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Marques, José A. "El concepto de pastor y función pastoral en el Vaticano II." Ius Canonicum 13, no. 26 (March 28, 2018): 13–71. http://dx.doi.org/10.15581/016.13.21358.
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Procul dubio Concilii Vaticani II fuit finalitas pastoralis. Hanc vero indolem pastoralem ita diversissimus quisque ommentator proiecit ut pastoralem obieceret iuri, dogmaticae pastoralem, et pastoralem morali. lus canonicum vigens non pastorale perpensum praeteritum est ac ius pastoral e coeptum est efflagitari. In constituenda dioecesi, curia iuridica a pastorali distenguebatur, prodentibus praxi multoties sectis atque obiectis diversis muneribus episcopi dioecesani. Tum auctor affertur ad exquirendum quemnam Vaticanum II intellegat pastorem, quidnam munus pastorale. Cum documenta concilii -imprimis constitutio Lumen gentium et decretum Christus Dominus- de pastare et de munere pastorali disserentia nobis designarent fontes textus diversos Veteris Novique Testamenti, examinatur hic conceptus pastoris et muneris pastorales iuxta S. Scripturam et extra Bibliam litteras Procter earum connexiones cum biblicis litteris. Sic studet conceptui pastoris et muneris pastorales apud aegyptios, mesopotamicos, phoenissos, chananaeos, graecos et hellenisticos. Priusquam quaestio disseratur de conceptu pastoris et muneris pastora lis in Veteri Testamento, quaedam brevia referuntur super vita pastorum palestinensium et pastoriciis verbis. Res pastoralis in Veteri Testamento plerumque exquisita est ad rationem chronologicam. Agitur itaque primum ut conceptus inveniatur pastoris et muneris pastora lis tempore patriarcharum. Deinde disputatur rei pastoralis connexiones cum regalis dignitatis institutione. Paragraphis diversis studet conceptui pastoris et muneris pastoralis in psalmis, prophetis exsilio praecurrentibus, Ezechiele, Zaccharia, Isaiae libro denique, postremo psalmo 23. Rei pastora lis studium in Novo Testamento aperitur visione generali quam prosequitur consideratio synopticorum, loannis, caeterorumque scriptorum N. T. Ratione habita earum momenti, paragraphus dicatur connexionibus inter «pascere» et «episkopos», inter pastorem et episcopum atque eorum synonima aetate apostolica. Huius sectionis studium finitur interpretatione S. S. Patrum ad textus Scripturae de re pastorali. Postquam conceptum obtulerit pastoris et muneris pastora lis in Sacra Scriptura, eidem rei studet in Vaticani II documentis. Confirmatur usus vocabuli in documentis conciliaribus, atque inopia terminologicae uniformitatis cum de munere pastorali agitur. Tum conatur invenire notionem etquod eadem continetur muneris pastoralis episcoporum et presbyterorum. Sic assequitur conceptum pastoris et muneris pastoralis in Concilio Vaticano II.
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González-del-Valle, José M. "Jerarquía eclesiástica y autonomía pastoral." Ius Canonicum 13, no. 26 (March 28, 2018): 73–103. http://dx.doi.org/10.15581/016.13.21355.
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Postquam brevis generalis conspectus offeratur de eo quod interiectis aetatibus et impraesentiarum intelIigitur actuositas pastoralis, hoc verbum hic sumitur pro designanda exercitatione munerum sacerdotalium sacramentaliter collatorum; notatur etiam quod nec titularitas iurisdictionis facit ea ipsa pastorem nec sua absentia obsistit muneribus pastoralibus perfunctioni. .Jntelligitur autonomia pastora lis pro facultate autodeterminationis et autoregulationis in activitate pastorali. Haec facultas usu venit pro summa officiorum ecclesiasticae constitutionis. Notatur etiam quod. etsi quaedam munera pastoralia -sicuti muneri magisteriali contigit atque pastoralibus actibus qui afferunt imperium -obiri non possunt nisi a titularibus ecclesiastici officii. aliis tamen pluribus pastoralibus muneribus -specialiter cura animarum- perfungi quis potest. nulla ecclesiastici officii titularitate. 'Potest igitur accidere ut quaedam definita organizatio pastora lis sit creatio non auctoritatis ecclesiasticae. sed proprii proventus incepti. charismatis plerumque fundationalis. Organizatio ecclesiastica. ecclesiasticorum scilicet officiorum summa. infrastructuram pastoralem praebet ex dioecesi conflatam et parochiis. Inceptum et actiones pastorales praeter ecclesiasticam organizationem exortae genesim habent. Incrementum et occasum -seriem evolutionis- valde diversa ab evolutionis serie ecclesiasticae organizationis. Quaestiones et solutionis possibilitates quas porrigit renovatio pastoralis infrastructurae ecclesiasticae organizationis -systemae dioceseos ae parochiarumsunt diversae a quaestionibus et solutionibus illarum actionum pastoralium proprii incepti proventuum. Coniunctae ut aiunt pastoralis propositum non est sibi solae vindicare pastoralem actuositatem. Ómnibus pastoralium actionum exercitationis rationibus subiectis communi ordinationi. Acceptio vero autonomiae pastoralis pignus est multiformis actuositatis pastoralis. renovationi patentis, dynamicae. quae aliter iugo vinciretur infrastructurae organizativae, necessario minus agili ob eius propriam indolem atque speciale munus. praestare scilicet curam pastoralem in basi. Pastoralis coniunctae munus est solum coordinare ac pastoralis actuositatis diversas rationes gerere ut cura pastoralis abundantius suos destinatarios attingat. nihil omnino inminuenti autonomiam propriorum inceptorum pastoralium.
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Maršić, Šimo, Antonio Topalović, and Marija Puljić. "Sinodalni pastoral mladih – iskustvo u Vrhbosanskoj nadbiskupiji." Diacovensia 29, no. 4 (December 28, 2021): 623–37. http://dx.doi.org/10.31823/d.29.4.8.
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Sinodalnost je kao stil pastoralnoga djelovanja u današnjem vremenu i shvaćanju Crkve značajna teološko-pastoralna tema. Ovdje ćemo je promatrati u kontekstu pastorala mladih i konkretno u kontekstu rada i djelovanja Nadbiskupijskoga centra za pastoral mladih Ivan Pavao II. u Sarajevu (dalje: NCM Ivan Pavao II.). Najprije ćemo se kratko zaustaviti na samom pojmu sinodalnoga pastorala te sinodalnoga pastorala mladih kao zahtjevu današnjega trenutka. Zatim ćemo predstaviti viziju i misiju NCM-a Ivan Pavao II. koji kroz instituciju Vijeća za mlade promiče sinodalnost, tj. uključenost mladih u proces suodlučivanja u pastoralu mladih. Na koncu ćemo se zaustaviti na trima različitim pastoralnim projektima NCM-a Ivan Pavao II. kroz koji sinodalnost u pastoralu mladih dolazi do izražaja, i to na trima razinama: formacija animatora župnoga pastorala mladih, socijalno zauzimanje mladih kroz volonterstvo te konkretno djelovanje mladih u međureligijskom i ekumenskom kontekstu.
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Fillol, Erwann, Frédéric Ham, and Alex Orenstein. "Système d’information et de modélisation de la vulnérabilité pastorale pour la gestion et la prévention des crises au sahel." Revue d’élevage et de médecine vétérinaire des pays tropicaux 73, no. 3 (September 23, 2020): 169–77. http://dx.doi.org/10.19182/remvt.31903.
