Relevant bibliographies by topics / Catholic Church Education Australia History

Academic literature on the topic 'Catholic Church Education Australia History'

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Published: 10 December 2022
Last updated: 29 January 2023

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Journal articles on the topic "Catholic Church Education Australia History"

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Hooper, Carole. "The unsaintly behaviour of Mary Mackillop: her early teaching career at Portland." History of Education Review 47, no. 2 (October 1, 2018): 186–96. http://dx.doi.org/10.1108/her-10-2017-0019.

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Purpose Mary Mackillop, the only Australian to have been declared a “saint” by the Roman Catholic Church, co-founded the Institute of the Sisters of St Joseph, a religious congregation established primarily to educate the poor. Prior to this, she taught at a Common School in Portland. While she was there, the headmaster was dismissed. The purpose of this paper is to examine the extent to which the narrative accounts of the dismissal, as provided in the biographies of Mary, are supported by the documentary evidence. Contemporary records of the Board of Education indicate that Mary played a more active role in the dismissal than that suggested by her biographers. Design/methodology/approach Documentary evidence, particularly the records of the Board of Education, has been used to challenge the biographical accounts of Mary Mackillop’s involvement in an incident that occurred while she was a teacher at the Portland Common School. Findings It appears that the biographers, by omitting to consider the evidence available in the records of the Board of Education, have down-played Mary Mackillop’s involvement in the events that led to the dismissal of the head teacher at Portland. Originality/value This paper uses documentary evidence to challenge the account of the Portand incident, as provided in the biographies of Mary Mackillop.
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Atkin, Nicholas. "The challenge to laïcité: church, state and schools in Vichy France, 1940–1944." Historical Journal 35, no. 1 (March 1992): 151–69. http://dx.doi.org/10.1017/s0018246x00025644.

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AbstractThis article examines the role which education played in church/state relations during the Occupation. It begins with an evaluation of catholic reactions to the defeat and explains why so many church leaders were quick to blame military collapse on the laïcité of the republican educational system. It then investigates the policies which the church wanted to see pursued in regard to schools and assesses how these were received by the Vichy government. Analysis of these issues reveals that Vichy was not as pro-clerical as is sometimes believed. Although initially sympathetic to church requests, by 1942 the regime had become reluctant to introduce any measure that might provoke religious division. At the same time, the article illustrates that French Catholicism was not a monolithic bloc. Arguments over education served only to intensify divisions already present within the church and soon led to catholic disenchantment with the Vichy regime.
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Cichosz, Wojciech. "Educational Effectiveness of Catholic Schools in Poland Based on the Results of External Exams." Religions 14, no. 1 (December 21, 2022): 5. http://dx.doi.org/10.3390/rel14010005.

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Church education boasts a rich history of achievements. European church education (referred to as Catholic) was already present at the turn of the 9th and 10th centuries and in Poland at the end of the 11th (schools educating future members of the clergy). In Poland, the collapse of church education was marked by the communist system (1945–1989), and a dynamic revival was possible thanks to the democratic change in 1989. At present, Catholic schools, i.e., schools run by church legal entities and schools run by other legal or natural persons recognized as Catholic by decree of the diocesan bishop, entertain the same possibilities with respect to setup and operations on equal rights. Their number and proportion of the overall student population remain relatively stable. As the results published by District Examination Boards and rankings of Catholic schools show, the teaching efficiency of Catholic elementary schools is higher than average. High schools reach a very good level of education as well, although in their case, the dominance of Catholic schools is not in place. Teaching efficiency is one of many factors that influence the well-established position of Catholic schools.
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Lynch, Andrew P. "Negotiating Social Inclusion: The Catholic Church in Australia and the Public Sphere." Social Inclusion 4, no. 2 (April 19, 2016): 107–16. http://dx.doi.org/10.17645/si.v4i2.500.

