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)

Thesis--Saragossa, 1974. / "Documentos": p. [351]-551. Includes bibliographical references (p. 615-618) and index.

The area was from its inception a hub of not only the surrounding area but the entire region. Founding order of monks founded it in the mid-13th century, amid wild Žďárské Hills. The monastery is a significant push for the development of agriculture, education, and also brought the new technology. Its peak in the area enjoyed under the guidance of an enlightened abbot Vaclav Vejmluva, who advocated the architecturally unique. He invited architect Jan Blazej Santini Aichel to design complex remodeling and designing the pilgrimage church of St. John of Nepomuk on Green Mountain. It is this unique today is inscribed on the UNESCO World Heritage List for its unique style of Baroque Gothic. The monastery was closed by decree of Emperor Joseph II. in 1784. Shortly after he was bought by the nobility. Despite these events complex kept its position as a cultural and educational center continues to serve lidem.1930 lock acquires ownership of the Kinsky family, but in 1948 there is a nationalization of assets transferred under the management and ownership of the state. This period brought a large decline of the entire complex, which after centuries of its unique position came. Today's attempt to correct these errors started after returning the property to its original owners, the Kinsky family. Current owner Konstantin Kinský trying to build on the tradition and education. Very convenient position at the junction large cities of Prague and Brno, architectural and historic qualities combined with the beauty and diversity of the surrounding nature helps lock to become a major tourist center. The aim is to underline this position a lucrative background and offering his own castle, while keeping genius loci and underline its importance. Given the set goal and the architecture of the campus, I divided the complex into three zones, which are variable deeper into the area treat. The first zone is public, it consists of museums, galleries and meeting facilities, it is the noisiest and accessible first. Serve as regular visitors and tourists who are staying in the area. This zone is a kind of buffer, protecting the gradual calming. The second zone is a semi-public, already serves local school pupils and visitors to the spa and hotel guests. This zone also serves as an access and smoothing filter. The last zone is semi-private. Almost in its entirety it occupies park hotel, which dates back to the shore of the pond and is adjacent to the private gardens of Princess Tamara Kinski. This environment is free from all the noise and undesirable elements associated with heavy traffic roads and features associated with the first zones. They serve as a refuge. All zones are connected barrier-covered footbridge, which starts at and ends up on the edge of the complex ecology museum. This bridge will merge as a kind of mediator and connections between functions and increases the comfort offered. The bridge is fully enclosed and provides a safe journey and a refuge from the often raw local weather. The entire complex is designed as a universally embracing space. The area serves primarily for the pleasure of the mind and soul and allow himself to penetrate wildness and diversity Zdarske nature. Scale remains a very human and avoids congestion visitor. They serve as a refuge in the wildness of the landscape and the environment as a place of education, culture and history.

