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Journal articles on the topic 'Catholic colleges'

Author: Grafiati

Published: 4 June 2021

Last updated: 1 February 2022

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1

Chambers, Liam. "Patrick Boyle, The Irish Colleges and the Historiography of Irish Catholicism." Studies in Church History 49 (2013): 317–29. http://dx.doi.org/10.1017/s0424208400002217.

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More than forty Irish colleges were established in France, Spain, Portugal, the Italian States and the Austrian Empire between the 1580s and 1690s to cater for a diverse range of Irish Catholic students and priests who had travelled to the continent to pursue higher education. The colleges were a significant feature of Irish Catholicism, most obviously in the early modern period, and they have therefore attracted substantial attention from historians. The first modern attempts to write their histories appeared in the later nineteenth century and were heavily influenced by a Rankean emphasis on primary sources, as well as contemporary Irish Catholic nationalism. If the dominant historiography of the period emphasized the persecution of the ‘penal era’, then the existence of a network of Irish colleges producing redoubtable clergy for the Irish mission helped to explain how the Catholic Church survived in Ireland. In this paradigm, the production of priests was the main role bestowed on the colleges. This essay examines the foremost early historian of the colleges, and of the viewpoint just oudined, the Vincentian priest and superior of the Irish College in Paris, Patrick Boyle. In 1901 he produced the first book-length history of an Irish college: The Irish College in Paris from 1578 to 1901.

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2

Olszewski, Bernard. "Critical Intellectual Inquiry at Catholic Colleges." Academe 92, no. 1 (2006): 30. http://dx.doi.org/10.2307/40252886.

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Gleason, Philip. "Catholic Women's Colleges in America (review)." Catholic Historical Review 89, no. 1 (2003): 123–26. http://dx.doi.org/10.1353/cat.2003.0064.

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4

Klochko, Larysa, and Olena Terenko. "Some Peculiarities of the First Women’s Colleges Functioning in the USA." Comparative Professional Pedagogy 9, no. 4 (December 1, 2019): 24–28. http://dx.doi.org/10.2478/rpp-2019-0033.

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AbstractThe function of the first women’s colleges in the USA is singled out. They expanded opportunities for women to get higher level of education, taking into account the fact that at that time women were not allowed to enter higher education establishments on equal footing with men. Some structural peculiarities of the first women’s colleges are viewed. By educational level colleges for women in that period were subdivided into two-year colleges, four-year colleges and universities. Financing peculiarities of the first women’s colleges in the USA are analysed. According to the source of financing colleges were private and public. The factors that led to the development of women’s education are analysed. Insufficient number of teachers in schools and widespread printed literature led to the need of involvement women in higher education. Teachers thought that intellectual abilities of men and women were equal, because women were not in social deprivation, and should participate fully in the life of civil society after obtaining knowledge in educational institutions. Due to scientific and technological revolution a number of devices that allow women to save time for economic affairs was worked out and, in turn, for this reason women could focus more on gaining knowledge for mastering future profession. The goals of women’s colleges establishment are analysed. Some teachers tried to train teachers, taking into account the shortage of teachers in schools due to expansion of the school network. Other teachers tried to give scientific and religious education and improve health of girls. The third group of teachers wanted to teach women self-education. The specifics of functioning of the first ɋatholic women’s colleges is analysed. Catholic leaders raised the question of expanding the network of Catholic women’s collegei due to insufficient number of religious teachers who have had some education level, because of the inability of church leaders to leave the church for educational services in colleges. In the USA, a peculiar feature of teaching in Catholic colleges was that the purpose of providing educational services was not only the development of intellectual abilities and training for future careers, but also spiritual development of students, which is the foundation of the Catholic faith.

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Torevell, David. "Teaching theological anthropology through English literature set texts in Catholic secondary schools and colleges." International Journal of Christianity & Education 24, no. 3 (July 23, 2020): 296–314. http://dx.doi.org/10.1177/2056997120944942.

