Journal articles: 'Shepherd (Hermas)'

1

Verheyden, Joseph. "The Shepherd of Hermas." Expository Times 117, no. 10 (July 2006): 397–401. http://dx.doi.org/10.1177/0014524606067175.

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Foster, Paul. "Paul and the Shepherd of Hermas." Expository Times 131, no. 8 (May 2020): 378–79. http://dx.doi.org/10.1177/0014524620916066.

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Osiek, Carolyn. "The Shepherd of Hermas in context." Acta Patristica et Byzantina 8, no. 1 (January 1997): 115–34. http://dx.doi.org/10.1080/10226486.1997.11745886.

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Cecconi, Paolo. "The Codex Sinaiticus and Hermas: The ways of a crossed textual transmission." Zeitschrift für Antikes Christentum / Journal of Ancient Christianity 22, no. 2 (September 3, 2018): 278–95. http://dx.doi.org/10.1515/zac-2018-0032.

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Abstract The Codex Sinaiticus, a 4th century biblical manuscript, offers an interesting point of view on the textual transmission of the Shepherd of Hermas, which is extremely complicate because of the fragmentary status of all its Greek sources and of the presence of several translations in different languages (Latin, Ethiopic, Coptic, Georgian and Middle Persian). New studies on some of the most significant sources like the new leaves Codex Sinaiticus (2010) and the Latin translation Vulgata (2014) enable a new reconstruction of Hermas’ textual transmission. The present article will evidence the key role of the Sinaiticus as point of contact between different textual versions of the Shepherd, which have had their autonomous life, and will offer a new reconstruction of Hermas’ textual transmission.

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Maier, Harry O. "Making History with the Shepherd of Hermas." Early Christianity 10, no. 4 (2019): 501. http://dx.doi.org/10.1628/ec-2019-0031.

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Castelli, Emanuele. "Dati storici e aspetti romanzeschi nelle prime due Visioni del Pastore di Erma. Una riconsiderazione del problema alla luce di nuove scoperte testuali." Augustinianum 60, no. 2 (2020): 321–40. http://dx.doi.org/10.5840/agstm202060219.

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The aim of the paper is to reconsider the content of first two Visions of the Shepherd of Hermas and to decode some ficticious elements offered by the author at the beginning of his work. The study takes into consideration some recent textual discoveries concerning the first sentence of the Shepherd.

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Wudel, B. Diane. "The Seduction of Self-Control: Hermas and the Problem of Desire." Religion and Theology 11, no. 1 (2004): 39–49. http://dx.doi.org/10.1163/157430104x00023.

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AbstractIn both narrative passages and ethical precepts, the early Christian text The Shepherd of Hermas places great emphasis on the virtue of enkrateia, self-control or self-restraint. At the same time, surprisingly erotic elements appear, beginning with an opening scene in which Hermas observes a woman of beauty and character emerging from her bath. Epithumia, desire, is immediately problematized. Though the text?s continuing interplay between motifs of desire and self-restraint at times seems clumsy, one can argue that it is nevertheless coherent and linked to the text?s depiction of masculinity. In the end, The Shepherd of Hermas seems to narrate the key task in Christian self-formation not as the suppression or repression of desire, but as the exercise of techniques of self scrutiny that lead to the seductions of self-control, the luxuriousness of virtue, the manly surrender to holy desire.

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Foster, Paul. "A Reliable Guide to the Shepherd of Hermas." Expository Times 132, no. 11 (August 2021): 513–14. http://dx.doi.org/10.1177/00145246211025673.

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Batovici, Dan. "Apocalyptic and metanoia in the Shepherd of Hermas." Apocrypha 26 (January 2015): 151–70. http://dx.doi.org/10.1484/j.apocra.5.109948.

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Ryan, Herbert J. "Book Review: The Shepherd of Hermas: A Commentary." Theological Studies 61, no. 3 (September 2000): 549–51. http://dx.doi.org/10.1177/004056390006100311.

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Walsh, Lora. "The Lady as Elder in the Shepherd of Hermas." Journal of Early Christian Studies 27, no. 4 (2019): 517–47. http://dx.doi.org/10.1353/earl.2019.0050.

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Svigel, Michael J. "Trinitarianism In Didache, Barnabas, and the Shepherd: Sketchy, Scant, or Scandalous?" Perichoresis 17, no. 1 (March 1, 2019): 23–40. http://dx.doi.org/10.2478/perc-2019-0008.

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Abstract A survey of works on the development of nascent trinitarianism, especially in the last several decades, reveals that most treatments cut a wide path around three of the earliest Christian writings: Didache, Barnabas, and Shepherd of Hermas. Because these writings straddle the apostolic/post-apostolic eras (c. AD 50-150), they should be regarded as essential links in any historical account of the development of trinitarian theology. Nevertheless, these writings have sometimes been regarded as having sketchy, scant, or scandalous christologies and pneumatologies. This article argues that the typical critical estimations of these writings as nontrinitarian are under-supported by the textual evidence. Rather, Didache, Barnabas, and the Shepherd of Hermas may very well presuppose a basic christocentric and trinitarian creation-redemption narrative. Far from scandalous, these texts provide a positive link in the continuity from seminal apostolic trinitarian thought to the later trinitarian growth of the second century.

