The organizational effectiveness and strategic management areas of organizational theory are the general focus of this study. Organizational effectiveness is defined as the extent to which an organization by the use of certain resources fulfills its objectives without depleting its resources and without placing undue strain upon its members and/or society. Strategic management is defined as an array of processes which leads to the development of an effective approach to achieve the organization's objectives. Little agreement appears to exist on how to evaluate organizational effectiveness and to what extent strategic management impacts organizational effectiveness. This is the problem this study addressed. This study presents an extensive review of the literature, formulates some syntheses and utilizes a questionnaire to gather pertinent data. The sample of respondents consisted of a group of key administrators from all the Jesuit colleges and universities in the United States. The questionnaire had a ninety percent response rate. This study was primarily a correlation study which emphasized the perceptions of the respondents regarding the elements and/or processes of strategic management and the concepts of organizational effectiveness. The Chi-Square and Spearman rank order tests were utilized for statistical measures. The analysis of data revealed any significant relationships between (1) the elements and/or processes of strategic management and (2) the concepts related to organizational effectiveness.

La philosophie de Descartes est-elle « une philosophie sans rhétorique »? L’on s’attendrait à ce que le principe de l’évidence qui requiert une transparence totale des idées refuse catégoriquement tout recours à l’art rhétorique fondé sur le vraisemblable et réputé faire obstacle à la vérité nue. Cependant, et malgré ses prises de position, Descartes, ancien élève des jésuites, ne renie pas l’héritage des litterae anciennes. Il s’agit de l’héritage rhétorique des humanistes de la Renaissance dans lequel les Pères jésuites ont considérablement puisé : la formation linguistique de Descartes est allée de pair avec un amour de l’éloquence dans son adolescence. Mais cette éloquence, originairement déployée dans un style d’apparat mu par l’enthousiasme, ne va pas chez le Descartes de l’âge mûr sans être guidée par le souci éthique de ne pas trahir la vérité. Derrière un voile transparent propre à transmettre cette vérité intacte, le philosophe tente à la fois de scruter son for intérieur et de s’insinuer discrètement dans l’esprit d’autrui. La rhétorique est ainsi un moyen indispensable pour donner corps au dialogue de la pensée et de l’écriture cartésiennes. / Is the philosophy of Descartes “a kind of philosophy without rhetoric”? We might expect that the principle of the evidence, which calls for a total transparency of the ideas, refuses categorically all recourses to the rhetorical art founded on the bounds of credibility and reputed to obstruct the bare truth. However, despite their captures of position, as an old student of the Jesuit, Descartes, doesn’t disown the heritage of the old litterae. It is important to point the rhetorical heritage of the Humanists from which the Jesuit Fathers have considerably drawn: the linguistic formation of Descartes has accompanied with a respect to the eloquence during his adolescence. But this eloquence, originally displayed in the sumptuous style driven by enthusiasm, doesn’t continue until his middle age without being guided by his ethical anxiety not to betray the truth. Behind a transparent veil proper to transmit this intact truth, the philosopher tries both to examine his deep mind and to creep into others’ spirits discreetly. The rhetoric is also an indispensable means in order to embody the dialogue of Cartesian thought and of writings.

TITLE: The ecclesiastical education, with focus on the jesuit education, in comparison with present school reality in czech republic AUTHOR: Michal Illich SUPERVISOR: Doc.PhDr. Miroslava Váňová, CSc. ABSTRACT: The diploma thesis entitled "The ecclesiastical education, with focus on the jesuit education, in comparison with present school reality in czech republic" presents briefly the the foundation of monasteries and monasterial schools in our territory. It introduces more in detail the Jesuit order and its apporach to education. The aim of the work is to provide a comparison between the education back then and nowadays, using a number of mutual points and the method of comparation. KEYWORDS: Jesuits - monastery - monastery schools - educational system - Jesuit theatre Powered by TCPDF (www.tcpdf.org)

This thesis focuses on activity of the Society of Jesus in the town of Uherské Hradiště. It describes their missionary and pastoral work, construction of Jesuit buildings and homestead. The thesis also provides principles of the Jesuit educational system. The last chapter focuses on dissolution of the Order, resulting in new employment of the former Jesuits, types of which are also described in the last chapter. Key words: Jesuits, Uherské Hradiště, Education, Moravia.

