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1
Davies, John. "‘L’Art Du Possible’, The Board of Education, The Catholic Church and Negotiations Over the White Paper and the Education Bill, 1943–1944." Recusant History 22, no. 2 (October 1994): 231–50. http://dx.doi.org/10.1017/s0034193200001898.
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The negotiations between the Board of Education and the Roman Catholic authorities over what was to become the 1944 Education Act began in April 1941 when the Government's Green Book on educational reform was delivered to the Catholic hierarchy. They were to continue until the Government's proposals became law in 1944. There were three distinct phases in these negotiations, centred on the Green Book, the White Paper, and the Bill. The intention of this article is to examine the latter two phases.After protracted negotiations on the Green Book there was near deadlock between the Board and the Catholic Church. R. A. Butler's aim in the Green Book, which he adopted when he became President of the Board of Education in July 1941, was to provide a national system of education, primary, secondary and further. There would be secondary education for all, children being transferred at the age of eleven to grammar, modern or technical schools. This raised the issue of the role of denominational schools, the so called ‘Dual System’. Essentially the voluntary bodies, if they were to continue to be part of the State system were offered two possibilities. Under the first they would receive 100% grant towards the maintenance and repair of buildings (in addition to the payment of teachers’ salaries) for which they would concede the appointment of teachers to the Local Education Authority (LEA) and accept an ‘agreed syllabus’ for religious education. The second possibility would allow the voluntary bodies to retain the appointment of teachers and the teaching of their own religious syllabus, but the Government grant in this case would be only 50%. Catholics felt that, in conscience, they could not accept the first option and that they were being penalised for their religious beliefs in regard to the second. They pressed, therefore, for 100% grant.
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Bature, Anthony. "Catholic Schools as Means of Promoting Peace and Justice in Nigeria." Tattva - Journal of Philosophy 8, no. 2 (July 1, 2016): 1–17. http://dx.doi.org/10.12726/tjp.16.1.
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The paper examines the impact of the Nigerian education and the extent to which it contributes towards the promotion of peace and justice with specific reference to Catholic schools. The paper argues that the role of Catholic Church in providing education has immensely contributed to the growth and development of education in Nigeria. Due to the church‟s focused intervention, approximately 649 elementary schools, 384 secondary schools and 16 tertiary institutions have been established in Nigeria. Relying on documentary method of data collection and descriptive analytic approach, this study explains that Catholic schools have a significant role towards achieving a peaceful and equitable society in Nigeria. The article recommends more engaged efforts by other non-state institutions towards the building of developed educational institutions that will help in promoting peace and justice in Nigeria.
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Тетяна Коляда. "SOCIAL CONDITIONS FOR THE DEVELOPMENT OF SECONDARY EDUCATION IN GREAT BRITAIN." Social work and social education, no. 5 (December 23, 2020): 179–92. http://dx.doi.org/10.31499/2618-0715.5.2020.220814.
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The article considers the social conditions for the development of secondary education in Great Britain (XIX – first half of the XX century). It was founded that an important factor in the formation of the British education system was the influence of the ruling class of aristocrats (landlords) and the petty nobility. It was founded that education of the majority of the population depended on the area, financial status of the family and religion. It was emphasized that religion played a significant role in the field of mass education. It has been shown that in the early nineteenth century, English society was engulfed in a movement of evangelical revival, as a result of which the Anglican Church could not control all its faithful, unlike the Catholic Church in Europe. It is determined that industrialization, urbanization and democratization have created conditions for social, political and economic transformations that required educated personnel. As a result, a number of laws were passed initiating reforms in primary and secondary education.
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Stafford, Joe. "An analysis of the fundamental shift in Catholic secondary religious education during the long sixties, 1955-1973." Encounters in Theory and History of Education 18 (December 2, 2017): 28–52. http://dx.doi.org/10.24908/eoe-ese-rse.v18i0.6841.
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This paper examines the fundamental shift in Catholic secondary religious education in North America during the long sixties, 1955-1973. Special focus is given to the Canadian province of Ontario. This paper argues that this fundamental shift involved a major change in orientation as the strict Neo-Thomism was abandoned after Vatican II along with the traditional teacher-led pedagogy of rote-memorization. It was replaced with a more subjective approach, emphasizing the developmental nature of Church tradition and the inner transformation of the individual. Teaching methods also changed with more student-centred strategies adopted. This paper also examines the causes and consequences of this fundamental shift, concentrating on the impact of the cultural changes of the long sixties and Vatican II. This paper argues that this shift was a needed one, but that it was too extreme leading to a period of considerable confusion in Catholic secondary religious education.
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Wiśniewska, Monika. "Szkolnictwo wyznaniowe i nauczanie religii w świetle osobistych zapisków prymasa Stefana Wyszyńskiego z 1961 roku." Biuletyn Historii Wychowania, no. 40 (June 15, 2019): 129–50. http://dx.doi.org/10.14746/bhw.2019.40.7.
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This article presents educational issues in the Polish People’s Republic as presented in Primate Stefan Wyszyński’s personal notes (called pro memoria) from 1961. The major source of the study is a Stefan Wyszyński manuscript stored in the Archdiocese Archive in Gniezno. In the first part of the study, an outline of research into education in the Polish People’s Republic is presented, together with methodological issues. The second part is devoted to a brief summary of education against the ideological pressure exerted by the Communist authorities by 1961. The third part presents the characteristics of the source representing the basis of the study. The fourth part presents (in the light of Primate Wyszyński’s notes) the act on the development of education and upbringing from 1961, care and education institutions of the Roman Catholic Church, kindergartens managed by nuns and parishes, religious education, church secondary education, religious instruction, lower seminaries, higher seminaries, tertiary education and academic religious leadership.
