College readiness is a challenge for numerous college-bound students in the United States. A recent high school graduate or returning to school student has to contend with collegiate curricula, unfamiliar faculty, and new peers at a foreign institution. Therefore, acclimating to the new environment and new routine of college is necessary for a student’s success. A natural question that begins to arise is whether or not this experience is different for various subjects and disciplines. Mathematics is among one of the main disciplines in which college readiness is a main concern. Further complicating the situation, a true definition of college readiness is yet to be agreed upon. This qualitative study investigates the perceptions of math college readiness (MCR) of ten participants at a small parochial school. A purposeful sample of three types of individuals participated in the study. In particular, it documents teachers’, administrators’, and alumni’s experiences and how these experiences connect to their definitions of MCR. The primary data collection method was semi structured interviews and observations. Three main ideas emerged from the data relating to the definition of MCR: (1) content, (2) student behavior, and (3) school culture. Specifically, the cumulative characteristic of mathematics requires that gaps in knowledge need to be addressed as early as possible to ensure mastery. Student’s behavior allows for the material to be absorbed more efficiently. School culture plays a role in how this environment is formed in which students become learners and citizens in their community. Investigating how MCR is perceived can shed light on how we will better address the needs of a body of students in mathematics remediation. By examining the learning of mathematics we are offered an opportunity to explore the issues to better understand a remedy. This study provides recommendations for other practitioners in mathematics education.

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The role of nonpublic schools within American society has often been debated and challenged, yet for over three hundred and fifty years such schools have existed within what is now the United States. A significant portion of these nonpublic schools have been parochial schools operated by Lutheran denominations. Lutheran parochial schools were established by most European Lutheran immigrant groups to the United States, but the majority were established by German immigrants. German Lutheran immigrants to the United States initially established and maintained parochial schools to perpetuate their language, their culture, and their doctrinal standards. During World War I, extraordinary pressures from society and from the state came to bear on German Lutheran parochial schools. This study examined the public opinions and state policies within Nebraska from 1915-1925, as applied to German Lutheran parochial schools. The symbolic approach toward organizations was the analytical frame used for this study.

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郁德芬. / Thesis (M.A.)--香港中文大學. / Manuscript. / Includes bibliographical references (leaves 308-339). / Yu Defen. / Thesis (M.A.)--Xianggang Zhong wen da xue. / Chapter 第一章 --- 序言 --- p.1-25 / Chapter 第二章 --- 中國的需要：一八六○ ´ؤ一九二○ --- p.26-99 / Chapter （一） --- 中國的急遽變遷 / Chapter （二） --- 一八六○ ´ؤ一九二○ 年間的救國運動 / Chapter （甲） --- 「洋務運動」至辛亥革命前的救國運動 / Chapter （乙） --- 辛亥革命及其後的建國運動 / Chapter （1） --- 辛亥革命 / Chapter （2） --- 「心理建設｣救國方法 / Chapter （3） --- 「新教育｣作為實現「心理建設｣ 的途徑 / Chapter （丙） --- 總結 / Chapter 第三章 --- 基督教教育與「心理建設｣ --- p.100-243 / Chapter （一） --- 序言：基督教的教育事工 / Chapter （二） --- 基督教教育的目的 / Chapter （甲） --- 基督教辦學的宗旨 / Chapter （乙） --- 基督教學校對「收回教育權運動」及「黨化教育」的回應 / Chapter （丙） --- 基督教學校的課程 / Chapter （丁） --- 中國人如何接納基督教的教育？ / Chapter （三） --- 基督教的教育有否實現「心理建設」的果效？ / Chapter （甲） --- 「新教育」所實現的「心理建設」的 果效 / Chapter （乙） --- 基督教的教育所實現的果效 / Chapter （四） --- 總結 / Chapter 第四章 --- 基督教教育對中國重建的貢獻 --- p.244-273 / Chapter （一） --- 序言 / Chapter （二） --- 「心理建設」的限制 / Chapter （甲） --- 「心理建設」救國方法理論的不足 / Chapter （乙） --- 以「教育」為實現途徑的不足 / Chapter （三） --- 基督教教育與中國重建的關係 / Chapter 第五章 --- 討論：基督教在中國的教育經驗對今日差傳之啟示 --- p.274-306 / Chapter （一） --- 探討「建立教會」與「拓展上帝國」差傳觀念 / Chapter （二） --- 從基督教在中國的教育經驗，看「拓展上帝國」差傳的限制 / Chapter （三） --- 甚麼是今日所需要的差傳？ / 參考書目 --- p.307-339 / 附錄一至八 --- p.340-355