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Madden, Joshua. "The Servant and the Vineyard: Christology and the Reception of Scripture in the Shepherd of Hermas." Journal of Theological Interpretation 16, no. 2 (December 1, 2022): 255–74. http://dx.doi.org/10.5325/jtheointe.16.2.0255.

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Abstract The Shepherd of Hermas was one of the most widely circulated early Christian texts. Contemporary estimations of the text, however, are far from praiseworthy, and many regard the Shepherd to be so imprecise and poorly written as to lend itself to heterodox interpretation, especially in regard to its Christology and the infamous parable of “The Servant and the Vineyard.” This essay will argue that this negative evaluation of the Shepherd is misguided, and that not only does this specific parable avoid heterodox implications, but that it displays a thoroughly biblical understanding of Christ as the servant-messiah sent into the world by the Father to redeem the world, as witnessed by the apostolic preaching and the authors of the New Testament. This essay will demonstrate that the Shepherd presents the reader with a coherent narrative with which to understand the basic themes of the Christ event by weaving together a creative and original parable rooted firmly in the scriptural and interpretive tradition of both the Old and New Testaments.

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Walsh, Lora. "Lost in Revision: Gender Symbolism in Vision 3 and Similitude 9 of the Shepherd of Hermas." Harvard Theological Review 112, no. 04 (September 11, 2019): 467–90. http://dx.doi.org/10.1017/s0017816019000245.

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AbstractThis article investigates the early development of gendered Christian symbolism by focusing on discrepancies between two sections of the Shepherd of Hermas. Using close textual analysis and contemporary feminist theological frameworks, I identify the seemingly subtle, yet crucial and conspicuous, transformations of gender symbolism in the revision of Vision 3 into Similitude 9. These transformations include replacing the feminine Church with the Shepherd, the Tower, and the Son of God; dividing seven women (Faith and her genealogical descendants) into twelve virgins and their twelve vicious counterparts; and erasing “waters” and “the deep” from the Church’s foundation, while emphasizing tall rocks and level ground. Scholars typically have considered these revisions to be products of deeper and more systematic theological reflection, or mere elaborations and expansions in a “literary unity” drawn from oral composition. I argue instead that the revisions are rooted in embedded cultural patterns that consistently exclude maternal figures and their associated imagery. This re-evaluation of the revision process in Hermas complements other approaches to studying women in early Christian history, supplying a critical account of the evolving conceptual and symbolic structures that supported declines in the ecclesiastical status and symbolic significance of women.

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Grundeken, Mark. "Diakone in Rom? Das Zeugnis des Hirten des Hermas." Vigiliae Christianae 72, no. 1 (February 9, 2018): 93–101. http://dx.doi.org/10.1163/15700720-12341324.

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Abstract This article challenges the common opinion that the Shepherd of Hermas gives evidence for the office of deacon in the early Christian communities in Rome (Vis. 3.5.1; Sim. 9.15.4; 9.26.2). It suggests that the mention of the διάκονοι within the context of Hermas’ call to µετάνοια as “admirable” respectively “despicable” believers makes it difficult to decide whether these examples are existing or imaginary figures. Moreover, it notes that the διάκονοι, unlike the presiding presbyters (Vis. 2.2.6-7; 2.4.2-3; 3.9.7), are not associated with the ἐκκλησία in Rome and not directly addressed. The article is meant to be a prelude to new enquiries into the development of offices in the early church.

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Kartzow, Marianne Bjelland. "The Shepherd of Hermas and the Pauline Legacy by Jonathan E. Soyars." Catholic Biblical Quarterly 83, no. 1 (2021): 158–60. http://dx.doi.org/10.1353/cbq.2021.0032.

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Hellholm, David. "Deliberations on the Nature of the Church in the Shepherd of Hermas." Tidsskrift for Teologi og Kirke 78, no. 03 (December 10, 2007): 283–95. http://dx.doi.org/10.18261/issn1504-2952-2007-03-08.

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Cunnar, Eugene R. "MILTON, “THE SHEPHERD” OF HERMAS, AND THE WRITING OF A PURITAN MASQUE." Milton Studies 23 (January 1, 1987): 33–52. http://dx.doi.org/10.2307/44645365.

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O'Brien, D. P. "The Cumaean Sibyl as the Revelation-bearer in the Shepherd of Hermas." Journal of Early Christian Studies 5, no. 4 (1997): 473–96. http://dx.doi.org/10.1353/earl.1997.0106.

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20

Miller, Patricia Cox. ""All the Words Were Frightful": Salvation by Dreams in the Shepherd of Hermas." Vigiliae Christianae 42, no. 4 (December 1988): 327. http://dx.doi.org/10.2307/1584281.

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Стикић, Његош. "Тајна врлине у Јермином Пастиру и њена улога у изграђивању Цркве и спасењу човека." Theological Views – Religious and Scientific Journal / Теолошки погледи – версконаучни часопис LIV, no. 3 (December 31, 2021): 393–410. http://dx.doi.org/10.46825/tv/2021-3-393-410.

