The diploma thesis is the proposal of the Christian community and spiritual center near Church of St. Anthony of Padua in Ostrava Kunčičky. The building program corresponds to the catchment area of Kunčičky and includes an existing church building (conversion for the contemporary liturgy) with the addition of a new parish with a living space, a parish office and a meeting room. The existing building of the parish (adaptation for commercial use, bistro and offices) and the community center includes: a social hall with the necessary background, 2 flats 1 + kk and apartment for collective accommodation, clubroom and classroom for leisure activities, music, art workshop and warehouse. Part of the area is new square as the new centre of Kunčičky, the park and green area "open garden" with a children's and sports playground. The proposal is based on the creation of a new public space in the vicinity of the existing church. The pre-church is widened and creates a new square, the center of the city with the potential of meeting, landmark, festivities, Christmas markets, etc. On the contrary, the community center is behind the church and creates a new public space "open garden". Around it all community events are concentrated. Among these spaces is a "filter" set, as a soothing element of two poles. The complex offers people from this locality also a wide range of the city, a new offer of cultural, social and spiritual activities.

Indiana University-Purdue University Indianapolis (IUPUI) / On October 18, 1982, the Ronald McDonald House of Indiana (RMHI) opened near downtown Indianapolis on the campus of Indiana University Purdue University at Indianapolis (IUPUI), located within walking distance of the prestigious Riley Children's Hospital. The Ronald McDonald House (RMH) concept represented an almost perfect intersection between philanthropy and families in need. Creating the RMHI offered the opportunity for individuals, corporations, and benevolent organizations to come together and build a "home-away-from-home" for the families of sick children. When the RMH idea arrived in Indianapolis in the late 1970s, a group of collaborators representing the McDonald's corporation and restaurant owners, Riley Hospital, IUPUI, and the Indianapolis community banded together to make it a reality. On October 18, 1982, after nearly three years planning, fundraising, and construction, the RMHI's advocates and their supporters celebrated the successful opening of Indiana's only RMH. After this momentous occasion, the RMHI's board of directors and their community and corporate partners worked throughout the 1980s and 1990s to sustain, operate, and expand the home they created for the families of seriously ill children receiving treatment at Riley.

Работа представляет результаты изучения социальных телевизионных проектов и их влияния на формирование у телезрителей предпосылок к выстраиванию общественного диалога. Исследование выполнено на материале федеральных и региональных социальных телепроектов «Город добрых людей» и «За дело». В исследовании была изучена историческая предпосылка социального телепроекта «Город добрых людей». Доказано, что именно события 2019 года в сквере у драматического театра в Екатеринбурге послужили причиной создания социального телепроекта «Город добрых людей» на телеканале «4 канал». В ходе исследования доказано, что милосердие и сегодня не теряет актуальности, а проект «Город добрых людей» является проводником милосердия в социум, рассказывая о добровольческой помощи. / The paper presents the results of studying social television projects and their impact on the formation of prerequisites for building a public dialogue among viewers. The study was carried out on the material of federal and regional social TV projects «City of good people» and «For the cause». The study examined the historical background of the social TV project «City of Good People». It is proved that the events of 2019 in the square near the drama Theater in Yekaterinburg were the reason for the creation of the social TV project «City of good People « on the channel «4 Channel». In the course of the study, it is proved that charity is still relevant today, and the project «City of Good People» is a guide of charity to society, telling about voluntary assistance.

Music Culture of the Elisabethan Convent in Prague Jakub Michl Abstract The Sisters of Saint Elizabeth (Elizabethan Nuns) were a spiritual order primarily focused on administering healthcare. Therefore, music was never the main focus of the order's activities, as it often was in others, particularly educational orders. However, thanks to the uninterrupted historical continuity of the Prague convent, which was exempted from the restrictions of Joseph II's era, many sources illustrating the convent music culture were preserved, including an extensive collection of music. The dissertation aims to describe this music culture in the context of the order structure and its personal hierarchy, as part of the city of Prague and its civic institutions, and in its everyday life and characteristics such as enclosure, hospital service and recreational activities. Music in convents was always tightly bound to liturgy. In the case of the Elizabethan order, significant music production was focused on the order's main liturgical feasts such as S. Elizabeth, S. Francis of Assisi, Porciuncula, Christmas, Epiphany, Easter and also memorial services for deceased patrons of the convent. The convent cooperated with many lay musicians and composers such as F. X. Brixi, Z. V. Suchý, F. X. Labler, J. N. Bayer, among others. At the...

