Relevant bibliographies by topics / Catholic Church Religious education High schools

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Academic literature on the topic 'Catholic Church Religious education High schools'

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Published: 4 June 2021
Last updated: 7 February 2022

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Journal articles on the topic "Catholic Church Religious education High schools"

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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 (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 b
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Kudła, Lucyna. "Schools of the Basilian Sisters in Jaworów during the Galician autonomy 1867-1918." Biuletyn Historii Wychowania, no. 38 (October 11, 2019): 115–27. http://dx.doi.org/10.14746/bhw.2018.38.8.

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In the second half of the nineteenth century, Galicia became an autonomous province in Austria-Hungary. In addition to political reforms, changes in education were proposed. The Polish language and teaching Poland’s history were introduced to schools. Private schools for girls were also founded with the objective of raising their level of education and preparing them for academic studies. Schools run by religious congregations played a significant role here. The schools were run mainly by Catholic orders including the Basilian Sisters of the Ukrainian Greek Catholic Church (Ordo Sancti Basilii
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Butler, Richard J. "Catholic Power and the Irish City: Modernity, Religion, and Planning in Galway, 1944–1949." Journal of British Studies 59, no. 3 (2020): 521–54. http://dx.doi.org/10.1017/jbr.2020.68.

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AbstractA major town planning dispute between church and state in Galway in the 1940s over the location for a new school provides a lens for rethinking Ireland's distinctive engagement with modernity. Using town planning and urban governance lenses, this article argues that existing scholarship on the postwar Irish Catholic Church overstates its hegemonic power. In analyzing the dispute, it critiques the undue focus within European town-planning studies on the state and on the supposedly “rational” agendas of mid-century planners, showing instead how religious entities forged parallel paths of
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Pritchard, Chris. "Mathematics teaching in Scotland today." Mathematical Gazette 87, no. 509 (2003): 250–66. http://dx.doi.org/10.1017/s0025557200172699.

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Home to just over five million souls, Scotland is the most sparsely populated part of Britain. The people are overwhelmingly white (some 98.7%) and English speaking. Levels of deprivation vary considerably across the country as a whole. Some 20% of the school population was entitled to free school meals in 1995, though the figure was twice as high in the City of Glasgow, where life expectancy is 10 years below that of affluent parts of the south of England. In July 1997 proposals were presented for the creation of a Scottish parliament. Whilst the Westminster parliament would ‘remain sovereign
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Wilkin, Richard. "Catholic schools and the future of the Church." International Studies in Catholic Education 8, no. 2 (2016): 244–47. http://dx.doi.org/10.1080/19422539.2016.1206406.

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Stan, Lavinia, and Lucian Turcescu. "Religious education in Romania." Communist and Post-Communist Studies 38, no. 3 (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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Franchi, Leonardo. "Authentic Religious Education: A Question of Language?" Religions 9, no. 12 (2018): 403. http://dx.doi.org/10.3390/rel9120403.

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There is much emphasis today on inclusion and diversity in educational systems. As the place of religious belief remains a significant factor in such debates, there is a need for shared understanding of the language and purpose of Religious Education in schools. Given the substantial international footprint of Catholic schools, the conceptual framework of Religious Education in Catholic schools merits serious scrutiny. The Catholic Church’s written teaching on education has a strong focus on the contemporary school as a site of intercultural dialogue. The related teaching on Religious Educatio
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Iryanto, Aloysius, and Don Bosco Karnan Ardijanto. "PEMAHAMAN GURU PENDIDIKAN AGAMA KATOLIK TENTANG TUGAS MISIONER GEREJA DAN PELAKSANAANNYA DI SLTA KATOLIK KOTA MADIUN." JPAK: Jurnal Pendidikan Agama Katolik 19, no. 1 (2019): 100–115. http://dx.doi.org/10.34150/jpak.v19i1.171.