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Catholic schools and colleges are finding it increasingly difficult to maintain and sharpen their distinctiveness in a climate of secularism, indifference to religion and the shortage of practising Catholics. This article argues that one method of bolstering Catholic schools’ mission integrity is to highlight one important feature of its identity – theological anthropology – and shows how curriculum delivery outside Religious Education syllabuses might contribute to its teaching. I take examples from two popular set texts in A-level English Literature to highlight how they might be used creatively to stimulate discussion of a defining feature of personhood within the Christian tradition, imago Dei.

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Meehan, Christopher. "Catholic Sixth Form Colleges and the Distinctive Aims of Catholic Education." British Journal of Religious Education 24, no. 2 (March 2002): 123–39. http://dx.doi.org/10.1080/0141620020240206.

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7

Griffin, Brian. "Anti-Catholicism in Bath from 1820 to 1870." Recusant History 31, no. 4 (October 2013): 593–611. http://dx.doi.org/10.1017/s0034193200014035.

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This paper challenges the idea that harmonious relations prevailed amongst Bath's various religious denominations during the ‘Age of Reform’, from the 1820s to the 1860s. It reveals instead that the public expression of anti-Catholic opinion was a regular feature of the city's political scene in this period. An anti-Catholic ‘crusade’, directed against such local targets as Prior Park and Downside colleges, and ‘Popery’ in general, was sustained by a variety of local organizations and national organizations that had branches in Bath, as well as prominent Tory activists resident in the city. Many Irish-born evangelical clergymen played a prominent role in this crusade. It is not surprising, given the prominence of Irish clergymen in Bath's anti-Catholic movement, that protests against the state endowment of Maynooth College were popular with the city's anti-Popery activists; furthermore, several proselytizing organizations whose principal aim was the conversion of Ireland's Catholics to the Protestant faith had a permanent base in Bath. The perceived iniquitous effects of ‘Popery’ in Ireland formed part of the anti-Catholic crusade's propaganda message. While the anti-Popery cause appealed particularly to the city's Church of England community, with many of its clergymen and prominent lay Anglicans to the fore of the anti-Catholic agitation, it attracted support from all sections of Protestant society.

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8

Herr, Andrew, and Jason King. "Does Service and Volunteering Affect Catholic Identity?" Praxis: An Interdisciplinary Journal of Faith and Justice 1, no. 2 (2018): 104–22. http://dx.doi.org/10.5840/praxis20181212.

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While many believe that service should be connected to the religious identity of Catholic colleges and universities, little research has been done to see if this is in fact the case. To test this commonly-held belief, we surveyed students at and gathered information about twenty-six different Catholic campuses in the United States. We find no correlation between students’ frequency of service and their perception of Catholic identity. In addition, we find that students perceive their school to be less Catholic the more institutions link service to Catholicism. The only characteristic of service that is positively correlated with Catholic identity is the percentage of service learning courses offered. In other words, students do not see anything intrinsically Catholic about volunteering, but rather that Catholicism means that you should volunteer more. We believe this suggests how Catholic colleges and universities can link service to their Catholic identity.

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9

McBrien, Richard P. "Theologians at Risk? Ex Corde and Catholic Colleges." Academe 87, no. 1 (2001): 13. http://dx.doi.org/10.2307/40251967.

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Clifford, Anne M. "Identity and Vision at Catholic Colleges and Universities." Horizons 35, no. 2 (2008): 355–70. http://dx.doi.org/10.1017/s0360966900005521.

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11

Padgett, Charles S. "“Without Hysteria or Unnecessary Disturbance”: Desegregation at Spring Hill College, Mobile, Alabama, 1948–1954." History of Education Quarterly 41, no. 2 (2001): 167–88. http://dx.doi.org/10.1111/j.1748-5959.2001.tb00083.x.