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L’élevage pastoral au Sahel est extrêmement dépendant des irrégularités climatiques, et particulièrement de la qualité de la saison des pluies qui conditionne la repousse des pâturages et le remplissage des points d’eau. Les éleveurs nomades et transhumants adaptent leurs stratégies de déplacement à l’état et à la disponibilité de ces ressources. Les outils de suivi de la sécurité alimentaire de ces territoires pastoraux doivent donc intégrer, en plus des données spatialisées sur la biomasse, des informations sur ces mouvements pastoraux et sur les facteurs qui les conditionnent. Pour accompagner les systèmes d’alerte locaux au Sahel, l’organisation non gouvernementale Action contre la Faim propose un modèle de vulnérabilité pastorale basé sur des données satellitaires acquises en temps réel et sur la connaissance des pratiques pastorales. Ce modèle permet d’alimenter en informations un système d’alerte précoce en identifiant les zones d’intérêt pastoral déficitaires en ressources plusieurs mois avant la période de soudure potentiellement problématique. La confrontation avec l’information concomitante collectée sur le terrain par des relais sentinelles permet une surveillance de la situation pastorale, contribuant au développement des infrastructures ou au déploiement de l’aide humanitaire.
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Čondić, Alojzije. "Župna zajednica pred izazovima suvremenoga doba." Služba Božja 59, no. 4 (November 11, 2019): 345–59. http://dx.doi.org/10.34075/sb.59.4.4.
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U rastućemu kulturnom, etičkom i religioznim pluralizmu župna je zajednica pozvana posvjedočiti svoj identitet i navijestiti evanđelje. U promjenjivomu svijetu, ubrzana životnoga ritma, punog izazova i zamki, smisao župe je voditi ljude Bogu i jedne drugima osluškujući njihove nevolje, radosti i nade, jer konkretni čovjek je uvijek u središtu župne zajednice. Tradicionalnoj župi nužna je metamorfoza, jer u suvremeno doba misionarski oblik župne zajednice otvara se svima i u službi je navještaja, prenošenja i slavljenja vjere u zajednici. U skladu s tim autor razmatra utjecaj društveno-kulturnih okolnosti na razvitak župnoga pastorala, a potom predočuje pastoral i župnu zajednicu u poimanju pape Franje. Isto tako, ističe teološko-pastoralno traženje bitnoga u svijetu, a ono se temelji u otkrivanju načela utjelovljenja, u Isusu Kristu, u kojemu se zrcali smisao ljudske opstojnosti. Na kraju, služeći se metodom pastoralne ili evanđeoske prosudbe, strategiju, odnosno perspektivu župne zajednice u suvremeno doba sagledava i bistri kroz dinamičan pastoralni model triju glagola: integrirati, pratiti i prosuditi.
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Issoufa, Idrissa, Morou boubé, Abdoulaye Diouf, Saley Karim, and Ali Mahamane. "Caractérisation des pâturages herbacés sahéliens à accès limité : Cas du Centre Secondaire de Multiplication de Bétail de Sayam (Diffa)." Journal of Applied Biosciences 156 (December 26, 2020): 16095–113. http://dx.doi.org/10.35759/jabs.156.4.
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Objectifs : Cette étude vise à caractériser l’état actuel des pâturages herbacés du Centre Secondaire de Multiplication de Bétail de Sayam. Méthodologie et Résultats : Quatre groupements pastoraux ont été identifiés et décrits à partir de 56 relevés linéaires réalisés sur un transect Sud - Nord. Au total 98 espèces herbacées réparties parmi 59 genres et 27 familles botaniques ont été répertoriées. Les genres suivants : Eragrostis, Ipomoea, Aristida, Cenchrus, Indigofera, Digitaria et Brachiaria ont été les mieux représentés. Ils représentent environ 50% du total et renferment l’essentiel des espèces de bonne valeur pastorale. Le recouvrement global, les valeurs pastorales brutes et nettes sont respectivement de 85,5%, 75,05% et 67,56%, celles-ci attestent que le pâturage du centre est de bonne qualité. La productivité globale en phytomasse herbacée a été estimée 2,26 tMS/ha avec une capacité de charge globale de 0,40 UBT/ha/an soit 2,5 ha/UBT/an. L’analyse du spectre fourrager indique que les espèces de bonne valeur pastorale et de faible valeur pastorale dominent le tapis herbacé. La première catégorie domine la zone centrale mieux protégée tandis que la dernière occupe les parties périphériques soumises à une forte exploitation du bétail. Conclusion et application des résultats : Le front de colonisation des espèces faiblement appétées (espèces qui ont IS = 0 ou IS = 1) progresse vers le centre sous l’effet de la forte pression pastorale. D’où l’urgence de clôturer l’ensemble du périmètre du centre afin d’éviter de créer un déséquilibre écologique préjudiciable à la survie de nombreuses espèces inféodées à ces milieux particuliers. Dans les perspectives d’une gestion durable des ressources fourragères des centres secondaire de multiplication de bétail, ce travail fournit des informations scientifiques fiables sur l’état actuel des pâturages herbacés de ce centre. Mots-clés : Kouri, composition floristique, groupements pastoraux, qualité pastorale, Sayam. Idrissa et al., J. Appl. Biosci. 2020 Caractérisation des pâturages herbacés sahéliens à accès limité : Cas du Centre Secondaire de Multiplication de Bétail de Sayam (Diffa). 16096 Characterization of Sahelian herbaceous pastures with limited access: Case of the Secondary Cattle Multiplication Center of Sayam (Diffa). ABSTRACT Objectives : This study aims to characterize the current state of the herbaceous pastures of the Sayam Secondary Cattle Multiplication Center. Methodology and Results : Four pastoral groups have been identified and described from 56 linear surveys carried out on a South - North transect. A total of 98 herbaceous species distributed among 59 genera and 27 botanical families have been listed. The best represented genera are: Eragrostis, Ipomoea, Aristida, Cenchrus, Indigofera, Digitaria and Brachiaria. They represent about 50% of the total and contain most of the species of good pastoral value. The overall recovery, the gross and net pastoral values are respectively 85.5%, 75.05% and 67.56%, these attest that the pasture of the center is of good quality. The overall productivity of herbaceous phytomass was estimated at 2.26 tMS / ha with an overall carrying capacity of 0.40 TLU / ha / year, ie 2.5 ha / TLU / year. Analysis of the forage spectrum indicates that species of good pastoral value and those of low pastoral value dominate the grass cover. The first category dominates the better protected central zone while the last occupies the peripheral parts subject to heavy livestock exploitation. Conclusion and applicability of results : The colonization front of poorly palatable species is progressing towards the center under the effect of strong pastoral pressure. Hence the urgency to enclose the entire perimeter of the center in order to avoid creating an ecological imbalance detrimental to the survival of many species dependent on these particular miles. With a view to the rehabilitation and sustainable management of these pastoral centers, this study provides additional information on the current state of the herbaceous pastures in this center. Keywords : Kouri, floristic composition, pastoral groups, pastoral quality, Sayam, Niger
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Vranješ, Nikola. "Elementi, etape i perspektive pastorala braka i obitelji prema apostolskoj pobudnici Amoris laetitia." Diacovensia 25, no. 2 (2017): 267–84. http://dx.doi.org/10.31823/d.25.2.4.
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Ovaj rad posvećen je teološko-pastoralnoj razradi pitanja pristupa elementima, etapama i perspektivama pastorala braka i obitelji u postsinodalnoj apostolskoj pobudnici pape Franje Amoris laetitia, pri čemu se posebna pozornost posvećuje i temi bračne i obiteljske duhovnosti. Pastoral braka i obitelji jedno je od danas najbremenitijih područja crkvenoga djelovanja. Papa Franjo ga u toj pobudnici sagledava iz šire perspektive uokvirujući ga u suvremeni društveni i pastoralni kontekst. Pri tome Papa obrađuje i određene, mogli bismo ih nazvati, prioritetne zadaće koje je Crkva danas pozvana snažnije aktualizirati u tom području svoga djelovanja. U odnosu na elemente, etape i perspektive pastorala braka i obitelji te na obiteljsku duhovnost te zadaće i prioritete u ovome radu sagledavamo prateći red i dinamiku razrade tema prisutnih u samoj pobudnici, imajući pritom pred očima i neke od izazova iz hrvatske pastoralne situacije.
