Journal articles: 'ACT Catholic high schools'

1

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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McInerney, Dennis M., Neil Davidson, Rosemary Suliman, and Bob Tremayne. "Personal Development, Health and Physical Education in Context: Muslim and Catholic Perspectives." Australian Journal of Education 44, no. 1 (April 2000): 26–42. http://dx.doi.org/10.1177/000494410004400104.

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This research examines potential barriers to learning Personal Development, Health and Physical Education in schools characterised by religious diversity. Year 9 students at four high schools were surveyed. Participants completed a self report instrument designed to reflect key components of the PDHPE curriculum. Although most respondents valued the PDHPE program, there were a number of important differences in attitudes between the Muslim and the Catholic groups. More of the Muslim group were concerned that cultural values made it difficult to engage in PDHPE related activities than the Catholic group. Up to 40 per cent of Muslim students have problems with issues such as dress, public display, independence and cultural values and the PDHPE program. Fewer Muslim students were in favour of mixed-sex activities and fewer Muslim students appeared to value and like the PDHPE program. These differences may act as barriers to the successful teaching and learning of PDHPE in these schools.

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Van Allen, Rodger. "Catholic High Schools: Facing the New Realities by James L. Heft, S.M (review)." American Catholic Studies 123, no. 4 (2012): 72–74. http://dx.doi.org/10.1353/acs.2012.0057.

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Alavata, Ma Teresa E., and Ma Wilma M. Maravilla. "Personality Traits and Self-Concept of Senior High School Students of a Catholic School in Antique." Philippine Social Science Journal 3, no. 2 (November 15, 2020): 107–8. http://dx.doi.org/10.52006/main.v3i2.237.

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Distinct individuals show different emotional responses and behavior in a different environment. During transitions, students tend to adjust socially, emotionally, and academically. The persons' dominant personality is a dynamic and structured set of characteristics that uniquely influence their environment, cognition, emotion, and behavior in different circumstances. Meanwhile, the word self- concept refers to the person's interpretation or view as to himself. How someone can act depends on his sense of self, which he feels about himself, including power, weakness, and personality. Previous studies do not provide precise or conclusive proof of what personality trait is correlated with the concept of self. In addition, the personality characteristics and self- concept were typically studied by college students and addressed very limitedly in the sense of the senior high school, especially in an Antique Catholic School. Hence, the paper determines the personality traits of Senior High School students of a Catholic school in Antique during the School Year 2019-2020. Likewise, it assesses the level of their self- concept in the areas of self- esteem, self- image, and self- confidence relative to sex, parenting styles, involvement in school clubs/organizations, and birth order.

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Wai, Jonathan, and Jeff Allen. "What Boosts Talent Development? Examining Predictors of Academic Growth in Secondary School Among Academically Advanced Youth Across 21 Years." Gifted Child Quarterly 63, no. 4 (August 24, 2019): 253–72. http://dx.doi.org/10.1177/0016986219869042.

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We examined 482,418 students who took the ACT in the seventh grade and again in high school, taking an exploratory analytic approach to examine academic growth trends from 1996 to 2017. Predictors included sociodemographics, interests, high school (HS) characteristics, HS coursework and GPA, and extracurriculars, which explained 25% of the variance in academic growth. Overall, growth improved from 2005 to 2017, but growth for low-income and Hispanic students was stagnant. Catholic and private school students had the highest growth; homeschooled and high-poverty public school students had the lowest. High growth was associated with STEM (science, technology, engineering, mathematics) elective HS courses and advanced AP, accelerated, and honors courses. Students with investigative and conventional interests had higher growth. Some extracurriculars had significant relationships with academic growth, though the effects were small.

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6

Sander, William. "Catholic High Schools and Homework." Educational Evaluation and Policy Analysis 22, no. 3 (2000): 299. http://dx.doi.org/10.2307/1164245.

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7

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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Sander, William. "Notes: Catholic High Schools and Homework." Educational Evaluation and Policy Analysis 22, no. 3 (January 2000): 299–311. http://dx.doi.org/10.3102/01623737022003299.

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9

McKinney, Stephen J. "Working conditions for Catholic teachers in the archdiocese of Glasgow in the late nineteenth century and early twentieth century." Innes Review 71, no. 1 (May 2020): 67–84. http://dx.doi.org/10.3366/inr.2020.0245.

