltestamentlige salmer." Dansk Teologisk Tidsskrift 78, no. 4 (December 10, 2015): 341–58. http://dx.doi.org/10.7146/dtt.v78i4.105765.

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The study operates in the field between biblical exegesis and practical theology. The author seeks to unfold the tremendous resources for pastoral care to be found in the Psalms of the Old Testament. This is done through a detailed reading of the Hebrew manuscripts of three Psalms: Pss 13, 32 and 88. Four hermeneutical methods (identification, acceptance, contrast and expansion) are employed to show the value of the Psalms in pastoral care in two specific areas: terminal illness and prisons. As an approach to the Psalter in general the author develops a theory based on the ideas of Jewish philosopher Martin Buber. He makes the Psalm correspond to Buber’s You through which the human I may meet God, and in reverse, the medium through which God may express comfort and relief and illuminate the human I.

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Wise, Tim. "How the yodel became a joke: the vicissitudes of a musical sign." Popular Music 31, no. 3 (October 2012): 461–79. http://dx.doi.org/10.1017/s0261143012000359.

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AbstractAlthough yodelling has been a part of English-language popular music since the early decades of the 19th century, it lacks prestige in contemporary popular music. This essay charts the change in the yodel's fortunes from its use in the early 19th century as a signifier for ideas relating to a pastoral Golden Age to its present-day association with hillbillies and comic stereotypes. It examines the contexts in which yodelling was most frequently heard in order to elucidate its primary associations and connotations. By examining the changing attitudes towards the ideas associated with yodelling, the essay analyses the gradual decline in the prestige of the yodelled voice.

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Oglezneva, G. V. "Reflection of the Clergy Ethos in the State of the Dioceses Reports on Eastern Siberia (the Second Half of the 19th – Early 20th Centurу)." Bulletin of Irkutsk State University. Series History 36 (2021): 23–31. http://dx.doi.org/10.26516/2222-9124.2021.36.23.

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This article examines the reports on the status of the Irkutsk, Yenisei and Trans-Baikal dioceses as a source for studying the clergy ethos, which is defined as the correlation of normative values with their practical activities and everyday behavior. The author reconstructs the normative model of behavior of the white clergy and its transformation in connection with the change in the objective conditions of its activities. The author analyzes the ideas of the diocesan leadership about the differences between “what is” and “what is proper” in the clergy pastoral activities, causes, consequences and measures to overcome these differences. The content of the reports allows us to conclude that in the late 19 – early 20 centuries there was a certain “worldliness” (Great Apostasy) of the clergy ethos, since the normative behavior model implies an increase in the responsibility of the parish clergy not only for pastoral, but also for public service.

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Ercüment Yaşar. "William Wordsworth’s Theoretical Contribution to Canon of Literary Criticism in Light of Preface to Lyrical Ballads." Technium Social Sciences Journal 8 (May 14, 2020): 664–69. http://dx.doi.org/10.47577/tssj.v8i1.590.

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Wordsworth’s Preface to Lyrical Ballads, with Pastoral and Other Poems (1802) is both a revolutionary manifesto and a kind of foundational text in the context of the canon of Romantic poetry because of its normative analysis on the nature of poetry and its basic constituent parts although when compared to the systematic approaches in the twentieth century literary theory, Wordsworth does not present an autonomous critical method capable of providing universally valid principles in evaluation of the text. This paper mainly aims to discuss Wordsworth’s contribution to canon of literary criticism on the theoretical level by giving concrete examples from Preface to Lyrical Ballads, with Pastoral and Other Poems (1802) as well as scrutinizing Wordsworth’s definition of poetry and the poet, his ideas on the origin of poetry, the subject matter of poetry, and the language of poetry respectively in order to show that it is revolutionary in terms of prescribing some principles in evaluation of a literary work.

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Armstrong, John. "Gothic Matters of De-Composition: The Pastoral Dead in Contemporary American Fiction." Text Matters, no. 6 (November 23, 2016): 127–43. http://dx.doi.org/10.1515/texmat-2016-0008.

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In Alice Walker’s vignette “The Flowers,” a young black girl’s walk in the woods is interrupted when she treads “smack” into the skull of a lynched man. As her name predicates, Myop’s age and innocence obstruct her from seeing deeply into the full implications of the scene, while the more worldly reader is jarred and confronted with a whole history of racial violence and slavery. The skeleton, its teeth cracked and broken, is a temporal irruption, a Gothic “smack” that shatters the transience of the pastoral scene with the intrusion of a deeper past from which dead matter/material de-composes (disturbs, unsettles, undoes) the story’s present with the violent matter/issue of racism. Walker’s story is representative of an important trope in fiction, where the pastoral dead speak through the details of their remains, and the temporal fabric of text is disrupted by the very substance of death. Against the backdrops of Terry Gifford’s post-pastoral and Fred Botting’s Gothic understanding of the literary corpse as “negative[ly] sublime,” this essay explores the fictional dead as matter unfettered by genre, consistently signifying beyond their own inanimate silences, revealing suppressed and unpalatable themes of racial and sexual violence, child abuse and cannibalistic consumerism. Along with Walker’s story, this study considers these ideas through new readings of Stephen King’s novella The Body, Raymond Carver’s story “So Much Water So Close to Home,” and The Road by Cormac McCarthy. While these writers may form an unlikely grouping in terms of style, each uses pastoral remains as significant material, deploying the dead as Gothic entities that force the reader to confront America’s darkest social and historical matters.

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Syshchikova, Ekaterina S. "Translation as a part of linguoculture of Spain in the XVI-XVII centuries." Cuadernos Iberoamericanos, no. 2 (June 28, 2017): 83–88. http://dx.doi.org/10.46272/2409-3416-2017-2-83-88.

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XVI- XVII centuries were the «golden age» in the history of Spanish culture, which was largely due to the translation. Through translation into Spanish literature, the motifs and forms of lyrical and epic poetry, the themes of ancient and Italian plays, the knightly and pastoral novel, the novel genre have penetrated. The translation allowed the Spaniards to get acquainted with the ideas of humanists from di erent countries of Western and Central Europe. The translation contributed to the enrichment of the Spanish language.

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