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Spring Hill College is Alabama's oldest institution of higher learning, one year older than the University of Alabama. Founded in 1830 by Michael Portier, the Catholic bishop of Mobile, it has been run by the Jesuits since 1847. When it desegregated in September, 1954, the four-year liberal arts college claimed 1,000 students, including its evening division in downtown Mobile. The desegregation of Spring Hill College (SHC) came just before the increased Ku Klux Klan (KKK) and White Citizens Council activity which led the backlash to the Supreme Court'sBrown v. Board of Educationdecision. Although volumes have been written about resistance to desegregation in the Deep South, almost no published research exists on the peaceful desegregation of white southern colleges, which anticipated and complied with Supreme Court rulings. This essay will place SHC's unique story in the context of the desegregation of higher education in the South and of race relations in Mobile, Alabama, in the decade before massive resistance. It will examine models for desegregation of Catholic colleges before theBrowndecision and, finally, will detail SHC's desegregation as a gradual process that occurred between 1948 and 1954.

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O'Brien, David J. "The Church and Catholic Higher Education." Horizons 17, no. 1 (1990): 7–29. http://dx.doi.org/10.1017/s0360966900019691.

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AbstractRecurrent debates about the church and higher education in the United States involve differing understandings of the nature and purpose of the church as well as differing understandings of the university. Catholic colleges and universities remain important but underutilized resources for the American church as it pursues its mission. Institutional, communitarian and servant models of the church must be examined more rigorously before they are used to prescribe changes in higher education. None is without problems. In a pluralistic and free society, a public church,” self-consciously mediating the tensions between Christian integrity, Catholic unity, and civic responsibility, provides an altogether appropriate stance for Catholic colleges and universities as well. It points not to a neat resolution of outstanding difficulties but to ongoing dialogue among the publics to which both church and higher education must address themselves.

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13

Kiessling, Nicolas. "Anthony Wood and the Catholics." Recusant History 30, no. 1 (May 2010): 71–87. http://dx.doi.org/10.1017/s0034193200012656.

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Anthony Wood (1632–1695), the Oxford biographer and historian, was accused of being a ‘papist’ from the early 1670s until his death on 29 November 1695. These accusations were given credence because Wood had many Catholic friends and acquaintances; had a genuine affection for manuscripts and monuments of the pre-reformation past; wrote bio-bibliographies of many noteworthy Catholics who were graduates of Oxford colleges or were associated with the university; had a view of the reformation that Gilbert Burnet, later the bishop of Salisbury, saw as ‘unseemly’; and never joined any campaign against Catholics before or after James II reigned in Great Britain. This essay deals with Wood's relationships with Catholics and his attitude towards Catholicism.

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Clifford, Anne M. "Teaching Catholic Theology in the Coming Decade - II. Catholic Theology at Catholic Colleges and Universities Panoptic and Pedestrian Perspectives." Horizons 37, no. 2 (2010): 305–19. http://dx.doi.org/10.1017/s0360966900007301.

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15

Gleason, Philip. "From an Indefinite Homogeneity: Catholic Colleges in Antebellum America." Catholic Historical Review 94, no. 1 (2008): 45–74. http://dx.doi.org/10.1353/cat.2008.0047.

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16

Morrissey, Thomas J. "A Man of the Universal Church: Peter James Kenney, S.J., 1779–1841." Recusant History 24, no. 3 (May 1999): 320–34. http://dx.doi.org/10.1017/s0034193200002545.

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Kenney, Peter James (1779–1841), was born in Dublin, probably at 28 Drogheda Street, on 7 July, 1779. His father, Peter, and his mother, formerly Ellen Molloy, ran a small business. Apart from Peter, the other known children were Anne Mary, who joined the convent of the Sisters of St. Clare, and an older brother, or half-brother, Michael, who set up an apothecary’s shop in Waterford.Peter was born, therefore, in the decade which saw the American Revolution, the Suppression of the Jesuits and, in Ireland, the birth of Daniel O’Connell—destined to become ‘The Liberator’. The need to keep Ireland quiet during the American conflict, led to concessions to the Catholic population. The first of these was in 1778. Others followed when the French Revolution raised possibilities of unrest. In 1792 the establishment of Catholic colleges was allowed, and entry to the legal profession. These led to the founding of Carlow College and to Daniel O’Connell’s emergence as a lawyer. The following year the Irish parliament was obliged by the government to extend the parliamentary franchise to Catholics. Increased freedom, however, and the government’s connivance at the non-application of the penal laws, led to increased resentment against the laws themselves and, among middle-class Catholics, to a relishing of Edmund Burke’s celebrated reminder to the House of Commons in 1780, that ‘connivance is the relaxation of slavery, not the definition of liberty’.