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The Education (Scotland) Act, 1918, was a key point in the process towards full state funding for Catholic schools in Scotland. There has been important research on the political and ecclesial negotiations that led to the Act and into the conditions of the Act that preserved the denominational identity of the Catholic schools. This article examines the working conditions of Catholic teachers leading up to the Act and focuses on several themes, primarily in relation to the Archdiocese of Glasgow: school accommodation, the roll, and class sizes; the impact of disease, sickness and death; the working conditions for pupil-teachers; and, the major focus of the article, the remuneration for Catholic teachers.

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10

Donlevy, J. Kent. "Non-Catholic Students Impact on Catholic Teachers in Four Catholic High Schools." Religious Education 102, no. 1 (April 2007): 4–24. http://dx.doi.org/10.1080/00344080601117663.

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11

Sander, William. "Catholic High Schools and Rural Academic Achievement." American Journal of Agricultural Economics 79, no. 1 (February 1997): 1–12. http://dx.doi.org/10.2307/1243938.

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12

Scully, Timothy R. "Catholic high schools: facing the new realities." International Studies in Catholic Education 5, no. 2 (October 2013): 233–36. http://dx.doi.org/10.1080/19422539.2013.821347.

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13

Gibbons, Chris. "In Search of Roman Catholic High School's "Lost Boys" of World War I." American Catholic Studies 130, no. 1 (2019): 97–113. http://dx.doi.org/10.1353/acs.2019.0012.

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14

Keith, Timothy Z., and Ellis B. Page. "Do Catholic High Schools Improve Minority Student Achievement?" American Educational Research Journal 22, no. 3 (September 1985): 337–49. http://dx.doi.org/10.3102/00028312022003337.

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15

Tenbus, Eric G. "Defending the Faith through Education: The Catholic Case for Parental and Civil Rights in Victorian Britain." History of Education Quarterly 48, no. 3 (August 2008): 432–51. http://dx.doi.org/10.1111/j.1748-5959.2008.00158.x.

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The struggle to provide primary education for the Catholic poor in England and Wales dominated the agenda of English Catholic leaders in the last half of the nineteenth century. This effort occurred within the larger framework of a national educational revolution that slowly pushed the government into providing public education for the first time. Although state education grants at the elementary level began in 1833, lingering problems forced the government to establish a new era of educational provision with the controversial Education Act of 1870. This act created a dual education system consisting of the long-standing denominational schools operated by the different churches and new rate-supported board schools, operated by local school boards, providing no religious instruction or nondenominational religious instruction. In the closing years of the nineteenth century, the dual system grew intolerable for Catholics because local rates (property taxes) only supported the board schools and gave them almost unlimited funding while Catholic schools struggled to make ends meet on school pence and shrinking state grants, which Catholics had only had access to beginning in 1847.

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Hall, Judith, and Christopher Sink. "Nature of Mathematics Classroom Environments in Catholic High Schools." Journal of Catholic Education 18, no. 2 (March 30, 2015): 74–98. http://dx.doi.org/10.15365/joce.1802052015.

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17

Hollabaugh, Jaliene. "Book Review: Catholic High Schools: Facing the New Realities." Journal of Education and Christian Belief 16, no. 2 (September 2012): 253–55. http://dx.doi.org/10.1177/205699711201600216.

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18

Gamoran, Adam. "Student Achievement in Public Magnet, Public Comprehensive, and Private City High Schools." Educational Evaluation and Policy Analysis 18, no. 1 (March 1996): 1–18. http://dx.doi.org/10.3102/01623737018001001.

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Problems with our public urban high schools are widely discussed, and many see magnet schools and private schools as the answer. But are those schools really better at increasing the academic skills of students? Using the National Educational Longitudinal Survey, I estimated the effect of attending a magnet school, Catholic school, or secular private school on the achievement of urban students in math, reading, science, and social studies. I then compared these estimates to the achievement of students who attend comprehensive public high schools. I found that magnet schools are more effective than regular schools at raising the proficiency of students in science, reading, and social studies; Catholic schools have a positive impact on math skills, while secular private schools do not offer any advantage, net of preexisting differences among students. Further analyses tested the sensitivity of the results to assumptions about independence and selectivity; these showed support for the magnet school advantages in reading and social studies, but raised doubts about the Catholic school effects in math and the magnet school effects in science.

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19

Watters, Diane M. "‘Our Catholic school’: themes and patterns in early Catholic school buildings and architecture before 1872." Innes Review 71, no. 1 (May 2020): 1–66. http://dx.doi.org/10.3366/inr.2020.0244.