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The Sacrament of Baptism and of Confirmation urge the faithful to participate in the mission of the Church. One of various realizations of the Church’s mission is running the Catholic Schools. In other words, all members of a Catholic school: teachers, employees, students, foundations or parents, are called and sent to be involved in the mission of the Church. One of the fruits of carrying out Church missionary duties in Catholic schools is baptism. In 2012-2016 the number of baptisms in the Catholic High Schools in the city of Madiun was 15 people. Starting from the above, several questions c
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Donlevy, J. Kent. "Non-Catholic Students Impact on Catholic Teachers in Four Catholic High Schools." Religious Education 102, no. 1 (2007): 4–24. http://dx.doi.org/10.1080/00344080601117663.

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Schneider, Kathy. "Defending Catholic Education: Secular Front Organizations during the Second Republic of Spain, 1931–1936." Church History 82, no. 4 (2013): 848–76. http://dx.doi.org/10.1017/s0009640713001169.

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“The religious question” regarding the role of the Catholic Church in Spanish society shaped the often contentious relationship between the Church and state. This relationship entered a new chapter with the coming of the Second Republic and the passage of the 1931 constitution. Among the legislation aimed at implementing the articles of the constitution was the 1933 Law of Confessions and Congregations that outlawed schools run by religious orders. Despite this law, most religious schools remained open. Using three schools of the Sisters of the Company of Mary in the cities of Tudela, Valladol
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Dissertations / Theses on the topic "Catholic Church Religious education High schools"

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Davis, Paul W. "A historical study of American Catholic education and the oral histories of Archbishop Elder High School teachers." Cincinnati, Ohio : University of Cincinnati, 2004. http://rave.ohiolink.edu/etdc/view?acc%5Fnum=ucin1083700873.

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Rosseau, Pauline Anne. "The staff's vision of a catholic school: a case study of an independent catholic school in South Africa." Thesis, St Augustine College of South Africa, 2006. http://hdl.handle.net/20.500.11838/2142.

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Thesis (MPhil (Education))--St Augustine College of South Africa, 2006.<br>One of the fundamental aspects of my work as Religious Education Coordinator of an Independent Catholic School in South Africa is to ensure that the vision and distinctive character of the school in which I work is aligned to the vision for Catholic Schools as described by Church documents'and other leading authors on the subject. Every member of the teaching staff employed by the Independent Catholic School (The School), has to sign a contract in which is included the sentence: "The Teacher has an obligation to r
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Chambers, David. "Using Assessment Data for Informed Decision-Making in Catholic High Schools." Thesis, Loyola Marymount University, 2017. http://pqdtopen.proquest.com/#viewpdf?dispub=10688584.

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<p> School leaders and principals have an obligation to use every tool at their disposal to maximize student achievement. All students deserve the best use of data to inform the decision-making of those entrusted to deliver the finest education available to them. The purpose of this study was to ascertain the perceptions of principals in Los Angeles Archdiocesan high schools about the use of assessment data in their schools by finding how they were using assessment data to inform curricular and pedagogical decisions, and then determining what factors affect the use of assessment data to inform
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Tormoehlen, Martin L. "A qualitative assessment of media technology in Catholic K-8th grade religious education programs throughout Indiana." Virtual Press, 2007. http://liblink.bsu.edu/uhtbin/catkey/1371479.

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Eight Directors of Religious Education (DREs) were randomly chosen in Indiana and asked to participate in this study to assess the media technology used in their religious education programs. DREs directly control the general curriculum for each class and grade level while mentoring teachers' development and execution of lessons. Catholic parochial schools were not included in this study; the sole focus of this study was Catholic religious education programs.The methods for accessing the media technology consisted of a triangulation between observations, interviews, and document analysis. Afte
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Mention, Brittany LeVonne. "21st Century Segregation: An analysis of racial disparity in Midwest Ohio Parochial schools." University of Findlay / OhioLINK, 2018. http://rave.ohiolink.edu/etdc/view?acc_num=findlay1533165949620468.

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Boyle, Patricia. "Exploring Potential Connections between Philadelphia-Area Catholic High School Experiences and Graduates' Later Life Pathways| Are These Schools Helping to Shape Service-Oriented Citizens?" Thesis, University of Pennsylvania, 2017. http://pqdtopen.proquest.com/#viewpdf?dispub=10600942.