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This paper argues that for religion, social inclusion is not certain once gained, but needs to be constantly renegotiated in response to continued challenges, even for mainstream religious organisations such as the Catholic Church. The paper will analyse the Catholic Church’s involvement in the Australian public sphere, and after a brief overview of the history of Catholicism’s struggle for equal status in Australia, will consider its response to recent challenges to maintain its position of inclusion and relevance in Australian society. This will include an examination of its handling of sexual abuse allegations brought forward by the Royal Commission into Institutional Responses to Child Sexual Abuse, and its attempts to promote its vision of ethics and morals in the face of calls for marriage equality and other social issues in a society of greater religious diversity.
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Horner, Robyn, Didier Pollefeyt, Jan Bouwens, Teresa Brown, Christiaan Jacobs-Vandegeer, Maeve-Louise Heaney, and Michael Buchanan. "Openness to Faith as a Disposition for Teachers in Catholic Schools." International Journal of Practical Theology 24, no. 2 (December 1, 2020): 231–51. http://dx.doi.org/10.1515/ijpt-2019-0044.

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AbstractIn the Catholic Church, which includes in its mission the provision of school education, the significant rise of “no religion” in Western societies prompts serious new questions about how this mission can be lived out. An important response can be found in the Enhancing Catholic School Identity Project, which provides empirical evidence of the lived faith dispositions of members of Catholic school communities and recommends the enhancement of Catholic school identity through the recontextualisation of faith in dialogue. We argue that the dispositions of teachers are a vital factor in the development of a Catholic Dialogue School. Using aggregated data in Australia, we illustrate the importance of a teacher disposition that is intentionally and explicitly open to Catholic faith.
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Pitman, Julia. "Feminist Public Theology in the Uniting Church in Australia." International Journal of Public Theology 5, no. 2 (2011): 143–64. http://dx.doi.org/10.1163/156973211x562741.

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AbstractThis article considers the expression of Protestant feminist public theology by the first women to gain access to leading positions in the Uniting Church in Australia, which was inaugurated in 1977. Roman Catholic and Protestant feminist theologians have started to provide theories of feminist public theology. The case studies of Lilian Wells, first Moderator of the Synod of New South Wales, and Jill Tabart, first woman President of the Assembly of the Uniting Church, provide evidence for the revision of these theories. The article argues that both the desire for and the expression by women of feminist public theology has a history that is longer than might be assumed. It also argues that such history confirms but also challenges aspects of received theories of feminist public theology, and that the two cases outlined below provide insight into the constraints inherent in the expression of feminist public theology in Protestant denominations such as the Uniting Church in Australia.
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Campbell, Craig. "History of Education Research in Australia." Espacio, Tiempo y Educación 3, no. 2 (July 18, 2016): 3. http://dx.doi.org/10.14516/ete.2016.003.002.000.

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History of education research has flourished in Australia since the 1960s. However, fewer university appointments in recent years suggest that a decline will soon occur. Nevertheless, research over the previous fifty years has produced much excellent work, following three significant historiographical trends. The first is the dominant Anglo-Empirical Whig tradition, which has concentrated on conflicts between church and state over schooling, and the founders and establishment of schools and public school systems. The second arose from social history, shifting the focus of research onto families, students and teachers. However, the concentration on the social class relations of schooling was eventually overtaken by substantial studies into gender relations. In more recent times, cultural studies and the influence of Foucault have been responsible for new research questions and research, marking a new historiographical trend. A survey of topics for which more research is required concludes the editorial, not least of which is the history of Indigenous education.
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Justice, Benjamin. "Thomas Nast and the Public School of the 1870s." History of Education Quarterly 45, no. 2 (2005): 171–206. http://dx.doi.org/10.1111/j.1748-5959.2005.tb00034.x.

