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1
Brady, Josephine Margaret, i res cand@acu edu au. "Sisters of St Joseph: the Tasmanian experience the foundation of the Sisters of St Joseph in Tasmania1887-1937". Australian Catholic University. School of Religious Education, 2005. http://dlibrary.acu.edu.au/digitaltheses/public/adt-acuvp73.09042006.
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This thesis reports on and analyses the first fifty years, 1887-1937, of the Sisters of Saint Joseph’s ministry in Tasmania. The design of the study is qualitative in nature, employing ethnographic techniques with a thematic approach to the narrative. Through a multifaceted approach the main figures of the Josephite story of the first fifty years are examined. The thesis attempts to redress the imbalance of the representation of women in Australian history and the Catholic Church in particular. The thesis is that as a uniquely Australian congregation the Tasmanian Sisters of St Joseph were focused on the preservation of the original spirit and tradition articulated at their foundation rather than on the development of a unique Tasmanian identity. The thesis argues that it was the formative period that impacted on their future development and the emerging myths contributed to their search for identity. Isolated from their foundations through separation and misunderstanding, they sought security and authenticity through their conservation of the original Rule. The intervention of cofounder Father Tenison Woods in the early months of their foundation served to consolidate a distinctive loyalty to him to the exclusion of Mary MacKillop. Coupled with the influence of Woods were the Irish and intercolonial influences of significant Sisters from other foundations which militated against the emergence of a distinctive Tasmanian leadership. As a Diocesan Congregation the Tasmanian Josephites achieved status as authentic religious within Tasmania and yet were constrained by their Diocesan character. The study identifies the factors that contributed to their development as a teaching Congregation through the impact of the Teacher and Schools’ Registration Act 1906, influence of government regulations on the Woods-MacKillop style of education, and the commitment of the Church to provide Catholic education in the remote areas of Tasmania. The thesis identifies two major formative periods as occurring at the instigation of Archbishops Delany and Simonds at both the foundation and then more significantly after the consolidation phase at the end of the period under examination.
2
Phillips, Patricia. "Evangelization of the unchurched and the charism of the Sisters of St. Joseph". Theological Research Exchange Network (TREN), 1986. http://www.tren.com.
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Baldwin, Antoinette Mary, i res cand@acu edu au. "Heeding the Voices – Through Learning to Healing: An Application of Single and Double Loop Learning in a Case Study of Past Practice". Australian Catholic University. School of Education, 2004. http://dlibrary.acu.edu.au/digitaltheses/public/adt-acuvp160.05062008.
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This thesis responds to the current climate of inquiry and complaint around past practice in the work of religious, charitable and service based organisations. It does not attempt to deal with issues of abuse or of illegal or unlawful practice but rather proposes an alternative approach to inquiry into past practice. In focussing on the learnings for one organisation whose practice was under inquiry the study presents a response that is life giving, growth promoting and the first step to healing and reconciliation. In June 1998 the Honourable Faye Lo Po’, MP instructed that the Standing Committee on Social Issues inquire into Adoption Practices in NSW 1950 -1998 (the Inquiry). The Sisters of St Joseph, a religious Congregation in NSW chose to participate in the Inquiry. They had been entrusted with the care of single pregnant women since 1937 at St Margaret’s Hospital in Sydney and St Anthony’s Home in Croydon. Recommendation 17 of Releasing the Past, the final report of the Inquiry suggests that an apology from organisations involved in adoption services be forthcoming. This recommendation proved to be the catalyst for this study. No real apology exists without reconciliation. Reconciliation is possible only when both sides of the story are told and understood. This thesis seeks to understand not just both sides of the story but the changes and the learnings that have taken place in the provision of care to single mothers over the eventful fifty years embraced by the Inquiry. Using the metaphor of voice as discourse, dialogue and response the study examines the discourses that informed attitudes to the single mother in the fifty years leading up to the Inquiry; listens to the events of the Inquiry and identifies the research question which focuses on inquiry into past practice and the consequent understanding of organisational and individual learnings. The evolutionary nature of organisational learning provides a framework for understanding the learnings that have taken place. Using case study methodology the study situates the ministry in the changing social, religious and professional culture of the time. It examines the evidence of the mothers who told their stories to the Inquiry and sets up a dialogue between this evidence and the recollections of the Sisters involved in the ministry. While the discourses and the voices of the mothers have been explored in other publications the author was unable to access any other studies that examined issues through the eyes of those who were deemed to have been perpetrators of the actions under inquiry. It is hoped that the study may serve as the first step towards understanding the stories of both groups of women – for this is the first step towards reconciliation. It is further hoped that it provides a model of learning that enables organisations to understand and appreciate the richness of their learning history – especially when the catalyst for that understanding is complaint and inquiry.
4
McCrery, Susan. "That all may be one reconfiguration as a contemporary expression of the charism of the Congregation of St. Joseph /". Chicago, IL : Catholic Theological Union at Chicago, 2008. http://dx.doi.org/10.2986/tren.033-0833.
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5
Brady, Josephine Margaret. "Sisters of St Joseph: The Tasmanian experience: The foundation of the Sisters of St Joseph in Tasmania 1887-1937". Thesis, Australian Catholic University, 2004. https://acuresearchbank.acu.edu.au/download/fd1b93c5be669e5b5175791f8fadc28add40a65d40d0f75e8ad1ae42fb7079eb/2907348/64802_downloaded_stream_27.pdf.
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This thesis reports on and analyses the first fifty years, 1887-1937, of the Sisters of Saint Joseph's ministry in Tasmania. The design of the study is qualitative in nature, employing ethnographic techniques with a thematic approach to the narrative. Through a multifaceted approach the main figures of the Josephite story of the first fifty years are examined. The thesis attempts to redress the imbalance of the representation of women in Australian history and the Catholic Church in particular. The thesis is that as a uniquely Australian congregation the Tasmanian Sisters of St Joseph were focused on the preservation of the original spirit and tradition articulated at their foundation rather than on the development of a unique Tasmanian identity. The thesis argues that it was the formative period that impacted on their future development and the emerging myths contributed to their search for identity. Isolated from their foundations through separation and misunderstanding, they sought security and authenticity through their conservation of the original Rule. The intervention of cofounder Father Tenison Woods in the early months of their foundation served to consolidate a distinctive loyalty to him to the exclusion of Mary MacKillop. Coupled with the influence of Woods were the Irish and intercolonial influences of significant Sisters from other foundations which militated against the emergence of a distinctive Tasmanian leadership. As a Diocesan Congregation the Tasmanian Josephites achieved status as authentic religious within Tasmania and yet were constrained by their Diocesan character. The study identifies the factors that contributed to their development as a teaching Congregation through the impact of the Teacher and Schools' Registration Act 1906, influence of government regulations on the Woods-MacKillop style of education, and the commitment of the Church to provide Catholic education in the remote areas of Tasmania.;The thesis identifies two major formative periods as occurring at the instigation of Archbishops Delany and Simonds at both the foundation and then more significantly after the consolidation phase at the end of the period under examination.
6
Foale, Marie Therese. "The Sisters of St. Joseph : their foundation and early history, 1866-1893". Title page, table of contents and abstract only, 1986. http://web4.library.adelaide.edu.au/theses/09PH/09phf649.pdf.
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Punnachet, Kaetkaew. "Catholic servant leadership in Sisters of Saint Paul of Chartres schools in Thailand". Thesis, University College London (University of London), 2006. http://discovery.ucl.ac.uk/10019285/.