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The transformation in Catholic schooling after the Education (Scotland) Act, 1918, is widely recognised. But research on the building of Catholic schools, beginning with the early decades of the nineteenth century, has not yet been done to a level that can support the claim that the ‘greatest impact’ on building was the transfer of voluntary Catholic primaries to the education authorities. By contrast with the history of Catholic education, there has been no thematic study of Scotland's historic school architecture. The aim here is to address that gap, and provide a foundation for further study, by tracing the early development of Catholic school buildings down to the Education (Scotland) Act, 1872. Educational historians have maintained the narrative that, before 1872, many school buildings were ‘little more than hovels’, and the date of 1918 has been identified as the watershed for improvement. That view is challenged.

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20

Edwards, Owen Dudley. "1918 And All This – The Education (Scotland) Act then and now." Scottish Affairs 27, no. 4 (November 2018): 425–37. http://dx.doi.org/10.3366/scot.2018.0256.

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On the centenary of the Education (Scotland) Act, 1918, this essay offers personal reflections on its immediate impact and longer term legacies upon Scottish Catholicism. A century of Catholic state schools in Scotland has evolved very different Catholics – and a very different Scotland.

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Vaughan, Geraldine. "‘Papists looking after the Education of our Protestant Children!’ Catholics and Protestants on western Scottish school boards, 1872–1918." Innes Review 63, no. 1 (May 2012): 30–47. http://dx.doi.org/10.3366/inr.2012.0030.

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When the Education (Scotland) Act was passed in 1872, the Roman Catholic community represented up to a third of the Scottish western urban population. The great majority of Presbyterian schools became Board schools but the Catholic authorities refused to enter the new system because they considered it as unofficially Presbyterian. Yet Catholics were nevertheless involved in the new system as ratepayers and they wanted to get some control over the spending of the educational tax. Thus a number of them became important actors on the newly elected councils. This article explores the ways in which Catholics fought the school board elections as well as the relation between Protestant and Catholic representatives on those boards in the west of Scotland (in Greenock and in the Monklands). It aims at studying the various conflicts which stemmed from inter-denominational collaboration as well as the modus vivendi which slowly emerged from 1872 until the passing of the 1918 Education Act.

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22

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 (April 20, 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 can be asked as the starting point of this research: 1) What is the Church’s mission? 2) What is the Church’s mission according to the Catholoc religious educators? 3) How do the Catholic religious educators implement the Church’s mission in the Catholic Senior High Schools in Madiun city? This study aims: describing the understanding of the Church’s mission, to analyze the understanding of Religious Educators on the Church’s mission and to analyze how the religious educators to realize the Church’s mission in the Catholic Senior High Schools in the Madiun city. To achieve these objectives, researcher used qualitative research methods with interview techniques. The respondents of this study were religious educators in four Catholic Senior High Schools in Madiun. The results of the study show that: 1) The Religious Educators know the understanding of the Church’s mission. 2) All faithful are responsible to participate in the Church’s mission. 3) The Religious Educators had to be responsible and to involve in the Church’s mission in Catholic Senior High Schools. 4) The Religious Educators had already done and implemented the Church’s mission in their schools. In fact, there were some difficulties come from extern or intern of the schools.

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Anshari, Zainal. "Portrait Of Pai In A Catholic School (Case Study of St. Paulus Catholic High School Jember)." Journal Education Multicultural of Islamic Society 1, no. 1 (February 5, 2021): 19. http://dx.doi.org/10.33474/jemois.v1i1.10095.

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Islamic religious education, including subjects that must be given to students who are Muslim, even though these students study at non-Islamic schools. Likewise, on the other hand, Islamic schools must also facilitate religious education in accordance with the religions of their students. Santo Paulus Catholic High School Jember, including a school that facilitates Islamic religious education for Muslim students. Uniquely, there is a religiosity subject, which includes all universal values in the official religion in Indonesia. The focus of this research is, how is the portrait and dynamics of Islamic religious education in non-Muslim schools (Catholic schools)? In this context, the authors chose a qualitative approach in data mining and processing. Interviews, document studies, observation, data research are the techniques chosen in research data collection. The research findings: 1) SMA Catholic Santo Paulus Jember has 6 Islamic religious education teachers, but they are not in accordance with the qualifications of the subjects they are teaching, 2) apart from PAI subjects, SMA Catholic Santo Paulus Jember strengthens students with religiosity lessons, namely lessons which includes universal values of all religions, 3) SMA Catholic Santo Paulus Jember is in demand by students from the six official religions in Indonesia.Keywords: Islamic Religious Education, Catholic High School, and religiosity

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24

Holt, Geoffrey. "The Education of Catholics from the Act of Uniformity to the Catholic Relief Acts." Recusant History 27, no. 3 (May 2005): 346–58. http://dx.doi.org/10.1017/s0034193200031484.

