No description available.

Thesis (Ph. D.)--Catholic University of America, 1925. / Includes bibliographical references (p. 219-222) and index.

Thesis (Ph. D.)--Catholic University of America, 1925. / Includes bibliographical references (p. 219-222) and index.

No description available.

The purpose of the investigation was two-fold: (1) to develop an educational design for consciousness-raising in social justice education using Paulo Freire's literacy method, and (2) to investigate its effect on the Incarnate Word sisters' attitude toward the economically poor, Workshop sessions examined social justice concepts of the economically poor as stated in the Acts of the Congregation's General Chapter and applied Freire's method of consciousness-raising outlined in his Pedagogy of the Oppressed and his Education for Critical Consciousness.

[pt] Santa Teresa de Lisieux, de modo, imanente e transcendente, vive e testemunha sua busca pela santidade em seu itinerário místico, que é denominado: Pequeno Caminho ou Pequena Via. Por meio de sua pequenez evangélica, ela traduz em sua vida e espiritualidade, a chamada Infância Espiritual. Tal como criança, o ser humano reconhecendo suas fraquezas e limitações, pode encontrar no amor misericordioso do Pai a satisfação e a felicidade que tanto almeja. Assim, a Pequena Via como caminho humano-espiritual consiste em uma disposição do coração que torna a pessoa humilde e pequena nos braços de Deus. Na Palavra de Deus, Teresa de Lisieux encontra a chave de sua vocação. Passa a entender que os dons mais elevados nada são sem o amor, e que a caridade é o caminho por excelência que conduz as pessoas a Deus. Assim, sua missão, no coração da Igreja, constitui em amar a Deus-Trindade e ser sinal deste amor na face da terra, sobretudo para aqueles que mais precisam. Seu testemunho é, fortemente, marcado pela confiança, pelo abandono e pelo amor misericordioso de Deus. A Igreja reconhece sua importância conferindo-lhe os títulos de Padroeira das Missões e doutora da Igreja. A espiritualidade por ela vivida e descrita pode trazer contribuições consideráveis para o nosso tempo, sobretudo quando a aproximamos da mística encarnada que se dá no hoje, no cotidiano e na realidade em que estamos inseridos. Seus escritos ajudam a reflexão sobre a fraternidade universal e o cuidado com os bens da natureza e inspiram outros místicos a percorrerem a sua Pequena Via, tornando-se, assim, testemunhas do Mistério do Deus Vivo presente no mundo e sinais de esperança em outras vidas. / [en] Saint Thérèse of Lisieux, in an immanent and transcendent way, lives and witnesses her search for holiness in her mystical itinerary, which is called: Little Way. Through her evangelical smallness, she translates into her life and spirituality, the so-called Spiritual Childhood. As a child, the human being recognizing his weaknesses and limitations, can find in the merciful love of the Father the satisfaction and happiness that he so desire. Therefore, the Small Way as a human-spiritual path consists of a disposition of the heart that makes the person humble and small in the arms of God. In the Word of God, Thérèse of Lisieux finds the key to her vocation. She comes to understand that the highest gifts are nothing without love, and that charity is the path by excellence that leads people to God. Thus, her mission, in the heart of the Church, is to love the God-Trinity and to be a sign of this love on the face of the earth, above all for those who need it most. Her testimony is strongly marked by trust, abandonment and the merciful love of God. The Church recognizes her importance by granting her the titles of Patroness of the Missions and Doctor of the Church. The spirituality lived and described by Thérèse of Lisieux can bring considerable contributions to our time, especially when we bring it closer to the embodied mystique that occurs today, in everyday life and in the reality in which we are inserted. Her writings help reflection on universal fraternity and care for nature s goods, and inspire other mystics to travel her Little Way, thus becoming witnesses of the Mystery of the Living God present in the world and signs of hope in other lives.

The integration of faith and learning has been the object of study of men and women in the Canadian Calvinistic school movement ever since Dr. Abraham Kuyper pointed out that there could be no dichotomy between the sacred and the secular in the life of a Christian. Acting on the traditions, influences and beliefs these `Reformed' Christians had imbibed in their homeland, the Dutch Calvinistic immigrants who came to British Columbia after WW II built Christian schools as soon as they arrived. As they became more established, they formed curriculum committees of teachers who wrote curriculum for each subject area from a Christian perspective, intentionally planning to integrate their faith and learning in all subject areas. By looking at the history and Bible textbooks of not only the Calvinistic (Reformed) Christian day schools in British Columbia and then branching out to the history and Bible textbooks of three other denominational schools, the Mennonite, the Pentecostal and the Lutheran, I have tried to discover how the faith beliefs of each of these groups are brought to bear on the teaching of Bible. In soliciting the strengths of each of these groups from their history, current practise and teacher comments, I have pitched my own proposal as to how the integration of faith and learning can be enhanced in the teaching of Bible. By blending goals, curricula and best practice, as well combining certain faith belief frameworks in interpreting God's Word, by learning in community, and by listening to the Holy Spirit in the text, I believe the teaching of Bible can become `Spirited teaching'. / Religious Studies and Arabic / D.Th.

The integration of faith and learning has been the object of study of men and women in the Canadian Calvinistic school movement ever since Dr. Abraham Kuyper pointed out that there could be no dichotomy between the sacred and the secular in the life of a Christian. Acting on the traditions, influences and beliefs these `Reformed' Christians had imbibed in their homeland, the Dutch Calvinistic immigrants who came to British Columbia after WW II built Christian schools as soon as they arrived. As they became more established, they formed curriculum committees of teachers who wrote curriculum for each subject area from a Christian perspective, intentionally planning to integrate their faith and learning in all subject areas. By looking at the history and Bible textbooks of not only the Calvinistic (Reformed) Christian day schools in British Columbia and then branching out to the history and Bible textbooks of three other denominational schools, the Mennonite, the Pentecostal and the Lutheran, I have tried to discover how the faith beliefs of each of these groups are brought to bear on the teaching of Bible. In soliciting the strengths of each of these groups from their history, current practise and teacher comments, I have pitched my own proposal as to how the integration of faith and learning can be enhanced in the teaching of Bible. By blending goals, curricula and best practice, as well combining certain faith belief frameworks in interpreting God's Word, by learning in community, and by listening to the Holy Spirit in the text, I believe the teaching of Bible can become `Spirited teaching'. / Religious Studies and Arabic / D.Th.