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In the decade and a half after the Civil War, the American public school rose and fell as a central issue in national and state politics. After a relative calm on matters of education during and immediately after the War, the Republican Party and Catholic Church leaders in the late 1860s and early 1870s joined a bitter battle of words over the future of public education—who should control it, how should it be financed, and what should it teach about religion. These battles often reflected very different world views. Leading Protestant ministers and Republican politicians waved the threat of a rising antidemocratic “Catholic menace” as the new bloody shirt and championed their own educational ideal as a remedy—religiously neutral, ethnically and racially inclusive common schools. While Democrats tended to downplay school issues, Catholic Church leaders countered with their own screed: common schools were hardly common, embodying either inherently Protestant notions of religion or the atheism of no true religious creed at all. New York City became the epicenter of these cataclysmic debates, and the brilliant cartoonist Thomas Nast immortalized the Radical Republican side of the issue in the pages ofHarper's Weekly.
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Yount, Mary Beth. "I. History and Horizons of Lay Ecclesial Ministry in the US Catholic Church." Horizons 49, no. 1 (June 2022): 174–87. http://dx.doi.org/10.1017/hor.2022.5.

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This theological roundtable has stand-alone articles that are complementary and together trace a flow toward ecclesial participation, of movements of bodies and voices, toward full inclusion in the Catholic Church. These works, taken together, can shed light on the dynamism and development of the church when it responds to pressing social and cultural needs—from official development of structures within the ordained magisterium in response to poverty and economic crises (Yount) to students moving together for change and participatory inclusion (Ahern) and from lay adults forming social action communities for racial justice (Rademacher) and, building on the experience of lay LGBTQ+ Catholics, to demand ecclesial participation (Flanagan). It is movements such as these that call and enact development in the church, and knowing what has come before can prompt our own reflection on what needs to come next and the role of each of us in that.
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McDonough, Graham, Lauren Bialystok, Trevor Norris, and Laura Pinto. "“I do have to represent the faith:” An Account of an Ecclesiological Problem When Teaching Philosophy in Ontario’s Catholic High Schools." Encounters in Theory and History of Education 23 (December 19, 2022): 147–66. http://dx.doi.org/10.24908/encounters.v23i0.15688.

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The Canadian province of Ontario introduced philosophy as a secondary school subject in 1995 (Pinto, McDonough, & Boyd, 2009). Since publicly-funded Catholic schools teach approximately 32% of all students in Ontario (Ontario Ministry of Education, 2022), the question arises regarding how teachers in those schools coordinate philosophy and Catholic teachings. This study employs a secondary analysis of interviews with six teachers from Ontario’s Catholic schools, and employs two of Avery Dulles’ (2002) conceptions of church (institution and mystical communion) to determine how they consider the choices available within their own tradition that could answer this question. Rather than looking only at the shortcomings of treating magisterial teaching as philosophy, this paper argues that there are also conceptual problems that these courses must address in order to improve their ecclesiological adequacy, and illustrates how an apparent null curriculum privileges the institutional ecclesiology. Keywords: Catholic education, Catholic school, philosophy, ecclesiology, null curriculum, high school philosophy
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Dissertations / Theses on the topic "Catholic Church Education Australia History"

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Mckenna, Eugene. "The influence of ecclesiastical and community cultures on the development of Catholic education in Western Australia, 1846-1890." Murdoch University, 2005. http://wwwlib.murdoch.edu.au/adt/browse/view/adt-MU20070326.142406.

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Historians have generally tended to represent the pioneering Catholic mission in Western Australia as an homogenous ecclesiastical entity with little cultural diversity. With a few notable exceptions the nature of the Western Australian colonial Catholic mission is portrayed as a 'hibernised' form of Catholicism with an Irish clergy taking care of the pastoral needs of a predominantly working class Irish Catholic constituency. This thesis challenges the traditional paradigm as restrictive, and argues that it ignores significant contextual influences and veils the wider cultural tapestry in which the Western Australian pioneering Catholic mission proceeded. The traditional analysis of the internal dynamics of the Catholic mission implies that there was a beneficial, almost symbiotic relationship between sympathetic bishops and their 'valiant helpers.' Internal conflicts concerning administrative issues have been represented as little more than mere personality clashes. The thesis takes a more critical contextual approach and argues that the manifestation of internal dissension during this period can only be fully explained by taking account of external influences rather than local conditions. These influences include both Gallican and Ultramontane ecclesiastical perspectives as well as the individual community cultures that were transported from Europe to the Perth diocese by missionary personnel. This new perspective corrects the more traditional approach which overlooked the different ecclesiastical approaches, orientations and community cultures that were represented within the colonial Catholic mission. This expansion of the existing interpretative paradigm through which historians view the West Australian Catholic mission in general and the development of the school system in particular marks a significant shifi in the existing historiography. As a consequence, scholars will in future take a more critical approach to the study of not only the Catholic education system but also the Western Australian Catholic mission in general. Rather than representing the definitive closing chapter it is intended that this work will invigorate renewed historical interest in the development of the Australian Catholic mission.
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Brady, Josephine Margaret, and res cand@acu edu au. "Sisters of St Joseph: the Tasmanian experience the foundation of the Sisters of St Joseph in Tasmania1887-1937." Australian Catholic University. School of Religious Education, 2005. http://dlibrary.acu.edu.au/digitaltheses/public/adt-acuvp73.09042006.