Short-term missions participants encounter difference in purportedly captivating ways. Current research, however, indicates the practice does not lead to long-lasting, positive change. Brian M. Howell (2012) argues the short-term missions experience is confined to the limitations of the short-term missions narrative. People who engage in short-term missions build assumptions, seek experiences, understand difference, and convey meaning, as a result of this narrative. The process of telling and retelling travel stories is integral to the short-term missions experience. Drawing upon literature on tourism, narrative, development, and photography, this study intends to evaluate the inefficacy of short-term missions through the stories which produce and are produced by photography. Through storytelling and photography from 21 short-term missions participants who have served in Ouanaminthe, Haiti, this project deconstructs the short-term missions narrative to understand, what is the relationship between the use of photography and the short-term missions experience? The results indicate a unique relationship between people, photography, and experiences within the framework of short-term missions.

Le discours des vices et des vertus est une étude qui porte sur la définition des notions de bien et de mal, de droit et d’interdit dans le cadre de la renouatio carolingienne, débutée sous le règne de Charlemagne et poursuivit sous ses successeurs, puis redynamisée sous le règne des Ottoniens. Les genres littéraires et artistiques où apparaissent les allégories des vices et des vertus constituent un corpus très varié de sources (judiciaire, morale, iconographique…). La diversité des sources permet de faire émerger la définition d’un idéal permettant de conduire l’homme à son salut, tout en mettant en place des codes moraux et une norme qui permettent d’encadrer la société dans tous les domaines. / The discourse of vices and virtues is a study which deals with the definition of the notions of good and evil, law and prohibition in the context of Carolingian renouatio, begun under the reign of Charlemagne and continued under his successors, then revitalized under the reign of Ottonians. The literary and artistic genres in which allegories of vices and virtues appear, constitute a very varied corpus of sources (judicial, moral, iconographic, etc.). The diversity of sources makes it possible to emerge the definition of an ideal allowing to lead the man to his salvation, while setting up moral codes and a norm which make it possible to regulate the society in all areas.