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This research was conducted to explore the concept of servant leadership in Catholic schools in Thailand. It attempts to examine Greenleaf's theory of servant leadership and whether is it appropriate in a Catholic educational institution within the Thai culture. The research focused on eight schools of Sisters of Saint Paul of Chartres, a Catholic missionary organisation that runs private schools. Four principals were selected by a nomination process and are called 'community designated servant leaders' (CDSLs). Another four principals were selected for comparison using match pair criteria, and are called 'other leaders' (OLs). Data were collected by shadowing each principal for a day, through semi-structured interviews with eight principals and 80 teachers in the eight schools involved in the study, and also through the distribution of questionnaires. A total of 1,150 questionnaires were distributed and 944 (82%) were returned. This study contributes to a greater understanding of the daily activities of the principals, the role of Thai religious principals and the service provided by them. A comparative analysis found both similarities and differences between the two groups of principals (CDSLs and OLs). The results from the questionnaires and interviews confirm that the use of servant leadership accounts for some of the differences between schools (e.g., principals who fully demonstrate servant leadership can motivate teachers better than those who use other leadership approaches). However, the servant leadership as practised by the principals in this research was found to be different from Greenleaf's original theory of servant leadership. This could be due mainly to the Thai culture and Catholic religion. All eight principals identified themselves as servant leaders. They all agreed that service is the most important factor for leading the schools. In this study, a new conception of Catholic servant leadership is proposed by focusing more explicitly on Jesus' teaching. A new formula and extended characteristics have been developed, since the research identified a unique combination of characteristics of both Thai culture and Catholic religion, which are: humility, authoritarianism with benevolence, heart, and Catholic values which are mercy and justice.
8
Jasinski, Mary Jolene. "Associate program of the Congregation of the Sisters of Saint Felix of Cantalice". Theological Research Exchange Network (TREN), 1997. http://www.tren.com.
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Kuntz, Anne-Christine. "Protocoles de traitement de la douleur à l'hôpital Saint-Joseph". Paris 5, 1990. http://www.theses.fr/1990PA05P002.
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Griffiths, Casey Paul. "Joseph F.Merrill: Latter-day Saint Commissioner of Education, 1928-1933". BYU ScholarsArchive, 2007. https://scholarsarchive.byu.edu/etd/1060.
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Joseph F. Merrill served as Church Commissioner of Education from 1928 to 1933, an era critical in the development of Latter-day Saint Education. During his tenure as commissioner several key developments occurred in Church education, among them the closing of most of the remaining Church academies, transfer of nearly all of Church junior colleges to State control, rapid expansion of the Church seminary system, and establishment of the first LDS Institutes of Religion. Merrill also initiated new efforts to encourage LDS educators to seek graduate-level education outside of Utah, and to bring religious scholarship to the teachers of the Church. In addition, during this time attempts were made by forces outside the Church to seriously curtail the continuation of the seminary program, if not to eliminate it entirely. Merrill's efforts were crucial in ensuring the survival and ultimate acceptance of this form of religious education. This study is intended to answer the following research questions: 1. What were the contributions of Joseph F. Merrill as Church Commissioner of Education? 2. How can the lessons from Merrill's administration be applied to the challenges facing Church education today? The first chapter of this thesis is intended to provide the necessary historical back to understand the events which took place during the Merrill tenure. Particular attention is paid to the work of Merrill's predecessor, Adam S. Bennion. Chapter two provides the historical background to understand Merrill's background before he was called as commissioner. The “Beginning of Institute" chapter explores the creation of the Latter-day Saint Institutes of religion. Next, the “Continuing the Transformation of Church Education" explores the decision to close or attempt to transfer to state control the junior colleges owned by the Church during this time. With the transfer of most of the Church colleges underway by the early 1930s, Church education found itself dependent on the work of seminaries and institutes. “The Released Time Seminary Crisis of 1930-31" chapter details the effects made by the report of the state high school inspector, I. L. Williamson, on seminary and Merrill's work to defend the legality of the seminary system. Next, “Joseph F. Merrill and Religious Educators" will document Merrill's dealings with the teachers who served under him as commissioner. Attention is devoted here to the effects of the Depression on Church education, as well as an account of the LDS educational venture with the University of Chicago Divinity school in the 1930s. Finally, the “Conclusions" chapter explains Merrill's departure from the office to serve as president of the European Mission. This chapter will also offer summary answers to the major research questions, and suggestions for future study The overall intent of this study is to shed light on the contributions of Joseph F. Merrill to Latter-day Saint education. It is not intended as a full biographical work, but simply focuses on his service as commissioner, with occasional ventures into other periods as necessary. It is hoped the reader will emerge with a greater understanding of this important era in Church history, as well as an improved vision of the divine hand guiding the fate of the Church.
11
Accetturo, Mary Rose. "Imaging Jesus a theology of religious formation /". Theological Research Exchange Network (TREN), 1996. http://www.tren.com.
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MAURIN, POIRIER VALERIE. "Activite medicale pediatrique d'urgence a l'hopital saint-joseph (paris) en 1993". Paris 5, 1995. http://www.theses.fr/1995PA05N031.
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Naughton, Joan Margaret. "Manuscripts from the Dominican monastery of Saint-Louis de Poissy /". Connect to thesis, 1995. http://eprints.unimelb.edu.au/archive/00000680.
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Grondin, Pierre. "Saint-Joseph-de-Grantham, bâtir une municipalité ouvrière au Québec : 1920-1955". Mémoire, Université de Sherbrooke, 1986. http://hdl.handle.net/11143/7860.
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Gresko, Jacqueline. "Gender and mission the founding generations of the Sisters of Saint Ann and the oblates of Mary Immaculate in British Columbia, 1858-1914 /". Ottawa : Library and Archives Canada, 2000. http://www.nlc-bnc.ca/obj/s4/f2/dsk1/tape7/PQDD_0018/NQ46349.pdf.
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Sona, Ba Basawon Ignace. "L'émergence d'une congrégation enseignante africaine : les frères joséphites de Kinzambi (1937-1967)". Lyon 2, 1996. http://www.theses.fr/1996LYO20008.