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While there was considerable interest in education in sixteenth and seventeenth century England (it is unnecessary to remind ourselves that it was not compulsory) there can be little doubt that it had suffered much as the result of the changes brought about by the Reformation. The religious houses of men and women where boys and girls had received some schooling were swept away and the new grammar schools only partially filled the void. The universities too had been through a period of upheaval. By the end of the sixteenth century the State had laid it down that every schoolmaster had to have a licence to teach and that no children might be sent abroad for their education. The curriculum in the schools was narrow; despite proposals, which had little effect, to make education more practical, the choice of subjects was still largely dictated by theological considerations and Latin, Greek and Hebrew were predominant in the grammar schools. The State, of course, did little or nothing to help although some sequestrated revenues were allotted to education during the Commonwealth period.

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刘, 光泰. "High Schools Principal Selection——A Case of Hsinchu City Catholic High School." Management Science and Engineering 03, no. 01 (2014): 16–21. http://dx.doi.org/10.12677/mse.2014.31003.

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26

Cashman, John. "The 1906 Education Bill: Catholic Peers and Irish Nationalists." Recusant History 18, no. 4 (October 1987): 422–39. http://dx.doi.org/10.1017/s0268419500020705.

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ON 20TH DECEMBER, 1906, the Liberal Government of Sir Henry Campbell-Bannerman withdrew from the Order Book the Education Bill which had received its First Reading on 9th April, 1906. The Bill had proposed a drastic revision in the generous settlement which the voluntary schools had welcomed with the passing of the 1902 Education Act. The new proposals had sought to make all public elementary schools into ‘council schools’ controlled by the Local Authority. The denominations would receive an agreed rental for the use of their school buildings, and the upkeep of these buildings would become the responsibility of the Local Authority. But the power to appoint the teachers would also pass to the Local Authority. The only concession to the denominations was the proposal that extended facilities for denominational instruction on each school day would be made available in certain elementary schools if three-quarters of the parents whose children attended the schools asked for them. Head-teachers would not be allowed to give the denominational instruction, but assistant teachers would be allowed to give the instruction if they volunteered to do so. Failing this, the denominations would be responsible for providing the teacher to give the instruction. The controversial Clause Four excluded from this concession elementary schools in areas in which the only school was a denominational school, and in areas with a population of less than 5,000.

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Ryan, Ann Marie. "Negotiating Assimilation: Chicago Catholic High Schools' Pursuit of Accreditation in the Early Twentieth Century." History of Education Quarterly 46, no. 3 (2006): 348–81. http://dx.doi.org/10.1111/j.1748-5959.2006.00002.x.

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At the Catholic Educational Association's (CEA) annual meeting in 1911, Reverend John E Green, president of St. Rita College Prep, an academy for boys on the southwest side of Chicago administered by the Augustinian Fathers, argued against Catholic schools' seeking accreditation from non-Catholic institutions. He called the practice “a heterodoxical spectacle” and “a stultification of our claim of the necessity of Catholic education.” Reverend Green opposed accreditation by both state agencies and professional associations, but just five years later requested assistance from the speaker of the Illinois House of Representatives, David E. Shanahan, to pursue state recognition for St. Rita. Speaker Shanahan called on the Illinois Superintendent of Public Instruction and asked him to respond to Reverend Green's request to dispatch the Illinois High School Supervisor to St Rita. What motivated a staunch opponent of recognition and accreditation like Green to go to such lengths to procure it? While accreditation by non-Catholic institutions did not negate the need for Catholic education, as Reverend Green feared, how did it contribute to the assimilation of Catholic schools and hence Chicago Catholics in the early twentieth century?

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Martínez-Ariño, Julia, and Solange Lefebvre. "Resisting or Adapting? How Private Catholic High Schools in Quebec Respond to State Secularism and Religious Diversification." Eurostudia 11, no. 1 (May 13, 2016): 19–44. http://dx.doi.org/10.7202/1036316ar.

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The education system in Quebec has found itself at the center of the debates about secularism since the 1960s. Embedded in broader academic debates about processes of secularization and deconfessionalization of state institutions, religious diversification of society, and reconfiguration of Catholicism, this article aims to analyze how private Catholic schools in post-Catholic Quebec respond to the challenges posed by the secularizing pressures of the state, and the religious diversification of their target populations. Based on a qualitative case study conducted in two private-partially-publicly-funded Catholic or Catholic-oriented high schools (one Anglophone, one Francophone) in Quebec, we argue that the different approaches observed result from the different processes of internal secularization that these two schools have gone through. We draw on Steve Bruce’s notion of “cultural defense” and David Martin’s conceptualization of different trajectories of secularization to interpret these results.

