Articoli di riviste: "Guild of the Good Shepherd"

1

Woods, Randall Bennett. "The Good Shepherd". Reviews in American History 35, n. 2 (2007): 284–88. http://dx.doi.org/10.1353/rah.2007.0042.

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Watts, Craig. "The Good Shepherd". Dialogue: A Journal of Mormon Thought 38, n. 3 (1 ottobre 2005): 180–81. http://dx.doi.org/10.2307/45227386.

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Clemens, Theo. "Searching for the Good Shepherd". Nederlands Archief voor Kerkgeschiedenis / Dutch Review of Church History 83, n. 1 (2003): 11–54. http://dx.doi.org/10.1163/187607502x00031.

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Verkerk, Dorothy. "“The Quiet Affection in Their Eyes”". Religion and the Arts 24, n. 4 (26 ottobre 2020): 353–78. http://dx.doi.org/10.1163/15685292-02404001.

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

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Fitzmier, Jack, Charles McCrary, Kerry Danner, Jason Sager, Helen Ramirez e Kate Daley-Bailey. "For the Good or the “Guild”". Bulletin for the Study of Religion 46, n. 1 (18 aprile 2017): 24–38. http://dx.doi.org/10.1558/bsor.30877.

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In this series, a number of scholars respond to Kate Daley-Bailey’s provocative essay, “For the Good or the ‘Guild’: An Open Letter to the American Academy of Religion,” which appears in the most recent issue of the Bulletin journal, Vol 44, No. 4 (2015). In this series, scholars Charles McCrary (FSU), Jack Fitzmier (Executive Director of the American Academy of Religion), Kerry Danner (member of the AARs Contingent Faculty Task Force, Jason Sagar, and Helen Ramirez respond, with a reply by Kate Daley-Bailey.

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Daley-Bailey, Kate. "For the Good or the “Guild”". Bulletin for the Study of Religion 44, n. 4 (15 gennaio 2016): 4–9. http://dx.doi.org/10.1558/bsor.v44i4.29036.

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This letter/essay addresses some of the critiques and recommendations I have for the American Academic of Religion regarding its treatment of adjunct concerns.I recommend the American Academy of Religion reassess its values and prioritizes and ask that the organization decide if it is a nonprofit organization or a guild. Subsequently, I recommend the American Academy of Religion discontinue its obfuscation of data on adjunct existence in the field, readjust its membership dues and conferences fees with the monetary plight of its underemployed or unemployed members in mind, and avoid marginalizing or patronizing those members who find themselves within the cycle of contingent employment.

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Schmich, Barbara. "The Catechesis of the Good Shepherd". Liturgy 8, n. 2 (1989): 72–79. http://dx.doi.org/10.1080/04580638909408934.

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Altemeier, William A. "A Pediatrician's View: The Good Shepherd". Pediatric Annals 25, n. 10 (1 ottobre 1996): 538–84. http://dx.doi.org/10.3928/0090-4481-19961001-04.

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Salomon, Monique, Clement Cupido e Igshaan Samuels. "The good shepherd: remedying the fencing syndrome". African Journal of Range & Forage Science 30, n. 1-2 (aprile 2013): 71–75. http://dx.doi.org/10.2989/10220119.2013.781064.

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Hyde, Brendan. "CHILDREN'S SPIRITUALITY AND “THE GOOD SHEPHERD EXPERIENCE”". Religious Education 99, n. 2 (marzo 2004): 137–50. http://dx.doi.org/10.1080/00344080490433710.

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Dewart, Tracey, e Michel Eckersley. "Guatemala’S Giron: Good Shepherd or Pied Piper?" NACLA Report on the Americas 22, n. 2 (marzo 1988): 6–11. http://dx.doi.org/10.1080/10714839.1988.11723319.

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Hoel, Nikolas O. "The Good Shepherd: Image, Meaning, and Power". Journal of Medieval Religious Cultures 49, n. 1 (gennaio 2023): 140–43. http://dx.doi.org/10.5325/jmedirelicult.49.1.0140.

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Bruchalski, John. "The Reunion of the Good Shepherd with the Good Samaritan". Linacre Quarterly 82, n. 2 (maggio 2015): 116–23. http://dx.doi.org/10.1179/0024363914z.000000000109.