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Triyana, Heribertus Jaka, and Endah Rantau Itasari. "Community Participation of Yogyakarta as Climate Resilience City (CRC)." Jambe Law Journal 2, no. 1 (November 3, 2019): 19–43. http://dx.doi.org/10.22437/jlj.2.1.19-43.
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Community has played central roles for initiatives of the Local Resilience Action Plan (LRAP) toward Yogyakarta as Resilience Climate City (CRC) since 2012. This paper aims to find out relevance of community participation using the Catholic Church and Islamic Youth organizations participation as the model for dissemination and education on CRC as part of global agenda for achievement of the sustainable development goals. This paper is a empirical legal research conducted through an extensive and in-depth analysis of relevance legal data, i.e. primary and secondary data. At the end, they were completed through in depth analysis of legal logic to sustain their correlation and attribution to the said indicators of availibility, accessibility, adaptability and acceptability based on localities’ contexts and perspectives in Yogyakarta city. This paper reveals two conclusions. First, Catholic Churches and Islamic Youth Organizations in Yogyakarta city have played role to educate and to disseminate CRC through its internal Church guidance of the arch Bishop of Semarang manifestation 2035 and intended speech from Islamic leaders. Secondly, internal driven motivation is one of fundamental Christian values has been effective to continuously manage house hold wastes, increase green Catholic life style, and to map potential climate vulnerabilities.
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Lj. Мinic, Vesna, and Marija M. Jovanovic. "RELIGIOUS EDUCATION DURING THE FIRST CYCLE OF PRIMARY EDUCATION IN SERBIA." KNOWLEDGE INTERNATIONAL JOURNAL 30, no. 2 (March 20, 2019): 373–77. http://dx.doi.org/10.35120/kij3002373m.
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Religious education as part of the modern society in Serbia is a subject of numerous interdisciplinary scientific studies. Modern education systems in countries where major socio-economic and political changes take place are undergoing major transformations and reforms. Their goal is to make changes to the education process and integrate it into the developmental trends of society, as well as to succeed in the affirmation of cultural and national values. Therefore, the relationship between religion and education, as a form of human consciousness and the need for a successful and fulfilled life in a given society, is very important. Transition processes in Europe have actualized the issue of religion and religious education as an integral part of the teaching process, and have contributed to a more intensive study of these topics. Christianity is the predominant religion in Serbia, or Orthodoxy, to be more accurate. However, there are other religious communities as well, such as: Islamic, Roman Catholic, Jewish, Protestant, etc. In primary and secondary schools in Serbia, religious education is being taught as an optional subject (students are given a choice between civic education and religious education), which is assessed descriptively and not included in the final grade. During the first cycle of primary education, subjects that teach about a particular religion are the following: Orthodox catechism (religious education), Islamic religious education, Catholic religious education, Evangelical Lutheran religious education of the Slovak Evangelical Church, Religious Education of the Christian Reformed Church, Jewish religious education. In addition to religious education, subjects containing religious topics are also: Serbian language, Nature and Society, Music Education, Visual Arts, Folk Tradition. The correlation and the link among the above-mentioned objects will make religious education more meaningful and more interesting for children. The main goal of teaching religion as an integral part of school subjects during the first cycle of primary education in Serbia is the preservation of religion. Religion is a very old social phenomenon which has not lost its significance and topicality to this day; on the contrary, it is becoming more and more present in people’s lives, and it represents a system of ideas, beliefs and practices, a specific type of behavior towards the world, society, man, nature. As such, it is equally significant as art, science, philosophy, etc. Besides the preservation of religion, another goal of religious education is to familiarize children with a certain religion, to teach them the basic characteristics of that religion, to teach them prayers, the significance of liturgy, and the customs of the religion children are learning about. It is important to emphasize that religious teaching should be in a form of an open and tolerant dialogue, while respecting other people’s religious beliefs, in order for it to be meaningful and worthwhile.
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Frisina, Annalisa. "The Making of Religious Pluralism in Italy: Discussing Religious Education from a New Generational Perspective." Social Compass 58, no. 2 (June 2011): 271–84. http://dx.doi.org/10.1177/0037768611402611.
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Italian society continues to be seen as homogeneous in religious terms and the teaching of Catholic religion in state schools as a pillar of the historical and cultural heritage of the Italian population, as sanctioned by the 1984 Concordat between the State and the Catholic Church. But profound changes have been under way since that Concordat, with migrant families settling in the country and their Italian-born offspring now attending Italian state schools. How do they feel about religious education at school? How do they view the Italian model of secularism and religious pluralism in Italy? What do they see as Italianness? A qualitative, focus-group-based investigation into secondary schools in a northern Italian town enables us to bring out these students’ demand for change from a generational standpoint and see beyond education into religion to possible ways to educate about and from religions, creating new horizons for religious pluralism (even) in Italy.
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Macdonald, Heidi. "Transforming Catholic women's education in the sixties: Sister Catherine Wallace's feminist leadership at Mount Saint Vincent University." Encounters in Theory and History of Education 18 (December 2, 2017): 53–77. http://dx.doi.org/10.24908/eoe-ese-rse.v18i0.6910.
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Sister Catherine Wallace (1917-91) was president of Mount Saint Vincent University (MSVU), Canada’s only degree-granting women’s post-secondary institution, from 1965 to 1974. Wallace’s appointment coincided with a transformative era not only in the North American post-secondary landscape, but also in the Roman Catholic Church and the women’s movement. Wallace was acutely aware that this combination of factors would require a transformation of MSVU itself for the institution to survive the next decade. Wallace ultimately strengthened MSVU’s identity and gave it a more outward-looking vision by embedding many of the goals of second-wave feminism, including the recommendations of the Report of the Royal Commission on the Status of Women in Canada (1970), in the University’s renewal. She also gave the university a more national profile through her work on the executive of the Association of Universities and Colleges of Canada (AUCC), including in 1973 as their first woman president.