Thesis advisor: Thomas E. Wangler / The story of the transformation of St. Benedict Center in Cambridge, Massachusetts, originally a small Catholic student center, into a controversial and socially disruptive religious community is little known today even by most Bostonians. Some sixty-five years ago, however, the Center's public activities under the leadership of its chaplain, Leonard Feeney, S.J., were the focus of intense controversy and publicity, nationally and internationally as well as locally. In the 1940s, there was no clear theological consensus on the possibility of salvation for non-Catholics. Although there seems to have been a notable hesitation on the part of theologians and hierarchy alike in Boston to issue an official pronouncement on the Church's theology of salvation, there was at the same time an unhesitating consensus among them that Fr. Feeney's rigorist interpretation of the Catholic doctrine extra ecclesiam nulla salus ("no salvation outside the Church") was not that of the Church in the modern age. Complex social and cultural factors were at play in the controversy. Ultimately, though, any historian attempting to make sense of the ideas and actions of Fr. Feeney and the members of the Center is confronted with the fact that they took theology seriously, and so also must the historian who hopes to understand them. My thesis in this dissertation is that a uniquely explosive combination of theological developments, social flux, and intersecting personalities led to the eruptions at St. Benedict Center. / Thesis (PhD) — Boston College, 2014. / Submitted to: Boston College. Graduate School of Arts and Sciences. / Discipline: Theology.

Thesis advisor: David Hollenbach / This dissertation tries to show the contribution and challenge of a Jesuit university in nurturing an ethic of collaboration for the common good by responding to the problem of fragmentation in post-authoritarian Indonesia. The history of compartmentalization since Dutch colonization, the unleashing of greedy elites after the fall of the Suharto regime and the silent penetration of neoliberal ideology through commodification of higher education on one hand contribute to the decline of the massive civic movement in higher education, but on the other hand open a new form of social movement through various local initiatives (Chapter I). It is in responding to this tension that an ethic of collaboration proves to be helpful, both in initiating a strong alliance among various groups and in respecting the plurality of its manifestations. The tradition of post-Vatican II Catholic Social Teaching, especially in Sollicitudo Rei Socialis and Caritas in Veritate, provides a solid grounding for proposing such an ethic of collaboration with its three recurring important themes: solidarity, subsidiarity, and the common good (Chapter II). This normative vision of collaboration for the common good is not alien to the Indonesian world view. Three Indonesian pedagogues (Ki Hajar Dewantara, Nicolaus Driyarkara and Mochtar Buchori) not only support the possibility of a cross-cultural dialogue between an ethic of collaboration for the common good based on Post-Vatican II Catholic Social Teaching and the Indonesian virtue of gotong royong (working together), but also show how the didactic of such a vision should be started in various forms and levels of education (Chapter III). Therefore, enlightened by Ignacio Ellacuría, the historical mission of a Jesuit university in the context of a post-authoritarian society is to provide space to engage with the people’s struggle to attain its personal and communal wellbeing. This commitment to be a-different-kind-of-university is carried out through research, pedagogy and community service (Chapter IV). In so doing, Jesuit higher education in post-authoritarian Indonesia will embody the mystique of service and bears a theologal dimension in its various collaborative practices to historicize the reign of God which is in process toward its fullness (Chapter V). / Thesis (STD) — Boston College, 2016. / Submitted to: Boston College. School of Theology and Ministry. / Discipline: Sacred Theology.

Thesis advisor: Johannes de Wit / While internationalization in higher education is widely documented, little research has been conducted on how internationalization efforts at the 28 Jesuit colleges and universities in the United States have been operated. Through three exploratory case studies at Boston College, Saint Louis University, and the University of San Francisco, administrators, faculty members, and students were interviewed to address questions of rationales, strategies, outcomes with respect to internationalization, in relation to the Jesuit mission. Information from institutional websites and Jesuit documents served to round out the analysis of global engagement at Jesuit higher education institutions in the United States. Informed by the literature, the study draws on data collected from the 24 semi-structured interviews including individual and focus groups of international and study-abroad students. The study employs the conceptual framework of three pillars of internationalization at home, abroad, and through partnerships, provided by De Wit, Howard, Egron-Polak, & Hunter (2015). The findings show the growth of Jesuit institutions in the United States in the number of their internationals students, more concentration on global curricula, more opportunities for study abroad, and promotion of international partnerships. However, the study illustrates that Jesuit colleges and universities in the United States are still more regional or national institutions and are involved in internationalization at a preliminary stage of the process with ad hoc and fragmented strategic plans. The thesis ends with recommendations for more global collaboration and frequent assessment among Jesuit entities in order to sustain their operation and continually pursue the international mission of their Jesuit tradition, for a more balanced approach between the business/reputation model and the mission model, for more faculty and international students support, and for more attention to international alumni. / Thesis (PhD) — Boston College, 2018. / Submitted to: Boston College. Lynch School of Education. / Discipline: Educational Leadership and Higher Education.

