Good Shepherd

"The thief comes only to steal and kill and destroy; I have come that they may have life, and have it to the full. I am the good shepherd. The good shepherd lays down his life for the sheep. The hired hand is not the shepherd and does not own the sheep. So when he sees the wolf coming, he abandons the sheep and runs away. Then the wolf attacks the flock and scatters it. The man runs away because he is a hired hand and cares nothing for the sheep."

"I am the good shepherd; I know my sheep and my sheep know me— just as the Father knows me and I know the Father—and I lay down my life for the sheep. I have other sheep that are not of this sheep pen. I must bring them also. They too will listen to my voice, and there shall be one flock and one shepherd. The reason my Father loves me is that I lay down my life—only to take it up again. No one takes it from me, but I lay it down of my own accord. I have authority to lay it down and authority to take it up again. This command I received from my Father."

"The Lord is my shepherd; I shall not want. He maketh me to lie down in green pastures: he leadeth me beside the still waters."

"I, the Sovereign Lord, tell you that I myself will look for my sheep and take care of them in the same way as shepherds take care of their sheep that were scattered and are brought together again. I will bring them back from all the places where they were scattered on that dark, disastrous day."

"Mortuary contexts also provide some of the earliest evidence for a Christian visual culture. From the first part of the third century, Christian catacombs featured art depicting biblical scenes of resurrection, salvation, and redemption (Lazarus, Susanna, Daniel in the lions' den, the sacrifice of Isaac), alongside both Christian symbols and pagan images that could convey new meanings (Bisconti, Chapter 11; cf. Bisconti 1999, 100-30 for an overview of common themes). Scholars have likewise long recognized the link between earliest Christian sculpture and themes present in funerary contexts (Kristensen, Chapter 18; Jensen 2000). Parani (Chapter 17) discusses how the earliest lamp forms of the third century with scenes of Noah, Jonah, and the Good Shepherd paralleled funerary art in other media and evoked the Christian concept of redemption and resurrection. Perhaps these mortuary contexts account for the appearance of Christian imagery in other media, although the emergence of amulets with Christian imagery as early as the third or even second centuries seems to indicate a somewhat different purpose; harnessing the power of the Christian god in their daily affairs (Cline, Chapter 19). Despite the troubling absence of secure archaeological contexts, the evidence does point to distinct forms of Christian material culture emerging by the third century that often point to the theological reflection on Christ's victory over death."

"[Conversion to Christ] opens up a goal in life towards which to walk [...]. Thus we realise that we are not alone, but that we can walk the new path behind the one Good Shepherd, together with the many brothers and sisters we have received as a gift."

"When I am radiant in the holy crown like a brilliance that is renewed daily, and the majestic sceptre that amasses abundance has been entrusted into my hands, on my firmly founded throne, [...] granted as a gift, [...] I lift my head high. I am Culgi, the good shepherd of Sumer, and I have always established justice. Like a flood, like onrushing water, I have torn out wickedness as being unclean. As much great praise as I have had sung about me -- by the name of Enlil, none is false, and all is true."

"Praesidibus onerandas tributo provincias suadentibus rescripsit boni pastoris esse tondere pecus, non deglubere."

"In imitation of Christ – the Good Shepherd par excellence – the exercise of the pastoral governance coincides with the offering of a life to the point of full consummation of self. So Christ did, so did the holy pastors."

"In the Old Testament, whenever the people went astray, the kings took responsibility for their actions. A good shepherd will not lead the sheep astray; instead, he lays down his life for the sheep who knows him by his voice as he also knows them by name. Likewise, today we are asking, where was the President and the security agents when the Shakahola massacre was taking place? Mass extermination of people is unacceptable and is not in line with the will of God."