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Tian, Rundong, e Lingke Zhao. "Design and Implementation of Game Guild System based on Spring Boot and WeChat Applet". Highlights in Science, Engineering and Technology 39 (1 aprile 2023): 888–95. http://dx.doi.org/10.54097/hset.v39i.6669.

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Nowadays, more and more children are exposed to all kinds of online games, which can bring different effects to children, both good and bad. Guild systems in some games are able to allow children to meet new people, realize the importance of teamwork and sociability, and improve their confidence and teamwork skills. Game guilds have become one of the most popular social choices for the younger generation. According to the current research, the game guild management system also has some functions that can be optimized, mainly reflected in the user's inconvenience. Therefore, we propose a reasonable and practical solution to this problem, which is to design a WeChat program to handle transactions anytime and anywhere. Based on the existing excellent cases and the analysis of various platforms and tools, this paper designs and implements a game guild management system based on Spring Boot framework, Spring Security framework and WeChat Applet. The system can serve three objects of guild: guild administrator, guild member and guild president. The main functions include member information management, association active management, reward information management, forum management and comment management. The system is easy to operation, to a certain extent to simplify the work of the guild administrator, and convenient for users and visitors.

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Taouk, Youssef. "The Guild of the Pope’s Peace: A British Peace Movement in the First World War". Recusant History 29, n. 2 (ottobre 2008): 252–71. http://dx.doi.org/10.1017/s003419320001205x.

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A little over two weeks after the commencement of the First World War, the Catholic Church was left without its universal shepherd at a time of immense upheaval. Pope Pius X died on 20 August 1914 and immediately, the cardinals of the Catholic Church made their way to Rome to elect his successor. In the conclave, the choice fell on Giacomo della Chiesa, Cardinal Archbishop of Bologna, who took the name of Benedict XV. Della Chiesa had been a student of Cardinal Mariano Rampolla, the Secretary of State under Leo XIII. His essential training had been in diplomacy and this made him well qualified to cope with the war. Immediately upon his accession, Benedict adopted a policy of impartiality and advocated an immediate peace by negotiation. His various peace efforts were ignored, however, and many Catholics in various European countries gave only lukewarm support or made clear an outright rejection of the Pope’s pronouncements on diplomacy. This article concentrates on the reaction of British Catholics, in particular, to Benedict XV’s peace appeals during the war, including his Peace Note of 1917.

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Franke, Detlef. "The Good Shepherd Antef (Stela BM EA 1628)*". Journal of Egyptian Archaeology 93, n. 1 (gennaio 2007): 149–74. http://dx.doi.org/10.1177/030751330709300108.

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Perenyei, Monika. "The Good Shepherd. On Endre Bálint’s late photomontages". Acta Historiae Artium 64, n. 1 (26 giugno 2024): 227–51. http://dx.doi.org/10.1556/170.2023.00009.

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In this paper I analyse the photomontages of Endre Bálint (1914–1986) in the context of the cultural politics of the Iron Curtain period in Eastern Europe and Hungary. First, the study takes a diachronic, historical approach to photomontage as a creative method that maintained continuity between the avant-garde generations of artists, a way of thinking and a creative process accordingly, cultivated in the circles of persecuted, banned or silenced artists experimenting during the decades from the 1920s to 1970s. Second, by placing Endre Bálint’s late photomontages (made after his 1963 return from his “exodus” to Paris) in the context of contemporary artistic phenomena (e.g. Brecht’s photobook, Jean-Luc Godard’s work, David Hockney’s montages or bricoleur punk artists), I argue that, in contrast to the generally held view, they are not the withering signs of renunciation, but rather a way out of renunciation, that is, a solution. “We breathe in fragments,” Bálint wrote, and the pictorial form to fittingly reflect a fragmented way of existence (together with the psychological burdens, shadows of the past, and the social and cultural-political determinations) was the montage-technique that had flourished from the 1920s, and whose Eastern European, distinctively Hungarian variant found its guardian, its good shepherd in Bálint, in his creative practice. Bálint’s late photomontages also deserve attention from the point of view of a silent narrative of art history, which does not focus on middle-aged artists’ major works, but on the profuse production by the old masters, the masters of sprezzatura, which is characterised by an aesthetic lightness, a kind of aesthetic liberation and swiftness, and the ability to allow memories a free influx into the creative work. One of the conclusions of this study is that Hungarian photomontage, and especially the late work of Endre Bálint, can be instructively read in conjunction with the equally restrained psychoanalytic literature of the period, in which the splitting of Self as a traumatic consequence of shocking events and also a means to survive those events is a key concept. A critically productive artistic construction that is based on fragments can be seen and read as the visual counterpart of a psychological notion of Self-splitting.