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Marsh, Herbert W. "Public, Catholic Single-Sex, and Catholic Coeducational High Schools: Their Effects on Achievement, Affect, and Behaviors." American Journal of Education 99, no. 3 (May 1991): 320–56. http://dx.doi.org/10.1086/443985.

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30

Sumbillo Jr., Lino Z., and Dennis V. Madrigal. "Disaster Risk Reduction Management Practices of Augustinian Recollect Schools in Negros Island." Philippine Social Science Journal 3, no. 2 (November 16, 2020): 135–36. http://dx.doi.org/10.52006/main.v3i2.220.

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Disaster risk reduction and management apply whenever naturally caused disaster or calamity strikes. The reason for this management approach is to minimize injuries and mortalities. A large part of the globe experiences increased risks to natural disasters and calamities, including the Philippines, affecting even schools as well. With that, the Republic Act 10121, known as the "Philippine Disaster Risk Reduction and Management Act of 2010," was passed and enacted into law. The utilization of education to build resiliency was given priority. Section 14 of the Act tasked the DepEd, CHED, and TESDA to incorporate DRRM in the school curricula, both public and private, including Catholic schools such as the Augustinian Recollect schools. Thus, this study ascertains the extent of the practice of DRRM measures of Augustinian Recollects schools in Negros Island. The focus of the assessment includes the four thematic areas: prevention and mitigation, preparedness, response, and rehabilitation, and recovery. Also, it explores the relationship between the practice of DRRM measures and the schools' demographic in size, DRRM budget allocation, location, and population.

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Paterson, Lindsay. "The Significance of the Education (Scotland) Act, 1918." Scottish Affairs 27, no. 4 (November 2018): 401–24. http://dx.doi.org/10.3366/scot.2018.0255.

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The Education (Scotland) Act of 1918 was the most influential piece of legislation governing Scottish education in the twentieth century, and the system which it established is still essentially in place today. Yet it is remembered now mostly because of one of its provisions – setting up a mechanism by which Catholic schools could transfer from the ownership of the Church to that of the locally elected Education Authorities. Significant though that arrangement was, its importance lies in its being an instance of the Act's wider framework of promoting the liberal universalism that became Scotland's guiding social principle in the ensuing century.

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Cavendish, James C. "James L. Heft, S.M., Catholic High Schools: Facing the New Realities." Review of Religious Research 54, no. 2 (March 14, 2012): 263–65. http://dx.doi.org/10.1007/s13644-012-0059-0.

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Mok, Magdalena, and Marcellin Flynn. "Quality of School Life and Students' Achievement in the HSC: A Multilevel Analysis." Australian Journal of Education 41, no. 2 (August 1997): 169–88. http://dx.doi.org/10.1177/000494419704100206.

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THIS study examines the relationship between Year 12 students' perceptions of life in Catholic schools and their achievement in the Higher School Certificate (HSC) examination. It investigates whether the quality of school life which students experience differs across Catholic schools and whether it still affects students' achievement in the HSC when school and student background variables are controlled. The study was conducted by surveying 4949 students from 44 Catholic high schools in New South Wales, in May 1990 regarding their perceptions of the quality of school life. Student achievement was measured by their Tertiary Entrance Score at the HSC examination in November 1990. The clear picture which emerges suggests that Catholic schools differ considerably in terms of students' HSC achievement and that the quality of school life which students experience in these schools has a significant impact on their academic achievement over and above student characteristics and background characteristics of the schools.

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Martinus, Martinus, and Amadi Amadi. "Dampak Pendidikan Agama Katolik Terhadap Perilaku Siswa di Sekolah Negeri di Kota Pontianak." VOCAT: JURNAL PENDIDIKAN KATOLIK 1, no. 1 (January 29, 2021): 37–43. http://dx.doi.org/10.52075/vctjpk.v1i1.15.

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The background of this research is to reveal the impact of Catholic Religious Education on student behavior in Public Senior High Schools in Pontianak City. The purpose of this study was to describe the role of Catholic Religious Education on student behavior in public high schools in Pontianak City; as well as to find out that Catholic Religious Education has a positive or negative impact on student behavior in Public High Schools in Pontianak. This research uses qualitative methods with descriptive research type. Meanwhile, the research subjects were students and teachers of PAK at SMA Negeri Pontianak. Data collection techniques in the form of interview techniques and observation. The results of the study found that Catholic Religious Education at Public Senior High Schools in Pontianak City had a positive impact on student behavior if in the teaching and learning process the teacher really understood their function as PAK teachers. In conclusion, teaching actions by teachers based on love have a positive impact on student behavior in the school, family, and community environment. The implication of the findings of this study is that students behave politely and kindly to everyone.