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Ballano, Vivencio O. "The Social Sciences, Pastoral Theology, and Pastoral Work: Understanding the Underutilization of Sociology in Catholic Pastoral Ministry." Open Theology 6, no. 1 (September 4, 2020): 531–46. http://dx.doi.org/10.1515/opth-2020-0132.
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AbstractApplying sociological imagination and theological perspectives and using some secondary literature that focus on the American pastoral experience, this article explains why sociology and the social sciences are underutilized in the pastoral ministry of Catholic priests despite the Catholic Church’s openness to human sciences’ contributions to evangelization after the Second Vatican Council. In particular, it examines how the (i) uneasy alliance between Catholic theology and sociology, (ii) overemphasis on the invisible and theological dimension of the Church in current ecclesiologies, (iii) highly philosophical and theological clerical education which sidelines the empirical sciences in clerical pastoral work, and (iv) dominance of the individualist approaches of clinical psychology in pastoral theology have greatly contributed to the neglect of sociological inquiries and perspectives in clerical formation and pastoral ministry. It also argues that a genuine pastoral care must be based on a holistic and empirical assessment of the pastoral needs of parishioners by priests using sociology and the social sciences before it prescribes a plan of action for pastoral care to accurately inculturate the Christian message in today’s technological culture.
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Sumarah, Ignatia Esti. "PENGEMBANGAN PROTOTIPE BUKU PENDIDIKAN EKOLOGIS MELALUI SENI DRAMA UNTUK KELAS V SD (BUKU GURU)." Jurnal Perkotaan 11, no. 2 (March 4, 2020): 100–118. http://dx.doi.org/10.25170/perkotaan.v11i2.1132.
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Since 1996 Directorate General of Ministry of Elementary and Secondary Education has been emphasizing the importance of giving ecological education so that pupils will have concern for caring and keeping the integrity of creation. This is in line with the teaching of the Catholic Church, which is strengthened by Pope Francis in his encyclical letter, Laudato Si’, published on May 24, 2015. From answers to questionnaires distributed to five Catholic teachers teaching at urban schools can be concluded that (1) ecological spirituality should become foundation of ecological education, (2) themes on ecological education found in elementary school thematic lessons should be understood as efforts to build ecological morality, and (3) the need for providing an example of a drama script which can be used by teachers as a method of teaching materials on ecological education. This research aimed at developing a book prototype entitled Caring for the Earth as Our “Common Home”: A Reflection on Encyclical Letter Laudato Si’ (for Elementary School Teachers). This book prototype has articles on ecological spirituality and ecological education as well as a drama script which can be used by teachers of fifth grade to teach third theme “Healthy Food,” second sub-theme “The Importance of healthy food for human body.” The development of this book prototype utilizes five of ten steps of Research and Development according to Borg & Gall: (1) analyzing the needs of developing a book prototype of ecological education, (2) studies on ecological education found in thematic lessons at elementary school, (3) developing a book prototype, (4) validation of the book prototype, and (5) revision of the book prototype. Findings of the research showed that the book prototype could be published. This was shown by evaluation given by a lecturer of biology with a mean score of 3.5 and evaluation given by a five grade teacher with a mean score 3.75. These mean scores are very high.
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Smyrnova, Tetyana. "MUSIC AND CHOIR EDUCATION IN UKRAINE XVI–XVIII СЕNTURIES." Academic Notes Series Pedagogical Science 1, no. 195 (2021): 28–32. http://dx.doi.org/10.36550/2415-7988-2021-1-195-28-32.
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The article analyzes the development of music and choral education during the Slavic Renaissance and Ukrainian Baroque. The special significance of the ideas of spirituality and the revival of Ukrainian-Slavic values of religious and folk singing is revealed in view of the absence of statehood, the decline of Orthodox musical traditions. The significance of the reformist ideas of «purification of the church» and the culture of the Enlightenment is highlighted. Positive results of the development of music and choral education on the basis of Renaissance-Baroque (Cossack) Ukrainian culture were revealed. The value of Cossack-kobzar music and choral education, regional music and choral schools, the phenomenon of Kyiv-Mohyla Academy is emphasized. The analysis of scientific sources testifies to the intensive development of music and choral education in Ukraine during the sixteenth and eighteenth centuries, which took place in difficult conditions of the liberation struggle of Ukrainians for national culture, spirituality and consciousness. The achievements of the national music and choral education of the Slavic Renaissance include the preservation of ideas and traditions of the post-Byzantine Balkan-Slavic culture of Orthodox singing (monasteries, parish schools); appeal to Roman Catholic music and choral education (Jesuit, Latin, Protestant, Uniate secondary and higher institutions); a bright revival of humanistic and educational slogans, traditions of national music and choral education, which took place taking into account European achievements (Ostroh Academy, fraternal schools). Musical and choral education of the Hetmanate (Ukrainian Baroque), despite the gradual destruction of statehood, was marked by the revival of Ukrainian culture of the Renaissance-Baroque (Cossack) type. Centers of kobzar-Cossack music and choral education and culture, regional singing schools, spiritual and singing Orthodox culture flourished (Kyiv-Mohyla Academy, monastic, hierarchical, secular city centers) flourished. Ukrainian music and choral education was glorified by the geniuses of the Ukrainian people M. Diletsky, D. Rostovsky, D. Bortnyansky, M. Berezovsky, A. Wedel, G. Skovoroda. The prospects for further research include a systematic analysis of trends in music and choral education in Ukraine in the populist period.
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Ristovic, Nenad. "The proem of the rhetoric textbook by Manuil Kozacinski." Prilozi za knjizevnost, jezik, istoriju i folklor, no. 84 (2018): 47–62. http://dx.doi.org/10.2298/pkjif1884047r.