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McInally, Tom. "Support networks for the Catholic mission in Scotland." Innes Review 65, no. 1 (May 2014): 33–51. http://dx.doi.org/10.3366/inr.2014.0065.

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This article explores the support for the Mission in Scotland given by networks formed in the Scottish Catholic diaspora, especially by those key members linked to the Scots Colleges abroad, the Scots Benedictine monasteries in Germany, and the Roman curia during the second half of the seventeenth and first half of the eighteenth centuries. Drawing on sources from the colleges’, monasteries’, and Roman archives, together with extensive historiography, the narrative describes the problems faced by the Mission, the help it needed, and the extent to which it received that help. In doing so, the study attempts to show how the financial and diplomatic initiatives related to this work became interwoven with the dynastic struggles of the House of Stuart, and how this involvement of the Mission and its supporters in the Jacobite cause inevitably compromised their work and severely limited the success which their efforts merited.

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18

Torevell, David. "A Catholic approach to youth depression – implications for those working in Catholic schools, colleges and universities." International Studies in Catholic Education 11, no. 2 (July 3, 2019): 233–46. http://dx.doi.org/10.1080/19422539.2019.1641054.

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19

Preville, Joseph Richard. "Catholic Colleges, the Courts, and the Constitution: A Tale of Two Cases." Church History 58, no. 2 (June 1989): 197–210. http://dx.doi.org/10.2307/3168724.

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Of the forces that have shaped contemporary American Catholic higher education, few have been more generative or influential than the proceedings of two court cases which tested the constitutionality of direct government aid to sectarian and church-related colleges and universities. These two court cases were Horace Mann League v. Board of Public Works (1966) and Tilton v. Richardson (1971). The impact of these judicial rulings over the radical transformation and substantive reform of American Catholic higher education during the past quarter of a century is the subject of this article.

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Edmondson, Elizabeth A. "Without Comment or Controversy: The G.I. Bill and Catholic Colleges." Church History 71, no. 4 (December 2002): 820–47. http://dx.doi.org/10.1017/s0009640700096311.

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In a 1999 speech at the Yale Law School, former Christian Coalition executive director Ralph Reed was asked to explain how school vouchers could be constitutional. The questioner argued that voucher programs that allowed government money to be used at religious schools would violate the constitutional separation of church and state. In reply, Reed argued, in part, that the voucher system was really nothing new. He failed to see the difference, he said, between the program he was advocating and an earlier program under which the federal government had paid for hundreds of thousands of individuals to go to religious schools. That program, he said, was the G.I. Bill.

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Allison, Antony F. "The Origins of St. Gregory’s, Paris." Recusant History 21, no. 1 (May 1992): 11–25. http://dx.doi.org/10.1017/s0034193200001461.

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St. Gregory’s was a small college belonging to the English secular clergy founded at Paris in the late seventeenth century. Its main purpose was to enable suitable ecclesiastics who had completed their training at Douai or the other colleges abroad to pursue advanced studies at the Sorbonne before working on the mission in England. Its founders hoped it would serve to produce a corps of highly qualified men to fill the leading administrative and teaching posts in the Catholic Church in England. It survived until 1786 when financial difficulties forced it to close—temporarily, as was at first thought. During the Revolution it suffered the fate of the other English Catholic institutions in France, and it never, in fact, reopened. Among the documents that have survived from its archives is a Register Book covering the whole period of its existence from its first beginnings in 1667 until it closed down over a century later. This Register Book, which records the arrival and departure of students, the stages in their university career, their promotion to holy orders, deaths occurring at the college, and occasional memoranda of events affecting the life of the community, was edited for the Catholic Record Society in 1917 by the late Monsignor Edwin Burton.

