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The Good Shepherd, c. 300–350, at the Catacombs of Domitilla, Rome. The Good Shepherd (Greek: ποιμὴν ὁ καλός, poimḗn ho kalós) is an image used in the pericope of John 10:1–21, in which Jesus Christ is depicted as the Good Shepherd who lays down his life for his sheep. Similar imagery is used in Psalm 23 and Ezekiel 34:11–16.
The surviving frescoes of the baptistry room are among the most ancient Christian paintings. We can see the "Good Shepherd", the "Healing of the paralytic" and "Christ and Peter walking on the water". A much larger fresco depicts the two Marys visiting Christ's tomb. [2] Virgin and Child. Wall painting from the early catacombs, Rome, 4th century.
The Good Shepherd The Guardian Angel. Plockhorst was born in Braunschweig, Germany, where he had a 5-year education in lithography at the Collegium Carolinum, after which he trained to be a painter with Julius Schnorr von Carolsfeld in Dresden in 1848, with Carl von Piloty in Leipzig and Munich, and finally with Thomas Couture in Paris in 1853.
"Good Shepherd" originated in a very early 19th century hymn written by the Methodist minister Reverend John Adam Granade (1770–1807), "Let Thy Kingdom, Blessed Savior". [1] [2] [3] Granade was a significant figure of the Great Revival in the American West during the 19th century's first decade, as the most important author of camp meeting hymns during that time. [4]
Young Children & Worship, a collection of lessons with accompanying hands-on materials, was developed by Jerome Berryman, an Episcopal priest, and Sonja Stewart, a professor of Christian education at Western Theological Seminary. [10] Berryman had studied the Montessori method in Italy, and had been trained in the Catechesis of the Good Shepherd.
Free-standing statues that are unmistakably Christian are very rare, and never very large, as more common subjects such as the Good Shepherd were symbols appealing to several religious and philosophical groups, including Christians, and without context no affiliation can be given to them. Typically sculptures, where they appear, are of rather ...
The image of God rejoicing at the recovery of lost sinners contrasts with the criticism of the religious leaders which prompted the parable. [2] Justus Knecht gives the typical Catholic interpretation of this parable, writing: By the simile of the Good Shepherd our Lord teaches us how great is His compassionate love for all mankind.
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