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Sarmauli, Alpida Alpida, Dandi Dandi e DanielNP DanielNP. "The Parable of the Good Shepherd in Contemporary Life in the Gospel of John 10 verses 1-21". Socio-Economic and Humanistic Aspects for Township and Industry 2, n. 2 (1 giugno 2024): 227–33. http://dx.doi.org/10.59535/sehati.v2i2.286.

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This study examines the application of the parable of the Good Shepherd in contemporary life, focusing on the aspects of spiritual leadership, protection and sacrifice, recognition and obedience, rejection and acceptance, and resurrection and eternal life. Through literature analysis, this study identifies how the concept of the Good Shepherd in John 10:1-21 can be implemented in the daily lives of Christians. Jesus is portrayed as the Good Shepherd, who leads, protects and sacrifices Himself for His sheep. Spiritual leaders in modern times can take this example to guide and serve the congregation with genuine love and sacrifice. This study highlights the importance of knowing and obeying the voice of Jesus, discerning between truth and deception, and living in awareness of the promise of resurrection and eternal life. The results show that this parable remains relevant and provides meaningful guidance for the spiritual and practical lives of Christians.

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Buitenhuis, R., L. Shipp e C. Scott-Dupree. "Intra-guild vs extra-guild prey: effect on predator fitness and preference of Amblyseius swirskii (Athias-Henriot) and Neoseiulus cucumeris (Oudemans) (Acari: Phytoseiidae)". Bulletin of Entomological Research 100, n. 2 (7 maggio 2009): 167–73. http://dx.doi.org/10.1017/s0007485309006944.

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AbstractThe relationships between the predatory mites, Amblyseius swirskii (Athias-Henriot) and Neoseiulus cucumeris (Oudemans) (Acari: Phytoseiidae), and their prey, western flower thrips (Frankliniella occidentalis Pergande) (Thysanoptera: Thripidae), were investigated to determine the effects of predation on intra-guild or extra-guild prey and predator preference. Life history characteristics of both predatory mites were measured when fed eggs and larvae of the other predator species and compared to data obtained when the predators were fed thrips larvae. In addition, choice tests were conducted to determine if the predators had a preference for different prey or if they were indiscriminate predators. Amblyseius swirskii appears to be an important intra-guild predator of N. cucumeris juveniles because of a high predation rate and a preference for N. cucumeris juveniles over thrips. Neoseiulus cucumeris is also an intra-guild predator of A. swirskii juveniles; however, it has a lower predation rate than A. swirskii. Contrary to intra-guild predation theory, intra-guild prey was an equally good or better food source than thrips (extra-guild prey) for both predators, based on high oviposition rates and fast development times. The results of this study indicate a high potential for negative interactions between A. swirskii and N. cucumeris when used together in biological control of thrips.

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Launspach, Sonja. "“That really was a good method for beginners”". Narrative Inquiry 23, n. 2 (31 dicembre 2013): 262–82. http://dx.doi.org/10.1075/ni.23.2.03lau.

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Using conversational data from an ethnographic study of a quilting guild, this article examines the way narratives are used to situate quilted objects and techniques by indexing particular alignment frames for the viewer recipient. As a community of practice, the quilting guild provides an excellent interactional context to explore how narratives are used to construct and reinforce community practices. Working within the framework of conversation analysis, the study found that quilters utilized narratives argumentatively to support specific characterizations of quilted objects and quilting techniques. In the data, situating narratives initiate an interactional sequence consisting of two parts: the narrative and an expansion and integration sequence. Quilters make use of different syntactic and story elements in order to signal the appropriate alignment frames. Further, the expansion and integration segments provide space for the women to negotiate and integrate individual and group meanings for the quilting practices presented in the narrative.