The central material studied in this thesis is a representative group of the earliest surviving Christian icons from the collection of St Catherine’s Monastery in Sinai, all dated to the sixth or seventh centuries. These are discussed specifically in relation to their possible sources within the preceding Greco-Roman tradition of portraiture. While each of these sources is important to a full understanding of the Sinai icons’ visual languages, original functions and meanings, they have not previously been analysed alongside each other in a single study. By doing so, the aim is to reconstruct a more complete artistic context for the icons’ production, as well as to arrive at a fuller understanding of the historical, social and religious factors that would have conditioned their reception. Three categories of portrait-image are critically considered as possible sources for the Sinai icons in terms of technique, style, iconography and function: Roman imperial portraiture (from the first to the sixth centuries); the funerary portraiture of Roman Egypt (first to third centuries); and the corpus of sacred pinakes or ‘pagan icons’ produced in the Fayum region of Egypt (mainly second century). Following the Introduction in which recent scholarly literature on the topic is critically assessed and definitions of key terms are given, the opening chapter presents a detailed visual analysis of each of the eight selected Sinai icons. Questions of dating and geographical attribution are addressed, with previous proposals either revised or confirmed. In Chapter Two, Roman imperial portraiture is discussed, principally in terms of its meanings and functions, and comparisons are made with early portraits of Christ. Questions of the construction of likeness, and the complex relationship between a portrait (whether of an emperor or of Christ) and its prototype, are addressed. It is argued that while early Christian portraits did adopt various elements of imperial iconography to convey a message of universal authority, at the same time they performed functions which were not shared by imperial portraits – for example, participating in intercessory and anagogical prayer. Chapter Three analyses the techniques and styles used in the corpus of Romano- Egyptian ‘mummy-portraits’, with correspondences and differences highlighted between these and the early Sinai icons, and also discusses the question of whether portrait-mummies performed a devotional function comparable to that of early Christian icons. To this end, importance is again given to the question of the relationship between a portrait-mummy and its prototype (the soul of the deceased), as well as questions of audience, display and reception. On the basis of this discussion it is argued that the portraits participated in a reciprocal ‘exchange of gazes’ with their intended viewers, and that this is likely to have been a key factor in the reception of some of the Sinai icons as well. Chapter Four discusses the smaller extant corpus of painted panels depicting pagan deities, produced in the Fayum concurrently with the portrait-mummies. Some striking correspondences in terms of physical construction, technique and style are drawn between these and the early Sinai icons, and literary evidence is adduced to elucidate the role of the artist’s phantasia, or faculty of visualisation, in the construction of the likenesses of both pagan deities and Christian saints. In sum, it is argued that the formal characteristics of the early Sinai icons can all be derived from the non-Christian portrait-categories discussed above; however, these forms were employed in the service of an expanded range of devotional functions in a Christian context. In particular, the early Sinai icons invited a new mode of reception, characterised by an interpersonal, prayerful exchange with an icon’s prototype(s), which the portrait-image both stimulated and channelled.

This thesis presents and analyses a corpus of some seventy manuscripts which can be identified at the Dominican monastery of Saint-Louis de Poissy between its foundation in 1304 and its dissolution in 1792. The majority were owned by the nuns and most are illuminated; a small number come from the library of the friars resident at the house. By means of a parallel assessment of surviving documentation the manuscripts are considered throughout in the context of the needs of a well-endowed royal foundation intended for noble women, and in terms of monastic and Dominican history and changing requirements. The fate of the volumes is traced form the time of their production through successive alterations and refurbishments (or damage) in order to assess how the nuns acquired their handwritten books, kept them relevant both textually and artistically, or disposed of them when no longer wanted.

This thesis presents and analyses a corpus of some seventy manuscripts which can be identified at the Dominican monastery of Saint-Louis de Poissy between its foundation in 1304 and its dissolution in 1792. The majority were owned by the nuns and most are illuminated; a small number come from the library of the friars resident at the house. By means of a parallel assessment of surviving documentation the manuscripts are considered throughout in the context of the needs of a well-endowed royal foundation intended for noble women, and in terms of monastic and Dominican history and changing requirements. The fate of the volumes is traced form the time of their production through successive alterations and refurbishments (or damage) in order to assess how the nuns acquired their handwritten books, kept them relevant both textually and artistically, or disposed of them when no longer wanted.

Zugl.: Berlin, Humboldt-Univ., Diss., 2007

Thesis (Ph. D.)--Duke University, 2002. / Typescript. Vita. Includes bibliographical references (leaves 306-320).