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The paper presents unstudied source for the 18th century Serbs? cultural history, written in Latin in 1735. It is the Proemium of the first Serbian rhetoric textbook by Manuil (Mihail) Kozacinski. The focus of this research is in the context of this unique manuscript testimony of the beginning of modern rhetoric teaching among the Serbs in the grammar school in Karlovci. The introduction of modern Western rhetoric was revolutionary step in the process of educational modernization of the Serbs in the Habsburg monarchy so that the first lines of Kozacinski?s introductory lesson underline the very fact of starting rhetoric teaching. This teaching was the central element of contemporary Western secondary education based on humanistic rediscovery of the value of the classical rhetoric. Kozacinski presented rhetoric in usual humanistic way, following Cicero?s and Quintilian?s views. On the other hand his words reflect the other side of rhetoric in early modern Western society: rhetoric was used as a mighty weapon in religious polemics in post-Reformation Europe. The Orthodox clergy in the Monarchy naturally saw the importance and potential of rhetoric education in preserving religious identity and considered it an imperative in the Church educational policy. The main reason why rhetoric became the basis of Serbian cultural transformation was not primarily the wish for educational development but the fear of the proselytism of the Catholic Church. Serbian clergy was not on the intellectual level necessary in such circumstances and above all it lacked the rhetorical knowledge and skill. Thus the emphasis of the opening words of Kozacinski?s rhetoric textbook is on its utilitas and consequently on the persuasio as its essence.
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Buttigieg, Sandra C., Gabrielle Attard Debono, and Dorothy Gauci. "Needs assessment for sexual health services development in a small European Union member state." Health Services Management Research 32, no. 4 (May 22, 2019): 180–90. http://dx.doi.org/10.1177/0951484819846086.
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Introduction Awareness of sexual health in Malta – a small European Union member state started to gain momentum in the new millennium. Taboos and norms about sexuality pose strong barriers for the provision of information, and reproductive health services. A major contributor is the strong influence of the Roman Catholic Church, which holds fast to its prohibitions of sexual behaviours, albeit counterbalanced by the liberal standpoint adopted by the State in recent years. Methods Survey data were collected from 269 students aged 16–21 (response rate 89.7%) in a state post-secondary school. The sample was selected through convenience sampling within the school grounds. Results Women were more knowledgeable in relation to available services and risks when compared to men. No geographical differences were found. School was the most common source for information, while health professionals, namely general practitioners were considered trusted resources for their needs. Confidentiality was deemed to be the most requested and crucial feature of sexual health services. Conclusions Three important multisectoral needs emerged, namely adequate dissemination system of sexual health information, scientifically based sexual health education for professionals in contact with young people, and well-designed and accessible sexual health services. Implications for management include updating health sexual education and promotion strategies, as well as designing better services. Young people should be able to make informed choices regarding their sexual health, in line with contemporary needs.
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O'Brien, David J. "The Church and Catholic Higher Education." Horizons 17, no. 1 (1990): 7–29. http://dx.doi.org/10.1017/s0360966900019691.
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AbstractRecurrent debates about the church and higher education in the United States involve differing understandings of the nature and purpose of the church as well as differing understandings of the university. Catholic colleges and universities remain important but underutilized resources for the American church as it pursues its mission. Institutional, communitarian and servant models of the church must be examined more rigorously before they are used to prescribe changes in higher education. None is without problems. In a pluralistic and free society, a public church,” self-consciously mediating the tensions between Christian integrity, Catholic unity, and civic responsibility, provides an altogether appropriate stance for Catholic colleges and universities as well. It points not to a neat resolution of outstanding difficulties but to ongoing dialogue among the publics to which both church and higher education must address themselves.
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Wax, Murray L. "Correspondence: Higher Education and the Catholic Church." Academe 72, no. 6 (1986): 5. http://dx.doi.org/10.2307/40249795.
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Byrska, Joanna Mysona. "Moral education and development in Poland after 1989." Ethics & Bioethics 6, no. 1-2 (June 1, 2016): 69–77. http://dx.doi.org/10.1515/ebce-2016-0007.
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Abstract This paper aims to show the development of moral education in Poland after 1989. The Catholic Church, family and schools are the most important things concerning moral education and development in Poland. . In the past, moral education in families and in state schools was different. The Catholic Church was, for many years, the anchor of freedom and Polish identity. By 1989, there were two models of education and moral development in Poland: the state model in the communist spirit and the Catholic Church with its Christian values. Individual families were in favor of one or the other. After 1989 everything changed and the state model became the same as the model of the Catholic Church and Polish families. In the paper, I will try to show how the current state of moral education in Poland and also I will try to present the changes that took place after 1989 in moral education.
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Lin, Yaotang Peter. "The development of Catholic-State relations: harmony or conflict." Asian Education and Development Studies 9, no. 3 (September 25, 2019): 349–61. http://dx.doi.org/10.1108/aeds-10-2018-0160.
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Purpose The purpose of this paper is to conduct a brief survey on the Catholic Church in Taiwan since its establishment by the Spanish missionaries in 1662 until today on its internal development and external relationship with the government. It is interesting to discover that, mostly, the Church has a harmonious relationship with the government, except a very few cases in which its foreign missionaries following the social teaching of the Church antagonize the government. However, it does not affect the close relationship between the Church and government in Taiwan. Design/methodology/approach It is a qualitative research on archive and books to research on the events of the Catholic Church in Taiwan in the discipline of social sciences. Historical research is in the majority of events. Findings The finding is acceptable because it is one of the few writings on the Catholic Church in Taiwan when writing on the Protestant Churches in Taiwan is flooding. Originality/value This is a ground-breaking work with academic value.