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The intention of the author is to provide a more systematic, not exhaustive, insight into the mystical meaning, place, and role of virtue in the economy of salvation, based on the revelation recorded in the early Christian writing of the New Testament prophet and apostle Hermas – The Shepherd. The author locates the place of virtue in the realism of simultaneous and interdependent building of salvation (of man) and building of the Church as a unique (multidimensional) process. Like very few paternal writings, the Shepherd gives us an explicit conclusion that the virtues are the ones that “hold” and build the Church, “dressing” the faithful in the “clothes,” “powers” and Name of the Son of God. By “dressing” in virtues, Christians achieve that “in the likeness,” they are likened to Christ, thus becoming similar and compatible to each other, thus gaining, as a new genus, a one unique identity. That is why the Church, which is being built as the Tower of Salvation, is composed of a multitude, by repentance and virtue shaped and ennobled elects (stones), manifesting itself, thus, in a „monolithic“ building, monochromatic white, as from one carved stone. For this reason, the paper aims to re– evaluate the ontological connection of virtue with the Church (ecclesiology).

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Bucur, Bogdan G. "THE ANGELOMORPHIC SPIRIT IN EARLY CHRISTIANITY: REVELATION, THE SHEPHERD OF HERMAS, CLEMENT OF ALEXANDRIA." Scrinium 3, no. 1 (March 30, 2007): 1–29. http://dx.doi.org/10.1163/18177565-90000148.

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Building on John R. Levison’s study on «The Angelic Spirit in Early Judaism», which documented the widespread use of the term «spirit» as a designation for an angelic presence, this essay argues the presence of an «angelomorphic Pneumatology» in three early Christian sources: the book of Revelation, the Shepherd of Hermas, and Clement of Alexandria. It is argued that angelomorphic Pneumatology occurs in tandem with Spirit Christology, within a binitarian theological framework. This larger theological articulation results in a quasi-Trinitarian structure of the divine world, featuring the Father, the Son/Spirit, and the angelomorphic Spirit. The final section of the essay proposes a theological interpretation of these data.

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Bonar, Chance E. "The Shepherd of Hermas: A Literary, Historical, and Theological Handbook, written by Jonathon Lookadoo." Vigiliae Christianae 75, no. 5 (October 7, 2021): 577–80. http://dx.doi.org/10.1163/15700720-12351586.

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Tagliabue, Aldo. "Learning from Allegorical Images in the Book of Visions of The Shepherd of Hermas." Arethusa 50, no. 2 (2017): 221–55. http://dx.doi.org/10.1353/are.2017.0008.

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Young, Steve. "Being a Man: The Pursuit of Manliness in The Shepherd of Hermas." Journal of Early Christian Studies 2, no. 3 (1994): 237–55. http://dx.doi.org/10.1353/earl.0.0096.

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Lusini, Gianfrancesco. "Elementi romani nella tradizione letterari aksumita." Aethiopica 4 (June 30, 2013): 42–54. http://dx.doi.org/10.15460/aethiopica.4.1.490.

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The presence of literary works of Roman origin or milieu inside the Christian Aksumite tradition allows us to reconstruct the image of the Empire circulating among the Christians of Aksum. An antagonism between Church and State and a mistrust of any form of political and social organization were the basic concepts that works like the “Shepherd” of Hermas and the “Antichrist” of Hyppolitus transmitted to Ethiopian Christianity, particularly its monastic centres. In contrast to this tendency, a literary trend dating back to the ancient core of the “Kebra nagaśt” supported the aspirations of the Aksumite leadership by promoting an image of the Christian Ethiopian king as a hero in the end of the days in keeping with millenarian expectations.

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Uciecha, Andrzej. "„Walka” złego z „synami przymierza” na podstawie wybranych mów Afrahata, perskiego mędrca." Vox Patrum 59 (January 25, 2013): 209–23. http://dx.doi.org/10.31743/vp.4024.

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In the Demonstrations by Aphrahat, the term „battle” is reserved for the struggles waged by the „sons of the covenant” against Satan (cf. 1Jn 2, 16). Te Evil One attacks them in various manners in order to destroy the peace in man and the Church, yet, as in The Shepherd of Hermas, his „battle” has been definitively lost. In Aphrahat’s teaching, the question related to the dwelling place of the evil spirit-angel remains to be studied. According to the typical Judeo-Christian concept, he dwells in the lower spheres of heaven, which implies certain soteriological consequences: Christs encounters and defeats evil spirits during His ascension, not during His descension into Sheol, where His aim is to liberate the souls.

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Gabrielson, Timothy A. "Filling the Empty: An Unnoticed Pun in James 2.20-23." Bible Translator 71, no. 3 (December 2020): 357–67. http://dx.doi.org/10.1177/2051677020949645.

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The style of James’s epistle receives much acclaim. Among other techniques like alliteration and rhythm, James enjoys a play on words. I propose that James puns on the concept of “filling” with three words in Jas 2.20-23: κενέ (“empty,” v. 20), ἐτελειώϑη (“be complete,” v. 22), and ἐπληρώϑη (“be fulfilled,” v. 23), to the effect that an “empty” person is told to learn from the “filled out” faith of Abraham whose willingness to sacrifice Isaac “fulfilled” the earlier pronouncement about his righteousness. This suggestion builds on discussions concerning the relationship between vv. 20, 22, and vv. 22-23. It also draws out often neglected connotations of τελειόω. This wordplay fits into a wider “completion” theme in James and may even have been picked up by the Shepherd of Hermas and the Didache.