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ChungSe Park. "The Development and Contextualization of the Good Shepherd Icon". Theological Forum 68, n. ll (giugno 2012): 63–92. http://dx.doi.org/10.17301/tf.2012.68..003.

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Ahn, Se Gwang. "The Good Shepherd Motif in the Gospel of John". Korean New Testament Studies 25, n. 3 (30 settembre 2018): 689–730. http://dx.doi.org/10.31982/knts.2018.09.25.3.689.

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Keyl, Kari Henkelmann, e Timothy J. Keyl. "Marking Ordinary Time at St. Paul's and Good Shepherd". Liturgy 13, n. 1 (gennaio 1996): 69–70. http://dx.doi.org/10.1080/0458063x.1996.10392334.

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Kotsis, Kriszta. ":The Good Shepherd: Image, Meaning, and Power". Speculum 99, n. 2 (1 aprile 2024): 545–47. http://dx.doi.org/10.1086/729483.

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Tarihoran, Emmeria, e Intansakti Pius X. "Memberdayakan Umat Awam sebagai Fasilitator Katekese: Memperkuat Komunitas melalui Pelatihan". Prima Abdika: Jurnal Pengabdian Masyarakat 3, n. 4 (19 dicembre 2023): 561–72. http://dx.doi.org/10.37478/abdika.v3i4.3491.

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The active role of the laity in catechesis activities is vital in strengthening the ecclesial community. Unfortunately, however, awareness of the laity's contribution and involvement is still minimal in many Church circles. Efforts to empower the laity as catechesis facilitators have great potential to increase their participation in strengthening ecclesial communities. One of the work programs from Preaching the Good Shepherd Parish of Batu Diocese of Malang is this PKM, which aims to empower lay people as catechesis facilitators through intensive training programs. This study involved a participatory training method with a Role-playing model involving participants from the Parish of the Good Shepherd of Stone. The results of this training succeeded in increasing the laity's understanding of their roles and responsibilities in catechesis activities. The participants were able to hone their skills as facilitators and improve their catechetical knowledge and their communication skills. This activity aims to increase people's awareness of their duties and responsibilities in the Five Duties of the Church, especially in preaching. Through this activity, the Good Shepherd Parish of Batu Diocese of Malang can empower lay people as catechesis facilitators through effective training programs, improving their skills, knowledge, and understanding of the role.

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Yildirim, Onur. "Ottoman Guilds as a Setting for Ethno-Religious Conflict: The Case of the Silk-thread Spinners' Guild in Istanbul". International Review of Social History 47, n. 3 (5 novembre 2002): 407–19. http://dx.doi.org/10.1017/s0020859002000706.

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I and my son are bakers and barbers, you and your sons are lapidaries and gardeners, but if you bid one of your sons be barber, a second baker, a third lapidary and a fourth gardener, all is confusion, and how can good come out of it? Furthermore he is no barber nor baker who does not belong to the Guild of the Barbers and the Guild of the Bakers. If your son [does not go] to the peshkadim and rank himself among the apprentices; next to the tehaoosh, to bid him inscribe his name on the rolls; then to the kihaya, to pay him toll, how should he be a member of the guild? Ask of the scheikh if I have not spoken well.

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Hylen, Susan E. "The Shepherd’s Risk: Thinking Metaphorically with John’s Gospel". Biblical Interpretation 24, n. 3 (19 luglio 2016): 382–99. http://dx.doi.org/10.1163/15685152-00243p05.

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

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McLeod, Ellen Easton. "In Good Hands: The Women of the Canadian Handicrafts Guild". Woman's Art Journal 21, n. 2 (2000): 65. http://dx.doi.org/10.2307/1358772.

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Addison, Paul A. "St James and the Good Shepherd: windows on the landscape". Architectural History Aotearoa 18 (8 dicembre 2021): 35–42. http://dx.doi.org/10.26686/aha.v18i.7366.