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Découvert en mille quatre cent quatre-vingt deux par le portugais Diego Cao, le Congo (Zaïre) fut propriété personnelle du roi Léopold deux avant d'être légué à la Belgique en mille neuf cent huit, et de devenir le trente juin mille neuf cent soixante Etat indépendant. En mille huit cent quatre-vingt cinq, le roi Léopold deux cherche la collaboration des différents ordres religieux installés en Belgique pour évangéliser, civiliser, développer son domaine. Il attribue à la compagnie de Jésus un territoire dix fois plus grand que la Belgique dans le Sud-Ouest du Congo le long des rivières Kwango et Kwilu. Les Jésuites comprirent qu'il leur appartenait directement de répandre dans la civilisation indigène les principes christiques. Fondée en mille neuf cent trente-sept au Congo (Zaïre) à Kinzambi dans la région de Bandudu par Monseigneur Joseph Guffens, missionnaire jésuite, la congrégation des frères joséphites est un institut religieux de droit diocésain. Son charisme principal est l'éducation de la jeunesse à travers l'enseignement. Implantée au Zaïre et à Brazaville, celle-ci exerce son apostolat dans dix écoles primaires et vingt secondaires. Sa finalité éducative consiste en une formation intégrale de la personne humaine. Le contexte historique incite d'abord Monseigneur Guffens à former une élite capable d'assumer le destin du pays. Ainsi les réseaux scolaires (primaire et secondaire) doivent permettre le développement des aptitudes, de la volonté, du caractère, du respect des normes évangéliques, et des capacités de chaque élève quel que soit son rang social. Après l'indépendance, l'Etat impose sa nouvelle structure et sa philosophie éducative : formation des cadres, des chercheurs, des penseurs et des nationalistes. La congrégation, au-delà des objectifs de l'Etat, donne une formation chrétienne. Rendre au peuple la foi en lui-même, le désir d'aimer, de pardonner, d'espérer en l'avenir, constitue une des finalités majeures de l'institut dans les circonstances actuellesDiscovered in fourteen hundred and eightytwo by the portugese Diego Cao, the Congo (Zaïre) was the personal property of king Leopold II, before being bequeathed to Belgium in nineteen hundred and eight, and becoming an independant state on june the thirtieth, nineteen hundred and sixty. In eighteen hundred and eightyfive, King Leopold II solicits the collaboration of different belgian religious orders to evangelize, civilize, and develop his estate. He attributes a territory ten times the size of belgium in the south-west of the Congo, between the Kwango and Kwilu rivers. The fellowship of Jesus, the jesuites, took it upon themselves the mission to spread christian values among the indigenous population. Founded in nineteen hundred and thirtyseven in Kinzambi, Congo (Zaire), in the region of Bandudu by the reverend Joseph Guffens, a jesuit missionary, the josephite congregatuion is a diocesean institution. His primary goal is youth education by way of instruction. Etablished in Zaïre and in Brazaville, they practice their apostolate in ten primary and twenty secondary schools. The final educational objective to achieve a complete development of the person. The historical context incited the reverend guffens to first of all form an elite capable of assumeing the destiny of their country. Hence the school system (primary & secondary) had to entrance the development of aptitude willpower, character, the respect of evangelical values and capacities of each student regardless of their social rank. After independance was attained, the state imposed his new educational philosophy and structure. The formation of white collar workers researchers, thinkers and nationalists. Beyond the states'objectives, the congregation teaches christian values as well. In the present circumstances, the congregation aspires to impart the desire to love, to pardon, to hope for the future, and give the people a sense of faith in themselves
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Wilczynski, Martha O. "Recommendations for best management practices in the Juday Creek corridor : mitigating golf course development impact on brown trout habitat". Virtual Press, 1996. http://liblink.bsu.edu/uhtbin/catkey/1033630.
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Juday Creek, in St. Joseph County, Indiana, has been designated a salmonid stream due to its reproducing population of brown trout (Salmo trutta). Increasing development in the watershed in recent years has been accompanied by deterioration of the stream habitat. The purpose of this project is to analyze a proposed golf course project and develop a set of recommendations for best management practices (BMP's) which will mitigate the effects of the golf course on the trout habitat of Juday Creek.Site features were inventoried, and the design program was formulated to include aesthetics, playability, impact to fisheries and wildlife, and groundwater quality. Current stormwater best management practices were assessed for their applicability to this project. Additionally, cultural best management practices currently utilized in the golf course industry were reviewed. BMP recommendations include: 1. Use of temporary erosion control practices during construction to avoid sedimentation of the stream.2. Use of Integrated Pest Management including selection of low maintenance grass species.3. Use of vegetated swales to filter and divert golf course runoff to out-of-play areas for further filtering.4. Use of vegetated storm filter/infiltration/wetland retention areas as stormwater filters in out- of-play areas.5. Supplemental tree planting along the stream corridor to provide additional shading of the stream.6. Restoration of structure such as logs, boulders, and cobble in the stream to improve fish habitat.Department of Landscape Architecture
18
Govert, Mary Evelyn. "A study of the theology and practice of perpetual adoration in the Sisters of Saint Francis of Perpetual Adoration". Theological Research Exchange Network (TREN), 1989. http://www.tren.com.
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Deptula, Richard. "Polish immigrants, Conventual Franciscans, and Franciscan Sisters of St. Joseph Corpus Christi Roman Catholic Church, Buffalo, New York, 1898-1939 /". Theological Research Exchange Network (TREN), 1989. http://www.tren.com.
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Murphy, Ryan P. "Breaking Through the Glass Cloister: The Sisters of St. Joseph of Philadelphia, Social Justice, and Gender Consciousness After Vatican II". Diss., Temple University Libraries, 2017. http://cdm16002.contentdm.oclc.org/cdm/ref/collection/p245801coll10/id/439873.
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SociologyPh.D.
Since the Vatican’s widely-publicized criticism of American Catholic nuns in 2012, religious sisters have risen into the public consciousness. For decades, thousands of religious sisters in the United States have served within a rigid patriarchal Church that does not always recognize their contributions, yet relies on them to carry out its ministries. Through an emphasis on their missions of service to the poor and work for social justice, religious sisters emerged from this contentious situation with Rome as intelligent and dedicated women who lead dynamic lives that often go unnoticed. Through a case study of the Sisters of St. Joseph of Philadelphia, I analyze individual sisters’ lived experiences. In this research, I seek to understand the congregation’s institutional culture to uncover how religious sisters develop strategies to live out their mission of service to the poor and marginalized, and how they continue to advocate for social and structural change in the Catholic Church and in secular society. Specifically, I conducted interviews with 23 Sisters of St. Joseph and analyzed archived writings, letters, and congregational documents dating back to the late 1960s. I submit that over the past 50 years since the Second Vatican Council (Vatican II), the Sisters of St. Joseph actively embraced gender consciousness and social justice as a means of empowerment toward social change, despite the institutional pressures within the Church and society that discourage this. I argue that the progressive spirit and commitment to social justice indicative of a feminist orientation created a dissonance between religious sisters and Church leadership, while simultaneously increasing their integration into secular society. Ultimately, I contend that their congregational mission of unity and reconciliation, their status as sisters in a religious community, and privilege as educated women allows the Sisters of St. Joseph to be courageous risk-takers in advancing social and structural change in both the Catholic Church and the world. In addition to the 23 semi-structured interviews, I used qualitative content analysis to explore the congregation’s primary archival documents, especially those published from the periodic general chapters just after Vatican II through the most recent chapter in summer 2014. These chapter meetings are called roughly every five years, during which time the Sisters of St. Joseph elect congregational leadership and articulate the community’s organizational vision and direction. At each chapter’s conclusion, the congregation publishes a document(s) that informs its mission and work for the next several years. In addition to these public documents, I was granted access to the Sisters of St. Joseph congregational archives, where I analyzed notes, letters, minutes, voting records, proposals and enactments, and personal recollections of the general chapter meetings. In total, I analyzed nearly 300 documents from the Sisters of St. Joseph congregational archives. In my textual analysis, I used subjective interpretation of language in the text with particular attention placed on its content and contextual meaning in order to identify themes or patterns. Once I identified the major themes, I grouped them into three theoretical areas, which became the empirical chapters 4, 5, and 6 of this study. Chapter 4 argues that the sisters’ move toward active social justice work and advocacy after Vatican II is evidence of lived religion for this congregation. Chapter 5 analyzes how the Sisters of St. Joseph navigate issues of gender and sexuality in the Church, in their congregation, and in society. Chapter 6 looks at how the congregation contends with race and ethnicity within their own community, but also in the lives of the people they serve in their various ministries. Finally, in chapter 7, I conclude by examining how the congregation moved toward a more democratic, corporate structure focused on long-term viability in the decades after the Second Vatican Council. Ultimately, I argue that as the congregation evolved after Vatican II, they broke through what I call a “glass cloister.” Through the renewal process, the Sisters of St. Joseph emerged from decades of restriction as sisters reborn, reclaiming their original congregational focus and eager to live out their lives in service to others. As convent rules loosened and the sisters claimed their voices within the Catholic Church structure and in secular society, the congregation defined itself as a dynamic community of women dedicated to social justice and advocacy for the poor and marginalized.