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<p> As the continuous search for educational alternatives in Philadelphia intensifies, one only has to look at the current landscape, our surrounding communities, and fiscal pressures to appreciate the need for better alternatives to our public system. This study examines one such &ldquo;alternative,&rdquo; though long-standing education model, Philadelphia&rsquo;s Catholic schools. Within these schools, perhaps we have leaders and a system that may be positioned to play an even greater role in providing a set of experiences that may impact the later life pathways of graduates, potentially pre
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Creel, James R. "The religious beliefs, moral beliefs, and lifestyle practices of the high school students who attend Berean Academy." Theological Research Exchange Network (TREN), 1999. http://www.tren.com.

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Gutowski, James Arthur. "Politics and Parochial Schools in Archbishop John Purcell's Ohio." Cleveland State University / OhioLINK, 2009. http://rave.ohiolink.edu/etdc/view?acc_num=csu1254177639.

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Millar, Nance Marie School of Sociology &amp Anthropology UNSW. "???Through the looking glass ?????? from comfort and conformity to challenge and collaboration: changing parent involvement in the catholic education of their children through the twentieth century." Awarded by:University of New South Wales. School of Sociology and Anthropology, 2006. http://handle.unsw.edu.au/1959.4/32262.

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This sociological investigation examines the changing role of parents in the education of their children in Catholic schools in New South Wales over the twentieth century. Catholic Church documents specifically state primary parental responsibility for their children???s religious education. Catholic schools were established to inculcate faith, and assist parents??? role. This thesis asks, to what extent that role has been realised? It unravels the processes that determined and defined the changing role of Catholic parents during this period, and identifies significant shifts in institutional
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Grazziotin, Roque Maria Bocchese. "Pressupostos da prática educativa na Diocese de Caxias do Sul : 1934 a 1952." reponame:Repositório Institucional da UCS, 2010. https://repositorio.ucs.br/handle/11338/504.

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O estudo procura fazer uma análise dos pressupostos que fundamentam o Projeto de Restauração Católica na Diocese de Caxias do Sul, no período de 1934 a 1952. Os dados sobre as linhas norteadoras e os princípios cristãos e filosóficos, seguidos pelos colégios confessionais pioneiros em Caxias do Sul, foram levantados junto aos arquivos das instituições: Colégio São José, Escola Nossa Senhora do Carmo e Seminário Nossa Senhora Aparecida, e também consulta aos arquivos do Círculo Operário Caxiense, instituição que procurou, por meio da educação informal, ministrar cursos aos trabalhadores. As bas
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Books on the topic "Catholic Church Religious education High schools"

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Commission, Catholic Church Archdiocese of Toronto Catholic High School. Curriculum guidelines for religious education : secondary schools. The Commission, 1991.

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Theodore, Drahmann, McDonald Dale, and National Catholic Educational Association, eds. Sponsorship, colleagueship, and service: A conversation about the future of religious communities and American Catholic high schools : proceedings of a symposium. National Catholic Educational Association, 1996.

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The Catholic Church and the secondary school curriculum in Ireland, 1922-1962. P. Lang, 1999.

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Kutarna, John A. Life's teachers: Christian reflections in school. Novalis, 1991.

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Les enjeux de la confessionnalité scolaire au Québec: Une boîte de Pandore. Presses d'Amérique, 1995.

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Models and trends in religious education. Twenty-Third Publication, 1998.

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Noonan, Eileen F. Books for religious education in Catholic secondary schools. Catholic Library Association, 1986.

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Wirth, Eileen. They made all the difference: Heroes of Jesuit high schools. Loyola Press, 2007.

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Preparing to celebrate in schools. Novalis, 1996.

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Ryan, Maurice. An inspired tradition: Religious education in Catholic primary schools today. Lumino Press, 2007.

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Book chapters on the topic "Catholic Church Religious education High schools"

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Irwin, Anne-Marie. "God, the Church and Today’s Child: Cavalletti in the Classroom?" In Global Perspectives on Catholic Religious Education in Schools. Springer Singapore, 2019. http://dx.doi.org/10.1007/978-981-13-6127-2_23.