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Santos, Cicero Edinaldo dos, and Patrícia Helena Carvalho Holanda. "Youth Education in Contest." International Journal for Innovation Education and Research 8, no. 5 (May 1, 2020): 562–72. http://dx.doi.org/10.31686/ijier.vol8.iss5.2271.
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This article aims to understand the enunciative flows and frictions of the Catholic Church on youth education. It uses the qualitative approach and its research materials are some bibliographic and documentary references, with special emphasis on the encyclical Divini Illius Magistri, promulgated by Pius XI, on December 31, 1929. It uses the description and analysis of utterances as theoretical-methodological contributions. It considers that youth education has become the agenda of dispute between the Catholic Church, the family and civil society. According to Pius XI, there was a hierarchy between such institutions that could not be challenged. The father and mother, as Christian devotees, used to be considered the first educators and should be attentive to their functional roles at home. Without the execution of these prescriptions, youth education could be weakened or even succumbed in "modern times".
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TAN, JOHN KANG. "Church, State and Education: Catholic education in Hong Kong during the political transition." Comparative Education 33, no. 2 (June 1997): 211–32. http://dx.doi.org/10.1080/03050069728532.
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Fernandes, Luiza Beth. "Basic Ecclesiastic Communities in Brazil." Harvard Educational Review 55, no. 1 (April 1, 1985): 76–86. http://dx.doi.org/10.17763/haer.55.1.u6529061550w2100.
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Recently, considerable attention — both within the United States and around the world — has been focused on the role and involvement of the Catholic church in worldly problems related to peace, the nuclear threat, the economy, and education. Of particular importance is the Latin American scene. In this article, Luiza Fernandes discusses the evolving role and the increasing involvement of the Catholic church on behalf of the poor and persecuted in what is considered the largest Catholic country in the world — Brazil. She focuses on what are known as Basic Ecclesiastic Communities, which were developed in Brazil within the Catholic church and now number over 80,000. Based partially on her own experience with these communities, Fernandes describes their function and the concerns of the participants. She stresses the interaction of politics, religion, and education and the role of the latter two in understanding and challenging the inhuman and unjust conditions under which the vast majority of Brazilians live today.
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Shea, William M. "Catholic Higher Education and the Enlightenment: on Borderlines and Roots." Horizons 20, no. 1 (1993): 99–105. http://dx.doi.org/10.1017/s0360966900026785.
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The task of the scholar and the university is the creative appropriation of a tradition in a new context. The documents of the church and recent commentators use the image of “borderline” to indicate the place and role of Catholic higher education. That image indicates well enough that the task of Catholic higher education is the mediation of the Catholic tradition. But let me turn to another aspect of the image of the borderline. Modern culture, or, in its broadest sense, the Enlightenment, is not only to be pictured on the other side of a borderline, but as a “root.” Catholic higher education has two roots, both of which are its own, one the church and one the culture. The Enlightenment is also its heritage.
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Hunter, Peter, and Mark Potterton. "Church teaching and the Catholic school leaver." International Studies in Catholic Education 2, no. 1 (March 2010): 3–18. http://dx.doi.org/10.1080/19422530903494777.
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Targamadzė, Vilija, and Danguolė Gervytė. "The Catholic School: Education of a Person with Disability in the Light of the Catholic Church Documents." Pedagogika 115, no. 3 (September 10, 2014): 163–78. http://dx.doi.org/10.15823/p.2014.034.
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Relevance. On one hand Catholic schools have a tradition of caring for the weakest, of paying attention to each person and to his or her needs; on the other hand, factually, they do not differ from other schools in the aspect of integrating of people with disabilities, as shown by the sources studied. Why is there a discrepancy between the paradigm of Catholic education and its realization? Authors (J. M. Barton (2000), M. E. Blackett (2001), J. Ruškus (2002), D. A. Bello (2006), T. J. Long, M. J. Schuttloffl (2006), A. Galkienė (2008), M. Scalan (2009), C. Ch. Grima-Farrell (2012), who have studied inclusive Catholic education pay more attention to the pedagogical or administrative questions raised by inclusive education than to the philosophical basis of such a choice. As a matter of fact, the analysis of Catholic education under the aspect of inclusive education is a new thing in Lithuania. The practical use of the research is the evaluation of the situation, with the identification of the weak aspects of inclusive education in Lithuania. This would allow, in the future, modeling the organization of the education of pupils with special needs on the basis of the paradigm of Catholic education.
Problem question for the research: what is the situation of inclusive education in Catholic schools in Lithuania? How is it related to the conception of inclusive education expressed by the documents of the Catholic Church?
The aim of the research: on the basis of empirical research find out the tendencies of inclusive education in Catholic Schools in Lithuania according to the documents of Catholic Church.
The objectives of the research: 1. Make a survey of scientific literature about inclusive education in Catholic schools. 2. Analyze the vision of inclusive education contained in Church documents and the Church’s declarations about persons with a handicap, their needs and their rights. 3. Analyze the inclusive education in catholic schools according to the documents of Catholic Church.
Methods of the research: 1. Survey of scientific literature and research results on inclusive education in Catholic schools. 2. Analyze documents of the Catholic Church from Vatican II on Catholic education and persons with a handicap. 3. Case study on the education of people with disabilities in Catholic schools.