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Two New Zealand churches completed in the 1930s, St James' Church at Franz Josef/Waiau (James Stuart Turnbull and Percy Watts Rule, 1931) and the Church of the Good Shepherd on the shores of Lake Tekapo (Richard Strachan De Renzy Harman, 1935), feature large plate glass windows behind the altar, affording expansive views of the natural landscape beyond. This represented a significant departure from prevailing ecclesiastical design ideas of the time, with the interior of the churches being intimately connected to the landscape outside, rather than the usual largely internalized atmosphere with any sense of the surroundings limited to light coming through strategically placed decorative or stained-glass windows. It is, however, a design aesthetic that has seldom been utilized in New Zealand since. This paper traverses the history and design of the two churches and their relationships with the landscapes in which they are situated, and concludes that St James' Church provides a heightened religious experience and is a more successful metaphor for the Christian journey.

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Place, Mary Ellen, e William Roth. "Simplicity Is Best: The Learning Experience of Good Shepherd Home". Journal For Healthcare Quality 20, n. 3 (maggio 1998): 20–23. http://dx.doi.org/10.1111/j.1945-1474.1998.tb00256.x.

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Carlin, Nathan. "Susan Myers-Shirk’s Helping the Good Shepherd: A Review Essay". Pastoral Psychology 60, n. 5 (19 dicembre 2009): 755–64. http://dx.doi.org/10.1007/s11089-009-0271-1.

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Skinner, Christopher William. "The Good Shepherd παροιμία (John 10:1-21) and John’s Implied Audience: A Thought Experiment in Reading the Fourth Gospel". Horizons in Biblical Theology 40, n. 2 (11 settembre 2018): 183–202. http://dx.doi.org/10.1163/18712207-12341376.

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

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O’Shea, Gerard. "A comparison of Catechesis of the Good Shepherd and Godly Play". British Journal of Religious Education 40, n. 3 (28 febbraio 2017): 308–16. http://dx.doi.org/10.1080/01416200.2017.1292209.

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Muirí, Réamonn Ó., e Thomas B. Keane. "The Good Shepherd Church, Cloughrea and Other Churches of Lower Killeavy". Seanchas Ardmhacha: Journal of the Armagh Diocesan Historical Society 13, n. 2 (1989): 327. http://dx.doi.org/10.2307/29742410.

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Simon, Avelinus Moat. "Pengaruh Media Sosial bagi Tugas Penggembalaan Imam pada Era Revolusi Industri 4.0". Studia Philosophica et Theologica 19, n. 2 (11 marzo 2020): 190–212. http://dx.doi.org/10.35312/spet.v19i2.177.

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

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Iancu, Pius-Petru. "La formazione iniziale del sacerdote nella Chiesa di oggi: il modello, l’analisi della situazione, le sfide e i protagonisti". DIALOG TEOLOGIC XXIII, n. 45 (1 giugno 2020): 18–39. http://dx.doi.org/10.53438/jkos4674.

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The formation of seminarians in today’s socio-cultural and religious context is not an easy task. To be able to identify with Christ, «the good shepherd», and to live pastoral charity, the seminarian must make a deep and troubled itinerary formation. This is why we highlight the model of formation of future priests: Christ, the good shepherd, and the Supreme Sacerdote. The final objective of the formation is to form in the young seminarians the feelings of the Son of God. This task has some implications in the path: to form a man of faith and a prophet, a pastor, and a preacher of the Gospel for the cultures. This is why, with a critical look, we try to analyze the situation in which the young man of nowadays finds himself, underlining his resources and concerns, as well as the various problematic aspects. In the last part, we would discuss the mission of the various protagonists in the work of the formation of future priests.

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Krstic, Darko. "The Good Shepherd, the Sheep and the Wolf – St. Sava’s Usage of the Johannine Theology of the Good Shepherd (Jn 10) in His “Life of St. Simeon”". Филолог – часопис за језик књижевност и културу, n. 15 (30 giugno 2017): 259–71. http://dx.doi.org/10.21618/fil1715259k.

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Taylor, Larissa Juliet. "The Good Shepherd: Francois LePicart (1504-56) and Preaching Reform from Within". Sixteenth Century Journal 28, n. 3 (1997): 793. http://dx.doi.org/10.2307/2542992.

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Watson, Caitlin Turski. "A Place for All People: Louise Nevelson’s Chapel of the Good Shepherd". Religions 13, n. 2 (20 gennaio 2022): 99. http://dx.doi.org/10.3390/rel13020099.