Temple University--Theses
21
Lalancette, Mario. "L'oeuvre socio-religieuse de Simon Bluteau : (Saint-Félicien, 1917-1953) /". Thèse, Chicoutimi : Université du Québec à Chicoutimi, 1995. http://theses.uqac.ca.
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Pindray, Anne de. "L'hôpital général Saint-Joseph de la Grave de Toulouse aux XVIIe et XVIIIe siècles (1647-1796)". Toulouse 2, 1999. http://www.theses.fr/1999TOU20081.
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Aux XVIIe et XVIIIe siècles, la France et quelques pays d'Europe dont l'Angleterre sont animés d'une nouvelle idéologie à propos du paupérisme croissant. Le pauvre reste un sujet de Jésus-Christ à qui l'on doit une certaine déférence, mais qui fait peur. Transformé en mendiant pour subsister, le pauvre trouble l'ordre public et se désintéresse de la religion catholique. Des âmes charitables et bien pensantes envisagent alors une nouvelle forme d'assistance a la pauvreté. Elles créent des "aumônes générales" ou des "hôpitaux généraux" dans lesquels elles veulent contraindre les pauvres mendiants à vivre. L'hôpital général de Toulouse naît dans cet esprit en 1647. Installé dans les anciens bâtiments de l'hôpital Saint-Sébastien pour les pestiférés, l'établissement charitable toulousain va accueillir jusqu'à la Révolution française mendiants, vagabonds, pauvres valides et invalides, enfants abandonnés et prostituées. Au plus fort de son histoire 3000 individus bénéficient de ses secours. Les fondateurs et les directeurs de cet hôpital général placé sous l'invocation de Saint-Joseph se sont donné plusieurs missions : enfermer, nourrir et éduquer par la religion catholique et le travail une masse populaire en perdition. Durant 150 ans, tous les aspects de cette institution charitable (direction, administration, personnel, finances, population reçue et conditions d'existence) sont détaillés, expliqués, analysés. Les mesures gouvernementales de 1796, en matière d'assistance hospitalière, déterminent les limites chronologiques de ce travail. Désormais l'hôpital général Saint-Joseph de la Grave n'est plus un établissement hospitalier de l'ancien régime mais un hôpital comme les autres sous la tutelle étatique.
23
Bouvier, Michel. "Desensibilisations specifiques aux venins d'hymenopteres : etude retrospective portant sur 806 cas : travail de l'unite de pneumologie et d'allergologie du centre hospitaliere saint-joseph-saint-luc". Lyon 1, 1994. http://www.theses.fr/1994LYO1M061.
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Gresko, Jacqueline. "Gender and mission : the founding generations of the Sisters of Saint Ann and the Oblates of Mary Immaculate in British Columbia, 1858-1914". Thesis, National Library of Canada = Bibliothèque nationale du Canada, 1999. http://www.collectionscanada.ca/obj/s4/f2/dsk1/tape7/PQDD_0018/NQ46349.pdf.
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Jarrett, Jennifer Ann. "Catholic bodies a history of the training and daily life of three religious teaching orders in New South Wales, 1860 to 1930 /". Connect to full text, 2003. http://hdl.handle.net/2123/5673.
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Lecuir-Nemo, Geneviève. "Mission et colonisation : Saint Joseph de Cluny, la première congrégation de femmes au Sénégal de 1819 à 1904 /". [S.l. : s.n], 1985. http://catalogue.bnf.fr/ark:/12148/cb36209165k.
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Vacher, Marguerite. "Les soeurs de Saint-Joseph du Père Médaille aux XVIIè et XVIIIè siècles : Des "régulières" dans le siècle". Lyon 2, 1989. http://www.theses.fr/1989LYO20021.
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Au milieu du XVIIe siècle, vers 1650, le p. Jean-Pierre Médaille S. J. Rassemble les premières soeurs de Saint-Joseph, dans la ville du Puy, sous l'autorité de MGR Henry de Maupas, évêque de ce diocèse. Histoire partiellement connue, qui, cependant, n'est pas exactement celle qu'on croyait. Il n'y a pas eu deux commencements successifs de la congrégation, dont l'un, issu de la compagnie du saint sacrement, n'aurait pas eu de suite, et l'autre, commence en 1650, aurait subsiste. Les deux formes de la vie des soeurs : les soeurs proprement dites et les soeurs agrégées, se sont développées aux XVIIe et XVIIIe siècles. Elles appartiennent toutes deux à la fondation du p. Médaille, dans une unique congrégation, celle des soeurs de Saint-Joseph du Puy. Pour elles, le fondateur rédige le règlement et les constitutions, dont les orientations sont typiquement ignatiennes. Presque dès le début, certaines maisons sont tentées par les formes de la vie monastique. Dans les constitutions imprimées à Vienne, en 1694, on trouve cette même tendance. Des emprunts sont faits aux constitutions de la visitation, mais la formule d'engagement, calquée sur celle des voeux des étudiants de la compagnie de Jésus, demeure la même. L'étude de documents d'archives provenant de communautés diverses, fait apparaitre le fonctionnement réel de ces communautés, particulièrement la place et le rôle de la supérieure, mais aussi les formes extérieures de la vie, comme l'habit et les maisons. La manière dont les textes constitutifs et les informations de terrain s'éclairent mutuellement --In the middle of the XVIIth century, about 1650, father Jean-Pierre Medaille S. J. Assembled the first sisters of Saint-Joseph in the city of le Puy, under the authority of the bishop of the diocese, monsignor Henry de Maupas. The history of the origins has gradually been partly rediscovered, and is not exactly what it was believed to be. There were not two successive beginnings of the congregation that is, one issued from the blessed sacrament society to be discontinued, and the other one starting in 1650 to be maintened. The core sisters and the "agregees sisters" both belonged to the one foundation of father Medaille, in le Puy. For both categories of sisters, the founding father wrote the regulations and the constitutions; in a typically ignacian orientation and outlook. Almost from the beginning, a monastic way of life became a lure for some of the convents. In the constitutions printed in vienne, in 1694, this trend is to be noticed. Borrowings taken from the constitutions of the visitation sisters were integrated in the texts of father Medaille. However the formula of vows based on the one of the scholastic members of the society of Jesus, remained unchanged. A careful study of the documents of the archives coming from diverse communities reveals the actual way of life of the sisters, especially the status of the superior and the part played by her, other aspects such as the religious habit and the houses
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Lek, Lauren. "Using a grounded theory approach| Capturing the history and culture of the charism of the Sisters of St. Joseph of Carondelet in sponsored secondary schools". Thesis, Pepperdine University, 2016. http://pqdtopen.proquest.com/#viewpdf?dispub=10248690.
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This grounded theory study explored the experiences of lay faculty, administration and Sisters of St. Joseph of Carondelet (CSJ) to capture how the spirit of the CSJ continues in the organizational culture of their sponsored secondary schools. Since 1950, CSJ in the Los Angeles Province, have experienced a very similar decline as other orders of religious across the United States. In order to preserve the culture and history of the CSJ in their sponsored secondary schools, the researcher conducted twenty semi-structured interviews to capture the lived experiences of those currently serving, and those who have served, on the four secondary school campuses.
Utilizing the literature on preserving organizational culture from Edgar Schien, and Lee Bolman and Terrance Deal, the research seemed to conclude that this charism has been preserved even through transitions to lay leadership. A series of seven distinct themes emerged indicating that a CSJ school: consistently incorporates the gospel values into all aspects of the school community; seeks out opportunities to model service to the dear neighbor in how faculty, staff and students serve one another, and in turn impact the broader community; serves a diverse population of students and intentionally creates a culture of unity and support, and a sense of belonging, to cultivate a community of acceptance, love and sisterhood; fosters an environment of excellence through the intentional actions of teachers and leaders to be capacity builders, assisting all young women to become all of “which woman is capable”; recognizes the essential role that leadership plays in fostering a gospel-driven, nurturing environment, evidenced in the faculty, staff and sisters as models; is marked by a spirit of joy and fun that is tangibly felt among the students, the faculty and staff, and throughout the entire school community, and recognizes the challenges with living out the gospel values and being called to building a spirit of unity and love.