The analysis of the understanding of inclusive education in Catholic schools shows that: 1. It is obvious that students with disabilities should be integrated – this is understood as a norm and as a natural consequence of the Christian understanding of the value of each human person. 2. We underline the qualitative aspect of inclusive education – how it can be organized while, at the same time, maintaining the major components of Catholic education. 3. Practical research shows that, although Catholic education is favorable to inclusiveness, there are many obstacles to its qualitative realization: there is often a lack of financial and human resources, and, as a result, a gap between theory and practice. The documents of the Catholic Church show very clearly the theological grounds of inclusiveness: the person is accepted for his/her own valuable and unquestionable contribution to the community as a human person, since the definition of a Catholic school corresponds to that of a Christian community in which various persons, joined by a common aim live out the values of the Gospel and collaborate. The empirical method was applied in 17 Lithuanian Catholic schools, all of which were analyzed not as multiple cases, but as part of one case-situation of Catholic schools in Lithuania. The empirical research findings reveal that inclusiveness often means that students with disabilities are accepted in the common educational process, but without adapted conditions necessary for a full participation in this process and for personal success. As far as religious education is concerned, students with special needs are integrated in common programs, but there is practically no adaptation or personalization of pastoral work or moral education. The role of the disabled person in forming a community with other students is enhanced, but the vertical, transcendental dimension of his/her mission, which is underlined by the theological approach of the documents, is not mentioned by the schools authorities. Comparison between declarations of the Church documents on people with special needs and the information received from the schools shows a discrepancy between the aim and the reality as evaluated by school authorities, which is more functional than philosophical.
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Collins, Peter M. "Catholic Secondary School Education in Religion and Theology." Journal of Christian Education os-31, no. 3 (December 1988): 27–37. http://dx.doi.org/10.1177/002196578803100305.
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Klaiber, Jeffrey. "The Catholic Church, moral education and citizenship in Latin America." Journal of Moral Education 38, no. 4 (November 13, 2009): 407–20. http://dx.doi.org/10.1080/03057240903321899.
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Choi, Woochul. "Teacher Education of Korean Catholic Church from 1911 to 1913." History of Korean Education 43, no. 1 (March 31, 2021): 197–219. http://dx.doi.org/10.15704/kjhe.43.1.202103.197.
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Levand, Mark A. "Sexual Science and the Catholic Church: Areas of Common Ground." American Journal of Sexuality Education 16, no. 1 (January 2, 2021): 124–39. http://dx.doi.org/10.1080/15546128.2021.1873212.
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Rymarz, Richard, and John Graham. "Going to church: attitudes to church attendance amongst Australian core Catholic youth." Journal of Beliefs & Values 26, no. 1 (April 2005): 55–64. http://dx.doi.org/10.1080/13617670500047657.
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Stan, Lavinia, and Lucian Turcescu. "Religious education in Romania." Communist and Post-Communist Studies 38, no. 3 (September 1, 2005): 381–401. http://dx.doi.org/10.1016/j.postcomstud.2005.06.007.
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This article provides an overview of the Romanian post-communist legislation on religious education in public schools, examined against the background of the 1991 Constitution and international provisions protecting freedom of conscience, critically assesses the pre-university textbooks used in Orthodox and Roman Catholic religion courses, and discusses the churches attempts to ban evolutionary theory from schools and the efforts of the Orthodox Church to introduce religious symbols in public universities.
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Banusing, Rita O., and Joel M. Bual. "The Quality of Catholic Education of Diocesan Schools in the Province of Antique." Philippine Social Science Journal 3, no. 2 (November 12, 2020): 35–36. http://dx.doi.org/10.52006/main.v3i2.150.
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The mission of Catholic schools is linked to the evangelizing thrust of the Church in proclaiming Christ to the world to transform society. However, most Catholic institutions nowadays are confronted with issues on the deterioration of values, migration of qualified teachers to public schools, and decline in enrolment, posing threats to the Catholic identity and mission, operational sustainability, and quality of teaching and learning. To address these problems, the Catholic Educational Association of the Philippines (CEAP) developed the Philippine Catholic Schools Standards (PCSS) to help these schools in the country revisit and re-examine their institutional practices according to the identity and mission of the Catholic Church. Hence, this paper assessed the quality of Catholic education of diocesan schools in the Province of Antique in the light of Catholic identity and mission, leadership and governance, learner development, learning environment, and operational vitality domains of PCSS. Also, it sought to find out whether a significant relationship exists between the age, sex, length of service, and designation of assessors and their quality assessment on Catholic education.
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Serow, Robert C. "Catholic Education for All Catholic Children: Canon 1374 and the Limits of Church Authority." American Catholic Studies 132, no. 1 (2021): 51–77. http://dx.doi.org/10.1353/acs.2021.0002.
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Magendzo, Salomón. "Popular Education in Nongovernmental Organizations: Education for Social Mobilization?" Harvard Educational Review 60, no. 1 (April 1, 1990): 49–62. http://dx.doi.org/10.17763/haer.60.1.j618176u87205x88.
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Salomón Magendzo contrasts the government-sponsored educational system in Chile with"popular education," a community-based education movement concerned with empowering poor people and involving them in the transformation of society. To this end, the Interdisciplinary Program for Research in Education, a nongovernmental organization affiliated with the Catholic Church in Chile, is committed to creating social change by conducting research on educational problems and by promoting educational change. In this article Magendzo describes some of the popular education projects developed by PIIE that address specific problems encountered by the communities and that assist the participants in carrying out comprehensive educational and social change.
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Wilkin, Richard. "Catholic schools and the future of the Church." International Studies in Catholic Education 8, no. 2 (July 2, 2016): 244–47. http://dx.doi.org/10.1080/19422539.2016.1206406.
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Massingale, Bryan N. "Racial Justice and the Catholic Church. Author's Response." Horizons 37, no. 1 (2010): 138–42. http://dx.doi.org/10.1017/s0360966900006885.
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Walsh, John. "Ministers, bishops and the changing balance of power in Irish education 1950–70." Irish Historical Studies 38, no. 149 (May 2012): 108–27. http://dx.doi.org/10.1017/s0021121400000651.
