This interdisciplinary dissertation describes the pedagogy of Ignatius of Loyola (e.g., a Jesuit education is world-affirming, assists in the total formation of each individual within the human community) and examines its import for public schools. Chapter 1 establishes the research context within the historical landscape of Ignatian Pedagogy, with the dissertation question: Could the pedagogical philosophy of the Jesuit founder, Ignatius of Loyola, be used to apply and create a similar program/system of character formation in the New York City Department of Education (NYC DOE) schools. Character Formation is explained as the way youth are formed as whole persons to be in relationship with self and others, as active participants in a world where their flourishing is emphasized and their ability to be critical, reflective, and self-directed is enhanced by their psycho-social-environmental well-being. Chapter 2 presents a literature review to examine Ignatius of Loyola’s ideas about character formation. Chapter 3 continues the literature review, addressing concerns about the meeting of faith and education in public schools, this is done through the lens of feminist theology and pedagogy. Chapter 4 describes the strategy of program review of the Loyola Academy Encore Program of Character Formation that I employed to develop and form students’ character at the Jesuit-sponsored Loyola Nativity School in St. Louis, Missouri. Chapter 5 examines a pilot study completed at one of my schools, 30Q151, the Mary D. Carter school, which tracked five special education students’ placement from a Most Restrictive Environment to a Least Restrictive Environment, in order to build their self-esteem and form their character. Chapter 6 discusses findings and implications for the NYC DOE if it were to consider developing a universal program of character formation based on the programs in place at Jesuit-sponsored schools. Chapter 7 presents a theological-philosophical framework grounded in literature for creating the Beloved Community (e.g., King, Gandhi, Freire), my statement for and about how human beings flourish, e.g., ascending towards a rationalization for why public and private schools need programs of character formation in the 21st century.

Firstly, the present thesis, "The Impact of The Society of Jezus on education in The Czech lands", introduces a person of Ignatius of Loyola, who founded the Society of Jezus, and gives a short overview of events including the establishment of the Society and its expansion mainly in Europe. Concerning this the thesis answers a question of some typical features of The Company. The history of the Society in the Czech lands follows. This chapter also includes some notable Czech members of the Society of Jesus. A view of process of education in the Czech lands introduces a second part of the thesis. In the second part of the thesis there is reflected education though time. There is pointed out the influence of the Society not only on process of school education, but also on process of education in general. However, it is difficult to see all of these in complexity of contemporary education. Moreover, it is not the point of the thesis to cover this complexity of problems of education, so the emphasis is put on some main periods and forms of Jesuits' activities. Considering all of this, of course it is possible to find some disadvantages of their impact on society, but anyway, in this case positive aspects are more noteworthy.

The thesis The Parish Community at the Church of St. Ignatius of Loyola in Prague in the Years 1950-1990 describes, as the title advises , about the history of theParish Community during the communist era. Studied Both the history of the church itself, and that of spiritual administration, Pastoral Care and Priestley House, which was established after the expulsion of the Jesuits in their residence, are investigated in the thesis. The aim of this work is to digest the history clearlyorganize and and hereby to fill the gap in the history of this place, because during the communist era the records on activities and events in the parish were not kept systematically. records about the events in the parish. Keywords Jesuits, Religious, History, Pastoral Care, Priestley House, Ignatius

The thesis The Parish Community at the Church of St. Ignatius of Loyola in Prague in the Years 1950-1990 describes, as the title suggests, the history of the Parish Community during the communist era. Both the history of the church itself and that of spiritual administration, Pastoral Care, and Priestley House, which was established after the expulsion of the Jesuits from their residence, are investigated in the thesis. The aim of this work is to fully comprehend and meticulously organize the sources of information and therefore fill the gap in the history of this place, for the records of activities and events in the parish were not kept systematically during the communist era.

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This work is a comparative study of the theological and historical development of the early Christian (pre-Nicene) and Mormon doctrines of God. For the Christian tradition, I follow a detailed study of the apostolic period, followed by the apologetical period, and then conclude with the pre-Nicene up to around 250 C.E. For the Mormon tradition, I cover the period beginning with the establishment of the Mormon Church in 1830 and conclude with its official doctrinal formulation in 1916. I begin this work with a chronological examination of the development of the Mormon doctrine of God, commencing with Joseph Smith's translation of the Book of Mormon and concluding with his revelations and additional translations of those books that make up the Pearl of Great Price. I then examine Brigham Young's single theological contribution, followed with the speculative contributions of Parley P. Pratt, Orson Pratt, John A. Widtsoe, B.H. Roberts, and concluding with James E. Talmage. This section covers chapters two through four. In chapters five through seven, I examine the theological contributions of Ignatius of Antioch, then Theophilus of Antioch, and conclude my study with the theological contributions of Origen of Alexandria. For the Christian tradition, I trace the development of the pre-Nicene theologians' struggle to explicate the theological and philosophical implications regarding the divinization of Christ within the context of monotheism.. At the end of chapters five through seven I include a succinct, comparative study of each father's doctrine with Mormon doctrine. This work will also address the major theological and historical factors that influenced both the Mormon and traditional Christian doctrines of God. Further, I contrast both theological systems and discuss their basic differences and similarities. My conclusion is that the fundamental difference between these two theological systems rests upon their foundational conceptions of reality as absolutist or finitist. The Mormon theological system rests upon a materialistic and monistic conception of reality, whereas traditional Christianity's system rests upon a dualistic conception of reality. In Mormon materialism, the Trinity is divided as individuated Gods; in Christian transcendence, the unity of God may only be maintained, while acknowledging the separate existences of the Persons of the Godhead, if the nature of God is understood as an incorporeal substance.