The results of the study suggest that the organizational school culture has been able to preserve the charism of the Sisters of St. Joseph of Carondelet, echoing their foundational spirituality dating back to 1650 Le Puy, France.
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Labbé, Pierrick. ""L'Union fait la force?": La concurrence comme élément déterminant de l'évolution de l'Union Saint-Joseph du Canada (1863--1920)". Thesis, University of Ottawa (Canada), 2007. http://hdl.handle.net/10393/27868.
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Cette thèse aborde le sujet de la concurrence entre l'Union Saint-Joseph du Canada et les sociétés de secours mutuels canadiennes-françaises, entre sa fondation en 1863 et l'atteinte de sa solvabilité actuarielle en 1920. Au départ, cette petite association locale avait pour objectif d'offrir une protection en cas de mort ou de maladie aux travailleurs canadiens-français d'Ottawa.
L'arrivée de nouvelles sociétes de secours mutuels locales et succursales de sociétés fraternelles dans la ville changea le statut de l'association qui n'était plus la seule à vouloir recruter les Canadiens français dans ses rangs. Au début des années 1890, le recrutement devint de plus en plus difficile, au point de menacer sa stabilité financière.
C'est en s'inspirant des sociétés fraternelles que l'Union Saint-Joseph d'Ottawa trouva une solution à cette crise. Une structure administrative de type fédéral fut mise sur pied afin de permettre à l'organisation d'étendre ses activités hors des limites de la ville. Cette société de secours mutuels passa rapidement d'une simple association locale de travailleurs à une grande societe nationale, avec des ramifications dans plus de six cents communautés canadiennes-françaises du Canada et des États-Unis.
Cette nouvelle structure administrative transforma le caractère originel de l'organisation en diminuant la démocratie participative, caractéristique importante de sa gestion avant 1895. Cette situation donnait une grande partie du pouvoir décisionnel à l'élite dirigeante. Ainsi, l'organisation perdit sa vocation de bienfaisance au profit d'une gestion économique plus proche des valeurs actuarielles. Cependant, grâce à sa mission sociale imprégnée d'un catholicisme social et d'un nationalisme canadien-français, elle attira plus de 25000 Canadiens français à participer à ses activités.
Ainsi, durant les années 1910, l'Union Saint-Joseph était devenue une association nationale, luttant pour l'autonomie économique des Canadiens français. Parfois, ses actions dépassaient le secteur économique. Par exemple, son réseau de succursales permit de joindre bon nombre de Canadiens français afin de les réunir pour former ce qui allait devenir l'Association canadienne-française d'éducation d'Ontario.
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Gauby, Sidney F. "The effect of fasting upon the development of servant leaders at Saint Joseph United Methodist Church, Fort Wayne, Indiana". 24-page ProQuest preview, 2007. http://proquest.umi.com/pqdweb?index=0&did=1328051311&SrchMode=1&sid=7&Fmt=14&VInst=PROD&VType=PQD&RQT=309&VName=PQD&TS=1220031263&clientId=10355.
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Sauvêtre, Maïté. "Joseph d'Arimathie et les romans du Graal". Thesis, Sorbonne université, 2018. http://www.theses.fr/2018SORUL176.
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À l’orée du XIIIe siècle, Joseph d’Arimathie fait son entrée dans les romans du Graal. Lors la mise au tombeau du Christ, il aurait recueilli le saint sang dans un Vessel dont nous connaissons la postérité. L’étude d’un tel personnage permet d’interroger les liens que peut entretenir le corpus graalien avec les Écritures. La figure biblique fait entrer le Graal dans l’Histoire sainte. Par sa présence, les œuvres prétendent éclairer des vérités chrétiennes tout en restant malgré tout des fictions. Dès lors, le statut du personnage demande à être précisé. Acquiert-il des caractéristiques romanesques ? Dans quelle mesure réfère-t-il aux temps de la Passion mais aussi au monde arthurien ? Ces questions n’appellent pas toujours les mêmes réponses. Joseph d’Arimathie garantit l’unité des romans du Graal tout en instaurant des différences entre eux. Son histoire et sa poétique varient et reflètent par leurs changements les enjeux de chaque œuvre. Elles donnent à voir comment la prose se distingue du vers et comment la matière de Judée prend une forme nouvelle dans les textes graaliens. Les auteurs assument une prétention à dire vrai et à écrire l’Histoire tout en l’adaptant aux besoins du récit et d’un lectorat aristocratique. Instrument de légitimation du fait son origine biblique, Joseph d’Arimathie valorise le roman. Il révèle également comment l’aristocratie laïque reprend et infléchit le discours des clercs à son propre compte afin de s’accorder une nouvelle place dans le domaine spirituel. Il en ressort que le personnage répond à des enjeux tout à la fois poétiques, littéraires et sociohistoriques qu’il convient de mettre en lumièreIn the early XIIIth century, Joseph of Arimathea starts making an appearance in the Holy Grail stories. When Christ was laid to rest, Joseph of Arimathea is supposed to have collected the Holy Blood in a Vessel whose posterity is well-known. The study of such a historical figure leads us to assess how intertwined the Grail corpus and the Scriptures can be. The biblical figure ushers the Grail into the Sacred History. Through his existence, the literary works mean to highlight some Christian truths while eventually remaining works of fiction. From then on, the status of the character calls for clarification. Does he get bestowed with fictional features ? To what extent does he relate to the time of Passion as well as to the Arthurian legends ? These questions do not always call for the same type of answer. Joseph of Arimathea safeguards the unity of the Grail Romances, while delineating differences between them. His life story and poetic persona vary and these changes reflect the literary intent in each of the literary works. They go to show the distinction between prose and verse and how the Judea matter takes a new shape in the Grail texts. The authors claim responsibility for stating the truth and for recording History, while adjusting to the requirements of the narrative and to their upper-class readership. Thanks to his biblical origin, Joseph of Arimathea is instrumental in giving legitimacy to the story, thereby giving it additional value. He also reveals how the secular aristocracy take up and inflect the clerics’ discourse to their own benefit, in order to grant themselves a new stance in the spiritual real. What is emerging is that this figure invites various levels of analysis, be they of poetic, literary and socio-historical nature, which all need to be brought to light
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Payan, Paul. "Un autre père : l'image de Joseph, époux de Marie, à la fin du Moyen Age". Lyon 2, 2002. http://theses.univ-lyon2.fr/documents/lyon2/2002/payan_p.