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This thesis reports on and analyses the first fifty years, 1887-1937, of the Sisters of Saint Joseph’s ministry in Tasmania. The design of the study is qualitative in nature, employing ethnographic techniques with a thematic approach to the narrative. Through a multifaceted approach the main figures of the Josephite story of the first fifty years are examined. The thesis attempts to redress the imbalance of the representation of women in Australian history and the Catholic Church in particular. The thesis is that as a uniquely Australian congregation the Tasmanian Sisters of St Joseph were focused on the preservation of the original spirit and tradition articulated at their foundation rather than on the development of a unique Tasmanian identity. The thesis argues that it was the formative period that impacted on their future development and the emerging myths contributed to their search for identity. Isolated from their foundations through separation and misunderstanding, they sought security and authenticity through their conservation of the original Rule. The intervention of cofounder Father Tenison Woods in the early months of their foundation served to consolidate a distinctive loyalty to him to the exclusion of Mary MacKillop. Coupled with the influence of Woods were the Irish and intercolonial influences of significant Sisters from other foundations which militated against the emergence of a distinctive Tasmanian leadership. As a Diocesan Congregation the Tasmanian Josephites achieved status as authentic religious within Tasmania and yet were constrained by their Diocesan character. The study identifies the factors that contributed to their development as a teaching Congregation through the impact of the Teacher and Schools’ Registration Act 1906, influence of government regulations on the Woods-MacKillop style of education, and the commitment of the Church to provide Catholic education in the remote areas of Tasmania. The thesis identifies two major formative periods as occurring at the instigation of Archbishops Delany and Simonds at both the foundation and then more significantly after the consolidation phase at the end of the period under examination.
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Jarrett, Jennifer Ann. "Catholic bodies a history of the training and daily life of three religious teaching orders in New South Wales, 1860 to 1930 /." Connect to full text, 2003. http://hdl.handle.net/2123/5673.

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Pollard, Susan J. "An investigation of the Catholic Leadership Education Programme in South Australia /." Title page, contents and abstract only, 1991. http://web4.library.adelaide.edu.au/theses/09EDM/09edmp772.pdf.

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Thesis (M. Ed.)--University of Adelaide, Dept. of Education, 1992.
Analyses the Catholic Leadership Education Programme in the archdiocese of Adelaide in terms of the work of Paulo Freire and Carl Jung. Spine title: The Catholic Leadership Education Programme. Includes bibliographical references (leaves 255-260).
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McKenna, Eugene. "The influence of ecclesiastical and community cultures on the development of Catholic education in Western Australia, 1846-1890." Thesis, McKenna, Eugene (2005) The influence of ecclesiastical and community cultures on the development of Catholic education in Western Australia, 1846-1890. PhD thesis, Murdoch University, 2005. https://researchrepository.murdoch.edu.au/id/eprint/198/.