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Rico García, Jesús. "Pastoral juvenil y pastoral vocacional. Dos pastorales complementarias." Seminarios sobre los ministerios en la Iglesia 36, no. 117 (July 1, 1990): 277–91. http://dx.doi.org/10.52039/seminarios.v36i117.1774.
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Čondić, Alojzije. "Vjera i pastoral." Crkva u svijetu 55, no. 4 (January 12, 2021): 703–29. http://dx.doi.org/10.34075/cs.55.4.2.
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U osnovne pastoralne izazove koje nameće sekularizacija ulazi vjerska ravnodušnost, odnosno smanjenje vjerskoga života i nedostatka osjećaja crkvenosti. Ako se uzme da je vjera put kojim se može spasiti, onda se vjera i njezina primjena u životu odnosi na bît Crkve i njezina poslanja. Sukladno tomu pisac, teološko-pastoralnim načinom evanđeoske prosudbe, na temelju znanstvenih istraživanja, povezuje odnos vjere i pastorala u crkvenom životu, u Europi i Hrvatskoj, a potom govori o uzrocima i razlozima smanjenja vjere i crkvenosti. Raščlanjujući kulturno surječje hrvatskoga društva i pastoralni rad, govori o vjeri kao milosnom daru, za koji treba stvarati plemenito ozračje, da bi se što plodonosnije umnožila u vjernicima. Potom autor predlaže pastoralne smjernice o nužnosti pastoralne metanoje i načinu produbljenja vjere i crkvenosti.
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Waring, Justin, and Asam Latif. "Of Shepherds, Sheep and Sheepdogs? Governing the Adherent Self through Complementary and Competing ‘Pastorates’." Sociology 52, no. 5 (February 20, 2017): 1069–86. http://dx.doi.org/10.1177/0038038517690680.
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Foucault’s concept of ‘pastoral power’ describes an important technique for constituting obedient subjects. Derived from his analysis of the Christian pastorate, he saw pastoral power as a prelude to contemporary technologies of governing ‘beyond the State’, where ‘experts’ shepherd self-governing subjects. However, the specific practices of modern pastorate have been little developed. This article examines the relational practices of pastoral power associated with the government of medicine use within the English healthcare system. The study shows how multiple pastors align their complementary and variegated practices to conduct behaviours, but also how pastors compete for legitimacy, and face resistance through the mobilisation of alternative discourses and the strategic exploitation of pastoral competition. The article offers a dynamic view of the modern pastorate within the contemporary assemblages of power.
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Iammarino, Denna. "Dressed in Sheep’s Clothing: Pastoral and Reform in Spenser’s A View of the Present State of Ireland." Explorations in Renaissance Culture 47, no. 1 (June 16, 2021): 92–114. http://dx.doi.org/10.1163/23526963-47010007.
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Abstract This study investigates the presence of pastoral themes in Spenser’s prose dialogue, A View of the Present State of Ireland (c. 1596). Tracing the traditional pastoral themes of generational conflict, degeneration, and regeneration in Spenser’s late pastorals, this study considers how Spenser’s inclusion of these pastoral themes shape paradigms of reform in the View. It argues that generational conflict is exacerbated in the colonial space where degeneration is pervasive threatening both the self and the social structure of the English colonial project in Ireland. These connections to pastoral themes suggest that Spenser and his colonial peers, such as Lodowick Bryskett, conceive of their lives in pastoral terms intersected with imperial politics.
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Šota, Stanislav. "Pastoralno djelovanje s rastavljenima i civilno vjenčanima prema pobudnici Amoris laetitia." Diacovensia 25, no. 2 (2017): 285–301. http://dx.doi.org/10.31823/d.25.2.5.
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Papa Franjo učinio je do sada jedinstven korak u Crkvi sazvavši dvije uzastopne biskupske sinode obitelji i time je pokazao koliki mu je obitelj prioritet i pastoralni izazov. Pobudnica Amoris laetitia izazvala je veliku pozornost u crkvenim i sekularnim krugovima, posebno njezino osmo poglavlje u kojemu je naznačeno kako pratiti, razlučivati i integrirati slabosti rastavljenih i civilno vjenčanih. Papa polazi od konkretne pastoralne situacije koju teološki oblikuje i tumači, stoga je taj kerigmatski pristup ključ za razumijevanje pobudnice. Papi su posebno na srcu teškoće s kojima se suvremena obitelj susreće, stoga obiteljima u izvanrednim situacijama prilazi poput milosrdnoga oca koji ih osluškuje, prihvaća, nudi načine integracije. Nužna je prementalizacija, posebice kod predvoditelja župnih zajednica, svećenika i ostalih pastoralnih djelatnika. Svećenikovo praćenje rastavljenih i civilno vjenčanih in foro interno mora omogućiti ispravan sud o poteškoćama i zaprekama punoga sudjelovanja u životu Crkve te stvarati pozitivne korake koji trebaju pogodovati, omogućavati i pospješiti pastoralno djelovanje. Očitovanje teškoća u ostvarivanju sakramentalne milosti u sakramentu ženidbe nužno zahtijeva otkrivanje djelomičnih krjeposti koje rastavljeni i civilno vjenčani mogu ostvariti. Uskogrudno promatranje koje nije ugradilo pastoralno razlučivanje, prosudbu i praćenje traži iskorak pastoralne djelatnosti. Pastoral ne bi trebao biti statičan, nego kreativan i poletan, odnosno prožet iskoracima koji omogućavaju objavu Božje pedagogije milosti svakom čovjeku.
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Sztafrowski, Edward. "Synod diecezjalny w doktrynie soborowej i jej wyraz w posoborowych synodach polskich." Prawo Kanoniczne 30, no. 1-2 (June 5, 1987): 61–75. http://dx.doi.org/10.21697/pk.1987.30.1-2.04.
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Documenta Concilii Vaticani II nullam directam mentionem de Synodis dioecesanis faciunt, attamen de doctrina conciliari circa Synodum dioecesanam dici potest. Hoc in casu de Synodo pastorali, quae scilicet iuxta normas pastorales huius Concilii celebratur, agitur. Ista Synodus non tantum leges ad res pastorales pertinentes edere sibi proponit, sed etiam ipsa in actu celebrationis characterem actionis pastoralis induit. Synodus pastoral is etiam hoc sibi proponit, ut renovationem vitae ecclesiasticae a Concilio Vaticano II inspiratam realizare. Post Concilium Vaticanum II, id. post annum 1965, in Polonia septem Synodi dioecesanae iam celebratae sunt et novem nunc celebrantur. Si agitur de Synodis iam celebratis duae, scilicet Cracoviensis et Catovicensis — ut videtur — inrter synodos pastoraeles primo loco enumerari debent. Synodus Cracoviensis annis 1972—1979 celebrata est et eius documenta cum plena documentatione, tam in lingua polona quam in italica, edita sunt. Synodus ista a Carolo Card. Wojtyła convocata ab ipso quoque, sed iam uti Romano Ponitifice, clausa est. Synodus Catovicensis annis 1972—1975 celebrata est et eius documenta („Fides, oratio et vita in Ecclesia Catovicensi”) anno 1976 Romae in lingua polona edita sunt. Omnes Synodi dioecesanae in Polonia celebratae, in maiore vel minori gradu, doctrinam Vaticani II, saltem aliquo modo in normis, praebent.
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De Oliveira, Márcio Divino. "Cuidado pastoral da Igreja em tempos de pandemia: Covid-19." Caminhando 25, no. 1 (May 11, 2020): 257. http://dx.doi.org/10.15603/2176-3828/caminhando.v25n1p257-276.
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O presente artigo, da área de Teologia Pastoral, analisa o tema da Pastoral da Igreja em tempos de Pandemia: Covid-19. Um tema atual e relevante, dado os impactos que essa pandemia tem trazido para o mundo e o Brasil, assim como a pastoral da igreja nestes tempos. Como a teologia pastoral, faz correlação entre a fé a realidade social, e propõe intervenções pastorais da igreja junto a sociedade é importante examinar esse fenômeno. Os resultados da pesquisa indicam que a pandemia-Covid-19 trouxe alterações não apenas no comportamento da sociedade e instituições, mas também a práxis pastoral da igreja, com a inserção da pastoral online. Os resultados indicam o acerto dessa medida nesse tempo de pandemia e alguns caminhos para o exercício de uma pastoral online relevante nesse cenário. A pesquisa é teórica de natureza qualitativa e metodologia apoiada na análise bibliográfica.