A passagem dos séculos I e II d.C. assistiu ao desenvolvimento de um cristianismo dinâmico na província romana da Ásia Proconsular, na costa egeia da Ásia Menor. Concomitante à ascensão política e econômica da região no contexto do Mediterrâneo em pleno Alto Império Romano, as comunidades cristãs locais apresentam um prolífico quadro doutrinal e ritual, o qual lhes confere destaque e as torna destinatárias da maior parte do curto epistolário de um personagem histórico tão marcante quanto enigmático: Inácio de Antioquia, que afirma ser o supervisor da igreja presente na grande metrópole síria, e que passa pela Ásia acorrentado a um pelotão de soldados, rumo à capital romana, para lá ser supostamente executado na arena. As cartas de Inácio sugerem a existência, em comunidades presentes em centros urbanos importantes da província, de um corpo de líderes fixos, dentre os quais destacando-se a figura de um único supervisor, do qual o prisioneiro defende a autoridade sobre todos os cristãos de uma mesma cidade. Uma análise de documentos datados de antes da composição do breve epistolário inaciano não oferece, contudo, bases para a afirmação de uma perenidade de tal forma de governo das comunidades cristãs asiáticas. Ao invés, uma leitura atenta das fontes aponta para um processo social de ligeira alteração dos referenciais de autoridade, de modo que, sobretudo após a morte do apóstolo Paulo de Tarso (principal fundador do cristianismo na Ásia Proconsular), um valor singular é dado a líderes homens que sejam reconhecidos publicamente como bons chefes de households. Nesse processo Inácio de Antioquia procura tomar parte, de modo a solidificar a autoridade do supervisor por meio de um incremento do alcance de seu controle social: ele prega, com autoarrogada autoridade profética, que o encarregado da supervisão da comunidade seja visto como a própria representação da figura divina e patriarcal de Deus Pai, e que apenas sob ele uma reunião ritual pode ser considerada válida. / The transit from the first to the second century CE saw the development of a dynamic Christianity in the Roman province of Asia Proconsularis, on the Aegean Asia Minor coast. Concomitant to the political and economic ascension of the region in the context of the Mediterranean, in plain Early Roman Empire, the local Christian communities show a prolific doctrinal and ritual frame, which give them highlighted status, and make them the recipients of most of the short epistolary of a historical character so outstanding as enigmatic: Ignatius of Antioch, who claims to be the overseer of the church in the great Syrian metropolis, and which goes through Asia bonded to a band of soldiers in way to the Roman capital, where he should, supposedly, be executed in the arena. The letters of Ignatius suggest the existence, in communities existent in the provinces main urban centers, of a group of fixed leaders, from which is detached the figure of the sole overseer. This overseers authority, the prisoner says, is extended over all the Christians living in a same city. However, an analysis of the documents dated from before the composition of the short Ignatian epistolary, do not offer basis to the affirmation of perennial status of such a way in governing the Asiatic Christian communities. To the contrary, a careful reading of the sources directs to a slight social process of change in the references of authority, in such a way that, especially after the death of the apostle Paul of Tarsus (main founder of Christianity in Asia Proconsularis), a special value is given to men leaders publicly recognized as good household chiefs. Ignatius of Antioch attempts to have a part in this process with the aim of solidifying the authority of the overseer by incrementing the range of his social control; he preaches, with selfproclaimed prophetic authority, that the one charged with community overseeing should be seen as the very representation of the divine and patriarchal figure of God the Father, and that only under him a ritual reunion could be considered as valid.

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Thesis (M. Div.)--Emmanuel School of Religion, Johnson City, Tennessee, 2001. / Vita. Includes bibliographical references (leaves 89-92).

Thesis (M. Div.)--Emmanuel School of Religion, Johnson City, Tennessee, 2001. / Vita. Includes bibliographical references (leaves 89-92).