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In 1973, a church and a bank joined forces to reimagine an entire block of Midtown Manhattan. The church was St. Peter’s, and the bank was First National City Corporation, or Citicorp. The Citicorp Center, now owned jointly by St. Peter’s and the developer Boston Properties, remains an important nexus in Midtown. The following case study considers both the limitations of the site’s privately owned public spaces and how the Nevelson Chapel, a permanent public art installation located within St. Peter’s Church, operates as a counter-hegemonic form of privately owned public space—the sacred public space.

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Swann, Charles. "Far from the Madding Crowd: How Good a Shepherd is Gabriel Oak?" Notes and Queries 39, n. 2 (1 giugno 1992): 189. http://dx.doi.org/10.1093/nq/39.2.189.

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Fagerberg, David W. "The Church as Pastoral Icon of the Mercy of the Good Shepherd". Nova et vetera 16, n. 1 (2018): 21–38. http://dx.doi.org/10.1353/nov.2018.0001.

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McCord Adams, Canon Marilyn. "13th April: Fourth Sunday of Easter Good Shepherd? (John 10:1—10ff.)". Expository Times 119, n. 6 (marzo 2008): 287–88. http://dx.doi.org/10.1177/0014524608089778.

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Wheeler, Michael. "‘That they might have life’: the Good Shepherd and the Victorian Church". International Journal for the Study of the Christian Church 12, n. 1 (febbraio 2012): 3–26. http://dx.doi.org/10.1080/1474225x.2012.650597.

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Selvam, Sahaya G., e Lucia Munyiva. "Benefits of Good Shepherd Catechesis among children with intellectual disabilities in Kenya". Journal of Religious Education 66, n. 3 (22 ottobre 2018): 225–34. http://dx.doi.org/10.1007/s40839-018-0069-5.

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45

Purba, Lamria, Yane Henderina Keluanan e Berton Bostang H. Silaban. "Pengaruh Profesionalisme Guru PAK Berdasarkan 1 Petrus 5:2-3 Terhadap Motivasi Belajar Siswa Kelas VII SMP Negeri 3 Tigapanah". Jurnal Christian Humaniora 6, n. 2 (30 novembre 2022): 40–59. http://dx.doi.org/10.46965/jch.v6i2.699.

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This type of research is Quantitative research that aims to give the influence of The Professionalism of Teachers of Christian Religious Education (PAK) on the learning motivation of students. The professionalism of PAK Teachers is one of the keys that must be owned by a PAK Teacher whose goal is to increase learning motivation for students and have a chance for students both to increase their learning interest even to changes in their character. On the other hand, a PAK Teacher must also be able to be an example as written in 1 Peter 5:2-3, that is, a teacher is like a Shepherd whose job is to guide, direct and even guide his sheep, as well as his duties with a Teachers of Christian Religious Education, must be able to be a shepherd and imitate the Lord Jesus as a Good Teacher and shepherd. Data collection techniques are carried out by spreading the questionnaire as a data collection. The results of the study showed Teacher Professionalism and Learning Motivation. Therefore, it is expected that there is a relationship between Teachers and Student's even Cooperation with parents as a support for Teachers to help increase student learning motivation in Christian Education Learning to improve their achievement in learning and provide very satisfactory results.

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46

Boer, Roland. "Lenin’s Gospels". biblical interpretation 22, n. 3 (18 maggio 2014): 325–45. http://dx.doi.org/10.1163/15685152-00223p05.

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

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Johnson, Théophile, Emma Pilleboue, Maxime Herbrich, Eric Garine e Cédric Sueur. "Management of Social Behaviour of Domestic Yaks in Manang, Nepal: An Etho-Ethnographic Study". Animals 13, n. 2 (10 gennaio 2023): 248. http://dx.doi.org/10.3390/ani13020248.