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Gómez Álvarez, Mariana, Juliana González Cardona, and Jonny Alexánder García Echeverri. "Exhortación Apostólica Christus Vivit: Aportes del Magisterio del Papa Francisco para el Acompañamiento Pastoral de los Jóvenes en la Iglesia." Revista Universidad Católica de Oriente 32, no. 47 (September 16, 2021): 28–44. http://dx.doi.org/10.47286/01211463.336.
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Este trabajo pretende reconocer en la exhortación apostólica Christus vivit el aporte realizado por el papa Francisco para el acompañamiento pastoral de los jóvenes, exponer el origen de su teología pastoral y presentar los retos del acompañamiento, teniendo en cuenta los desafíos pastorales planteados en la exhortación apostólica Christus vivit para acercarlos a las realidades de las comunidades educativas y su misión, teniendo como referente en este campo, el acompañamiento que el Instituto de las Hijas de María Auxiliadora ofrece a los jóvenes y niños desde la óptica de la preventividad y la formación continua en este tema. Se divide en dos partes. En la primera parte: «La opción teológico-pastoral del cardenal Jorge Bergoglio», se presenta la historia de su opción teológico pastoral hasta llegar a sus líneas pastorales en la Evangelii gaudium y finalmente en la Christus vivit. En la segunda parte: «Retos para el acompañamiento pastoral de los jóvenes en la misión educativa», se desarrolla el reconocimiento de los retos para el acompañamiento a los jóvenes para finalmente plantear propuestas.
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Kebede, Basha, Dembi Korji, and Girma Amare. "Participatory evaluation and selection of improved haricot bean varieties at liben district, lowland agro ecology of Guji zone, Oromia regional state, Ethiopia." Asian Journal of Agriculture and Rural Development 7, no. 8 (March 27, 2018): 160–66. http://dx.doi.org/10.18488/journal.1005/2017.7.8/1005.8.160.166.
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The activity was conducted in Liben district to evaluate the yield performance of improved haricot bean varieties. 25 pastorals and agro pastorals were selected from Measa kebele with collaboration of Liben Pastoral and Agro Pastoral Office, Zonal Mobile Supporting Team and kebele leaders. The 25 pastoral and agro pastorals were grouped into one PAPRG. Then 25 PAPRG members were regrouped into three experimental pastorals and agro pastoralists. Training were given for PAPRG members. Exchange visit was arranged to share experience on the work each PAPRG. Haramaya, Awasa Dume, Ebado varieties were evaluated with standard check variety. Descriptive statistics and direct matrix ranking was used to analysis the data. Local variety give the highest yield (31kg/ha). PAPRG criteria for haricot bean production was market demand, color, disease/insect reaction, drought resistance. Accordingly, Ebado variety was preferred by PAPRGs based on marketability while Local check and Awasa Dube were selected as first and second respectively based on drought resistance, number of pod/plant, higher yield and resistance to insects. Haramaya variety was susceptible to insects. Pastoralists and agro pastoralists should use Ebado variety to increase their income and local variety for household consumption.
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Fowler, Gene. "Pastoral Care of the Congregation." Journal of Pastoral Care 51, no. 4 (December 1997): 377–94. http://dx.doi.org/10.1177/002234099705100402.
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Focuses on the pastor's care of the congregation. Draws on group therapy and practical theology; and critiques two conflicting practical theology views of the pastor's personhood seen in relation to pastoral ministry. Presents a third alternative. Argues that the emotional dimension of the pastor's personhood is an important resource the pastor can use for congregational care.
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Viladrich, Pedro Juan. "Derecho y pastoral. La Justicia y la función del Derecho Canónico en la edificación de la Iglesia." Ius Canonicum 13, no. 26 (March 28, 2018): 171–258. http://dx.doi.org/10.15581/016.13.21364.
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Dilucidare armoniam iuridicae dimensionis et pastorales realitatis socialis Ecclesiae difficile evenit cum valde aequivocum sit verbum «pastoralis», quod praeter eius significationes technicas utitur etiam sensu tactico, vulgari et aequivoco. Cum quoquomodo referat ad ordinem actionum quibus Ecclesia in perficiendo suo munere autoefficitur in Historia, auctor finit significaciones latiores verbi: a) Significationes materiales: actio pastoralis cognominata fit actionis ecclesialis vel christianae, actionis ministerialis vel sacerdotalis, et actionis hodegeticae vel regiminis; b) Significationes
formales: actio pastora lis cognominatafit actionis efficacis, actionis mediatricis Dei hominumque, actionis hic et nunc configuratae, et actionis iam designatae. Examinatur deinde locus quem significationes finitae implent in evolutione historica-doctrinale lheologiae pastoralis ut detectetur quae sit conceptio luris Canonici in mente pastoralistarum. Ut non incurratur in «cientifismum» quoddam cum examinentur actiones aedificantes Ecclesiae, proficiscendumest a natura vera pastoralis, id est, in quantum manifestatio naturae Ecclesiae, in quo consistit realiter notio «pastoralis»; sic pastoralis refert ad dynamicam propriam et exclusivam sacerdotii ministerialis, ita ut scientia lheologiae pastoralis constituenda erit tanquam cogitatio de actionibus ministerialibus sacerdotii hierarchici. lamen, cum verbum «pastoralis» nunc maxi me utatur ut notio pure scientifica et non notio realis, distinguendi sunt nitide tres ordines realitatum ad concludendum non esse inter eos nexum causalitatisefficientis et formalis: ordo scientificus (lheologia pastoralis), realitates personales onticae sacramentalesque (indoles pastoris)atque consecutio salutis animarum (efficacitas pastoralis); ac aliqua potests prominere conclusio: in transponendis Ecclesiae notionibus, technicis atque rationibus scientiarum profanarum, reverentia naturae Ecclesiae et esse proprio rius realitatum est praevalens principiumabsolutum. His suppositis delimitatur punctum convergentiae Pastoralis et luris Canonici, quod est natura Ecclesiae, quia pastorale iuridica cumque potius qua m disiunctae realitates sunt dimensiones unius realitatis quae est Ecclesia. Apportatio propria luris aedificationi historicae Ecclesiae est dimensio iustitiae, aspectus attingens totum mysterium Ecclesiae, Ita ut non possimus dicere «campo ajurídico» praevium es se dationi legislativae luris humani ecclesiastici, sicut non est in Ecclesia «campo a divino» praevium neque eius realitates historicae eculiaresque apparent orbae omni norma omnique exigentia iustitiae. tDeinde poste a agitur de deformatione qua m verbum -pastoralis. passum est in conatu intelligendi et resolvendi omnes species mysterii Ecclesiae unice sub hoc prospectu; hic .pastoralismus» ducit ad inumbrandas et frangendas formalitates proprias aliarum scientiarum, et specialiter luris Canonici ratione significata. Describuntur postea tactus proprii praesentis «pastoralismi»: substituit orthodoxiam pro orthopraxl, amittitclarltatem distinctionis essentialis sacerdotii communis et ministerialis, historicismi et sociologismi in aestimatione efficacitatis salvificae Ecclesiae in Historia. Denique
ex analysi relationum Pastoralis etluris auctor infert insequentes conclusiones: 1) Actlo pastoralis ut sit vere actio aedificans Eccleslae, prlus debet esse actio iusta. 2) lus Canonicum, quod est tutela identitatis, unitatis ordinisque social¡s Eccleslae, est suppositum et basis necessaria activitatis pastora lis
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Valim, Cinara Costa de Souza, and João Rainer Buhr. "UMA ANÁLISE DOS DESAFIOS DAS FAMÍLIAS ENVOLVIDAS NO MINISTERIO PASTORAL." Revista Cógnito 1, no. 2 (May 18, 2019): 68–86. http://dx.doi.org/10.53546/2674-5593.rc.2019.6.