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Entre 1413 et 1416, le chancelier de l'Université de Paris, Jean Gerson, cherche à mettre en valeur Joseph, et à promouvoir la fête de son mariage avec la Vierge. Il le fait dans un contexte politique difficile, celui de la guerre civile entre Armagnacs et Bourguignons, et celui du Grand Schisme. Joseph est pour lui un modèle d'union et de paix qu'il veut donner en exemple à des pouvoirs divisés. Seuls les franciscains l'avaient précédé, en retrouvant dans le père terrestre du Christ leur idéal de pauvreté et de service. Au même moment, l'iconographie religieuse renouvelle la vision de ce personnage en lui donnant une place parfois surprenante : on le voit occupé à des tâches matérielles ou se chauffant au coin du feu. Mais de plus en plus, il est associé à la Vierge dans une attitude d'adoration. Avant même la diffusion du culte de saint Joseph à la fin du VXe siècle, on assiste donc à un intérêt nouveau pour un personnage jusque-là très secondaire. A partir de l'analyse de la production théologique et pastorale, autour de Gerson et des franciscains, ainsi que de l'étude d'un corpus iconographique centré sur l'enluminure française, ce travail se propose de réfléchir sur le sens de cette nouvelle image de Joseph pour une société confrontée à un bouleversement de ses structures. A travers le renouvellement de cette image, on assiste à la construction d'une référence pour la paternité humaine, en bute à la fragilisation des lignages et à un sentiment d'éloignement de la paternité toute-puissante de Dieu. L'étude de cette référence est donc un moyen d'accès à l'image de la paternité à la fin du Moyen Age. Joseph en donne un modèle fondé sur la faiblesse, l'humilité, et l'obéissance à un mystère divin dont il n'est que le spectateur et le serviteur. Pour une société divisée et en quête de repères, il propose un modèle d'union et de paix ainsi qu'une image paternelle permettant de renouer avec un principe généalogique indispensable à toute société instituéeBetween 1413 and 1416, the chancellor of the University of Paris, Jean Gerson, tryes to highlight Joseph and to promote the feast of his wedding with the Virgin. He does this in a complicated political context: the one of the civil war between Armagnacs and Bourguignons, and the one of the Great Schism. To him, the divided powers should follow the example of Joseph, who is a model of union and peace. Before him, the Franciscans were the only persons who were realy interested in Joseph, finding in the earthly father of the Christ their ideal of poverty and service. In the same time, the religious iconography renews the vision of this character, giving to him a place sometimes surprising: we can see him cooking, washing, or warming himself by the fire. But he is also more and more associated with the Virgin, adoring the Children. Therefore, even before the expansion of the feast of Saint Joseph at the end of the XVth century, we can, observe a new interest for a character up till then very neglected. From the analysis of the theological and pastoral production, around Gerson and the Franciscans, and from an iconographical corpus centred on french illumination, this study proposes to think about the meaning of this new image of Joseph for a society confronted with an upheaval of its structures. Through this new image, we can see the construction of a reference for the human paternity, strumbled over lineages fragilisation, and over a feeling of distance to the all-powerful paternity of God. The study of this reference is a way to observe the image of paternity in the Latte Middle Ages. Joseph gives to it a model based on weakness, humility, and obedience to a divine mystery. For a divided society in search of marks, he proposes a model of union and peace, as well as a paternal image allowing to revive a genealogical principle needed by every established society
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PLAUCHIER, MICHEL. "Indications et resultats de la stimulation cardiaque permanente : bilan d'activite 1987 du centre de stimulation de l'hopital saint joseph a marseille". Aix-Marseille 2, 1989. http://www.theses.fr/1989AIX20245.
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Caro, Osorio Ernesto Maria. "La virginidad de Maria: virginidad por el Reino: exploracion complexiva del ambiente socio-cultural-religioso de Jose y Maria previo a la Anunciacion y de su motivacion hacia un matrimonio celibatario". IMRI - Marian Library / OhioLINK, 2000. http://rave.ohiolink.edu/etdc/view?acc_num=udmarian1430304227.
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AYMARD, FRANCINE. "L'ivresse aigue au service d'urgences de l'hopital saint joseph : a propos de 741 cas en 1985 et de 1073 cas en 1989". Lyon 1, 1990. http://www.theses.fr/1990LYO1M335.
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Trottier, Annie-Pier. "Les enregistrements sédimentaires tardi-quaternaires de la paléosismicité dans les lacs Maskinongé, Mékinac, aux-Sables et Saint-Joseph (centre-sud du Québec)". Master's thesis, Université Laval, 2016. http://hdl.handle.net/20.500.11794/27354.
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La Zone sismique de Charlevoix-Kamouraska (ZSCK) est la plus active de l'est du Canada. En dépit de cette forte activité, la récente colonisation du Québec limite les archives sismiques historiques aux 400 dernières années. Au Québec, plusieurs séismes provenant de la ZSCK et la Zone sismique de l'Outaouais (ZSO) ont atteint une magnitude égale ou supérieure à 6 sur l'échelle de Richter et ont causé des glissements de terrain depuis la déglaciation (Lamontagne, 1987). Reconstituer l'activité des zones sismiques au sud du Québec est donc primordial pour la gestion des risques naturels de la région, vu l'établissement d'une grande densité de population sur les argiles sensibles des mers postglaciaires. L'utilisation d'échosondeurs multifaisceaux permet la cartographie complète à haute résolution de la morphologie et l'identification de la dynamique sédimentaire dans les bassins lacustres. De façon complémentaire, les profils de sous-surface établissent un cadre stratigraphique alors que les carottes sédimentaires fournissent d'importantes informations sur les taux et processus de déposition. L'utilisation d'une telle approche dans le Lac Maskinongé, le Lac Mékinac, le Lac-aux-Sables et le Lac Saint-Joseph, tous situés sous l'influence de la ZSCK et/ou la ZSO, permet de reconstituer l'histoire sismique postglaciaire à partir des enregistrements sédimentaires de mouvements de masse subaquatiques présents dans leur bassin. Les données acquises entre 2012 et 2014 indiquent que ces bassins lacustres ont tous été fortement perturbés par des mouvements de masse subaquatiques durant l'Holocène, soit de la déglaciation à aujourd'hui et, ce, sur ≥ 36% de leur superficie. En utilisant les taux de sédimentation dérivés de l'activité radio-isotopique du 210Pb, lesquels varient entre 0,07 cm/an et 0,18 cm/an selon le lac, trois épisodes de tremblements de terre majeurs ont pu être datés : 1) lors de la déglaciation (vers 12,4 à 10,1 Ka BP dans la région d'étude) (par ex. : Shaw et al., 2006; Occhietti et al., 2011); 2) vers 810 ± 370 AD; et 3) 1663 AD (M ≥ 7) (Lamontagne, 1987; Locat, 2011). Les résultats suggèrent aussi qu'un tremblement de terre de forte intensité s'est produit vers 810 ± 370 AD, indiquant que le centre-sud du Québec peut être aussi soumis à d'importants séismes.
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Lavaure, Annik. "Ignoré, reconnu, pittoresque : Joseph, époux de Marie, dans l’art de Bernard de Clairvaux à Gerson". Thesis, Paris 4, 2011. http://www.theses.fr/2011PA040080.