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Rhee, Helen. "Community Building in the Shepherd of Hermas: A Critical Study of Some Key Aspects by Mark Grundeken." Journal of Early Christian Studies 25, no. 2 (2017): 324–26. http://dx.doi.org/10.1353/earl.2017.0026.

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Bryant, Joseph M. "Wavering saints, mass religiosity, and the crisis of post-baptismal sin in early Christianity: a Weberian reading of The Shepherd of Hermas." European Journal of Sociology 39, no. 1 (May 1998): 49–77. http://dx.doi.org/10.1017/s0003975600007797.

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As a religious sect that anchored its salvation pledge in an exclusive promise of spiritual empowerment, the early Christian movement called its converts to virtuoso standards of religiosity. Following their baptismal regeneration, believers were obligated to remain ‘sealed’ in purity thereafter, in expectation of pending eschatological deliverance. Signs of moral slippage would thus constitute a negation of those sectarian claims, threatening thereby the continued viability of the movement. Operating in an environment of persecution, and shaken by the protracted non-event of cosmic redemption, growing numbers of believers found the exacting purity requirements impossible to uphold. An optimal organizational resolution of that crisis would require the restoration of wavering saints to spiritual status, to be achieved through remedial adjustments in penitential practice. Drawing upon Weber's model of the sect-church dynamic, this study offers a sociological hermeneutic of The Shepherd ofHermas.

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Cook, Stephen L., and Edith McEwan Humphrey. "The Ladies and the Cities: Transformation and Apocalyptic Identity in Joseph and Aseneth, 4 Ezra, the Apocalypse and the Shepherd of Hermas." Journal of Biblical Literature 117, no. 2 (1998): 375. http://dx.doi.org/10.2307/3267008.

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Chistyakova, Olga. "Eastern Church Fathers on Being Human—Dichotomy in Essence and Wholeness in Deification." Religions 12, no. 8 (July 27, 2021): 575. http://dx.doi.org/10.3390/rel12080575.

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The article traces the formation of Eastern Christian anthropology as a new religious and philosophical tradition within the Early Byzantine culture. The notion “Patristics” is reasoned as a corpus of ideas of the Church Fathers, both Eastern and Western. The term “Eastern Patristics” means the works by Greek-Byzantine Church Fathers, who in the theological disputes with the Western Church Fathers elaborated the Christian creed. Based on an analysis of the texts of Greek-Byzantine Church Fathers, the most important provisions of Eastern Patristics are deduced and discussed, which determined the specificity of Christian anthropology. In this context, different approaches of the Eastern Fathers to the explanation of the Old Testament thesis on the creation of man in God’s image and likeness and the justification of the duality of human essence are shown. Particular attention is paid to considering the idea of deification as overcoming the human dualism and the entire created universe, the doctrine of the Divine Logoi as God’s energies, and the potential elimination of the antinomianism of the earthly and Divine worlds. The article reflects the anthropological ideas of the pre-Nicene Church Father Irenaeus, the non-canonical early Christian work The Shepherd of Hermas, and the teachings on the man of the classical Eastern Patristics period by Athanasius of Alexandria, Gregory of Nyssa, and Maximus the Confessor.

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Brakke, David. "A New Fragment of Athanasius's Thirty-Ninth Festal Letter: Heresy, Apocrypha, and the Canon." Harvard Theological Review 103, no. 1 (January 2010): 47–66. http://dx.doi.org/10.1017/s0017816009990307.

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Athanasius of Alexandria's thirty-ninth Festal Letter remains one of the most significant documents in the history of the Christian Bible. Athanasius wrote the letter, which contains the first extant list of precisely the twenty-seven books of the current New Testament canon, in 367 c.e., during the final decade of his life. Like many of his annual Easter letters, the thirty-ninth was fairly long, but only a small portion of the text survives in Greek.1 The Greek excerpt contains Athanasius's lists of the books of the Old and New Testaments, which he calls “canonized,” and a list of a few additional books, like the Shepherd of Hermas, which he says are not canonized, but are useful in the instruction of catechumens. Most studies of the formation of the Christian canon, including very recent ones, examine only this Greek fragment and so discuss only the contents of the lists. But already in the late-nineteenth-century fragments of the much more extensive Coptic translation had been published, and a few scholars, such as Carl Schmidt and Theodor Zahn, used them to write penetrating studies of the letter.2 In 1955 Lefort published all the then-known Coptic fragments in his book of Coptic Athanasiana, and then in 1984 Coquin published another long fragment.3 These served as the basis for my 1995 translation and my 1994 article in this journal on the social context of canon formation in fourth-century Egypt.4

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Paget, James Carleton. "The Shepherd of Hermas and the Pauline legacy. By Jonathan E. Soyars. (Novum Testamentum, Supplements, 176.) Pp. xiv + 286. Leiden: Brill, 2019. €114. 978-90-04-40254-6." Journal of Ecclesiastical History 72, no. 1 (December 31, 2020): 138–40. http://dx.doi.org/10.1017/s0022046920001359.

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Proctor, Travis W. "The shepherd of Hermas. A literary, historical, and theological handbook. By Jonathan Lookadoo. Pp. xii + 295 incl. 1 table. London–New York: T&T Clark, 2021. £85. 978 0 5676 9791 2." Journal of Ecclesiastical History 73, no. 4 (October 2022): 852–53. http://dx.doi.org/10.1017/s0022046922001300.

