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Virtuous organizations are those displaying behaviors and works consistent with social norms, organizational core values, and mission. Through relationships and behaviors, organizations formulate character for which they are known. This dissertation has proposed three secular components essential to the character of a virtuous organization: agency, social responsibility and ethical environment. When Catholic mission is the impetus to organizational purpose, the secular components of the virtuous organization are deepened from that faith perspective's mission related religious teachings. A discussion of the secular and religious discourse pairs agency with sanctity of human person, social responsibility with common good, and ethical environment with discipleship to exemplify how Catholic mission inspires that tradition's faith-based virtuous organizations. Catholic mission inspired health care, education or any of the social ministries is ethically significant because it offers an unparalleled context within which moral issues can be considered. The dissertation proposes that the ethical significance of the virtuous organization inspired by Catholic mission is threefold. First is its enduring witness to the sanctity of human life as a gift from God. Second, is Catholic mission's challenge to the broader community to attend to the common good and to a preferential concern for the poor and disenfranchised. Third, Catholic mission is a witnesses to something greater than the organization itself, its witnesses to the call to and response of Christian discipleship. Catholic health care organizations where organizational character reflects these three dimensions are virtuous, are ethically significant and are needed in today's society. <br>From a practical position the dissertation considers three dimensions of health care in order to explore the ethical significance of the Catholic mission and its themes. From a clinical perspective, medically assisted nutrition and hydration at the end of life is considered in light of agency and sanctity. From a governance perspective, health care access is considered in light of social responsibility and common good. From a leadership perspective, governance is considered in light of ethical environment and discipleship. The application of the paired secular components and religious themes emphasizes the ethical significance of Catholic mission and encourages its continued presence in the health care / McAnulty College and Graduate School of Liberal Arts / Health Care Ethics / PhD / Dissertation

Diss.--University of Namibia, 1994. / "July 1994." Includes bibliographical references (p. 57-59).

Diss.--University of Namibia, 1994. / "July 1994." Includes bibliographical references (p. 57-59).

No

A pesquisa que ora apresento toma como objeto de análise muitos sujeitos: os sujeitos indígenas que, a despeito do estabelecimento dos salesianos ter ocorrido em 1902, a partir de 17 de junho de 1903 vieram a se fixar nos limites da aldeia missionária e passaram aos livros e compêndios etnológicos, não apenas salesianos, como os Bororo; os sujeitos missionários salesianos que foram obrigados a se relacionar com aqueles indígenas no momento em que se lançavam no Brasil Central para tornarem a universalidade potencial da mensagem cristã uma universalidade atual e histórica. Todos esses objetos da pesquisa são sujeitos da criação de novos universos simbólicos a partir do compartilhamento das mesmas condições de vida. Mas, igualmente, sujeitos e objetos, uns em relação aos outros, da observação mútua. / The work presented takes as object of analysis many subjects: the indigenous people that from 17th June 1903 on have decided to live among the priests and have been recorded in the ethnological compendiums and books as the Bororo, the Salesian missionaries who have dealt with those Indians. All these objects are active subjects playing that part in the making of new symbolic universes by sharing the same living conditions. But they are equally, subjects and objects, in relation to each other, of the mutual observation. The proposal is a historical ethnography to understand the specificity of teaching practices developed in that context.

A pesquisa que ora apresento toma como objeto de análise muitos sujeitos: os sujeitos indígenas que, a despeito do estabelecimento dos salesianos ter ocorrido em 1902, a partir de 17 de junho de 1903 vieram a se fixar nos limites da aldeia missionária e passaram aos livros e compêndios etnológicos, não apenas salesianos, como os Bororo; os sujeitos missionários salesianos que foram obrigados a se relacionar com aqueles indígenas no momento em que se lançavam no Brasil Central para tornarem a universalidade potencial da mensagem cristã uma universalidade atual e histórica. Todos esses objetos da pesquisa são sujeitos da criação de novos universos simbólicos a partir do compartilhamento das mesmas condições de vida. Mas, igualmente, sujeitos e objetos, uns em relação aos outros, da observação mútua. / The work presented takes as object of analysis many subjects: the indigenous people that from 17th June 1903 on have decided to live among the priests and have been recorded in the ethnological compendiums and books as the Bororo, the Salesian missionaries who have dealt with those Indians. All these objects are active subjects playing that part in the making of new symbolic universes by sharing the same living conditions. But they are equally, subjects and objects, in relation to each other, of the mutual observation. The proposal is a historical ethnography to understand the specificity of teaching practices developed in that context.