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À l’origine, l’iconographie chrétienne a été influencée par les textes apocryphes qui décrivaient Joseph sous un jour négatif. Dans les scènes de Nativités, il était le plus souvent relégué au registre inférieur, de petite taille, séparé de l’Enfant par la Vierge et semblait dormir. Parallèlement, le culte marial a occupé très tôt une place considérable dans la foi des fidèles et dans la vie de l’Église. Les hérésies récurrentes, contestant notamment la virginité de Marie, ont encore aggravé cette situation. Toutefois, Bernard de Clairvaux jugea que Dieu ne pouvait avoir choisi pour Elle et l’Enfant à naître un compagnon médiocre. Il en dressa donc un portrait nouveau et enrichi. Puis, le texte des Meditationes Vitae Christi présenta Joseph comme un modèle pour les hommes soucieux de vivre selon les principes du Poverello. Les dessins du manuscrit Lat. 115 de la BnF illustrent cette nouvelle perception du personnage propagée à travers l’Europe dans le sillage des Frères mineurs. Par la suite, le retable d’Hoogstraten –peut-être copie d’une œuvre de Campin- confirme l’intérêt qui lui était désormais accordé et Gerson tenta alors de convaincre l’Église d’honorer Joseph dans la liturgieOriginally the Christian iconography was largely influenced by apocryphal texts that painted Joseph in a negative light. In the Nativity scenes, he was often relegated to an inferior status, smaller in size, separated form the Infant by the Virgin and seemingly asleep. In parallel, marian worship occupied very rapidly a large part of the belief among the faithful and in the life of the Church. The heresies contesting the virginity of Mary made the situation even worse. Despite this, Bernard de Clairvaux judged that God would no have chosen a mediocre companion for Her and the Baby to be born. He gave him a new and enriched profile. Then, the text of the Meditationes Vitae Christi presented Joseph as a model for men wanting to live by the principles of Poverello. The sketches of the manuscript Lat. 115 of the BnF illustrate perfectly this new perfection of his character that was also spread through Europe in the wake of the Mineur brethren. Thereafter, the altarpiece of Hoogstraten –perhaps copied from a work of Campin- confirms the importance that he was now granted and Gerson tried to convince the Church to establish a festival in his honour in the liturgical calendar
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Jarrett, Jennifer Ann. "Catholic bodies : a history of the training and daily life of three religious teaching orders in New South Wales, 1860 to 1930". Phd thesis, School of Policy and Curriculum Studies in Education, 2003. http://hdl.handle.net/2123/5673.
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Maroun, Khalil Amine. "Le Collège français Saint-Joseph des pères lazaristes d'Antoura, 1834-1943 : histoire d'un établissement scolaire au Levant, centre des enjeux religieux, culturels et politiques". Thesis, Toulouse 2, 2012. http://www.theses.fr/2012TOU20148.
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Les Prêtres de la Mission, ou Lazaristes, s'implantent au Liban en 1783. Ils y ont fondé, en 1834, le collège Saint-Joseph d'Antoura, premier établissement secondaire francophone au Moyen-Orient Notre ambition est de suivre l'histoire du collège depuis les années qui ont précédé sa fondation jusqu'aux années 1943. Les Lazaristes ont vu dans l'éducation de la jeunesse un moyen efficace pour relever le niveau intellectuel et social de la population. L'instruction reçue à Antoura a permis aux anciens élèves de devenir les agents de l'évolution du Levant vers le progrès à la mode européenne. On s’intéressera à la nature des relations entre les Lazaristes et le Patriarcat maronite ainsi qu'avec les autres communautés religieuses du Liban. Les Lazaristes ont par ailleurs accueilli des élèves venant d'autres communautés religieuses, y compris des juifs et des musulmans. Ce sera l'un des points majeurs de ce travail où le côté missionnaire et linguistique sera développé dans toute sa subtilité. Beyrouth est le meilleur des laboratoires pour étudier le jeu complexe d'influences et de conflits qui caractérise le Levant des années 1900 ou 1930, et le collège d'Antoura a bien évidemment joué tout son rôle surtout si l'on remarque qu'il a accueilli et formé dans ses murs, pendant plusieurs générations, les élites régionales. L'histoire du collège dépasse la seule monographie : elle permet d'aborder toute l'histoire de l'ancien Levant, celle des conflits d'influences entre les grandes puissances et celle de l'image et des moyens mêmes de la France à l'étranger : puissance catholique ou puissance laïquePriests of the Mission, or Vincentians, are implanted in Lebanon in 1783. They founded in 1834, the College of Saint Joseph Antoura first French secondary school in the Middle East. Our ambition is to follow the history of the college from the years before its founding to the year 1943. Vincentians have seen in the education of youth an effective way to rise the intellectual and social development of the population. The instruction received Antoura allowed former students to become agents of change in the Levant to the P.rogress of European fashion. We will focus on the nature of the relationship between the Vincentians and the Maronite Patriarchate as well as other religious communities in Lebanon. Vincentians have also hosted students from other religious communities, including Jews and Muslims. This will be one of the major points of this work where the missionary and linguistic side will be developed in all its subtlety. Beirut is the best laboratory for studying the complex interplay of influences and conflicts that characterized the Levant 1900s or 1930s, and the College of Antoura has obviously played its role, especially if you notice that a hosted and trained within its walls, for several generations, the regional elites. The history of the college goes beyond the monograph: it can address the history of the ancient Levant, the conflicting influences between the great powers and the image and the very means of France to abroad: Catholic power or secular power
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Breton, Denys. "Étude sur la raison d'Échec ou de succès lors de la fusion de deux centres hospitaliers : le cas du Centre Hospitalier Régional de la Beauce /". Thèse, Chicoutimi : Université du Québec à Chicoutimi, 1993. http://theses.uqac.ca.
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DIDRY, MEJEAN CATHERINE. "A propos d'une technique nouvelle : l'endometrectomie ; indications et resultats sur une serie de cas traites a la maternite sainte-monique, hopital saint-joseph, a marseille". Aix-Marseille 2, 1992. http://www.theses.fr/1992AIX20165.
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Smith, C. Julianne. "A Seal of Living Reality: The Role of Personal Expression in Latter-day Saint Discourse". BYU ScholarsArchive, 2006. https://scholarsarchive.byu.edu/etd/1301.
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A personal mode of discourse is central to Latter-day Saint culture. This mode is both pervasive throughout the culture and significant within it. Two specific genres-the personal experience narrative and the personal testimony-illustrate the importance of this discourse mode in LDS culture. Understanding the LDS personal mode of discourse is essential to properly understanding Mormonism. The personal orientation in LDS discourse mirrors a tendency towards personal expression which has become common throughout Western culture. This tendency has important roots in the Protestant religious movement. In particular, Puritanism represents a significant point of origin for American personal expression. Such expression has been further encouraged by the democratic climate of America and has become an important part of American religious discourse. However, LDS personal discourse cannot be explained by merely reducing the Latter-day Saint tradition to outside influences. Latter-day Saints, while deriving influence from many points, have fashioned a tradition of using personal expression in their religious discourse which deserves independent consideration. Within Latter-day Saint culture, the LDS tradition of personal discourse has special significance because it draws upon a host of doctrinal and cultural associations that are religiously significant to Latter-day Saints. LDS doctrines about the necessity of personal revelation and the importance of pragmatic action legitimate a religious focus on personal experience. Likewise, cultural encouragements towards personal religious involvement and spiritual expression foster a culture of personal expression. Because of these philosophies and commitments, LDS audiences respond powerfully to personal discourse. A personal style of discourse is important in mediating authority in the LDS religion. Personal expression is a means through which official LDS doctrine is conveyed. This mode of expression also allows individual Latter-day Saints to locate their identities within the structure of the LDS religion. Culturally-encouraged genres of personal expression allow LDS speakers to enact their religious beliefs. These genres reinforce fundamental LDS doctrines and serve an acculturating function in LDS culture. They teach Latter-day Saints how to experience, interpret, and speak about the world in ways consistent with the Latter-day Saint community's doctrines and commitments.
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Scheider, Frédéric. "Aliénisme et catholicisme à Lyon au XIXe siècle : les missions de Joseph Arthaud, 1813-1883". Lyon 3, 2005. http://www.theses.fr/2006LYO31004.