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Gregory, Andrew. "Community building in the Shepherd of Hermas. A critical study of some key aspects. By Mark Grundeken . (Supplements to Vigiliae Christianae, 131.) Pp. vii + 235. Leiden–Boston: Brill, 2015. €110. 978 90 04 29885 9." Journal of Ecclesiastical History 68, no. 2 (March 8, 2017): 378–80. http://dx.doi.org/10.1017/s0022046916002438.

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Longenecker, Bruce W. "HUMPHREY, Edith M., The Ladies and the Cities: Transformation and Apocalyptic Identity in Joseph and Aseneth, 4 Ezra, the Apocalypse and the Shepherd of Hermas. JSPS Supp. Series, 17. Sheffield: Sheffield Academic Press, 1995. Pp. 192. Cl. £27.50 or $41.00. ISBN 1-85075-535-3." Biblical Interpretation 7, no. 2 (1999): 203–4. http://dx.doi.org/10.1163/156851599x00146.

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Maier, Harry O. "Comptes rendus / Reviews of books: The Ladies and the Cities: Transformation and Apocalyptic Identity in Joseph and Aseneth, 4 Ezra, the Apocalypse and the Shepherd of Hermas Edith McEwan Humphrey Journal for the Study of the Pseudepigrapha, Supplement Series, 17 Sheffield: Sheffield Academic Press, 1995. 192 p." Studies in Religion/Sciences Religieuses 27, no. 1 (March 1998): 79. http://dx.doi.org/10.1177/000842989802700108.

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Prysjazhnjuk, V. "Паростки лікувальної справи тварин в Галичині." Scientific Messenger of LNU of Veterinary Medicine and Biotechnologies 19, no. 77 (March 7, 2017): 158–61. http://dx.doi.org/10.15421/nvlvet7734.

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Folk veterinary medicine – an important plot of national experience, which includes rational knowledge and practical skills of domestic animals treatment. The special attention was paid to those Ukrainian animals from whom was depended the success of farming (horses, cattle, pigs, sheep). In traditional veterinary medicine are mainly used the same means as in folk medicine. The most popular were the drugs of plant origin. Frequently herbal medicine is used in combination with minerals, animal fats. Folk veterinary accumulated and some knowledge about the importance of sanitation and hygiene for the successful care for domestic animals. To prevent diseases animals were kept in damp or cold places, did not allow to drink stagnant water, periodically changed grazing and watering place, followed by timely horses forging and oxen. During the wars there were observed various wounds in horses, applied with edged weapons, slaughter, stretching, injuries and more. Those wounds were treated by horsemen, using methods and traditional medicines. For bandaging the injured limb, as well as the blood stops substances are used dry and pre-boiled wool, rough canvas, tar, ash, various drugs and other means. After the end of hostilities the treatment of injuries in horses were engaged healers, chiropractors, but mostly – horse doctor, paying particular attention to the full feed, care of the skin, hooves. The shepherd had known about infectious diseases, which they tried to prevent and treat, and diseases of the udder, digestive and respiratory system. The shepherds tried in various ways to treat and parasitic diseases. For example, Fasciolosis (rot) they treated with fir branches, hemp seed, toasted oats. Shepherds, herdsmen, healers collected, dried, stored and used medicinal herbs during genera and injuries, they were also engaged in bloodletting. For therapeutic purposes blood fat, bile, bone marrow, milk and dairy products, vegetable oils were used, to wit they were the first veterinary specialists doctors. Itinerant surgeons-barbers were also engaged in treatment of animals. In the twelfth century. surgeons-barbers moved to sedentary lifestyles and became to join into craft, which were engaged in the treatment of sick animals and training of young professionals. Barbers surgeons played great role in life and everyday life of the Lviv philistinism. They were engaged in treatment, produced drugs, patches, bled and also sheared and shaved.

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Zhiyembayeva, G. T., and A. R. Maemerova. "Түркі халықтарының қаһармандық эпостарындағы батырлар типі." BULLETIN of the L.N. Gumilyov Eurasian National University.Political Science. Regional Studies. Oriental Studies. Turkology Series. 139, no. 2 (2022): 193–201. http://dx.doi.org/10.32523/2616-6887/2022-139-2-193-201.

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Heroic epics take a special place in the rich folklore heritage of the Turkic peoples, which has developed over many centuries. The main character of the epics is an unusual native hero. The best qualities are accumulated throughout the life of a representative of these people, the main character of the epic – The Hero. In the epics, the place of a sniper, a hunter, a speaker, a hardworking, and a righteous hero is higher than everyone else than representatives of other social groups. The article considers the types of heroes whose activity in 200 the epics of the Turkic peoples is based on the unity of society and the country. In addition, the type of hunter/sniper hero who feeds his village, tribes with hunting, sniper, the type of batyr khan who defeats evil and brings peace and justice to the country, the type of bi batyr who solves problems and gives a fair solution, from small disputes to big disputes, the features of the types of Shepherd batyr who fought against injustice and discrimination of the evil rich are comprehensively analyzed and interpreted with examples from epics

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Kałużny, Józef Cezary. "Phoenix and Delphinus Salvator: The History of the Forgotten Images of Early Christian Iconography." Perspektywy Kultury 30, no. 3 (December 20, 2020): 9–26. http://dx.doi.org/10.35765/pk.2020.3003.03.