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Historians have generally tended to represent the pioneering Catholic mission in Western Australia as an homogenous ecclesiastical entity with little cultural diversity. With a few notable exceptions the nature of the Western Australian colonial Catholic mission is portrayed as a 'hibernised' form of Catholicism with an Irish clergy taking care of the pastoral needs of a predominantly working class Irish Catholic constituency. This thesis challenges the traditional paradigm as restrictive, and argues that it ignores significant contextual influences and veils the wider cultural tapestry in which the Western Australian pioneering Catholic mission proceeded. The traditional analysis of the internal dynamics of the Catholic mission implies that there was a beneficial, almost symbiotic relationship between sympathetic bishops and their 'valiant helpers.' Internal conflicts concerning administrative issues have been represented as little more than mere personality clashes. The thesis takes a more critical contextual approach and argues that the manifestation of internal dissension during this period can only be fully explained by taking account of external influences rather than local conditions. These influences include both Gallican and Ultramontane ecclesiastical perspectives as well as the individual community cultures that were transported from Europe to the Perth diocese by missionary personnel. This new perspective corrects the more traditional approach which overlooked the different ecclesiastical approaches, orientations and community cultures that were represented within the colonial Catholic mission. This expansion of the existing interpretative paradigm through which historians view the West Australian Catholic mission in general and the development of the school system in particular marks a significant shifi in the existing historiography. As a consequence, scholars will in future take a more critical approach to the study of not only the Catholic education system but also the Western Australian Catholic mission in general. Rather than representing the definitive closing chapter it is intended that this work will invigorate renewed historical interest in the development of the Australian Catholic mission.
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McKenna, Eugene. "The influence of ecclesiastical and community cultures on the development of Catholic education in Western Australia, 1846-1890." McKenna, Eugene (2005) The influence of ecclesiastical and community cultures on the development of Catholic education in Western Australia, 1846-1890. PhD thesis, Murdoch University, 2005. http://researchrepository.murdoch.edu.au/198/.

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Historians have generally tended to represent the pioneering Catholic mission in Western Australia as an homogenous ecclesiastical entity with little cultural diversity. With a few notable exceptions the nature of the Western Australian colonial Catholic mission is portrayed as a 'hibernised' form of Catholicism with an Irish clergy taking care of the pastoral needs of a predominantly working class Irish Catholic constituency. This thesis challenges the traditional paradigm as restrictive, and argues that it ignores significant contextual influences and veils the wider cultural tapestry in which the Western Australian pioneering Catholic mission proceeded. The traditional analysis of the internal dynamics of the Catholic mission implies that there was a beneficial, almost symbiotic relationship between sympathetic bishops and their 'valiant helpers.' Internal conflicts concerning administrative issues have been represented as little more than mere personality clashes. The thesis takes a more critical contextual approach and argues that the manifestation of internal dissension during this period can only be fully explained by taking account of external influences rather than local conditions. These influences include both Gallican and Ultramontane ecclesiastical perspectives as well as the individual community cultures that were transported from Europe to the Perth diocese by missionary personnel. This new perspective corrects the more traditional approach which overlooked the different ecclesiastical approaches, orientations and community cultures that were represented within the colonial Catholic mission. This expansion of the existing interpretative paradigm through which historians view the West Australian Catholic mission in general and the development of the school system in particular marks a significant shifi in the existing historiography. As a consequence, scholars will in future take a more critical approach to the study of not only the Catholic education system but also the Western Australian Catholic mission in general. Rather than representing the definitive closing chapter it is intended that this work will invigorate renewed historical interest in the development of the Australian Catholic mission.
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Gleeson, Damian John School of History UNSW. "The professionalisation of Australian catholic social welfare, 1920-1985." Awarded by:University of New South Wales. School of History, 2006. http://handle.unsw.edu.au/1959.4/26952.