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Esta pesquisa busca verificar como está a situação das famílias pastorais de hoje, e quais os efeitos que uma família pastoral poderá vivenciar ou já vive por estar no ministério. Pesquisar se existem necessidades não supridas pelos cônjuges na família, quais os sentimentos dos filhos em relação aos pais pastores. Buscar base bíblica para exemplificar uma família pastoral. Verificar se a comunidade na qual a família pastoral está inserida entende seus limites. Observar se a família pastoral entende que ela é igual a outras, com dificuldades em quaisquer áreas da vida. Buscar em pesquisas bibliográficas se existem relatos de filhos de pastores, ou de esposos ou esposas que sentem que o ministério pastoral causa dificuldades no relacionamento familiar. E por fim, trazer sugestões de como melhorar o cuidado da família pastoral, como priorizar o relacionamento familiar e colocar em prática para que em nenhuma situação do ministério pastoral, a família venha ficar descoberta de cuidados.
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Herzer, Jens. "Zwischen Mythos und Wahrheit: Neue Perspektiven auf die sogenannten Pastoralbriefe." New Testament Studies 63, no. 3 (May 31, 2017): 428–50. http://dx.doi.org/10.1017/s0028688517000066.
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The perspective on the Pastoral Epistles presented in this paper differs from the established scholarly consensus and moves beyond the controversy concerning pseudonymity versus authenticity. After examining the development of the ‘Corpus Pastorale’ theory and clarifying some methodological questions, the paper argues for an interpretation of the Pastorals separately from each other and in their specific relation to Paul and his tradition. Significant examples indicate the possibility of understanding 2 Timothy and Titus as authentic letters of Paul, whereas 1 Timothy proves to belong to the second century ce. From this perspective, many otherwise contradictory aspects of the history of interpretation regain their rationale.
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Zounon, Christian Serge Félix, Massaoudou Moussa, Tougiani Abasse, Issa Hamadou, Habou Rabiou, Boubakar Katkore, Didier Tidjani, and Jean-Marie Karimou Ambouta. "Perception paysanne de l’écologie des espèces ligneuses fourragères et médicinales (ELFM) de la régénération naturelle assistée (RNA) suivant un gradient agro-écologique du centre-sud du Niger." International Journal of Biological and Chemical Sciences 16, no. 3 (August 27, 2022): 1057–70. http://dx.doi.org/10.4314/ijbcs.v16i3.13.
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L’utilisation des organes des arbres dans l’alimentation et la santé animale prend de l’ampleur dans les terroirs villageois du centre-sud du Niger. Ces services écosystémiques sont souvent assurés par les espèces ligneuses de la régénération naturelle assistée (RNA). L’objectif de cette étude était d’appréhender les connaissances locales sur la distribution et l’utilisation des espèces ligneuses fourragères et médicinales (ELFM) dans les zones agro-écologiques. La méthode des enquêtes ethnobotaniques a été utilisée à l’aide d’un échantillon de 78 répondants, repartis en 25 en zone pastorale, 26 en zone agropastorale et 27 en zone agricole. Les résultats ont permis d’identifier une liste floristique des espèces ligneuses fourragères (ELF) repartie en 17 espèces en zone pastorale, 22 en zone agro-pastorale et 33 en zone agricole. Aussi, 8 espèces ligneuses médicinales (ELM) sont utilisées pour soigner 5 pathologies animales en zone agricole, 5 pour traiter 3 pathologies en zone pastorale et 3 pour soigner 3 pathologies en zone agro-pastorale. Ces résultats peuvent être utilisés dans la promotion de la RNA, en entretenant les ELFM importantes pour le bien-être des populations locales.
The use of tree organs for food and animal health is increasing in village lands in south-central Niger. These ecosystem services are often provided by woody species of farmer managed natural regeneration (FMNR). The objective of this study was to understand local knowledge on the distribution and use of woody fodder and medicinal species (WFMS) in agro-ecological zones. The ethnobotanical survey method was used with a sample of 78 respondents, divided into 25 in pastoral zones, 26 in agropastoral zones and 27 in agricultural zones. The results identified a floristic list of woody fodder species (WFS) divided into 17 species in the pastoral zone, 22 in the agro-pastoral zone and 33 in the agricultural zone. Also, 8 medicinal woody species (MWS) are used to treat 5 animal diseases in the agricultural zone, 5 to treat 3 diseases in the pastoral zone and 3 to treat 3 diseases in the agro-pastoral zone. These results can be used in the promotion of FMNR, by maintaining the WFMS important for the welfare of local populations.
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Zondag, Hessel J. "Motivation for the Pastoral Profession in the Netherlands." Journal of Psychology and Theology 28, no. 2 (June 2000): 109–18. http://dx.doi.org/10.1177/009164710002800203.
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Expectancy theory has been utilized by organizational psychology to explore the expectations and valuations of individuals in various professions. This study employs expectancy theory to clergy, investigating pastors' personal motivations, or values, for assuming pastoral ministry and the subsequent expectation that these values will be honored by their activities within the pastorate. The responses of 235 pastors from Catholic and Protestant denominations on a 24-item questionnaire devised to gauge pastoral motivation and adapted to assess pastoral expectations were factor analyzed and correlated in this exploratory study. The analysis yielded four robust factors. The first two motives found to be dominant were the pursuit of a Christian Way of Life and Anthropocentric Altruism. Anthropocentric Egoism and Theocentric Egoism, although secondary motivations, were theoretically meaningful in the understanding of pastoral motivations and expectations. The impact of expectations upon pastoral well-being and resilience against burnout is discussed.
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Curtis, Bruce. "Pastoral power, sovereignty and class: Church, tithe and simony in Quebec." Critical Research on Religion 5, no. 2 (July 28, 2017): 151–69. http://dx.doi.org/10.1177/2050303217707244.
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Michel Foucault’s analysis of pastoral power has generated a large body of work in many different disciplines. Much of it has considered the paradox of the power of “each and all” or has seen pastoral power as an extension of the disciplinary gaze into welfare state policy. The political economy of the pastorate and the mutual dependence of sovereign and pastoral power, by contrast, are both relatively neglected. This article focuses on the exercise of pastoral power in a moral and political economy and examines the “arts of government” through which the Catholic Church attempted to claim that pastors lived from the flock only to live for it. While there is heuristic value in Foucault’s diagram of pastoral power, in practice that power cannot be separated from class relations and political sovereignty. Empirical material is drawn from the novel attempt of Britain to govern its Quebec colony through the Catholic Church.
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Dos Santos, Osmar Oliveira Alves, Ana Cláudia Almeida Machado, and Emilio Peres Facas. "PSICODINÂMICA DO TRABALHO E ATIVIDADE PASTORAL." Trabalho (En)Cena 3, no. 3 (December 7, 2018): 115–38. http://dx.doi.org/10.20873/2526-1487v3n3p115.
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Utilizando a Psicodinâmica do Trabalho como fundamento teórico, o presente estudo objetivou investigar as vivências de prazer-sofrimento no exercício do trabalho pastoral. Seus objetivos específicos foram: conhecer a organização do trabalho pastoral; investigar as estratégias de mediação do sofrimento dos pastores no exercício da profissão; e investigar se há reconhecimento do trabalho pastoral. Esta pesquisa foi realizada com quinze pastores de igrejas evangélicas de Brasília, Distrito Federal, Brasil. A coleta de dados se deu por meio da realização de entrevistas semiestruturadas individuais, cujas falas foram analisadas por meio da técnica da Análise de Núcleos de Sentido. Como resultados, encontrou-se satisfação e identificação com as atividades pastorais, mas também excesso de trabalho. Há também falta de reconhecimento do trabalho pastoral por parte de alguns membros e/ou fieis, fatores que são minimizados pelo uso de estratégias de defesa. Não foi encontrado o uso de mobilização subjetiva. Apesar da ausência de afastamentos médicos recentes, o trabalho pastoral conduz ao adoecimento físico, psíquico e social.