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Art in the 3rd and 4th centuries underwent transformations and adapted certain representations which were typical of ancient iconography to the new needs and tasks of Christian art. Among the abundant examples of this process, many continue to be popular and recognizable, such as the representation of Hermes Kriophoros, which evolved to become Christ the Good Shepherd, or the sleeping Endymion, which became part of the “Jonah cycle.” The adaptation of patterns from antiquity for the purposes of Christian iconography was both popular and quite common, but only a fraction of the representations developed in that period survive today. This paper discusses the representations that have been forgotten. Relying on the examples of the phoenix and the dolphin-rescuer, the paper analyzes factors that affected the partial (phoenix) or complete (delphinus salvator) disappearance of images which were typical of early Christian art and which relied on ancient imagery.

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Peng, Jinming, Tianyong Hu, Jin Li, Jing Du, Kerui Zhu, Baohui Cheng, and Kaikai Li. "Shepherd’s Purse Polyphenols Exert Its Anti-Inflammatory and Antioxidative Effects Associated with Suppressing MAPK and NF-κB Pathways and Heme Oxygenase-1 Activation." Oxidative Medicine and Cellular Longevity 2019 (January 13, 2019): 1–14. http://dx.doi.org/10.1155/2019/7202695.

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Shepherd’s purse (Capsella bursa-pastoris (L.) Medik.), a wild herb as a traditional herbal medicine, has been proved with multiple healthy benefits. In this study, the chemical constituents of shepherd’s purse were identified by UPLC-QTOF-MS/MS. The antioxidative and anti-inflammatory potential of shepherd’s purse extract (SPE) were also investigated applying lipopolysaccharide- (LPS-) induced inflammation in RAW 264.7 macrophages and a carrageenan-induced mice paw edema model. Twenty-four chemical compounds were identified mainly including phenolic acids and flavonoids. The data also indicated SPE inhibited the productions of NO, PGE2, TNF-α, and IL-6 stimulated with LPS. In addition, SPE inhibited the increase of reactive oxygen species (ROS) and upregulated the expression of heme oxygenase-1 (HO-1). We further found that SPE inhibited the phosphorylation of P38 MAPK and activation of NF-κB. In vivo mice model also indicated that SPE showed strong antioxidative and anti-inflammatory activity.

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Patel, Mukesh M. "Folk herbal medicines used by the Tribals of Bayad taluka in Aravalli District, Gujarat, India." Annals of Plant Sciences 5, no. 02 (February 29, 2016): 1272. http://dx.doi.org/10.21746/aps.2016.02.003.

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Ethnomedicinal field trips were undertaken during 2012-2014 in the villages of Bayad taluka, Aravalli district, Gujarat, for the documentation of folk and herbal medicinal plants used by local people residing in and around forest areas. During field trips firsthand information on traditional uses of wild medicinal plant species was collected from tribal people. The source of information is based on interviews with local Vaidyas, Bhagats, Shepherds and local tribal informants of the area. The study indicated that tribe depends on medicinal flora for curing their various diseases. The study showed that, 24 plant species belonging to 22 genera of 20 Angiosperms families were recorded during field trips in study area.

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Mojsik, Tomasz. "HELICONIAN NYMPHS, OEDIPUS’ ANCESTRY AND WILAMOWITZ'S CONJECTURE (SOPH. OT 1108)." Classical Quarterly 69, no. 1 (May 2019): 119–25. http://dx.doi.org/10.1017/s000983881900051x.

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The third stasimon of Oedipus Rex (OT) is the climax of the play, separating the conversation with the Corinthian messenger from the interrogation of the shepherd, so crucial for the narrative. Indeed, the question τίς σε, τέκνον, τίς σ’ ἔτικτε, critical for the plot, comes right at the beginning of its antistrophe. Sophocles, however, offers no easy answer to it. Instead, he provides yet another narrative misdirection, one that—for the last time—suggests that the paths of the king of Thebes and of his predecessor may have been divergent: the possibility that Oedipus’ divine ancestry would question the prophecy of Apollo. After enumerating Pan, Hermes and Apollo himself as possible parents, the song also mentions Dionysus and the ‘Heliconian nymphs’. The reference to Helicon has perplexed the readers for many years, since the text seems to focus on Cithaeron as the ‘birthplace’. As a result, editions and translations prefer the conjecture ἑλικωπίδων (Νυμφᾶν) proposed by U. von Wilamowitz-Moellendorff in 1879, over Ἑλικωνί(α)δων, the form present in all manuscripts. In this paper I argue that an analysis of our sources for Heliconian cults, an assessment of the performative context, and a close reading of the stasimon and its place in the narrative, all suggest that the manuscript reading should be retained.

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Chistyakova, Olga V. "Eastern Patristics on Duality Eastern patristics on duality of the human being and deification of the mankind." Vestnik of Saint Petersburg University. Philosophy and Conflict Studies 38, no. 4 (2022): 650–61. http://dx.doi.org/10.21638/spbu17.2022.417.