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Schmutz, Jacob. "John Austin SJ (1717–84), The First Irish Catholic Cartesian?" Royal Institute of Philosophy Supplement 88 (October 2020): 239–71. http://dx.doi.org/10.1017/s1358246120000168.

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AbstractEarly-Modern Irish Catholics exiled on the European continent are known to have often held prominent academic positions in various important colleges and universities. This paper investigates the hitherto unknown Scholastic legacy of the Dublin-born Jesuit John Austin (1717–84), a famous Irish educator who started his career teaching philosophy at the Jesuit college of Rheims in 1746–47, before returning to the country of his birth as part of the Irish Mission. These manuscript lecture notes provides us first-hand knowledge about the content of French Jesuit education in the middle of the eighteenth century, which does not correspond to its classical reputation of ‘Aristotelian’ scholasticism opposed to philosophical novelties. While stitching to a traditional way of teaching, Austin introduces positively elements from Descartes, Malebranche, Locke and Newton into the curriculum. The present paper focuses on his conception of philosophical certitude (certitudo), which he considered a necessary condition for the possibility of philosophical knowledge.

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Sanders, Theresa. "American Catholic Universities and the Passion for the Impossible." Horizons 27, no. 2 (2000): 239–55. http://dx.doi.org/10.1017/s0360966900032540.

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AbstractRecent debate regarding the implementation of Ex Corde Ecclesiae has led many Catholic colleges and universities to reexamine their identity in relation to the church. Often departments of theology and religious studies are charged with maintaining the “Catholic” character of a campus, with negative effects. Much of the reaction to Ex Corde has been framed in terms of free speech, American systems of tenure, and religious diversity. This paper, however, suggests that holiness, understood as an ever-deepening awareness of Mystery (Rahner) or as “a passion for the impossible” (Caputo) might be a more fruitful context for dialogue between Catholic institutions of higher education and the Vatican.

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Calvert, Greg. "Careers Forum." Australian Journal of Career Development 2, no. 3 (September 1993): 52–56. http://dx.doi.org/10.1177/103841629300200325.

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At the beginning of July, schools and colleges received What's next? Future steps careers information kits. Eighteen thousand copies were distributed to all Year 10, 11 and 12 students in state, private and Catholic schools throughout Tasmania.

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Williams, Michael E. "St Alban’s College, Valladolid and the Events of 1767." Recusant History 20, no. 2 (October 1990): 223–38. http://dx.doi.org/10.1017/s0034193200005367.

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This article is based on documents in the National Historical Archive in Madrid and concerns the expulsion of the Jesuits from St. Alban’S College Valladolid. The connection with English Catholicism may appear at first to be remote since, although nominally an English college, there were only two English students resident at this time and the Jesuit staff who administered the college together with the servants were all Spaniards. But the English Vicars Apostolic, however critical they may have been towards the Jesuits, continued to regard the three colleges at Valladolid, Madrid and Seville as English, their purpose being to prepare priests to serve on the home mission in England and Wales. The response to the events of 1767 was swift and the colleges, although lost to the Jesuits, were retained for England since the three were merged into the one college at Valladolid and placed under the direction of the English secular clergy. There had been a precedent in the French government’s seizure of the English College at St. Omer in 1762, but the way in which His Catholic Majesty Charles III engineered the expulsion of the Jesuits from his kingdoms was remarkable for its thoroughness.

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Loewe, Andreas. "Michaelhouse: Hervey de Stanton's Cambridge Foundation." Church History and Religious Culture 90, no. 4 (2010): 579–608. http://dx.doi.org/10.1163/187124110x545173.