Palavras-chave:psicologia do trabalho, psicodinâmica do trabalho, prazer-sofrimento, reconhecimento, atividade pastoral
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Ivy, Steven S. "Pastoral Diagnosis as Pastoral Caring." Journal of Pastoral Care 42, no. 1 (March 1988): 81–89. http://dx.doi.org/10.1177/002234098804200110.
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X, Intansakti Pius. "PASTORAL KATEKESE ATAUKAH KATEKESE PASTORAL?" SAPA - Jurnal Kateketik dan Pastoral 3, no. 2 (November 1, 2018): 91–99. http://dx.doi.org/10.53544/sapa.v3i2.57.
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Kata pastoral dapat dirumuskan dalam beberapa pengertian, akan tetapi dapat diringkas dalam dua pengertian besar yaitu dalam arti umum, maksudnya yang pada umumnya dipahami secara luas dan arti khusus yang lebih direfleksikan dalam situasi dan perkembangan dewasa ini. Kata katekese pun dapat dikelompokan dalam dua pengertian, yaitu tahap pengajaran dan tahap pendewasaan. Kalau satu kata saja memiliki dua makna, dan cukup membingungkan, apalagi kalau kedua kata itu digandengkan, seperti pastoral katekese, pastoral liturgi, pastoral rasul awam, ataupun sebaliknya. Kami menempatkan pengertian pastoral lebih dalam arti khusus, maka memahami penggunaan kata-kata itu secara lebih mudah dimengerti.Pastoral hendaknya lebih dilihat dalam konteks Gaudium Et Spes, menata dunia sesuai dengan tuntutan zaman.
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Cro, Melinda A. "Pastoral Geography and Utopistic Considerations in Honoré d’Urfé’s L’Astrée." Moreana 51 (Number 195-, no. 1-2 (June 2014): 115–29. http://dx.doi.org/10.3366/more.2014.51.1-2.10.
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That setting is important to most novels is self-evident, yet this is particularly true of pastoral literature. Pastoral, a popular mode of writing that underwent renewal in the Renaissance, relies on the setting of Arcadia. An idyllic golden age where shepherds contemplate love, Arcadia is intrinsic to the pastoral’s identity. However, the pastoral landscape is renewed and reconsidered in Honoré d’Urfé’s monumental Astrée (1607–27). The author relocates the pastoral setting from ancient Greece to fifth-century France and the region of Forez. Because this was a popular mode at the time, the change of setting drew the reader’s attention to the authorial choice. In the novel, the author distinguishes his work from tradition by relying upon geographic specificity and the motif of the voyage to establish a foundation myth for France. Moreover, the importance of setting raises questions of the nature of the landscape and considerations of the utopistic ramifications for the pastoral mode as d’Urfé conceives it.
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Pangrazzi, Arnaldo. "Il corso di formazione pastorale clinica." Medicina e Morale 39, no. 3 (June 30, 1990): 503–14. http://dx.doi.org/10.4081/mem.1990.1176.
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Da alcuni anni anche in Italia, dopo l'esperienza degli Stati Uniti e di alcuni paesi europei, sono stati introdotti i Corsi di Formazione Pastorale Clinica (Clinical Pastoral Education - CPE) con l'intento di preparare sacerdoti, religiosi e religiose, diaconi, studenti di teologia, operatori sanitari e volontari, per acquisire una più profonda conoscenza del malato, per favorire lo sviluppo di metodi pastorali basati sulla comunicazione e sulla relazione di aiuto autentica, per facilitare il processo di integrazione dei propri studi teologici con la pratica pastorale e per promuovere il lavoro di équipe con esperti di altre discipline. L'Autore esamina, alla luce della propria esperienza, il metodo utilizzato per fornire questo tipo di preparazione: esso si avvale da una lato della compilazione di accompagnamento pastorale) da parte dei tirocinanti, dall'altro di una serie di colloqui con una figura di educatore esperto, il supervisore. Inoltre il CPE si avvale del procedimento della dinamica di gruppo, offrendo ai tirocinanti un'opportunità di reciproco aiuto e comprensione, per acquisire una sempre maggiore sensibilità e competenza per accostarsi ai malati che essi incontrano nella propria attività.
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Linhares, Bruno J. "Theopoetic and Pastoral Counseling. Using Magic Realism and Reframing: A Latin American Perspective." REFLEXUS - Revista Semestral de Teologia e Ciências das Religiões 7, no. 9 (March 3, 2015): 9. http://dx.doi.org/10.20890/reflexus.v7i9.132.
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Baseado em um artigo de Rubem Alves, escrito em 1977, sobre os Cuidados Pastorais sob a perspectiva da Teologia da Libertação, e no uso do Realismo Mágico na literatura e religião, sugiro ser o Reenquadramento uma proposta genuinamente latino-americana para a poimênica, sobretudo o aconselhamento, seguindo uma prática já feita por Rubem Alves. Palavras-Chave: Rubem Alves, Teologia da Libertação, Realismo Mágico, literatura latino-americana, poimênica. Based on a 1977 article written by RubemAlves about Pastoral Care under the perspective of theology of liberation and on the use of Magic Realism in literature and religion, I suggest being reframing a truly Latin American proposal for Pastoral Care, particularly Pastoral Counseling, a practice already done by RubemAlves. Keywords: RubemAlves, Theology of Liberation, Magic Realism, Latin American Literature, Pastoral Care.
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Huang, Lei. "Pastoral and the Principles of Its Stylization (Based On the Material of Vocal Music)." Culture of Ukraine, no. 73 (September 23, 2021): 104–12. http://dx.doi.org/10.31516/2410-5325.073.15.
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The purpose of this paper is to reveal the role of stylization as a styleforming principle in the evolution of the pastoral genre based on textbook chambervocal compositions (arias by W. A. Mozart), as well as littleknown ones.
The methodology. The proposed research differs from other studies, which are close in the topic (T. Livanova, A. Korobova, A. Taylor and others), by an interpretativecognitive approach dictated by the challenges of modern performing practice. A comparative analysis of pastoral semantics in European and Chinese poetics was also used.
The results. On the basis of vocal miniatures created in the XX century (S. Vasylenko “Pastoral” op. 45, No. 5 and A. Rudianskyi “Lotus” and “The Flute on the Water” from the cycle “The Lake of White Lotus” (2001), a parallel of the European pastorals and ancient Chinese poetry from the point of view of a pastoral person in different pictures of the world has been drawn. The ontosonological foundation of the pastoral is made up of a human voice accompanied by a shepherd’s pipe, landscape sound painting (the singing of birds, the murmur of a brook), and the vastness of natural landscapes (plain air). The author develops the conceptual apparatus of the theory of the pastoral to reveal the richness of various composing interpretations of the genre, its dynamics: “semantics of the pastoral”, “ontology of the pastoral image”, “pastoral person”, “pastoral picture of the world”.
The topicality of the interpretativecomparative analysis is the conclusion about the necessary principles of stylization of the pastoral: the presence of a genre invariant with its own stable, psychological mechanism of recognition by listeners; historical distancing from the prototype (ancient poetry, baroque opera); creative synthesis of many traditions of the artistic existence of the genre and the signs of its national musical attribution. Poetic text and symbolization of the musical language are also the mechanisms of stylization of the pastoral in vocal music. Musical and poetic symbols, created by the author’s intuition, form a new life for the pastoral in the creative work of the XX century composers. If the composer’s interpretation of the genre invariant of the pastoral has ensured its viability for millennia, then the performer of pastoral compositions is responsible for their genre and style “purity”. The performers must master the technique of recreating the soundlike world of a pastoral person.
The practical significance of the topic is confirmed by the fact of the actualization of the pastoral in the performance of the XXI century, due to the systematic inclusion of its samples into the concert repertoire of vocalists (including those from the People’s Republic of China), which requires appropriate historical and theoretical knowledge when modelling the behaviour of a pastoral person in the modern cultural situation.