Les Filles de la Charité de Saint Vincent de Paul sont arrivées au Panama en 1875 comme des exilées politiques, après avoir été expulsées du Mexique par son gouvernement, dont le Congrès avait voté contre la présence de toutes les congrégations religieuses dans le pays l'année précédente. Cinq ans après leur installation dans l'isthme, la Compagnie Universelle du Canal Français - sous la direction de Ferdinand de Lesseps - a commencé les travaux de construction d'un canal qui permettrait la navigation entre les océans Atlantique et Pacifique. L'entreprise serait un échec irrémédiable pour une variété de raisons, parmi lesquelles la condition désastreuse de la santé publique, et le gouvernement des États-Unis reprendra le projet d'ingénierie colossale et l'assainissement du pays. Les Filles de la Charité, qui ont été engagées par la Compagnie Universelle du Canal comme infirmières pour soigner les patients dans leurs hôpitaux, resteraient dans l'isthme au long des années épidémiques et élargiraient leur mission dans la mesure où l'ordre religieux continue d'avoir une forte présence au sein de la société panaméenne à ce jour. Le but principal de ce travail est de analyser un épisode précédemment inconnu de l'histoire autrement bien documentée de la construction du Canal de Panama: la contribution que cette congrégation a fait à la profession naissante d’infirmière pendant les pires années de la propagation des maladies infectieuses dans l'isthme, provoquée par la surpopulation des ouvriers du canal et l'ignorance de la cause et le remède de maladies épidémiques. C’est bien connu que la construction du canal a été possible grâce à la lutte contre le paludisme et l'éradication de la fièvre jaune, les maladies qui ont décimé la population au cours des 25 premières années du projet ; que des changements radicaux dans les conditions de santé publique ont été accomplies par les mesures mises en œuvre par le médecin de l'armée américaine le colonel William Crawford Gorgas ; mais la présence des Filles de la Charité dans les hôpitaux publics et privés dans la ville de Panama et de Colón pendant ce temps, tendant aux patients et exécutant les ordres du Dr Gorgas, est resté caché pour la plupart des publications sur le sujet. Peut-être que la découverte la plus importante qui a surgi des sources recherchées pour ce travail, est que la troisième grande maladie infectieuse que les médecins et leurs assistants ont combattu au cours de ces années a été la syphilis, qui a atteint des proportions épidémiques et était incurable durant cette période aussi. Le conflit créé par les patients syphilitiques et le traitement dont ils avaient besoin et le fait qu'ils ont reçu efficacement ce traitement des sœurs, qui ont été interdites par les règles de leur propre congrégation d'avoir contact avec eux, a culminé par le retrait des religieuses des hôpitaux, et la sécularisation et la professionnalisation des soins infirmiers au Panama. Les raisons pour lesquelles les sœurs dispensaient des soins aux patients syphilitiques durant les trente-trois ans qu’ils ont servi dans les hôpitaux de la nation, malgré et contre leur propre règle, résident dans leur piété et leur spiritualité, dont les détails seront examinés tout au long de cette thèse. Les contradictions qui, apparemment, résident dans l'aide des sœurs, qui peuvent être perçues à tort comme l'ambiguïté morale, fournissent un sujet précieux d'étude pour l'histoire de la religion de la région. Il faut souligner qu'un facteur déterminant dans cet épisode était le manque de règles juridiques qui caractérisent la pratique de la médecine jusqu'à la deuxième décennie du 20e siècle dans le Nord et l'Amérique latine. Ainsi, cette étude peut également contribuer au débat contemporain très opportun sur l'éthique des professionnels de la santé, et sur l'effet que peut avoir leur empathie dans le traitement de la maladie d'un patient..... / The Daughters of Charity of Saint Vincent de Paul arrived in Panama in 1875 as political exiles, after being expelled from Mexico by its Government, whose Congress had voted against the presence of all religious congregations in the country the previous year. Five years after their settling in the Isthmus, the Compagnie Universelle du Canal Français - under the direction of Ferdinand de Lesseps – began construction work for a canal that would allow navigation between the Atlantic and Pacific Oceans. The enterprise would fail irretrievably for a variety of reasons, among them the disastrous condition of public health, and the United States Government would take over the colossal engineering project and the country’s sanitation. The Daughters of Charity, who were hired by the Compagnie Universelle to nurse patients in their hospitals, would remain in the Isthmus throughout the epidemic years and would expand their mission to the extent that the religious order continues to have a strong presence within Panamanian society to this day.The main purpose of this work is to disclose a previously unknown episode of the otherwise well documented history of the construction of the Panama Canal: the contribution that this congregation made to the incipient nursing profession during the worst years of the spread of infectious diseases in the Isthmus, provoked by the overcrowding of the canal workers, the backwardness of the region and the ignorance of the cause and cure of epidemic diseases. It is public knowledge that the construction of the canal was possible due to the control of malaria and the eradication of yellow fever, the illnesses that decimated the population during the first 25 years of the project; that radical changes in public health conditions were accomplished by the measures implemented by US Army doctor Colonel William Crawford Gorgas; but the presence of the Daughters of Charity in public and private hospitals in Panama City and Colón during this time, tending to patients and carrying out Dr Gorgas’ orders, has remained hidden for the most part from publications on the subject.Perhaps the most significant discovery surging from the sources researched for this work, is that the third great infectious disease that the doctors and their assistants fought during these years was syphilis, which reached epidemic proportions and was incurable during this period too. The conflict created by the syphilitic patients and the treatment they required and the fact that they effectively received this treatment from the sisters, who were forbidden by the rules of their own congregation to have contact with them, culminated by the withdrawal of the nuns from the hospitals, and the secularization and professionalization of nursing in Panama. The reasons why the sisters provided care to syphilitic patients during the thirty-three years they served in the nation’s hospitals, despite and against their own Rule, reside in their piety and their spirituality, details of which will be examined throughout this dissertation. The contradictions that seemingly dwelled in the sisters’ aid, which may be wrongly perceived as moral ambiguity, provide a valuable subject of study for the history of religion of the region.It must be stressed that a determining factor in this episode was the lack of legal regulations that characterized the practice of Medicine until the second decade of the 20th Century in North and Latin America. Thus, this study may also contribute to the very timely, contemporary debate on the ethics of health professionals, and on the effect that their empathy may have in the cure of a patient’s illness...