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This thesis explores the neglected history of Australian Catholic social welfare, focusing on the period, 1920-85. Central to this study is a comparative analysis of diocesan welfare bureaux (Centacare), especially the Sydney, Melbourne and Adelaide agencies. Starting with the origins of professional welfare at local levels, this thesis shows the growth in Catholic welfare services across Australia. The significant transition from voluntary to professional Catholic welfare in Australia is a key theme. Lay trained women inspired the transformation in the church???s welfare services. Prepared predominantly by their American training, these women devoted their lives to fostering social work in the Church and within the broader community. The women demonstrated vision and tenacity in introducing new policies and practices across the disparate and unco-ordinated Australian Catholic welfare sector. Their determination challenged the status quo, especially the church???s preference for institutionalisation of children, though they packaged their reforms with compassion and pragmatism. Trained social workers offered specialised guidance though such efforts were often not appreciated before the 1960s. New approaches to welfare and the co-ordination of services attracted varying degrees of resistance and opposition from traditional Catholic charity providers: religious orders and the voluntary-based St Vincent de Paul Society (SVdP). For much of the period under review diocesan bureaux experienced close scrutiny from their ordinaries (bishops), regular financial difficulties, and competition from other church-based charities for status and funding. Following the lead of lay women, clerics such as Bishop Algy Thomas, Monsignor Frank McCosker and Fr Peter Phibbs (Sydney); Bishop Eric Perkins (Melbourne), Frs Terry Holland and Luke Roberts (Adelaide), consolidated Catholic social welfare. For four decades an unprecedented Sydney-Melbourne partnership between McCosker and Perkins had a major impact on Catholic social policy, through peak bodies such as the National Catholic Welfare Committee and its successor the Australian Catholic Social Welfare Commission. The intersection between church and state is examined in terms of welfare policies and state aid for service delivery. Peak bodies secured state aid for the church???s welfare agencies, which, given insufficient church funding proved crucial by the mid 1980s.
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Hollands, Jill C. "The changing nature of the Catholic school community." Thesis, Edith Cowan University, Research Online, Perth, Western Australia, 2009. https://ro.ecu.edu.au/theses/162.

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The role of the Catholic school, as outlined by Catholic leaders within dioceses around Australia and supported by Vatican documents, is to assist in the Church's role of proclaiming the message of Jesus Christ. Catholic schools aim to promote Gospel values within the daily life of their community. Integral to this expectation is the teaching of the traditions, doctrine, and practices of the Catholic faith, supported by the presence of Catholic educators. The shifting nature of Catholic schools has meant that in recent times, some members of the school community are not familiar with beliefs and practices of the Catholic faith. This growing world-wide trend indicates a changing community expectation of the role of the Catholic school, where dements of Catholic culture are at odds with the contemporary culture to which children are exposed in their daily lives. This portfolio examines the impact of the changing nature of the Catholic school community on the Catholic nature of Catholic schools. This impact is considered from both global and local perspectives. The Structure of the portfolio includes a document analysis of key literature related to this change, supported by a small, illustrative case study of four rural schools in Western Australia. Early chapters examine the structures of governance existing within both contexts and determine the extent to which these structures enable the Catholic school to fulfil the Church's mission. The portfolio outlines challenges faced by Catholic school communities in promoting the Church's Gospel value message through a Catholic values-based curriculum. The small investigation undertaken as part of the portfolio draws on both quantitative and qualitative data to determine the role played by the Catholic elements of schools in strengthening the promotion of the Gospel value message within the life of the school community. Conclusions are drawn to assist Catholic schools work toward strengthening the development of an authentic Catholic culture within the life of the school, and the implementation of a Catholic, values-based curriculum. These recommendations provide guidance for Catholic schools in developing a shared understanding of the Church's Gospel value message promoted within the life of the school community.
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Livraga, Patrizia. "Education in Hong Kong, 1858 - 1894 Bishop Timoleone Raimondi's epoch /." Thesis, [Hong Kong : University of Hong Kong], 1994. http://sunzi.lib.hku.hk/hkuto/record.jsp?B13834113.

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Angelico, Teresa 1956. "Can research influence policy decisions? : a project evaluation of a study of the role of the Catholic Church in higher education." Monash University, Dept. of Anthropology and Sociology, 1999. http://arrow.monash.edu.au/hdl/1959.1/7955.

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Books on the topic "Catholic Church Education Australia History"

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The feasts & seasons of John F. Kelly. Crows Nest, NSW: Allen & Unwin, 2006.

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Higgins, Rory. Botthian and Amphian: De La Salle Brothers in Australia 1864-1867. [Bankstown, N.S.W.]: De La Salle Brothers District of Australia, New Zealand, Pakistan and Papua New Guinea, 2011.