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Felício, Munir Jorge. "AÇÃO PASTORAL E QUESTÃO AGRÁRIA NO PONTAL DO PARANAPANEMA." REVISTA NERA, no. 7 (May 29, 2012): 112–24. http://dx.doi.org/10.47946/rnera.v0i7.1451.
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Esse texto é uma leitura geográfica da ação pastoral desenvolvida pela Diocese de Presidente Prudente (SP), no período histórico de 1976 até 2005. A ação pastoral contribui, interfere e é fruto de um dinâmico processo, no interior do qual encontram-se interceptados aspectos geográficos, econômicos, sociais, políticos, culturais e religiosos. A leitura geográfica é resultado do debate de paradigmas da questão agrária e da ação pastoral. A compreensão da ação pastoral é fruto da discussão de dois paradigmas eclesiais: Igreja como cristandade e Igreja como Povo de Deus. A compreensão da questão agrária é resultado da discussão de dois paradigmas: o paradigma do capitalismo agrário e o paradigma do campesinato. O Pontal do Paranapanema é uma região onde estão presentes diferentes ações sociais responsáveis por inúmeros conflitos advindos da grilagem da terra e da luta pela reforma agrária. A ação pastoral participa desse processo por interferir nele e também é seu fruto. Esse quadro referencial propicia analise das concepções subjacentes às atuações pastorais concretizadas no período determinado. Por fim, revela que a ação pastoral não se restringe ao ambiente litúrgico, mas ocupa as ruas, espacializa-se nos domínios públicos provocando conflitos, pois é impulsionada pela conflitualidade.
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Moraes, Abimar Oliveira de, and Andréia Durval Gripp Souza. "DA PASTORAL DOS MEIOS À INFOPASTORAL:CONSIDERAÇÕES ACERCA DA RECEPÇÃODO DECRETO INTER MIRIFICA." Revista Caminhos - Revista de Ciências da Religião 20, no. 2 (September 30, 2022): 40. http://dx.doi.org/10.18224/cam.v20i2.12606.
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O presente artigo tem como objetivo refletir sobre o processo de recepção criativa do Concílio Vaticano II no campo do diálogo pastoral entre a igreja católica e a Comunicação Social. O Decreto Inter Mirifica, primeiro documento conciliar dedicado à comunicação, representa um passo importante neste campo pastoral. Nele são lançadas as bases que possibilitaram o desenvolvimento de teologias da comunicação e de ações pastorais atentas aos desafios da sociedade marcada pela cultura da comunicação. Contudo, o processo de recepção criativa não pode ser proposto somente a partir deste Decreto. É preciso considerar alguns princípios contidos em outros documentos: Lumen Gentium; Gaudium et Spes; e Ad Gentes. Esta atenção aos outros textos, tem levado a reflexão teológica e a prática pastoral mais recente a uma passagem de uma Pastoral dos Meios ao que no artigo será denominado como Infopastoral.
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Verdugo Hernando, Antonio. "Evangelización y culturas." Estudio Agustiniano 48, no. 3 (September 4, 2021): 493–511. http://dx.doi.org/10.53111/estagus.v48i3.193.
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Siguiendo el método del Concilio, el punto de partida de esta reflexión no han sido las verdades formuladas ya en la Iglesia, sino los signos de los tiempos, y en concreto dos íntimamente vinculados entre sí: la globalización y el pluralismo. Estos signos, iluminados por la misericordia divina, nos llevan a ensayar nuevas actitudes, procesos y proyectos pastorales. Expongo algunas claves de acción pastoral. Son un recuerdo -al tiempo que un desarrollo- de lo que se propone en la Constitución pastoral “Gaudium et spes”. Son claves también aprendidas y compartidas en la propia experiencia pastoral, en encuentros de oración y en talleres de formación y de estudio pastoral con otros compañeros sacerdotes: La Iglesia señal de fraternidad universal; La Iglesia pobre,‘al servicio de los pobres y de cuantos sufren; la Buena Noticia proclamada, sobre todo, mediante el testimonio; la espiritualidad del testigo.
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Costa, Helrison Silva. "A analítica do poder pastoral na genealogia das artes de governo em Foucault." Griot : Revista de Filosofia 18, no. 2 (December 16, 2018): 421–34. http://dx.doi.org/10.31977/grirfi.v18i2.969.
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No curso de 1978 Segurança, Território, População Foucault toma como objeto de análise o poder pastoral desenvolvido e ampliado pela Igreja Católica do século III ao século XVI. Como podemos situar esse estudo no percurso foucaultiano? Pensamos que a analítica do poder estendida ao âmbito pastoral serve à realização da genealogia da governamentalidade moderna, de modo que a arte de governar cristã é inserida no interior da história das práticas políticas racionalizadas. Procuramos demonstrar a tese do autor de que as técnicas empreendidas pela pastoral cristã produtoras de um poder ao mesmo tempo individualizante e totalizante se fazem presentes na governamentalidade política atual. Para isso, marcamos a especificidade do poder pastoral em relação à racionalidade política, o que confere sua exterioridade frente ao pensamento grego antigo e as artes de governo desde a modernidade. Assim, se evidencia a recusa de uma leitura laicizante do pastorado, pois as técnicas de governo pastoral ultrapassam o âmbito religioso em que estavam circunscritas, colocando a questão de como governar em diferentes campos sociais.
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Leising, Gary, and Carl Phillips. "Pastoral." Chicago Review 47, no. 1 (2001): 127. http://dx.doi.org/10.2307/25304724.
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Mark Jay Brewin, Jr. "PASTORAL." Antioch Review 72, no. 1 (2014): 155. http://dx.doi.org/10.7723/antiochreview.72.1.0155.
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Garrett, Daniel, and Carl Phillips. "Pastoral." World Literature Today 74, no. 3 (2000): 600. http://dx.doi.org/10.2307/40155889.
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Patton, Christopher. "Pastoral." Colorado Review 40, no. 1 (2013): 152. http://dx.doi.org/10.1353/col.2013.0023.
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Yamaguchi, Ryo. "Pastoral." Colorado Review 43, no. 1 (2016): 162. http://dx.doi.org/10.1353/col.2016.0009.
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Kuan, Debora. "Pastoral." Iowa Review 35, no. 3 (December 2005): 100–101. http://dx.doi.org/10.17077/0021-065x.6055.
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Konchan, Virginia. "Pastoral." Cream City Review 42, no. 1 (2018): 131. http://dx.doi.org/10.1353/ccr.2018.0034.
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Kuipers, C. "Pastoral." Interdisciplinary Studies in Literature and Environment 8, no. 1 (January 1, 2001): 246–47. http://dx.doi.org/10.1093/isle/8.1.246.
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Hail, Jane Hieronymus. "Pastoral." Appalachian Heritage 19, no. 3 (1991): 5. http://dx.doi.org/10.1353/aph.1991.0024.
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David Huddle. "Pastoral." Appalachian Heritage 38, no. 3 (2010): 82–83. http://dx.doi.org/10.1353/aph.2010.0002.
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Abdoulaye, I. M., M. Ayena, A. J. Yabi, H. Dedehouanou, G. Biaou, and M. Houinato. "Incidences socio-économiques et environnementales des infrastructures pastorales et agropastorales installées dans le Borgou au Nord-Est du Benin." International Journal of Biological and Chemical Sciences 13, no. 7 (February 13, 2020): 3214–33. http://dx.doi.org/10.4314/ijbcs.v13i7.20.