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Evans, W. N., and R. M. Schwab. "Finishing High School and Starting College: Do Catholic Schools Make a Difference?" Quarterly Journal of Economics 110, no. 4 (November 1, 1995): 941–74. http://dx.doi.org/10.2307/2946645.

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36

Ferfolja, Tania. "Institutional Silence: Experiences of Australian Lesbian Teachers Working in Catholic High Schools." Journal of Gay & Lesbian Issues in Education 2, no. 3 (April 19, 2005): 51–66. http://dx.doi.org/10.1300/j367v02n03_05.

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Sulaiman, Abdul. "Building multicultural education that tolerates religious diversity." Journal Education Multicultural of Islamic Society 1, no. 1 (February 5, 2021): 47. http://dx.doi.org/10.33474/jemois.v1i1.10097.

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Islamic religious education, including subjects that must be given to students who are Muslim, even though these students study at non-Islamic schools. Likewise, on the other hand, Islamic schools must also facilitate religious education in accordance with the religions of their students. Santo Paulus Catholic High School Jember, including a school that facilitates Islamic religious education for Muslim students. Uniquely, there is a religiosity subject, which includes all universal values in the official religion in Indonesia. The focus of this research is, how is the portrait and dynamics of Islamic religious education in non-Muslim schools (Catholic schools)? In this context, the authors chose a qualitative approach in data mining and processing. Interviews, document studies, observation, data research are the techniques chosen in research data collection. The research findings: 1) SMA Catholic Santo Paulus Jember has 6 Islamic religious education teachers, but they are not in accordance with the qualifications of the subjects they are teaching, 2) apart from PAI subjects, SMA Catholic Santo Paulus Jember strengthens students with religiosity lessons, namely lessons which includes universal values of all religions, 3) SMA Catholic Santo Paulus Jember is in demand by students from the six official religions in Indonesia.

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Salim, Nasser. "Instructing a model of inclusive Islamic education." Journal Education Multicultural of Islamic Society 1, no. 1 (February 5, 2021): 32. http://dx.doi.org/10.33474/jemois.v1i1.10096.

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Islamic religious education, including subjects that must be given to students who are Muslim, even though these students study at non-Islamic schools. Likewise, on the other hand, Islamic schools must also facilitate religious education in accordance with the religions of their students. Santo Paulus Catholic High School Jember, including a school that facilitates Islamic religious education for Muslim students. Uniquely, there is a religiosity subject, which includes all universal values in the official religion in Indonesia. The focus of this research is, how is the portrait and dynamics of Islamic religious education in non-Muslim schools (Catholic schools)? In this context, the authors chose a qualitative approach in data mining and processing. Interviews, document studies, observation, data research are the techniques chosen in research data collection. The research findings: 1) SMA Catholic Santo Paulus Jember has 6 Islamic religious education teachers, but they are not in accordance with the qualifications of the subjects they are teaching, 2) apart from PAI subjects, SMA Catholic Santo Paulus Jember strengthens students with religiosity lessons, namely lessons which includes universal values of all religions, 3) SMA Catholic Santo Paulus Jember is in demand by students from the six official religions in Indonesia.

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Aiswa, Alexandria. "Strengthening democracy-based interfaith networks." Journal Education Multicultural of Islamic Society 1, no. 1 (February 5, 2021): 62. http://dx.doi.org/10.33474/jemois.v1i1.10098.

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Islamic religious education, including subjects that must be given to students who are Muslim, even though these students study at non-Islamic schools. Likewise, on the other hand, Islamic schools must also facilitate religious education in accordance with the religions of their students. Santo Paulus Catholic High School Jember, including a school that facilitates Islamic religious education for Muslim students. Uniquely, there is a religiosity subject, which includes all universal values in the official religion in Indonesia. The focus of this research is, how is the portrait and dynamics of Islamic religious education in non-Muslim schools (Catholic schools)? In this context, the authors chose a qualitative approach in data mining and processing. Interviews, document studies, observation, data research are the techniques chosen in research data collection. The research findings: 1) SMA Catholic Santo Paulus Jember has 6 Islamic religious education teachers, but they are not in accordance with the qualifications of the subjects they are teaching, 2) apart from PAI subjects, SMA Catholic Santo Paulus Jember strengthens students with religiosity lessons, namely lessons which includes universal values of all religions, 3) SMA Catholic Santo Paulus Jember is in demand by students from the six official religions in Indonesia.