ABSTRACT College and university mission statements commonly declare contributions for the public good and the development of engaged and responsible citizens as central to their institution's work. Yet, a different narrative is often revealed when rhetoric meets reality in the promotion and tenure policies for faculty. Since Ernest Boyer's seminal work Scholarship Reconsidered (1990) called for an expansion of the way we think about and reward scholarship in academia, a preponderance of studies have considered the degree to which community engagement and public scholarship has been integrated into higher education faculty reward policies. Such research has helped chart the progress that has been made in this area over the past twenty-five years. Many past studies have focused on land-grant and public research universities, both of which have specific mandates informing their institutional missions. Fewer studies look specifically at private or faith-based institutions. This study specifically considers how Catholic higher education is addressing the challenge of recognizing and rewarding community-engagement in its faculty policies. The overarching research question guiding this study asks: To what extent is institutional mission operational in faculty recruitment, reappointment, promotion, and tenure policies at Catholic colleges and universities designated with the Carnegie Foundation's Community Engagement classification? The study employs a qualitative, content analysis of the mission statements and recruitment, reappointment, promotion, and tenure policies of 31 Catholic colleges and universities. The institutions in this target cohort are members of the Association of Catholic Colleges & Universities (ACCU) that received the nationally recognized Carnegie Community Engagement classification in 2015. These two affiliations suggest that each institution in the cohort has a distinct Catholic identity and demonstrates a high commitment to community engagement. I first explore how these 31 Catholic institutions articulate their mission, values, and identity. Next, I evaluate their recruitment, reappointment, tenure, and promotion policies. Through a comparison of the findings, I determine the extent to which these Catholic institutions align their faculty reward policies with their faith-based foundations and espoused missions through a commitment to community engaged teaching and scholarship. Further, through a cross-case analysis, I reveal policy exemplars from Catholic colleges and universities that can inform institutions interested in strengthening the alignment between their Catholic mission/identity and faculty roles and rewards.

Ce travail présente une histoire sociale de la paroisse du Beitang à Pékin. La première partie montre l’évolution de la paroisse, depuis son émergence en 1688 dans la Cité impériale à sa fermeture en 1827. Après avoir rappelé les services rendus à la Cour par les jésuites suivant leurs divers « métiers », nous avons analysé la situation des jésuites de Pékin après 1773, au moment de la crise de la Compagnie en Europe et en Chine. Les lazaristes arrivèrent en 1785 dans une situation de chaos où se trouvaient les jésuites et leur succédèrent à la Cour des Qing. À la suite des révoltes et des crises de l’Empire, l’état de la mission à Pékin devint de plus et plus fragile, et se posa alors le problème du maintien des chrétientés fragmentées avant l’expulsion des lazaristes par l’empereur mandchou. La seconde partie illustre la constitution d’un réseau, d’une structure et de la vie religieuse d’une paroisse urbaine. En mettant en lumière la coopération de tous les membres de la paroisse, on voit comment cette communauté a pu établir et maintenir une église, une maison charitable et un séminaire dans la société locale. On y voit une religiosité chrétienne sous une forme française ; mais d’autre part, elle rejoint également la tradition des diverses religions chinoises. Nous avons présenté les formes de la piété, les missionnaires, les procureurs, les clergés indigènes et les laïcs dans toutes leurs fonctions pour former une paroisse active au centre ville, dans l’exercice de sa vie religieuse. Avec une liste des livres sacrés et livres de morale chrétiens de langue chinoise, les confréries et les laïcs jouèrent un rôle important dans cette vie, dans le contexte de la Révolution française où le nombre de missionnaires envoyés en Chine était particulièrement réduit. / This dissertation explores a social history of the Beitang parish in Beijing. The first part presents the evolution of the parish from its emergence in 1688 in the Imperial City to its closure in 1827. After an examination of the services rendered to the Qing Court by the Jesuits according to their various “metiers”, we have discussed the situation of the Jesuits in Beijing after 1773, at the time of the crisis of the Society in Europe and China. The Lazarists arrived in 1785 in a situation of chaos where the Jesuits were embroiled and succeeded them to the Qing Court. Following the revolts and crises of the Empire, the state of the mission in Peking became more and more fragile, and the problem arose of maintaining a fragmented Christianity before their expulsion by the Manchu emperor. The second part illustrates the constitution of a network, a structure and the religious life of an urban parish. In the cooperation of all the members of the parish, we see how this community was able to establish and maintain a church, a charitable house and a seminary within the local society. It developed a Christian religiosity in a French form; but on the other hand, it also rejoins the tradition of the various Chinese religions. We have presented the forms of piety, missionaries, procurators, indigenous clergy and laity in all their important functions to form an active parish in the city center, in the exercise of its religious life. As documented by the list of the Christian scriptures and morality books in Chinese language, the confraternities and the laity played an important role, in a context of a lack of missionaries during the French Revolution.