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Le développement du sous-secteur de l‟élevage qui est d‟une importance capitale dans la lutte contre la pauvreté a suscité la réalisation des ouvrages pastoraux et agropastoraux dans le Borgou, au Nord-Est du Benin en vue d‟améliorer les conditions de vie des populations de cette zone. L‟objectif du présent article est d‟évaluer les effets socio-économiques et environnementaux de ces ouvrages sur les communautés les abritant. A cet effet, les données relatives aux volumes des facteurs de production des activités agricoles menées autour de ces ouvrages, aux volumes des outputs et à leurs prix de vente ; aux caractéristiques socio-démographiques des utilisateurs de ces ouvrages ; aux conflits entre éleveurs et agriculteurs et au degré de pression sur les essences forestières ont été collectées à l‟aide de questionnaires, de guides d‟entretien et d‟observations directes. Les statistiques descriptives, le test de Student, le test khi 2, la régression linéaire multiple et celle logistique binaire ont été utilisés pour analyser ces données. Les résultats montrent que les ouvrages pastoraux et agropastoraux impactent positivement les communautés. Les barrages et retenues d‟eau aménagés, de par leur existence ont engendré le développement du maraîchage et de l‟agriculture de contre saison. Les producteurs installés aux abords de ces infrastructures hydrauliques gagnent 32 080 F CFA/ha de plus que leurs homologues installés ailleurs. Les éleveurs accédant à ces infrastructures gagnent 1 003 496 F CFA/an de plus que ceux n‟y ayant pas accès. Les fréquences d‟apparition de conflits entre éleveurs et agriculteurs ainsi que la pression sur les essences végétales à usage animal diminuent avec le traçage des couloirs de passage et la délimitation des aires de pâturage. Cependant, la durabilité des infrastructures hydrauliques et marchandes n‟est pas garantie du fait de défaut de gestion. Les infrastructures de conduite pastorale ne sont non plus respectées tant par les agriculteurs que par les éleveurs. La mise en place d‟un cadre réglementant l‟usage de ces infrastructures serait d‟une grande importance sociocommunautaire pour les localités les abritant.Mots clés : Infrastructures pastorales et agropastorales, conflits, revenu, Borgou. English Title: Socioeconomic and environmental incidences of pastoral and agro-pastoral infrastructures implemented in Borgou, in North-East of BeninThe development of the livestock sector, which plays an important role in the fighting against rural poverty, has led to the implementation of pastoral and agro-pastoral infrastructures in Borgou, in order to improve living conditions of the populations. Thus, this article aims to evaluate the socio-economic and environmental effects of these infrastructures on the communities where they were implemented. For this purpose, the data relating to the quantity of the factors of production of the agricultural activities carried out around hydraulic infrastructures, to the volumes of the outputs and their sales prices; to the socio-demographic characteristics of the users of these infrastructures; to the conflicts between pastoralists and farmers and the degree of pressure on forest species, were collected using questionnaires, interview guides and direct observations. Data were analyzed using descriptive statistics, student's t-test, chi-square test, multiple linear and binary logistic regressions. The results show that pastoral and agro-pastoral infrastructures have a positive impact on communities. The dams and reservoirs by their existence have led to the development of market gardening and off-season farming. Producers located near these hydraulic infrastructures earn 32,080 F CFA/ha more than their homologues installed elsewhere. Breeders accessing to these infrastructures earn 1 003 496 F CFA/year more than those without access. The frequency of conflict between farmers and breeders and the pressure on plant species for animal use decrease with the tracing of corridors and the delimitation of grazing areas. However, the sustainability of hydraulic and market infrastructure is not guaranteed due to management failure. The corridors and grazing areas‟s infrastructure are not respected either by the farmers as by the breeders. The establishment of a framework regulating the use of these infrastructures would be very important to socio-economic development of the localities where they were implemented.Keywords: Infrastructures pastoral and agropastoral, conflict, revenue, Borgou.
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Carey, Lindsay, Mark Cobb, and David Equeall. "From ‘Pastoral Contacts' to ‘Pastoral Interventions'." Health and Social Care Chaplaincy 8, no. 2 (April 8, 2013): 14–20. http://dx.doi.org/10.1558/hscc.v8.i2.14.
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Cutti, Dirceu. "Hospitalidade e Hostilidade." TRAVESSIA - revista do migrante, no. 57 (April 6, 2007): 3–4. http://dx.doi.org/10.48213/travessia.i57.212.
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A temática proposta para este número despertou interesse não apenas por parte de pesquisadores da área das ciências socias, mas também de agentes da Pastoral. Diga-se, aliás, que entre os leitores da Travessia, um número significativo é composto por pessoas ligadas, particularmente, à Pastoral dos migrantes. Outrossim, a palavra "acolhida" talvez seja uma das mais caras e recorrentes entre os que, no âmbito das pastorais da igreja Católica, atuam junto aos migrantes.
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Benente, M. "Gubernamentalidad y poder pastoral." Araucaria 19 (2017): 45–64. http://dx.doi.org/10.12795/araucaria.2017.i37.03.
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Rueda Quintero, Roberto Mario. "Apuestas de la pastoral universitaria lasallista." Revista Universidad de La Salle 1, no. 80 (April 1, 2019): 163–69. http://dx.doi.org/10.19052/ruls.vol1.iss80.10.
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En este texto se describen las apuestas que desarrolla el equipo que anima y promueve las acciones pastorales en la Universidad de La Salle. Además, se hace una reflexión que señala la importancia que tienen las comprensiones de la pastoral para la institución y quienes la habitan
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O'Connor, Thomas St James, and Elizabeth Meakes. "Time spent weekly on theological reflection in pastoral care and counseling: A Canadian ethnographic study." Studies in Religion/Sciences Religieuses 38, no. 3-4 (September 2009): 467–79. http://dx.doi.org/10.1177/00084298090380030401.
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This qualitative research examines how much time is spent in theological reflection in the praxis of pastoral care and counseling. Seventy-five persons were interviewed from four cultures: chaplains, pastoral counselors, community clergy and seminary students who had completed a congregational internship. Seventy participants were from Christian faith groups with five from Muslim, Unitarian and spiritual faith groups. Individual interviews and focus groups were used. Findings showed that seminarians averaged 7.5 hrs/wk, community clergy 7 hr/wk, chaplains 6 hrs/wk and pastoral counselors 4.2 hrs/wk, with many in the sample not able to specify a time. All affirmed that theological reflection is integrated into everything they do in ministry. In discussion of the data, we observed that the goals of ATS and CAPPE around theological reflection are being met. However, the research suggests that developing the discipline of theological reflection requires a specific time per week along with the practice of writing and obtaining new input. We recommend a minimum of four hrs/wk for formal theological reflection. Limitations and areas for future research are presented. Cette recherche qualitative examine combien d’heures s’est passées en toute réflexion théologique faite aux préoccupations de soin pastoral et de consultation pastorale. On avait tenu des entrevues avec soixante-quinze personnes de quatre cultures différentes: des aumôniers, des conseillers pastoraux, des clergés de la communauté et des étudiants du séminaire qui avaient terminé un stage de travaux pratiques congrégationaiste. Soixante-dix participants sortaient des groupes chrétiens de foi avec cinq qui venaient de la communauté des musulmans, de l’église Unitarien et des groupes spirituels de foi. On avait entrepris des entrevues avec des individus et des groupes de choix. Les résultats avaient indiqué que les séminaristes s’occupaient de leur travaux en moyenne de 7.5 heures par semaine; le clergé de la communauté, 7 heures par semaine; les aumôniers, 6 heures par semaine; et les conseillers pastoraux 4.2 heures par semaine avec beaucoup d’entre eux dans l’échantillon qui n’étaient pas capable d’indiquer des heures précises. Tous les gens avaient affirmé que la réflexion théologique était intégrée dans tout ce qu’ils faisaient dans leur travail pastoral. Dans la discussion des données, nous avons observé que les buts de l’ATS et du CAPPE autour de la réflexion théologique avaient été accomplit. Cependant, la recherche suggère que pour développer la discipline de la réflexion théologique on a besoin d’une période spécifique du temps par semaine pour le faire en plus de la pratique de l’écriture et pour obtenir les nouvelles données. Nous recommandons quatre heures par semaine au minimum pour faire de la réflexion théologique formelle. Des limitations et les secteurs pour la recherche dans l’avenir sont présentés.