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Religious and anthropological issues of the Eastern Patristics legacy are under consideration in the article. The conceptual justification of the human being by Greek-Byzantine Church Fathers is submitted, paying attention to antinomianism in understanding the Man essence. The human duality is analyzed in tight with the diversity of historical theologian approaches to clarifying the New Testament thesis on the creation of Man in the image and likeness of God. In this context, a doctrine of Irenaeus, a Church Father of the ante-Nicene period of Christianity, some ideas of a non-canonical Early Christian manuscript, The Shepherd by Hermes of Philippopolis, and teaching on Man by Gregory of Nyssa as one of the profound representatives of the Patristics’ classical period are presented. The author examines a notion of deification with specific stress on its religious and philosophical meanings. Deification is studied both as the theoretical foundation for the Eastern Christian anthropological tradition forming over the Middle Ages and as the religious gnosis, purifying, perfecting, and transfiguring of a human being on their God knowing ascending path. Deification is deduced as a peculiar style of life that aims at the eschatological and soteriological prospects of human existence, which are correlated with the highest religious morality and eternal desire to reach the cherished spiritual state of God and Man union. In this regard, the doctrine of a follower of allegorical theology, Maximus the Confessor on the Logoi, or God’s energies, is very significant as well as his interpretation of the notion of deification. According to St. Maximus, the comprehension of Logoi by the human being supports the unification of the mundane world with the Creator (the omnipotent Logos). It means the deification of the entire humanity. The article is based on the texts of Church Fathers, which are the sacred primary sources of Christianity.

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Mazurczak, Urszula. "Czas i przestrzeń w badaniach sztuki oraz twórczości literackiej ks. profesora Janusza St. Pasierba." Artifex Novus, no. 3 (October 1, 2019): 2–19. http://dx.doi.org/10.21697/an.7058.

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SUMMARY The Author separated the visualized time and the time when the painting was created. Both are rooted in the point of history which was important for the artist, in the time of creating the work of art as well as in the internal structure of the painting which is expressed through the theme and the presented figures. The researcher who was deeply influenced by history, browsed it deeply in order to find every “now”, adding it to the timeline of the artist’s life, or to the history he was a part of. The timeline, history, constitutes a basis of the knowledge about the artist’s workshop and it is the basis for the historical-comparative method. The Priest Professor Pasierb knew hermeneutics with the hermeneutic circle of Hans Gadamer and Paul Ricoeur. In his exploration of the temporal structure of his works of art he indicates to the reader the circular structure of the composition, which is typical for the scenes of the greatest masters of the Baroque, e.g. The Coronation of Mary, The Adoration of the Shepherds. The structure of time is particularly important in the portraits of Herman Han in the painting of 17th century. The analysis of the paintings of the master of Gdańsk Herman Han, especially of his painting The Coronation of the Virgin Mary in the main altar in Pelplin is an introduction for discovering the circular structures of time and space. It shows the Author’s concepts as close to the traditional Antique concepts of time: as the two opposites: Chronos – the inevitable time which consumes everything on its way and Kairos, the fugacious moment which can, however, be stopped by wisdom, beauty, the ability of predicting. The sensitivity to time, the Kairos, was expressed by the priest Professor Pasierb who was impressed by a Greek vase painted by Makron (Paris, Louvre) “long-haired boy with a hoop and with a dog, quickly running round an attic goblet, looking back where they are calling you, come back, you didn’t listen, today it is too late, twenty-five centuries passed. The painter Makron whom you passed by so quickly, managed to write kalos – Beautiful”. The basic method used for the analysis of time and space in the painting is the hermeneutic method of Paul Ricoeur and Hans Georg Gadamer.

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., Himshikha, Raghbir Chand Gupta, Vijay Kumar Singhal, and Rohit Kumar. "ETHNOMEDICINAL NOTES AND CHROMOSOMAL STATUS OF SOME SELECTED HERBS FROM PARVATI VALLEY, KULLU DISTRICT, HIMACHAL PRADESH." International Journal of Pharmacy and Pharmaceutical Sciences 9, no. 10 (October 2, 2017): 191. http://dx.doi.org/10.22159/ijpps.2017v9i10.21611.

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Objective: The objective of the present study was to enlist the ethnobotanical uses and chromosomal status of wild plants of Parvati Valley, Himachal Pradesh. Plants are locally used in curing ulcers, sores, insect bites, muscular and joint pains, pneumonia, jaundice, diarrhoea, piles, swellings, allergies and skin diseases.Methods: For documentation of ethnomedicinal information, a questionnaire containing the vernacular name, plant part/s used, medicinal uses, mode of preparation and amount of dose taken was prepared. Personnel interviews/interactions were conducted with medicine men (vaids and hakims), local healers, village elders, tribals and shepherds. The interviews were cross-validated to ascertain the facts about the local use of each plant species. Chromosomal status was determined through male meiosis by using standard acetocarmine technique.Results: Present paper contains information on ethnomedicinal uses, chromosome counts, male meiosis and pollen fertility on 62 medicinal herbs from Parvati Valley. Plants are used as a decoction, paste or powder in cooked form or as raw. Preparations are taken orally in pure form or as a mixture or with a little amount of salt, milk, honey or butter.Conclusion: Due to indiscriminate forest clearing, grazing and collection by traders, most of the species became rare and restricted to specific pockets or are now almost extinct. To preserve herbal diversity, grazing should be restricted in alpine and sub-alpine zones. Database on ethnic knowledge, chromosomal diversity, natural regeneration and distribution pattern should be prepared for designing future plans for sustainable development.