María de Jesús (1690s-1776) was a white-veiled Discalced Carmelite nun of the San José convent in Santa Fe de Bogotá, founded in 1606. She professed in the year 1714, and her spiritual journal was printed in a chronicle about the convent in the 1940s. The aim of this study is to examine the love of God and of neighbour, as expressed in the spiritual journal of María de Jesús. In this study I will proceed from the understanding of love as charity. In Christian thought God Himself is love, and its source. Charity, the third, and greatest, of the theological virtues, is a state of being in and responding to God’s love and favour. This way of loving consists in loving God wholeheartedly and loving our neighbour as ourselves. Included in loving our neighbour are acts related to his or her spiritual benefit and salvation. These are all present themes in María de Jesús’ text, but my aim is to examine how she incorporates these themes in her spiritual testimony by analyzing the imagery she uses, and the affective language in her spiritual journal. I will also seek to understand her way of writing by analyzing her text against the background of the tradition of women’s spiritual writings. Being a Discalced Carmelite, it will also be interesting to discover the Teresian presence in María de Jesus’ text, i.e. the influence of her predecessor and the reformer of the order, Teresa of Ávila (1515- 1582). I suggest that this can be noticed in certain rhetorical techniques. I also aim to examine if there are any similarities and differences in their expressions of love of God and of neighbour.

Abstract Amidst the worst disaster to impact a major U.S. city in one hundred years, New Orleans’ main trauma and safety net medical center, the Reverend Avery C. Alexander Charity Hospital, was permanently closed. Charity’s administrative operator, Louisiana State University (LSU), ordered an end to its attempted reopening by its workers and U.S. military personnel in the weeks following the August 29, 2005 storm. Drawing upon rigorous review of literature and an exhaustive analysis of primary and secondary data, this case study found that Charity Hospital was closed as a result of disaster capitalism. LSU, backed by Louisiana state officials, took advantage of the mass internal displacement of New Orleans’ populace in the aftermath of Hurricane Katrina in an attempt to abandon Charity Hospital’s iconic but neglected facility and to supplant its original safety net mission serving the poor and uninsured for its neoliberal transformation to favor LSU’s academic medical enterprise.

Indiana University-Purdue University Indianapolis (IUPUI) / This dissertation analyzes the critique of charity and philanthropy implicit in Melville’s short fiction written for periodicals between 1853 and 1856. Melville utilized narrative and tone to conceal his opposition to prevailing ideologies and manipulated narrative structures to make the reader complicit in the problematic assumptions of a market economy. Integrating close readings with critical theory, I establish that Melville was challenging the new rhetoric of philanthropy that created a moral identity for wealthy men in industrial capitalist society. Through his short fiction, Melville exposed self-serving conduct and rationalizations when they masqueraded as civic-minded responses to the needs of the community. Melville was joining a public conversation about philanthropy and civic leadership in an American society that, in its pursuit of private wealth, he believed was losing touch with the democratic and civic ideals on which the nation had been founded. Melville’s objection was not with charitable giving; rather, he objected to its use as a diversion from honest reflection on one’s responsibilities to others.