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Herdsmen use different techniques, as per varying geographies and cultures, to keep the cohesion within herds and avoid animals getting lost or predated. However, there is no study on the social behaviour of yaks and herdsmen management practices. Therefore, this ethology study was initiated by ethnographic inquiries. In Manang, the success of the shepherd is dictated by his personal attribute of ‘Khula man’ or open-heartedness. This attribute refers to good intentions and emotions such as empathy, which allow the shepherd to focus more on others than on himself. This cultural way of assessing the skills required to become a successful and knowledgeable shepherd guided us to study the effect of cultural values on the herd’s social behaviour. We collected data from two herds living at the same settlement (Yak kharka, 4100 m altitude, Nepal) by equipping them with loggers. One of the herdsmen used the tether rope while the other one did not. Moreover, the Thaku herd had a more proactive shepherd than the Phurba one. In each herd, 17 animals were equipped with one Actigraph wgt3x-BT to measure activity using an accelerometer and spatial associations using a proximity recorder. One of the herds was equipped with GPS (N = 11) as well. Using GPS locations and activity, we showed that the two herds were cohesive and synchronised their activities but the Thaku herd (tether rope herd) was more cohesive than the Phurba herd based on the Actigraph signals. The shepherds also have personal knowledge of the social relationships of individual animals in their herds and use these relationships to keep the group cohesive and to manage cattle well.

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Wright, William M. "Hearing the Shepherd's Voice: The παροιμία of the Good Shepherd Discourse and Augustine's Figural Reading". Journal of Theological Interpretation 6, n. 1 (2012): 97–116. http://dx.doi.org/10.2307/26421437.

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Abstract This essay argues for the congruence between Augustine's figural interpretation of the Good Shepherd discourse (John 10:1–18) and the discourse's literary and rhetorical character. John refers to Jesus' figurative speech in the shepherd discourse as παροιμία (10:6). This term designates a mode of figurative discourse in the Fourth Gospel, which is presently obscure and requires a more-than-literal interpretation. By using παροιμία as a compositional technique, John aligns his audience with the individuals in the Gospel narrative, all of whom work to understand Jesus' figurative language. The παροιμία is a literary strategy by which John draws his audience into the Gospel's narrative world and invites them to adopt his theological understanding of all things in light of the Word. In his figural reading, Augustine positions his congregation to mirror the individuals and relationships in the discourse. His figural reading involves a complex interrelationship between doctrinal profession, moral disposition, and ecclesial participation, all of which serve the reader's spiritual transformation by Christ. Resonant with the Gospel's prologue, the economy of the Word connects these realities and provides the theological architecture for the spiritual associations between the biblical prophets, Jesus, the church, and the interpretation of Scripture. Augustine thus develops the literary and rhetorical cues of the Gospel's plain sense into a figural interpretation, which is congruent with the invitation of the Gospel itself.

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49

Wright, William M. "Hearing the Shepherd's Voice: The παροιμία of the Good Shepherd Discourse and Augustine's Figural Reading". Journal of Theological Interpretation 6, n. 1 (2012): 97–116. http://dx.doi.org/10.2307/jtheointe.6.1.0097.

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Abstract (sommario):

Abstract This essay argues for the congruence between Augustine's figural interpretation of the Good Shepherd discourse (John 10:1–18) and the discourse's literary and rhetorical character. John refers to Jesus' figurative speech in the shepherd discourse as παροιμία (10:6). This term designates a mode of figurative discourse in the Fourth Gospel, which is presently obscure and requires a more-than-literal interpretation. By using παροιμία as a compositional technique, John aligns his audience with the individuals in the Gospel narrative, all of whom work to understand Jesus' figurative language. The παροιμία is a literary strategy by which John draws his audience into the Gospel's narrative world and invites them to adopt his theological understanding of all things in light of the Word. In his figural reading, Augustine positions his congregation to mirror the individuals and relationships in the discourse. His figural reading involves a complex interrelationship between doctrinal profession, moral disposition, and ecclesial participation, all of which serve the reader's spiritual transformation by Christ. Resonant with the Gospel's prologue, the economy of the Word connects these realities and provides the theological architecture for the spiritual associations between the biblical prophets, Jesus, the church, and the interpretation of Scripture. Augustine thus develops the literary and rhetorical cues of the Gospel's plain sense into a figural interpretation, which is congruent with the invitation of the Gospel itself.

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50

Black, Lynsey. "“On the other hand the accused is a woman…”: Women and the Death Penalty in Post-Independence Ireland". Law and History Review 36, n. 1 (18 dicembre 2017): 139–72. http://dx.doi.org/10.1017/s0738248017000542.

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

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