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Ghifari, Farhan. "Protection the rights of minority communities in the era of religious freedom." Journal Education Multicultural of Islamic Society 1, no. 1 (February 5, 2021): 81. http://dx.doi.org/10.33474/jemois.v1i1.10099.

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Islamic religious education, including subjects that must be given to students who are Muslim, even though these students study at non-Islamic schools. Likewise, on the other hand, Islamic schools must also facilitate religious education in accordance with the religions of their students. Santo Paulus Catholic High School Jember, including a school that facilitates Islamic religious education for Muslim students. Uniquely, there is a religiosity subject, which includes all universal values in the official religion in Indonesia. The focus of this research is, how is the portrait and dynamics of Islamic religious education in non-Muslim schools (Catholic schools)? In this context, the authors chose a qualitative approach in data mining and processing. Interviews, document studies, observation, data research are the techniques chosen in research data collection. The research findings: 1) SMA Catholic Santo Paulus Jember has 6 Islamic religious education teachers, but they are not in accordance with the qualifications of the subjects they are teaching, 2) apart from PAI subjects, SMA Catholic Santo Paulus Jember strengthens students with religiosity lessons, namely lessons which includes universal values of all religions, 3) SMA Catholic Santo Paulus Jember is in demand by students from the six official religions in Indonesia.

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Dand, Barrayev. "Constitutional education related to the development of human rights as an effort to prevent radicalism." Journal Education Multicultural of Islamic Society 1, no. 1 (February 5, 2021): 98. http://dx.doi.org/10.33474/jemois.v1i1.10100.

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Islamic religious education, including subjects that must be given to students who are Muslim, even though these students study at non-Islamic schools. Likewise, on the other hand, Islamic schools must also facilitate religious education in accordance with the religions of their students. Santo Paulus Catholic High School Jember, including a school that facilitates Islamic religious education for Muslim students. Uniquely, there is a religiosity subject, which includes all universal values in the official religion in Indonesia. The focus of this research is, how is the portrait and dynamics of Islamic religious education in non-Muslim schools (Catholic schools)? In this context, the authors chose a qualitative approach in data mining and processing. Interviews, document studies, observation, data research are the techniques chosen in research data collection. The research findings: 1) SMA Catholic Santo Paulus Jember has 6 Islamic religious education teachers, but they are not in accordance with the qualifications of the subjects they are teaching, 2) apart from PAI subjects, SMA Catholic Santo Paulus Jember strengthens students with religiosity lessons, namely lessons which includes universal values of all religions, 3) SMA Catholic Santo Paulus Jember is in demand by students from the six official religions in Indonesia.

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Allensworth, Elaine M., and Kallie Clark. "High School GPAs and ACT Scores as Predictors of College Completion: Examining Assumptions About Consistency Across High Schools." Educational Researcher 49, no. 3 (January 27, 2020): 198–211. http://dx.doi.org/10.3102/0013189x20902110.

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High school GPAs (HSGPAs) are often perceived to represent inconsistent levels of readiness for college across high schools, whereas test scores (e.g., ACT scores) are seen as comparable. This study tests those assumptions, examining variation across high schools of both HSGPAs and ACT scores as measures of academic readiness for college. We found students with the same HSGPA or the same ACT score graduate at very different rates based on which high school they attended. Yet, the relationship of HSGPAs with college graduation is strong and consistent and larger than school effects. In contrast, the relationship of ACT scores with college graduation is weak and smaller than high school effects, and the slope of the relationship varies by high school.

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Cook, Timothy. "Professional Qualifications of Religion Teachers in Catholic High Schools in the United States." International Journal of Education and Religion 4, no. 2 (2003): 128–44. http://dx.doi.org/10.1163/157006203322848568.

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Schludermann, Eduard H., Shirin M. Schludermann, and Cam-Loi Huynh. "Religiosity, Prosocial Values, and Adjustment among Students in Catholic High Schools in Canada." Journal of Beliefs & Values 21, no. 1 (April 2000): 99–115. http://dx.doi.org/10.1080/13617670050002363.

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Lagos, MSLT, Hazel O., and Celo I. Magallanes. "Stress and Coping Strategies of High School Teachers of Antique Diocesan Catholic Schools." Philippine Social Science Journal 3, no. 2 (November 12, 2020): 83–84. http://dx.doi.org/10.52006/main.v3i2.175.