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D’Souza, Mario O. "The Progression of Religious Education Since the Second Vatican Council as Seen Through Some Church Documents." In Global Perspectives on Catholic Religious Education in Schools. Springer International Publishing, 2015. http://dx.doi.org/10.1007/978-3-319-20925-8_2.

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Erickson, Donald A. "Choice and Private Schools: Dynamics of Supply and Demand." In Private Education. Oxford University Press, 1986. http://dx.doi.org/10.1093/oso/9780195037104.003.0010.

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In this chapter an attempt is made, in the light of evidence from the United States and Canada, to explain in general terms the ebb and flow of private school options. Both public and private school growth and decline are affected by demography. Thus, a massive drop in Catholic school enrollment from 1966 to 1981 reflects, in part, a birthrate decline and a migration of Catholics from central cities, where many Catholic schools existed, to suburbs, where there were few Catholic schools. But unlike public school attendance, which rarely involves user fees and is considered normal if not laudatory in the United States and parts of Canada, private school attendance generally occurs when parents decide to depart from normal practice, incurring extra cost, extra effort (many private school patrons must drive their children considerable distances to school), disruption of their children’s friendships (many private school students are not in the schools which most of their neighborhood friends attend), and sometimes social disapproval. To a far greater extent than public school enrollment, then, private school enrollment depends on patron motivations. To return to the Catholic example: Even if the Catholic birthrate were high and Catholic schools were universally accessible, those schools would soon collapse unless many Catholic parents considered them worth extra expense and effort. Also, while public schools are everywhere available, parents often cannot find the private schools they prefer. Some schools exist primarily for certain religious and ethnic groups. Schools of some types are available only in a few major cities. Some schools are beyond the fiscal reach of most people. It is no accident, in this regard, that religious options are more plentiful in private schools than curricular or pedagogical options. Most religiously oriented schools enjoy subsidies from religious groups. Many schools open in the facilities of churches and synagogues, thus avoiding major expense. Sometimes churches and other denominational agencies directly sponsor schools. Even when they do not, they often assist by taking special collections, or their members provide free labor. Many Jewish day schools are subsidized through Jewish community funds.
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Lamberti, Marjorie. "The Politics of School Reform and the Kulturkampf." In State, Society, and the Elementary School in Imperial Germany. Oxford University Press, 1989. http://dx.doi.org/10.1093/oso/9780195056112.003.0007.

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Bismarck’s struggle against political Catholicism and dissatisfaction with the supervision of the schools in the Polish-speaking areas of Prussia propelled the school administration on to a new course after 1870. His choice of Adalbert Falk brought to the head of the Ministry of Education on January 22, 1872 a judicial official who was philosophically close to the National Liberal party. During his seven years in office, Falk broke with the practices followed by his predecessors and introduced measures to dissolve the traditional bonds between the church and the school. The objectives of the school reforms were to professionalize school supervision by the appointment of full-time school inspectors in place of the clergy, to weaken the church’s influence in the school system by curtailing its right to direct the instruction of religion, and to merge Catholic and Protestant public schools into interconfessional schools, providing an education that would dissolve religious particularism and cultivate German national consciousness and patriotic feeling. These innovations thrust school politics into the foreground of the Kulturkampf in Prussia. School affairs became a matter of high politics for Bismarck when groups whom he regarded as enemies of the German Empire coalesced into a Catholic political party in 1870. Opposition in the Catholic Rhineland to Prussia’s aggressive war against Austria in 1866 led him to question the political loyalty of the Catholics, and the political behavior of the Catholics after the founding of the North German Confederation confirmed his suspicion. While the Polish faction in the Reichstag of 1867 protested the absorption of Polish Prussia into a German confederation, other Catholic deputies took up the defense of federalism and criticized those articles in Bismarck’s draft of the constitution that created too strong a central government. In the final vote the Catholics formed part of the minority that rejected the constitution. This act reinforced his image of political Catholicism as an intransigent and unpatriotic opposition. The organization of the Center party was a defensive response to the vulnerable position of the Catholic minority in the new empire, which had a political climate of liberal anticlericalism and Protestant nationalist euphoria that seemed to threaten the rights and interests of the Catholic church.
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Mccartin, James P. "Sex Is Holy and Mysterious." In Devotions and Desires. University of North Carolina Press, 2018. http://dx.doi.org/10.5149/northcarolina/9781469636269.003.0005.