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AbstractThis article recalls the foundation of one of Cambridge's lost Colleges. It documents the transformation by a private benefactor, Hervey de Stanton (or Staunton), of a small Cambridge living into the university's third College, giving an overview of the life of its founder and outlining the personal connections that led to the establishment of Michaelhouse. It traces the foundation history of parish and College and their expansion through the strategic accumulation of benefactions. It gives an insight into the College statutes, a highly original composition by Stanton to govern the life at Cambridge's only college for priest-fellows. Finally, it documents the development of a distinctive catholic humanist school at the College, and its opposition to Henrician reformation measures, which made it a natural candidate for amalgamation into King Henry VIII's larger foundation, Trinity College.

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Benders, Alison Mearns. "Renewing the Identity of Catholic Colleges: Implementing Lonergan's Method for Education." Teaching Theology & Religion 10, no. 4 (October 2007): 215–22. http://dx.doi.org/10.1111/j.1467-9647.2007.00374.x.

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O'Grady, Eleanor. "ARTICULATION AND TRANSFER POLICIES AND PRACTICES OF CATHOLIC COLLEGES IN PENNSYLVANIA." Community College Journal of Research and Practice 19, no. 1 (January 1995): 73–82. http://dx.doi.org/10.1080/1066892950190106.

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Groppe, Elizabeth. "Seed That Falls on Fertile Ground (Matthew 13:1–9): Catholic Higher Education and the Renewal of Agrarianism." Horizons 42, no. 1 (May 21, 2015): 38–69. http://dx.doi.org/10.1017/hor.2015.51.

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Agriculture in the United States today faces myriad challenges, including soil erosion, biodiversity loss, climate change, water shortages, dependence on harmful chemicals, and a breach in the intergenerational transmission of agricultural knowledge. The scope and scale of the agricultural problems facing our nation today are an indication that we need a new culture of theager(“field” in Latin)—a fundamentally new way of understanding and enacting our relationship to the land and the production of food. Catholic colleges and universities can make a vital contribution to this renewal through new agrarian curricular and research programs grounded in Catholicism's sacramental epistemology, analogical metaphysics, interdisciplinary search for wisdom, and respect for the spiritual significance of agricultural and manual labor. In turn, the incorporation of agrarian practice, education, and research within Catholic institutions of higher education can contribute to the education of the whole person that is fundamental to Catholic pedagogy, the cultivation of the virtue of humility, and the enrichment of Catholic liturgical practice and Catholic culture.

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Day, Maureen K., and Barbara H. McCrabb. "Integrating Ministerial Visions: Lessons from Campus Ministry." Religions 11, no. 12 (December 1, 2020): 642. http://dx.doi.org/10.3390/rel11120642.

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In recent years, colleges and universities have seen an increase in a relatively new model of Catholic campus ministry: missionary organizations. As these missionaries grow in number, there is also an increase in the number of campuses that simultaneously use missionaries and long-term, professional ministers with graduate degrees. Drawing upon two national studies of Catholic campus ministers and the work of a national task force, this article will illuminate the obstacles these blended teams face in crafting a more holistic engagement with the Catholic tradition. It will also outline the steps to promote a more integrated ministerial vision and to become more pastorally effective. Implications for ministry more broadly are discussed.

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UNDERWOOD, LUCY. "YOUTH, RELIGIOUS IDENTITY, AND AUTOBIOGRAPHY AT THE ENGLISH COLLEGES IN ROME AND VALLADOLID, 1592–1685." Historical Journal 55, no. 2 (May 10, 2012): 349–74. http://dx.doi.org/10.1017/s0018246x12000052.

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ABSTRACTThis article analyses the records of 595 entrants to the English College, Rome, and 309 entrants to the English College, Valladolid. These Colleges, set up to train young English men as Catholic priests at a time when Catholicism was proscribed in England, required all entrants to complete questionnaires covering their social, educational, and religious background. The Responsa Scholarum are the autograph manuscripts of students at Rome; the Liber Primi Examinis consists of summaries of oral examinations written down by the interviewers. Through a combination of quantitative analysis and close reading of individual accounts, this article explores responses to the questionnaires, focusing on the engagement of young people with religion and religious identity. It argues that their self-writings shed important light on our understanding of both early modern religion and of early modern childhood and adolescence.