La Règle de s. Augustin se présente comme la plus ancienne Règle monastique occidentale, dont la pérennité peut surprendre, eu égard à sa brièveté. La thèse se propose d’estimer sa valeur éducative, en se situant au niveau du praticien : les prescriptions sont-elles aptes à transmettre un « savoir-être » monastique conforme au propositum originel ?La démarche se fonde sur une lecture-audition de l’écrit. Cette étape pratique vient introduire une analyse formelle de la pédagogie augustinienne : la Règle se révèle conforme aux exigences classiques d’une œuvre éducative, dont la densité invite à des éclairages de la part des auditeurs-formateurs.Une phase objective peut suivre : l’écrit offre un contenu décisif sur les réalités cénobitiques. Prennent ici place les analyses lexicales autour de unum, frater, in Deum, caritas et dilectio.Une phase subjective clôt la démarche par un examen de l’identité monastique et de sa réalisation au travers de la Règle. / St. Augustine’s Rule appears to be the most ancient western monastic Rule. Its durability may be surprising, since it is very short. The purpose of this thesis is to consider its educative value, from the practitioner’s point of view: are the instructions able to convey a monastic “savoir-être (way of behaving)”, in accordance with the original propositum?The approach is based on a reading-listening of the Rule. This practical stage introduces a formal analysis of Augustinian pedagogy: the Rule is in accordance with the classical requirements of an educative work, but its density demands clarification on the part of the listener-trainers.An objective stage may follow: the Rule offers decisive content on cenobitic realities. This involves lexical analysis of the terms unum, frater, in Deum, caritas and dilectio.A subjective stage closes the approach, with an examination of monastic identity and its realisation throughout the Rule.

Submitted by Joyce Aparecida Pires null (cravinajoyce@gmail.com) on 2018-09-16T16:58:57Z No. of bitstreams: 1 Dissertação 2018.pdf: 2408878 bytes, checksum: 8e1067a2eab33a4e3f27ee019dc8b18c (MD5) / Approved for entry into archive by Satie Tagara (satie@marilia.unesp.br) on 2018-09-17T14:24:20Z (GMT) No. of bitstreams: 1 pires_ja_me_mar.pdf: 2408878 bytes, checksum: 8e1067a2eab33a4e3f27ee019dc8b18c (MD5) / Made available in DSpace on 2018-09-17T14:24:20Z (GMT). No. of bitstreams: 1 pires_ja_me_mar.pdf: 2408878 bytes, checksum: 8e1067a2eab33a4e3f27ee019dc8b18c (MD5) Previous issue date: 2018-08-23 / Coordenação de Aperfeiçoamento de Pessoal de Nível Superior (CAPES) / O presente estudo aborda a vida religiosa feminina na Igreja Católica Apostólica Romana e busca, na particularidade da vida cotidiana dos agentes envolvidos, uma compreensão da vida cenobítica contemporânea em interface com a filantropia. Com o intuito de obter dados sobre a temática, o trabalho empírico foi desenvolvido junto a um instituto religioso de freiras inseridas em obras filantrópicas, do interior do estado de São Paulo, Brasil. Entrevistas, observações e visitas foram realizadas por meio de contatos estabelecidos com o grupo de freiras. A pesquisa revela como através do tempo e espaço cenobítico, são produzidas experiências com o sagrado e os contextos sociais para a inserção dessas mulheres no trabalho de assistência social saúde e educação, importantes à população local. Abre-se uma oportunidade para refletir como as mulheres agem a partir de uma posição feminina eclesial subalterna e, ao se doarem para os serviços religiosos, produzem agenciamentos, conferindo sentido à vida consagrada. Além disso, o estudo aponta para a necessidade de novas investigações que versem sobre os diferentes aspectos da vida religiosa cenobítica e a relação dessas mulheres com a sociedade. / The following study approaches the religious female life in the Roman Catholic Church and seeks, within the private daily life of the subjects involved, a comprehension between the contemporary cenobitic life facing the philanthropy. To obtain data about the theme, the empirical work was developed in partnership with a religious institute of nuns inserted in philanthropic work from the countryside of Sao Paulo State, Brazil. Interviews, observations and visits were made since the contact to the group of nuns was established. This research reveals how, by the cenobitic time and space, are produced experiences with the sacred and the social contexts to insert these women in the social work, health care and education, essential to the locals. That is an opportunity to consider how women act in face a feminine ecclesial position and, giving themselves to the religious service, produce meaning to the consecrated life. Thus, the present study pointed out the need for further research on different aspects of the cenobitic religious life and the relationship of these women to society.