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Le catholique lyonnais Joseph Arthaud (1813-1883) est interne, adjoint, puis médecin chef du quartier d'aliénés de l'hospice de l'Antiquaille, ouvre ensuite l'asile du Vinatier en 1877, et devient professeur de psychiatrie. Elève de l'abbé Noirot, compagnon du catholique social Frédéric Ozanam, il milite à la société St-Vincent-de-Paul et à la Propagation de la foi, et veut concilier science et foi dans son approche de l'aliénation : dualiste comme Descartes, c'est un " cérébriste " qui allie la monomanie d'Esquirol et le libre-arbitre chrétien. Le fou et le criminel relèvent pour lui d'une surveillance par le médecin, le prêtre et le juge soumis à l'autorité de l'Etat. Homme du premier seuil de laïcité, il devient bouc émissaire des républicains anticléricaux. Sa carrière suit le grand élan catholique consécutif à Lyon au siège de 1793, et sa disgrâce en signe le déclin. Ce qui fait du Vinatier l'une des ultimes fondations pensées par les catholiques lyonnais du XIXe siècle
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Gagnon, France. "Transitions et reflets de société dans la prise en charge de la maternité hors-norme : l'exemple de l'Hospice Saint-Joseph de la Maternité de Québec, 1852-1876". Master's thesis, Université Laval, 1994. http://hdl.handle.net/20.500.11794/18268.
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Ricks, Brian William. "James E. Talmage and the Nature of the Godhead: The Gradual Unfolding of Latter-day Saint Theology". Diss., CLICK HERE for online access, 2007. http://contentdm.lib.byu.edu/ETD/image/etd2026.pdf.
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Bonord, Aude. "Le saint et l’écrivain : variations de l’hagiographie dans la littérature non confessionnelle au XXe siècle (Blaise Cendrars, Joseph Delteil, André Gide, Christian Bobin, Sylvie Germain, Claude Louis-Combet)". Thesis, Paris 4, 2009. http://www.theses.fr/2009PA040171.
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Cette étude explore un paradoxe littéraire et culturel : la réécriture de vies de saints chrétiens, historiques ou imaginaires, par des auteurs non confessionnels du XXe siècle (André Gide, Blaise Cendrars, Joseph Delteil, Christian Bobin, Sylvie Germain, Claude Louis-Combet). Quelles variations firent-ils subir au genre hagiographique et à la figure du saint par rapport à la tradition médiévale, représentée au premier chef par La Légende dorée, mais aussi par rapport à la tradition catholique, religieuse et littéraire, représentée par leurs confrères contemporains ? Pour des auteurs empreints de modernité ou vivant à l’heure de la « postmodernité », que signifie ce ressourcement inattendu ?Situé à la croisée de l’anthropologie, de l’histoire littéraire, de l’histoire de la spiritualité et des idées, notre travail analyse tout d’abord les bases d’une hagiographie non confessionnelle, de l’itinéraire spirituel des auteurs à la définition de leur statut atypique, de l’image du saint qu’ils façonnent à l’élaboration d’un modèle de sainteté. La seconde partie évoque les métamorphoses du genre, du jeu subversif au glissement vers la fiction de l’intime et la littérature d’idées. Nous montrons, enfin, comment l’hagiographie cristallise une réflexion sur le statut de l’écrivain, la fonction de la littérature, les pouvoirs du langage et la conception de la langue littéraireThe purpose of this work is to explore a literary and cultural paradox : the re-writings of lives of Christian saints, both historical and fictional, by non-confessional authors of the twentieth century (André Gide, Blaise Cendrars, Joseph Delteil, Christian Bobin, Sylvie Germain, Claude Louis-Combet). What variations did they bring to the hagiographical genre and to the figure of the saint compared to the mediaeval tradition, as exemplified by the Légende Dorée, and to Catholic tradition, both religious and literary, represented by fellow authors of the same period ? Furthermore, what is the meaning of this unexpected return to the origins on the part of authors marked by the modern world or living in a post-modern context ?At the crossroads of anthropology, literary history, history of Religions and Ideas, this work aims first of all at exploring the basis of non-confessional hagiography, from the spiritual quest of the author to the definition of their atypical status, from the depiction of the saint to the definition of a model of sainthood. In the second part, we will probe the metamorphoses of the genre, how the subversive play shifts towards the fiction of intimacy and the literature of ideas. Finally, we will try to demonstrate how hagiography combines reflections on the status of the writer, the function of literature, the powers of language and the conception of a literary language
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COGNEE, FRANCOIS. "Les chutes des personnes agees en milieu institutionnel : etude realisee au centre de personnes agees saint-joseph de chateau-gontier (departement de la mayenne) de 1982 a 1987". Angers, 1990. http://www.theses.fr/1990ANGE1021.
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Straw, Elizabeth A. "The history of Sears, Roebuck and Company's pre-cut houses in St. Joseph County, Indiana : a study in the preservation of early twentieth century houses". Virtual Press, 1988. http://liblink.bsu.edu/uhtbin/catkey/539624.
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In the early twentieth century Sears, Roebuck and Company entered into the pre-cut housing market and offered complete houses to the public through their catalogues. This thesis discusses the history of Sears, Roebuck and Company's Modern Homes Division and preservation problems of this form of early twentieth century housing.Methedology included identification of Sears, Roebuck and Company's Modern Homes in St. Joseph County, Indiana through public response to a newspaper article and through the study of St. Joseph County mortgage records. Identified houses were matched to available catalogue illustrations from the Sears, Roebuck and Company Archives. The location and age of Sears houses in St. Joseph County is discussed.Using Sears houses in St. Joseph County as models, a study of the common preservation problems and solutions for early twentieth century houses has been made. The results of the preservation study and history of Sears houses in St. Joseph County will be available for use by the St. Joseph County Historic Preservation Commission to help homeowners understand the history of their Sears houses and how to preserve them.Department of Architecture
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Ford, Gary S. "Cornelius P. Lott and his Contribution to the Temporal Salvation of the Latter-day Saint Pioneers Through the Care of Livestock". Diss., CLICK HERE for online access, 2005. http://contentdm.lib.byu.edu/ETD/image/etd1136.pdf.
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Kavallierakis, Stephanos. "Education et écoles étrangères en Grèce au XIXe siècle : le cas des écoles des soeurs de St Joseph de l'Apparition, 1856-1893". Université Marc Bloch (Strasbourg) (1971-2008), 2008. http://www.theses.fr/2008STR20001.
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Les écoles catholiques dirigées par les sœurs de St Joseph de l'Apparition se sont installées en Grèce en 1856, au sein d'une société où l'Orthodoxie jouait un rôle primordial pour le martelage de la conscience néo-hellénique. Il s'agit de l'époque où les nationalismes s'institutionnalisent dans les Balkans. Nous analysons la transformation de la société et du système éducatif central qui a suivi l'établissement de l'Etat grec, via le prisme du processus par lequel ces écoles se sont installées et ont réussi à s’intégrer, pendant la période entre 1856 et 1893. Nous comparons l’activité de ces écoles à celle des écoles protestantes dans le cadre de la présence éducative étrangère en Grèce et nous examinons la place de la femme dans la société grecque du XIXe siècle. Enfin, nous analysons les objectifs et les méthodes éducatifs des sœurs ainsi que l’impact profond de ces écoles sur l’enseignement des filles en Grèce qui a guidé des milliers de filles dans les classes scolairesThe catholic schools directed by the sisters of St Joseph of the Appearance settled in Greece in 1856, within a society where Orthodoxy played a major role in the hammering of the néo-Hellenic conscience. It is about the time when nationalisms are institutionalized in Balkans. We analyze the transformation of the society and of the central education system that followed the establishment of the Greek State, via the prism of the process by which these schools settled and succeeded in being integrated, for the period between 1856 and 1893. We compare the activity of these schools with that of the protestant schools within the framework of the foreign educational presence in Greece and we examine the place of the woman in the Greek society of the 19th century. Lastly, we analyze the objectives and the methods educational of the sisters as well as the major impact of these schools on the teaching of the girls in Greece, which guided thousands of girls in the school classes