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Ropers-Huilman, Rebecca, Kelly T. Winters, and Kathryn A. E. Enke. "Discourses of Whiteness: White Students at Catholic Women's Colleges (Dis)engaging Race." Journal of Higher Education 84, no. 1 (January 2013): 28–55. http://dx.doi.org/10.1080/00221546.2013.11777277.

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Preville, J. R. "Catholic Colleges and the Supreme Court: The Case of Tilton v. Richardson." Journal of Church and State 30, no. 2 (March 1, 1988): 291–307. http://dx.doi.org/10.1093/jcs/30.2.291.

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Ropers-Huilman, Rebecca, Kelly T. Winters, and Kathryn A. E. Enke. "Discourses of Whiteness: White Students at Catholic Women’s Colleges (Dis)engaging Race." Journal of Higher Education 84, no. 1 (2013): 28–55. http://dx.doi.org/10.1353/jhe.2013.0001.

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Penzi, Marco. "Loys Dorléans and the “Catholiques Anglois”: A Common Catholic History between Violence, Martyrdom and Human and Cultural Networks." Culture & History Digital Journal 6, no. 1 (May 19, 2017): 004. http://dx.doi.org/10.3989/chdj.2017.004.

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In 1586 the book Advertissement des Catholiques Anglois aux François catholiques, du danger où ils sont de perdre leur religion was edited in Paris: the author, the Ligueur Loys Dorléans wanted to show what would be the future of France under the dominion of an heretical king, using as example the sufferings of the contemporaries English Catholics. The book knew many editions and Dorléans published other works on the same subject. In 1592 the Catholique Anglois, was printed twice in Spanish, in Madrid and Zaragoza. The history of the edition of Dorléans’ texts in Spanish must be understood as an effort of the English Catholic refugees and their network of alliances in Spain to demonstrate their tragic situation to the public. The Spanish editions of Dorléans’ work were made at the same time when new English Colleges were opened in the Spanish Kingdom.

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Sjökvist, Peter. "On the Order of the Books in the First Uppsala University Library Building." Journal of Jesuit Studies 6, no. 2 (June 21, 2019): 315–26. http://dx.doi.org/10.1163/22141332-00602007.

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Uppsala University Library received several literary spoils of war that had been taken by Swedish armies from Jesuit colleges and other Catholic institutions in the seventeenth century. This article argues that the first university library building in Uppsala, which was built in two floors, kept good and useful literature on the upper floor, where the books were arranged according to faculties, and literature of less use on the lower, where the books were arranged according to a system similar to those in Jesuit libraries. In Lutheran Uppsala, most Catholic literature was therefore located in the lower library. In previous research on this library, its structure has not been fully acknowledged. Hence, several misleading conclusions have been drawn.

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Fisher, Alexander J. "Music and the Jesuit “Way of Proceeding” in the German Counter-Reformation." Journal of Jesuit Studies 3, no. 3 (June 8, 2016): 377–97. http://dx.doi.org/10.1163/22141332-00303003.

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The present essay considers the Jesuits’ relationship to musical culture along the confessional frontier of Germany, where the immediate presence of religious difference led to an explicit marking of space and boundaries, not least through visual and aural media. While Jesuit reservations concerning the appropriate use of music were always present, individual churches and colleges soon developed ambitious musical practices aimed at embellishing the Catholic liturgy and stimulating religious affect. The present essay traces a gradual shift in Jesuit attitudes toward music between roughly 1580 and 1650, showing steady growth in the Society’s use of musical resources in churches, colleges, hymnbooks, processions, and theatrical productions in the confessionally-contested German orbit.

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Abun, Damianus. "Environmental Attitude and Environmental Behavior of Catholic Colleges’ Employees in Ilocos Sur, Philippines." TEXILA INTERNATIONAL JOURNAL OF ACADEMIC RESEARCH 4, no. 1 (June 30, 2017): 23–52. http://dx.doi.org/10.21522/tijar.2014.04.01.art003.