呂宇俊. / "2002年6月" / 論文 (神道學碩士)--香港中文大學, 2002. / 參考文獻 (leaves 41-42) / "2002 nian 6 yue" / Lü Yujun. / Lun wen (shen dao xue shuo shi)--Xianggang Zhong wen da xue, 2002. / Can kao wen xian (leaves 41-42) / Chapter 壹. --- 引言 --- p.1-2 / Chapter 一´Ø --- 硏究背景與動機 --- p.1 / Chapter 二´Ø --- 硏究目的 --- p.2 / Chapter 貳. --- 生命教育 --- p.2.7 / Chapter 一 ´Ø --- 「生命教育」的緣起 --- p.3 -5 / Chapter 二´Ø --- 台灣前線教育工作者對生命教育理解 --- p.5 -7 / Chapter 叁. --- 香港需要生命教育 --- p.8-9 / Chapter 肆. --- 香港前線宗教老師看生命教育與宗教教育 --- p.10 -17 / Chapter 一 ´Ø --- 硏究方法與步聚 --- p.10-11 / Chapter 1. --- 硏究對象 / Chapter 2. --- 問卷設計與資料搜集 / Chapter 二´Ø --- 前線宗教老師看生命教育 --- p.11 / Chapter 1. --- 你認爲甚麼是「生命教育」？（問題一） --- p.11 -13 / Chapter 2. --- 你認爲「生命教育」必須包含那些元素？（問題二） --- p.14 -16 / Chapter 3. --- 分析 --- p.17 / Chapter 三´Ø --- 前線宗教老師看生命教育與宗教教育 --- p.18 -24 / Chapter 1. --- 你認爲「生命教育」與「宗教教育」有甚麼關係，又有甚麼分別？ (問題三） / Chapter 1.1. --- 調查結果 --- p.18 -20 / Chapter 1.2. --- 分析 --- p.20 -21 / Chapter 2. --- 你怎樣看現今中學的「宗教教育」？（問題五） / Chapter 2.1. --- 調查結果 --- p.22-23 / Chapter 2.2. --- 分析 --- p.23-24 / Chapter 3. --- 小結 --- p.24 / Chapter 伍´Ø --- 中學生需要怎樣的生命教育與宗教教育 --- p.25 -33 / Chapter 1. --- "你認爲現今的中學生,需要怎樣的「生命教育」？（問題四）" / Chapter 1.1. --- 調查結果 --- p.25-28 / Chapter 1.2. --- 分析 --- p.28 -29 / Chapter 2. --- 你認爲現今的中學生，需要怎樣的「宗教教育」？（問題六） / Chapter 2.1. --- 調查結果 --- p.29-31 / Chapter 2.2. --- 分析 --- p.31 / Chapter 3. --- 小結 --- p.32 -33 / Chapter 陸´Ø --- 教會學校在推行「生命教育」的角色 --- p.34 -39 / Chapter 一 ´Ø --- 生命教育的基礎是宗教性的 --- p.35 -36 / Chapter 二 ´Ø --- 教會學校在推行「生命教育」能夠作出的貢獻：信仰基礎和宗教老師頁 --- p.36 / Chapter 1. --- 基督宗教的本質對「生命教育」的肯定 / Chapter 1.1. --- 人的本質 --- p.36-37 / Chapter 1.2. --- 生命的目的 --- p.37 -38 / Chapter 1.3. --- 愛的教育 --- p.38-39 / Chapter 2. --- 基督宗教老師能擔當促進者 --- p.39 / Chapter 3. --- 小結 --- p.39 / Chapter 柒. --- 結論 --- p.40 / Chapter 捌. --- 參考書目 --- p.41-42 / Chapter 玖. --- 附錄 --- p.43_44 / 附錄一 ：「宗教與人生一優質生命教育的追尋」 --- p.43 / 附錄二 ：參與「學校夥伴計劃」之學校名單 --- p.44