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Historians of sexuality have consistently portrayed U.S. Catholics as agents of denunciation and repression, intransigently opposed to the advance of “modern” sexual values and practices. The result of such portrayals is to make Catholics into ahistorical actors, entering the narrative only to give voice to their church’s purportedly unchanging views on sexual morality. This chapter focuses on the early twentieth century reform efforts by a vanguard of Catholic educators, who argued for a new regime of forthright instruction about sexuality. The story of these educators highlights how their approach was shaped by multiple contingencies, from the lingering effects of Catholics’ long-standing status as a religious minority to changing patterns of formal education to shifting ideas about human development. Though they advocated views distinct from those of non-Catholic counterparts, these educators were far from simple reactionaries intent upon prohibiting access to sexual knowledge. Instead, they were reformers who, in the words of Matthew Michel, aimed to overcome the “bane of absolute silence” about sex in Catholic schools and promote in their students “respect for self and high reverence for others” as cornerstones of sexual morality.5 The movement for Catholic sex education thus highlights how a careful investigation that integrates religious history and the history of sexuality has the potential to bring to light new narratives and uncover rich—even surprising—possibilities within two historical subfields that, until now, have seldom intersected in more than a cursory fashion.
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Dierenfield, Bruce J., and David A. Gerber. "Into the Mainstream." In Disability Rights and Religious Liberty in Education. University of Illinois Press, 2020. http://dx.doi.org/10.5622/illinois/9780252043208.003.0003.

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Chapter 2 examines the Zobrests’ decision-making as they sought opportunities among various school systems available to them for mainstreaming their deaf son, Jim. We follow Jim’s education from the Arizona School for the Deaf and the Blind to the Catalina Foothills public schools in suburban Tucson and analyze the Zobrests’ decision to remove Jim from the public schools and place him in Salpointe Catholic High School. The general attraction of Roman Catholic schools in the cultural and social climate of the 1980s is discussed, as is the expectation that a Catholic high school would offer a deaf-friendly educational and social environment. Jim’s IEPs, his performance in school, and his social situation, as the only deaf student in each educational setting, are analyzed.
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Frijhoff, Willem. "Colleges and their alternatives in the educational strategy of early modern Dutch Catholics." In College Communities Abroad. Manchester University Press, 2017. http://dx.doi.org/10.7228/manchester/9781784995140.003.0003.

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Like other Catholic communities in Protestant jurisdictions, the Dutch had their own early modern collegial network. The early modern Dutch state is commonly known as a Protestant bulwark from which the Catholics were by and large expelled. However, due to the efforts of the Catholic Reformation and the reluctance of many Dutch to embrace Calvinism in its orthodox variety, Dutch Catholicism managed to survive on a rather large scale, though often with a particular colour marked by lay power and imbued with Jansenism, a rigid variety of Catholic theology rather similar to orthodox Calvinism. Whereas Catholic elementary education continued to be provided in private schools, Catholic colleges and universities, as public institutions, were not allowed in the Dutch Republic. During two centuries Dutch Catholics, at least the militant among them, had to go abroad for their secondary and higher education. Foreign colleges played a major role in their education and intellectual debates: the Dutch colleges of Cologne, Dole, Douai and Rome remained faithful to the Old Church, whereas those of close-by Louvain were the breeding-ground of Jansenism. Significant numbers of Dutch students went to other Catholic universities, at Reims in France, at Pont-à-Mousson in Lorraine, or at different German universities. The Jansenist schism of 1723 led to the creation of the Old Catholic Church with its own college at home, at Amersfoort, tolerated by the Dutch authorities. The scale of the Catholic communities posed a multi-confessional challenge for the Dutch. This was overcome by a high level of official connivance, permitting the tacit creation of Catholic teaching institutions on a private basis, including some small colleges, and the organization of Catholic confraternities at the public universities. Similarly, the Calvinist ‘regents’ mostly closed their eyes to the stream of Catholic students towards foreign colleges in spite of their repeated interdiction by the States-General. This essay will look at four educational strategies adopted by Dutch Catholics to ensure their survival as a confessional community.
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Lamberti, Marjorie. "Confessional Schooling and School Politics in the Imperial Era." In State, Society, and the Elementary School in Imperial Germany. Oxford University Press, 1989. http://dx.doi.org/10.1093/oso/9780195056112.003.0008.