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Byrne, Geraldine. Built on a hilltop: A history of the Sisters of the Good Shepherd in Western Australia, 1902-2002. Leederville, W.A: Sisters of the Good Shepherd, 2002.

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National Catholic Education Commission (Australia). Religious education in dialogue: Curriculum around Australia. Canberra, A.C.T: National Catholic Education Commission, 2008.

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Irene, Salam. Catholic education in Manipur. New Delhi: Scholar Pub. House, 1989.

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J, Murphy Dennis. Catholic education at the crossroads. Toronto, Ont: Catholic Register, 2001.

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Kunkel, Norlene M. Bishop Bernard J. McQuaid and Catholic education. New York: Garland Pub., 1988.

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Kavanagh, Aengus J. Will Catholic schools be Catholic in 2030?: Exploration of issues that are of essence in the unfolding story of Catholic schools, and of church, in Australia. [Parramatta, N.S.W.]: [Patrician Brothers], 2014.

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Dwyer, Barry. Catholics in Australia: Our story. Melbourne: Collins Dove, 1988.

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Catholic education: The Quebec experience. Calgary: Detselig Enterprises, 1999.

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Book chapters on the topic "Catholic Church Education Australia History"

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Thomson, Sue. "Australia: PISA Australia—Excellence and Equity?" In Improving a Country’s Education, 25–47. Cham: Springer International Publishing, 2020. http://dx.doi.org/10.1007/978-3-030-59031-4_2.

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AbstractAustralia’s education system reflects its history of federalism. State and territory governments are responsible for administering education within their jurisdiction and across the sector comprising government (public), Catholic systemic and other independent schooling systems. They collaborate on education policy with the federal government. Over the past two decades the federal government has taken a greater role in funding across the education sector, and as a result of this involvement and the priorities of federal governments of the day, Australia now has one of the highest rates of non-government schooling in the OECD. Funding equity across the sectors has become a prominent issue. Concerns have been compounded by evidence of declining student performance since Australia’s initial participation in PISA in 2000, and the increasing gap between our high achievers and low achievers. This chapter explores Australia’s PISA 2018 results and what they reveal about the impact of socioeconomic level on student achievement. It also considers the role of school funding and the need to direct support to those schools that are attempting to educate the greater proportion of an increasingly diverse student population including students facing multiple layers of disadvantage.
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"Catholic Education as Deaf Cultural History." In Be Opened! The Catholic Church and Deaf Culture, 21–38. Catholic University of America Press, 2020. http://dx.doi.org/10.2307/j.ctv1chs9w2.7.

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McFadden, William. "Catholic Theology since Vatican II." In The History of Scottish Theology, Volume III, 303–16. Oxford University Press, 2019. http://dx.doi.org/10.1093/oso/9780198759355.003.0022.

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This chapter discusses the ways in which the documents decreed by the Second Vatican Council stimulated theological writing in Scotland and created a climate for their implementation in the Catholic Church up to the first decade of this millennium. It looks at the theological impact of academic Scottish Catholic theologians and at the theological documents of the Bishops’ Conference of Scotland, including the statement on the morality of nuclear arms and the two teaching documents produced in collaboration with the Bishops’ Conferences of England and Wales and of Ireland—One Bread, One Body, and The Gift of Scripture. It also shows how the theology of the Council documents has influenced the areas of religious education, lay ministry, and collaborative leadership, and has led to closer cooperation with other churches and academic institutions. Finally, it laments that there is no longer a locus for seminary education in Scotland.
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"From Catholic Priests to Protestant Ministers: Pastoral Education in the Diocese of York, 1520-1620." In Dutch Review of Church History, Volume 83: The <i>Pastor Bonus</i>, 157–65. BRILL, 2004. http://dx.doi.org/10.1163/9789047404637_010.