This paper examined the apparent effects of residential schools on the child-rearing patterns of Natives who attended these schools. Evidence came from the literature and from three interviews with persons who attended residential schools -- one male elder and two females, who answered four open-ended questions. The findings suggest that this type of educational experience caused psychological and cultural losses in self-esteem, child-rearing patterns, and Native Indian language. New and different behaviours had.to be learned by the children in middle childhood to cope and exist in a parentless environment where no feelings of love or care were demonstrated by the caretakers and the speaking of Cree and other Native languages was forbidden. Values and skills taught by Native parents/elders, and essential for survival in Native society, lost their importance in residential schools; the Native language was not taught to subsequent generations; and the separation of siblings by sex and age created strangers in families. These experiences will presumably be transmitted in some form to the next generation, thereby affecting the way Natives view themselves. To restore confidence in themselves and respect for essential patterns of child-rearing the process of healing is vital and recommended. / Education, Faculty of / Educational Studies (EDST), Department of / Graduate

The purpose of this study was to examine the claim that 70 to 90% of youth ministry participants abandon the church after high school graduation. Chapter 1 examines the current statistics related to the church retention of young adults. The research questions used to guide the study are introduced. In order to accomplish the goal of the study, Shields' Youth Ministry Retention Questionnaire (YMRQ) was used to compare the youth ministry commitment of Christian high school graduates with their current levels of church involvement. Chapter 2 reviews the critical literature to this study. The issues of the role of church and the calling for Christians to be together, understanding who is defined as a young adult, and Protestant schooling in America are explored. Chapter 3 describes the process by which the data for this study was gathered. Graduates from the four types of Christian high schools (covenantal independent, covenantal church-related, open-admission independent, and open-admission church-related) were invited to participate in the YMRQ survey. All of the respondents were graduates of ACSI member schools. Chapter 4 reports the analysis of the data from the completed surveys. The data was analyzed using Chi-Square tests and ANOVA tests to determine the statistical significance between the two variables. For all levels of youth ministry commitment, these young adults maintained a low to high level of involvement with a church after graduating high school. Bridging the language of statistics and the language of the practice of youth ministry, a clearer retention rate of Christian school graduates is 82.9%. This percentage represents those students in the moderate and high levels of church engagement as young adults. The final chapter presents the conclusions based on the findings of this study. Any variances in the data and the reasons for their existence are also explored. Based on the results of the research, applications are made for Christian schooling and local church youth ministry.

Certain educational institutions still claim to be Church schools and continue to employ chaplains in spite of post-Enlightenment cynicism and secularization. A number of chaplains face a struggle to balance obligations to both Church and school. Some face ambivalence about their continued appointment in their liberal educational institutions. In some cases it appears that they are merely appointed out of deference to tradition. In other schools, however, there is a strong declaration that the chaplain and all that the position entails in terms of chapel services and the teaching of the Christian religion, remains an integral part of the Church school. There is confusion regarding the role, expectations and prospects of chaplaincy. Certain chaplains are definitely marginalised from the mainstream of school life until traditional religious services require what is apparently a charade of Church faith at schools that are largely secularised. I argue that the marginalisation of the spiritual from the rest of the school programme is not in the best interests of continuing the excellence of the educational experience and the transformation of South African Independent Church schools. This would be better served by seeking an integrated worldview to sustain a way of life beyond school years. Chaplains may take on the role of encouraging education for the whole of life by facilitating critical thinking and broad conversations across the artificial barriers of school subject compartments. They may also lead a Church school community towards a fresh investigation of Christianity that will involve the chaplain’s liturgical, teaching, pastoral and social action roles, a marriage of theory and praxis to bring the balance of head, heart and hands.