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A reaction against Falk’s school policy was inevitable when a Conservative belonging to the Pomeranian landowning nobility took over the Ministry of Education in July 1879. During his first months in office, Robert von Puttkamer made several highly publicized gestures to communicate to the nation his disapproval of the school reforms and his intention to end the Kulturkampf in the school system. In September 1879 he used the occasion of a reply to a petition signed by more than 400 priests in the dioceses of Miinster and Paderborn to announce a policy of reconciliation. He declared, “I wish nothing more fervently than to be able to grant to the clergy of the Christian churches an effective role in the supervision of the elementary school.” He pleaded with the Catholic clergy “not to succumb to the mistaken notion that the policy of the state is to be hostile or indifferent to the beneficial influence of the church on the instruction and moral and religious education of the youth.” Once their resistance to the May Laws ceased, he promised to reinstate them in their former local school inspection offices. Another signal of the oncoming reaction was Puttkamer’s dramatic intervention in the school conflict in Elbing, a city in the province of East Prussia, where the municipal council decided to organize an interconfessional school system in 1875. Ignoring the objections of the Catholic minority, city officials carried out the first phase of the reform in 1876 with the opening of four interconfessional schools for girls. The Catholic parents protested this change and the forthcoming merger of the confessional schools for boys in a petition addressed to Falk in April 1877. Their petition remained unanswered, and only after they renewed their appeal in February 1879 did the minister request a report from the district governor in Danzig. The report arrived in Berlin on July 28, apparently held back until after Falk left office. The district government informed the new minister that “the Catholics in Elbing harbor a great distrust toward the interconfessional school, which the city government itself has provoked because it has constantly shown a conspicuous contempt toward all demands made on the school system from a church and confessional standpoint.”
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Lamberti, Marjorie. "Introduction." In State, Society, and the Elementary School in Imperial Germany. Oxford University Press, 1989. http://dx.doi.org/10.1093/oso/9780195056112.003.0005.

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This study of the elementary school in Prussia began with the question of why the largest state in the German Empire, which had a government that was preoccupied with social and national integration and a political culture that was deeply affected by the ideology of nationalism, had a public elementary school system that served to reinforce religious particularism through its confessionally divided organization and its confessionally oriented textbooks and instruction. Confessional schooling remained the predominant form of elementary education for Catholics and Protestants in the Prussian state throughout the nineteenth century despite the changes that came in the wake of national unification, industrialization, and urbanization. Neither the secular school nor the interconfessional school providing a common educational experience for all children without distinction as to church affiliation ever took hold. The interconfessional school (the so-called Simultanschule), in which the Catholic, Jewish, and Protestant religions were taught to the pupils of each faith in separate classes as one subject in an otherwise religiously neutral curriculum, was the pedagogic ideal of a large number of schoolteachers in Prussia. They saw it as a means of diminishing church influence in the schools as well as promoting tolerance and social harmony in a confessionally segmented nation. When a school law was enacted in 1906 after more than fifty years of political controversy over the school question and abortive school bills, it categorized the interconfessional school as the exception to the rule. A legal seal was put on the prevailing practice of having children and teachers of one and the same faith in a school. Although the confessional public school under the supervision of school inspectors who were clergy by vocation appeared to the schoolteachers to be an anachronism in a modern society, it survived the revolution of 1918 and the efforts of the Socialists to abolish the instruction of religion in the schools. In the Weimar Republic the Social Democrats did not succeed in establishing a secular school system for the entire nation, and no more successful were the German Democrats who sought to make the interconfessional school the only legally valid norm.
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