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This study explores how power over primary and post-primary education was contested between a traditional Catholic elite and the Irish state during a period of far-reaching educational reform. The interaction between successive ministers for education and the Catholic bishops was a constant feature of the politics of educational expansion, but it was an uneasy and volatile relationship, which sometimes shaded into hostility. Power was contested between a newlyassertive Department of Education and the clerical managers or religious orders who traditionally controlled the schools. The Catholic Church did not react to policy change as a monolithic entity: divisions emerged within the traditional elite under the strain of adapting to unprecedented policy change, underlined by significant tensions between the bishops and the Catholic managerial authorities. A traditional consensus on the predominance of the Catholic Church in education disappeared, to be replaced by a new balance of power in which the state both contested with traditional stakeholders and collaborated uneasily with them to advance educational reform.
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Monk, Claire. "Child sexual abuse and the Catholic Church." Pastoral Care in Education 31, no. 2 (June 2013): 195–96. http://dx.doi.org/10.1080/02643944.2013.783432.
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Smith, John T. "The Wesleyans, The ‘Romanists’ and the Education Act Of 1870." Recusant History 23, no. 1 (May 1996): 127–42. http://dx.doi.org/10.1017/s0034193200002181.
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The Wesleyan Church in the second half of the nineteenth century exhibited a high degree of anti-Catholicism, a phenomenon which had intensified with the ‘Romanising’ influence of the Tractarian movement in the Church of England. To many Wesleyans Roman and Anglo-Catholicism seemed synonymous and the battleground of faith was to be elementary education. The conflict began earlier in the century. When in 1848 Roman Catholic schools made application to the government for grants similar to those offered to the Wesleyans there was an immediate split in Wesleyan ranks. At the Conference in Hull in 1848 Beaumont, Osborn and William Bunting attacked their leadership. They claimed that Methodists should not accept grants in common with Catholics. Jabez Bunting, the primary Wesleyan spokesman of his age, was however rather less critical of the Roman Catholic Church than he had been previously and clearly advocated the continuation of the grant:
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Gruber, Judith. "Conclusion: Dissent in the Roman Catholic Church: A Response." Horizons 45, no. 1 (May 23, 2018): 155–59. http://dx.doi.org/10.1017/hor.2018.64.
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The contributions to this roundtable weave a rich tapestry of dissent in the Roman Catholic Church. Together, they expose some of the divergent voices within the church—voices that resist easy reconciliation and unification. Dissent, this roundtable shows, takes many forms; it can be directed ad intra (Willard) or ad extra (Gonzalez Maldonado), it can be geared toward the justification of hegemonic structures (Slattery) or aim at their subversion (Steidl). Moreover, these contributions do not just highlight the multiplicity of voices within the church. Indeed, each of them points to conflict and contestation between the diverse Catholicisms they discuss: each of these sometimes-contradictory Catholicisms claims to be authentically and normatively Catholic. This indicates that a discourse about plurality within the church is at the same time a discourse about the struggle for sovereignty of interpretation over the church. Further, the contributions also show that these contestations over the right to define orthodoxy take place under asymmetrical relations of authority and power. The struggle over right belief and right practice is first and foremost a struggle over who has a voice to define Catholic orthodoxy in the first place—who can participate, from which position, in this struggle? Ultimately, therefore, this roundtable demonstrates that questions of normativity by no means become arbitrary or sidelined once we reveal the silent and silenced voices underneath the established master narrative of the church about itself as one and stable. Yet, at the same time, it also becomes obvious that established theological approaches to this inner-ecclesial plurality no longer hold. The dominant theological readings of Catholic tradition have always reckoned with a history of plural, deviant Catholicisms, but they have subjected this inner-ecclesial plurality to the theological ideal and a historical construction of unity and consensus. However, as Gaillardetz and Slattery point out, this narrative of unity has lost both its innocence and its self-evidence as the only legitimate framework for organizing the “raw material” of Catholic tradition. Rereadings of church history through the lens of power-critical studies make visible that Catholic tradition, too, is a power/knowledge regime. They reveal that orthodoxy is, in a literal sense, “heresy”: it takes its shape through epistemopolitical choices (αἵρεσις); it is forged through the exclusion of alternative theological narratives. Where do we stand after this destabilization of tradition, after this loss of innocence? Once stability and consensus have been problematized as the normative organizing principles of Catholic tradition, how else should we think of the church? Can we develop alternative models that take conflict and contestation into account as constitutive moments in our understanding of the church, rather than an afterthought to be eradicated?
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Cassidy, Laurie. "Racial Justice and the Catholic Church. Four Perspectives - I." Horizons 37, no. 1 (2010): 127–30. http://dx.doi.org/10.1017/s0360966900006873.
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Curran, Charles E. "Racial Justice and the Catholic Church. Four Perspectives - II." Horizons 37, no. 1 (2010): 130–32. http://dx.doi.org/10.1017/s0360966900011142.
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Evans, James H. "Racial Justice and the Catholic Church. Four Perspectives - III." Horizons 37, no. 1 (2010): 133–34. http://dx.doi.org/10.1017/s0360966900011154.
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Bennett, Jana. "Racial Justice and the Catholic Church. Four Perspectives - IV." Horizons 37, no. 1 (2010): 134–38. http://dx.doi.org/10.1017/s0360966900011166.
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McGrath, Michael. "The narrow road: Harry Midgley and Catholic schools in Northern Ireland." Irish Historical Studies 30, no. 119 (May 1997): 429–51. http://dx.doi.org/10.1017/s0021121400013249.
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The Ministry of Education was, and remains, the most important government department for the Catholic church in Northern Ireland. As Cormack, Gallagher and Osborne note, The Department of Education in Northern Ireland occupies a distinctive place in terms of the general relationships between the government and the Catholic community. Throughout the period since the creation of Northern Ireland, the most significant social institution over which the Catholic community has exercised control, principally through the Catholic church, has been the Catholic education system.The devolved government appeared to recognise Catholic educational interests by usually appointing as Minister of Education one of the more liberal figures within the Ulster Unionist Party such as Lord Londonderry, Lord Charlemont and Samuel Hall-Thompson. However, in the first week of 1950 Sir Basil Brooke ‘surprised everyone, and appalled Catholics’ by appointing Harry Midgley, an avowed opponent of the Catholic clergy and autonomous Catholic schools, as Northern Ireland’s sixth Minister of Education.