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French, Katherine E. "Plant-Based Solutions to Global Livestock Anthelmintic Resistance." Ethnobiology Letters 9, no. 2 (June 13, 2018): 110–23. http://dx.doi.org/10.14237/ebl.9.2.2018.980.

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Anthelmintic resistance in livestock is increasing globally. Livestock intestinal parasites now develop resistance to synthetic anthelmintics within 2–10 years, collectively costing billions of dollars annually in lost revenue around the world. Over-reliance on commercial drugs and dips and changes in livestock management practices are key drivers of this trend. To date, current research has focused on identifying new anthelmintics from bacterial and fungal sources or even synthesizing new drugs that target parasite metabolism or reproduction. Plant-derived anthelmintics are a promising alternative, yet to date major research funders and scientists have overlooked this option. Until the mid-20th century, rural communities relied on plant-based methods of controlling livestock parasites. These methods include feeding livestock specific medicinal plants and trees, grazing livestock on herbal leys, and changing where livestock grazed based on ecological factors (e.g., flooding) that increased parasite burdens. Many historic texts and ethnological accounts record the ethnobotanical knowledge of rural communities and the plants they used to control livestock intestinal parasites. Some traditions persist today yet the farmers, graziers, and shepherds who hold this knowledge are rapidly disappearing and with them perhaps a potential long-term solution to anthelmintic resistance. This short perspective piece will cover recent research using ethnobotanical data as a means to identifying potential new anthelmintics; the morphological, physiological, and metabolic effect of plant secondary metabolites on parasites; and an overview of “best practices” which can reduce bias in assessments of plant bioactivity and increase reproducibility of test results. This will hopefully bring recent advances in ethnobiology, chemistry, and ecology to new audiences, and, potentially, spark new interest in using medicinal plants to improve livestock health.

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Sokolik, Olena Petrivna, and Galina Olexandrivna Prozorova. "Current research opportunities for potential phytotherapeutic agents for the treatment of pathologies of the female reproductive system." European Journal of Clinical and Experimental Medicine 20, no. 1 (2022): 109–16. http://dx.doi.org/10.15584/ejcem.2022.1.15.

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Introduction and aim. Herbal medicine is prescribed for various disorders of the menstrual cycle (uterine bleeding, dysmenorrhea), for the treatment of premenstrual and climacteric syndromes, inflammatory diseases of the genital organs, mastopathy and mastalgia and other pathological conditions. The aim of the study is to analysis and generalization of data from professional literature and own experience in the treatment of patients with pathologies of the female reproductive system by phytotherapeutic methods, taking into account the influence of medicinal plants on various links in the pathogenesis of the disease, as well as making recommendations for improvement and prospects for the use of phytotherapy in the treatment of this pathology. Material and methods. To make an analysis of literary sources of domestic and foreign authors about usage of medicinal plants for the treatment of pathologies of the female reproductive system. Analysis of the literature. In the treatment of primary (spasmodic) dysmenorrhea, herbal remedies with an antispasmodic, analgesic, hormone-mimetic effects are prescribed. It can be Chamomile (Matricaria chamomilla L.), Achillea millefolium, commonly known as yarrow, Viburnum, Shepherd’s purse (Capsella bursa-pastoris), Greater celandine, Atropa belladonna, Hyoscyamus niger, commonly known as henbane, black henbane, or stinking nightshade and Abraham’s tree. Many plants have bactericidal activity, and this property is used in the treatment of inflammatory diseases of the mucous membranes and skin. Such properties are possessed by flowers of Chamomile (Matricaria chamomilla L.), Calendula officinalis, infusion of Medicinal sage (Salvia officinalis L.). For the treatment of functional hyperprolactinemia phytopreparations are also successfully used. It is known that the medicinal plant Vitex agnus castus has dopaminergic properties, selectively blocking prolactin synthesis, and reduces follicle stimulating hormone levels. Strychnos ignatia, Caulophyllum thalictroides, European cyclamen, Lilium tigrinum, Iris versicolor provide a complex effect on the female body, effectively reduces the level of prolactin and the severity of mastalgia, which is confirmed not only by clinical data, but also by mammography data in fibrocystic breast disease. For the treatment of climacteric syndrome, a large number of medicinal plants are used, in particular, the most popular is the Cimicifuga racemose. Conclusion. The effectiveness of phytotherapeutic drugs has been verified by many clinical trials. Modern phytotherapy is becoming more widespread in clinical practice, as an alternative to drug treatment.

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Longres, John F. "Deprivation and Delinquency. By D. W. Winnicott. Edited by Clare Winnicott, Ray Shepherd, and Madeline Davis. New York: Methuen, 1985. 294 pp. $33.00 cloth, $14.95 paper and Adolescent Subcultures and Delinquency. By Herman Schwendinger and Julia Siegel Schwendinger. New York: Praeger, 1985." Social Work 31, no. 4 (July 1, 1986): 319. http://dx.doi.org/10.1093/sw/31.4.319.

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Journal articles on the topic 'Shepherd (Hermas)'

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