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Kolb, Nataliia M. "Greek-Catholic Religious Education in the Primary and Secondary School Systems in Eastern Galicia (in the Second Half of the Nineteenth and Early Twentieth Centuries): Legislation, Curricula, Realities." In The “native word”: The Belarusian and Ukrainian languages at School (Essays on the history of mass education from the mid-nineteenth century to the middle of the twentieth), 168–96. Nestor-Istoriia, 2021. http://dx.doi.org/10.31168/4469-2043-3.07.

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This essay outlines the significance and position of religious education in the primary and secondary education systems in Austria-Hungary around the turn of the twentieth century. The powers of the state and the Church in the organization of these lessons and their means of control over them are indicated. The growing attention of the Church and the clergy to improving the quality of lessons of worship is emphasized, which occurred in response to the deterioration of the moral condition of young people, the spread of religious indifference, atheism, and the growing popularity of leftist ideologies. The clergy's rethinking of the methodology of teaching religion is shown. The measures of the Church to improve textbooks on this subject, increase the requirements for the education and moral and human qualities of priest-candidates for the position of catechists are traced. Emphasis is placed on the importance of religion lessons as an influential factor in the formation of the national identity and consciousness of Ukrainian youth. Special attention is paid to the problem of the opposition of the Greek Catholic clergy to the Latinization and Polonization activities of Polish circles, and in particular to measures to protect the right to teach religion in the Ukrainian language.
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6

Gutacker, Paul J. "Protecting the Past." In The Old Faith in a New Nation, 65—C4.P48. Oxford University Press, 2023. http://dx.doi.org/10.1093/oso/9780197639146.003.0005.

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Abstract Chapter 4 turns to Christian history and the education of the Protestant ministerial class. During the first half of the nineteenth century, seminaries navigated a tension between long-standing Protestant historical narratives and newly emerging historiography, some of which appeared more sympathetic toward the Catholic past. This tension can be seen in the careers of three professors: Samuel Miller at Princeton Theological Seminary, James Murdock at Andover, and Philip Schaff at Mercersburg and Union seminaries. Controversies over historical education reflected concern over the future of the nation, particularly in light of rising Catholic immigration. As Catholics built churches and schools, leading Protestant ministers frequently pointed to the Christian past to demonstrate the incompatibility of Catholicism and American liberty. In this context, the next generation of clergy needed just enough church history to bolster their Protestant convictions.
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7

Gleason, Philip. "The End of an Era." In Contending with Modernity. Oxford University Press, 1996. http://dx.doi.org/10.1093/oso/9780195098280.003.0021.

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The coming together of the racial crisis, bitter internal divisions over the Vietnam War, campus upheavals, political radicalism associated with the New Left, the growth of the counterculture, and the emergence of new forms of feminism made the 1960s an epoch of revolutionary change for all Americans. But for American Catholics the profound religious reorientation associated with the Second Vatican Council multiplied the disruptive effect of all the other forces of change. This clashing of the tectonic plates of culture produced nothing less than a spiritual earthquake in the American church. Although the dust has still not fully settled, it was clear from an early date that the old ideological structure of Catholic higher education, which was already under severe strain, had been swept away entirely. As institutions, most Catholic colleges and universities weathered the storm. But institutional survival in the midst of ideological collapse left them uncertain of their identity. That situation still prevails. To explore it fully would require another book. Our task now is to review the emergence of the problem, sketch its general outlines, and point out why it marks the end of an era in the history of Catholic higher education. For a number of reasons, freedom became the central theme in American Catholic higher education in the early 1960s. As the most basic of American values, it was, of course, immensely attractive to the socially assimilated generation of younger Catholics for whom John F. Kennedy’s election and Pope John XXIII’s aggiornamento vindicated the hopes of the earlier Americanists, whose travails Catholic historians had so recently explored. Moreover, the contemporaneous demand by African Americans for “Freedom Now” linked freedom to the religious idealism of the Reverend Martin Luther King, Jr.’s non-violent crusade for civil rights. Freedom was, in addition, the polar opposite of the rigidity, formalism, and authoritarianism that had become so distasteful to American Catholic intellectuals; by contrast, it meshed beautifully with their growing insistence on the importance of individual subjectivity.
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