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Melyawanto, Dicky, and Ola Rongan Wilhelmus. "PENGARUH PEMBELAJARAN PENDIDIKAN AGAMA KATOLIK TERHADAP PERKEMBANGAN IMAN DAN PERUBAHAN PERILAKU SISWA SEKOLAH MENENGAH PERTAMA KATOLIK DI KOTA MADIUN." JPAK: Jurnal Pendidikan Agama Katolik 19, no. 1 (April 18, 2019): 73–86. http://dx.doi.org/10.34150/jpak.v19i1.142.
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The task of organizing education is primarily the responsibility of parents and assisted by the community as long as it is needed. The task of organizing education is also the responsibility of the Church. The Church takes part in the world of education, among others, through Catholic religious education in Catholic schools. The learning process of Catholic Religious Education is intended to improve the faith of Catholic youth. The research was conducted by using qualitative research method. Qualitative research method is a form of research designed to examine attitudes, views, feelings, and behavior of individuals or groups of people or social issues being investigated. This study aims to analyze the extent to which Catholic Religious Education affects the development of faith and behavioral change of the Catholic Junior High School students in Madiun. The results of the research indicated that 7 (58%) of respondents stated that junior high school students were students between 13-15 years old. There were 12 (100%) respondents said that Catholic Religious Education taught in the School was able to help the junior high school students to have more knowledge about Jesus and his preaching. As many as 6 (50%) of respondents stated that Catholic Religious Education is very helpful to get know more about themselves personally. There were 8 (67%) of respondents stated that the teaching of Catholic Religion made their faith progressively improved. Broadly speaking, all respondents experienced that Catholic Religious teaching has made their Catholic faith being developed so far. It made the respondents more diligent and actively involved in throughout Catholic Church activities and any social affairs.
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Francis, L. J. "Roman Catholic Secondary Schools: falling rolls and pupil attitudes." Educational Studies 12, no. 2 (January 1986): 119–27. http://dx.doi.org/10.1080/0305569860120201.
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Dewantara, Agustinus Wisnu. "MENUJU PENDIDIKAN KATOLIK YANG MEMIHAK ORANG MISKIN." JPAK: Jurnal Pendidikan Agama Katolik 2, no. 1 (November 10, 2018): 42–54. http://dx.doi.org/10.34150/jpak.v2i1.70.
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Naturally, all mankinds have a desire to know. In this pattern knew that education is the natural need of the human being. This fact encourages the Catholic Church to dedicate his lives for education. This paper will punctuate the option of the Church that the poor and the oppressed must be helped, especially in education. This option, of course, has little popularity, because of its risks. Education is effective evangelization. Meanwhile, as the power and culture of the empire were deteriorating, the Catholic Church was gaining headway, especially among the poor and oppressed masses.
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Steidl, Jason. "V. Models of Dissent: The Chicano Movement in the Roman Catholic Church." Horizons 45, no. 1 (May 23, 2018): 146–49. http://dx.doi.org/10.1017/hor.2018.62.
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This contribution to the roundtable will compare two forms of protest in the church—one that is radical and challenges the church from the outside, and the other that is institutional and challenges the church from the inside. For case studies, I will compare Católicos Por La Raza (CPLR), a group of Chicano students that employed dramatic demonstrations in its protest of the Catholic Church, and PADRES, an organization of Catholic priests that utilized the tools at its disposal to challenge racism from within the hierarchy. I will outline the ecclesiologies of CPLR and PADRES, the ways in which these visions led to differing means of dissent, and the successes and failures of each group.
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Paterson, Lindsay. "Catholic schools and the Education (Scotland) Act, 1918." Innes Review 71, no. 1 (May 2020): 85–97. http://dx.doi.org/10.3366/inr.2020.0246.
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The Education (Scotland) Act, 1918, has been widely interpreted as reflecting the diverse and inclusive nature of Scotland, integrating Catholic children into the national system. Although not entirely wrong, this view is inaccurate. As the founding moment of Scotland's twentieth-century education, its over-riding purpose was secular: it was not really about Catholics or any other specific group in society, but about fostering individual liberal opportunity through expanding secondary education. The Act was also the first clear articulation in policy of the idea that educational opportunity ought not to be constrained by pupils’ economic circumstances. The Act established a principle which, by the late-1930s, had become secondary education for all. After the 1960s, it became comprehensive education for all, and from the 1980s it was deepened into a common course for all.
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Ouahes, Idir. "Catholic Missionary Education in Early Mandate Syria and Lebanon." Social Sciences and Missions 30, no. 3-4 (2017): 225–53. http://dx.doi.org/10.1163/18748945-03003005.
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This article examines the interaction of Catholic missionary education with the French mandate state in Syria and Lebanon in the 1920s. Taking a short cross-section of the Mandate era, the article argues that Catholic missionaries’ activity in the educational sphere must be considered from a meso-level analysis to complement micro-level focus on school activity and macro-level examination of imperial relations. Such an approach begins by acknowledging the particularity of the Levantine setting, wherein Catholic activity was well embedded into the locale. It also puts into evidence the utility of Catholic educational institutions in the region for the French Mandate state’s priorities. It nevertheless considers the autonomy of these institutions; for instance, the parallel hierarchy that the French Church itself represented, with its independent priorities. Finally, the article considers the significance of inter-imperial rivalry in the Levant leading to these institutions’ empowerment by French mandate authorities.