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No one is stress-free, no matter how fortunate, rational, intelligent, and knowledgeable he may be. Stress has almost become a sure thing even among Catholic school teachers. This is probably due to their demands for multiple jobs, teaching unmotivated students, maintaining classroom discipline, demanding workload, being subjected to frequent changes, being judged by others, having difficult or frustrating relationships with colleagues and administrators, and poor working conditions. Stressors faced by one teacher are unique to him or her and depend on factors like personality, beliefs, abilities, and circumstances of the teacher. Other variables, such as coping mechanisms and techniques, personality traits, and environmental characteristics, can interactively influence the teacher's understanding of how stressful situations are. To deal with stressful events and relieve feelings of distress, teachers use coping methods. Rilveria (2018) identified nine coping strategies: a cognitive reappraisal, social support, problem-solving, religiosity, tolerance, emotional release, overactivity, recreation, and substance use. It has been observed that Antique Diocesan Catholic School teachers often experience high levels of stress resulting from multiple job responsibilities; thus, the researcher was propelled to explore and understand more this construct.

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Cheng, Albert. "The educational emphases of science teachers in US Evangelical Protestant high schools." International Journal of Christianity & Education 23, no. 1 (January 12, 2019): 10–35. http://dx.doi.org/10.1177/2056997118812906.

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I examine the levels of educational emphases that science teachers in Evangelical Protestant (EP) schools place on (i) teaching basic content knowledge, (ii) improving scientific reasoning skills, and (iii) presenting real-world applications of science. Using a nationally representative sample of US ninth-graders, I find differences in these educational emphases between science teachers in EP schools and science teachers in secular private, Catholic, and public schools. I also find suggestive evidence that differences in STEM-related student outcomes across school sectors, which have been demonstrated in prior research, are associated with cross-sector differences in the emphases of science teachers.

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Darnell, Teena, Kathy Hager, and Paul D. Loprinzi. "The Impact of School Nurses in Kentucky Public High Schools." Journal of School Nursing 35, no. 6 (July 5, 2018): 434–41. http://dx.doi.org/10.1177/1059840518785954.

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The purpose of this study was to examine the relationship between school nurse presence and graduation rates, absenteeism, and American College Test (ACT) scores. A state-wide survey of all public high schools was undertaken (participation rate of 99.1%). Survey data obtained from individual high schools provided information on the employment status of school nurses. In addition to nurse presence determined by the survey, open-access electronic databases were used to determine graduation rates, absenteeism, ACT scores, money spent per pupil, gender, race–ethnicity proportion, and incarceration data. Study findings showed a possible relationship between students attending schools with a full-time nurse and significantly higher graduation rates, lower absenteeism, and higher ACT scores. The study results suggest that school nurses may contribute not just to health outcomes but to improved academic and economic outcomes as well. Of course, future work is needed to confirm these assertions.

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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 Magni). They had their convent in Jaworów in Galicia where they established an elementary school, a teachers’ school and a boarding school for girls. Ukrainian was the language of instruction. These religious schools operated according to the same principles as state schools, taught the same subjects and used the same textbooks. School authorities carried out inspections of religious schools on an annual basis. The schools enjoyed a good reputation and offered a high level of education.

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Karpiak, Christie P., James P. Buchanan, Megan Hosey, and Allison Smith. "University Students from Single-Sex and Coeducational High Schools: Differences In Majors and Attitudes at a Catholic University." Psychology of Women Quarterly 31, no. 3 (September 2007): 282–89. http://dx.doi.org/10.1111/j.1471-6402.2007.00371.x.

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We conducted an archival study at a coeducational Catholic university to test the proposition that single-sex secondary education predicts lasting differences in college majors. Men from single-sex schools were more likely to both declare and graduate in gender-neutral majors than those from coeducational schools. Women from single-sex schools were more likely to declare gender-neutral majors, but were not different from their coeducated peers at graduation. A second study was conducted with a sample of first-year students to examine the correspondence between egalitarian attitudes, single-sex secondary education, and major choice. Egalitarianism was higher in students in nontraditional majors, but did not correspond in expected ways with single-sex education. Men from single-sex schools were less likely to hold egalitarian attitudes about gender roles, whereas women from single-sex and coeducational high schools did not differ in egalitarianism. Taken together, our results raise questions about the potential of single-sex high schools to reduce gender-stratification in professions.

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Sisto, Walter N. "Book Review: Catholic High Schools: Facing the New Realities. By James L. Heft, S.M." Theological Studies 75, no. 1 (March 2014): 201–3. http://dx.doi.org/10.1177/0040563913519056u.

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Journal articles on the topic 'ACT Catholic high schools'

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