Thesis advisor: James O'Toole / In the 1960s American Jesuit secondary school administrators struggled to resolve a profound tension within their institutions. The religious order's traditional educational aim dating back to the 1500s emphasized influence through contact with "important and public persons" in order that the Jesuits might in turn help direct cultures around the world to a more universal good. This historical foundation clashed sharply with what was emerging as the Jesuits' new emphasis on a preferential option for the poor. This dissertation argues that the greater cultural and religious changes of the 1960s posed a fundamental challenge to Catholic elite education in the United States. The competing visions of the Jesuits produced a crisis of identity, causing some Jesuit high schools either to collapse or reinvent themselves in the debate over whether Jesuit schools were for richer or for poorer Americans. The dissertation examines briefly the historical process that led to this crisis of identity, beginning with the contribution of Jesuit education to the Americanization of massive numbers of first and second-generation immigrant Catholics as they adjusted to life in America in the first half of the twentieth century. As Catholics adapted, increasingly sophisticated American Jesuit schools became instrumental in the formation of a Catholic elite, and many of the institutions found themselves among elite American schools. This elite identity was disrupted by two factors: the cultural volatility of the 1960s and the Jesuits' election of a new leader, Pedro Arrupe. While some Jesuit educators embraced Arrupe's preferential option for the poor, others feared it would undercut the traditional approach of outreach to the elite. Through a case study of one Jesuit boarding school, the dissertation seeks to expand our understanding of the impact of 1960s social change into the less-explored realms of religion and education. / Thesis (PhD) — Boston College, 2013. / Submitted to: Boston College. Graduate School of Arts and Sciences. / Discipline: History.

Thesis advisor: David Hollenbach / Transnational Catholic nongovernmental organizations (NGOs) are among the most active agents in the promotion of the global common good as they seek to overcome the structures of sin that divide the human family. This dissertation investigates the theological and ethical significance of Catholic NGOs by developing a critical framework that uncovers the relationship between these organizations and the church's mission. Part One considers the global context and theoretical foundations of Catholic NGO action by examining social scientific literature (Chapter One) and modern Catholic teaching on the relationship between mission and justice (Chapter Two). Part Two places the theoretical foundations into dialogue with two case studies--the International Movement of Catholic Students-Pax Romana (Chapter Three) and the Jesuit Refugee Service (Chapter Four). This critical investigation of both theory and praxis illuminates several missiological, pneumatological, and ethical conclusions that are addressed in the final part (Chapter Five). This dissertation asserts three conclusions regarding the theological signifigance of Catholic NGOs. First, in contrast to some interpretations of the role of the church in the world, the actions of Catholic NGOs for the global common good are an integral part of the church's mission. Second, these organizations can be described as structures of grace as they embody charity and charism in their efforts to overcome the divisive effects of structural sin. Finally, a more robust awareness of the theological dimensions of their work can aid these and other organizations respond more effectively and ethically to the demands of the global common good today. / Thesis (PhD) — Boston College, 2013. / Submitted to: Boston College. Graduate School of Arts and Sciences. / Discipline: Theology.

A proposta deste trabalho é examinar a tradução dos Clássicos Chineses realizada pelo missionário português Joaquim A. de Jesus Guerra S.J. (1908-1993). Nossos objetivos principais serão: a) caracterizar as diferentes posições no debate entre Joaquim Guerra e James Legge (eminente missionário e sinólogo escocês do séc. XIX) quanto a interpretação do confucionismo; b) elucidar, do ponto de vista da sinologia, aspectos decisivos da tradução de Joaquim Guerra, em particular a tradução do caracter Tian [] como \"Deus\" a qual se abre como chave hermenêutica para a interpretação universalizante do tradutor português. / The purpose of this work is to examine the translation of the Chinese Classics conducted by the Portuguese missionary Joaquim A. de Jesus Guerra S.J. (1908-1993). Our main objectives are: a) to characterize the different positions in the debate between Joaquim Guerra and James Legge (eminent Scottish missionary and sinologist of nineteenth century) regarding the interpretation of Confucianism; b) to clarify, from the point of view of sinology, key aspects of the translation of Joaquim Guerra, in particular the translation of the character Tian [] as \"God\" which unfolds as a hermeneutical key for the universalizing interpretation of the Portuguese translator.