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Wall, Barbara E. "Mission and Ministry of American Catholic Colleges and Universities for the Next Century." Journal for Peace and Justice Studies 11, no. 2 (2000): 49–57. http://dx.doi.org/10.5840/peacejustice200011213.

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Gutiérrez, Angelina L. V. "Does a Catholic education have lasting effects on adult life? Reflections of alumni from Catholic colleges and universities in the Philippines." International Studies in Catholic Education 4, no. 1 (March 2012): 16–34. http://dx.doi.org/10.1080/19422539.2012.650464.

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Rock, Judith. "The Jesuit College Ballets: What We Know and What’s Next." Journal of Jesuit Studies 4, no. 3 (June 1, 2017): 431–52. http://dx.doi.org/10.1163/22141332-00403004.

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The existence and nature of the seventeenth- and eighteenth-century ballets produced at Jesuit colleges in Catholic Europe, most often in France and German-speaking lands, is better known now, in the United States and in France, than it was several decades ago. Researchers have come to understand much more about the ballets, their motivation and widespread production, and their professionalism. The Jesuit college ballets are a rich nexus of art, theology, philosophy, and culture. Looking again at what we already know reveals questions that need to be addressed in future research. The most fruitful future research is likely to come from scholars committed to interdisciplinary work, including some physical understanding of dance as an art form. As with any phenomenon involving the meeting of an art form and theology, historians of the art form and historians of the theology tend to know and be interested in very different things. And their colleagues, historians of culture, may be interested in yet something else. As scholars approach a variety of possible future Jesuit college ballet projects, this interdisciplinary challenge can illumine more completely the commitments and intentions of the ballets’ Jesuit producers, as well as the ballets’ influence on their surrounding cultures, and the cultures’ shaping of the ballets.

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van Beeck, Frans Jozef. "A Very Explicit Te Deum: A Spiritual Exercise, to Help Overcome Trinitarian Timidity." Horizons 25, no. 2 (1998): 276–91. http://dx.doi.org/10.1017/s0360966900031194.

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AbstractThere is a tendency in the Catholic theological tradition to attribute to apophaticism a status superior to the via affirmationis. There are good reasons to offer a critique of this tendency, if only to raise once again the issue of theological rhetoric, especially as it makes use of metaphor and paradox. To make the point, the present essay then proceeds to exemplify the affirmation-negation dynamic of the Profession of Faith in an expansive, poetical version of the Creed of the Great Tradition. Ambrose's classical hymn Te Deum has functioned as a model for the piece. And who knows if this attempt might help restore the theology of the Blessed Trinity to the classrooms of Catholic colleges, from which it has virtually disappeared, often under cover of apophaticism or (worse) ethics?

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Bennett, Charlotte. "‘Help to win the war’ or ‘Ireland above all’?: Remobilisation, politics, and elite boys’ education in Ireland, 1917–18." Irish Historical Studies 44, no. 166 (November 2020): 326–48. http://dx.doi.org/10.1017/ihs.2020.39.

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AbstractWhile scholars have rightly recognised that the First World War transformed twentieth-century Ireland, this article queries assumptions regarding the scope and scale of public support for hostilities during 1917 and 1918. Eleven elite boys’ schools are used as case studies to assess civilian reactions to the ongoing war effort, food shortages, and the 1918 conscription crisis within specific institutional communities, illuminating the importance of socio-religious affiliations and political aspirations in determining late-war behaviour. Drawing on school magazines and newspaper coverage of college events, it is argued that alternative visions of statehood underpinned divergent reactions to the conflict; Protestant schools clung to fundraising and militaristic activities seen to support continued union with Britain but Catholic establishments rejected such endeavours in the wake of increased separatist sentiment. This research also casts new light on the interplay between conflict, educational socialisation and politicisation in revolutionary Ireland. Constitutional nationalist reputation aside, wartime mobilisation in elite Catholic schools proved extremely lacklustre, while the unionist expectations their Protestant counterparts had for the post-war world ultimately went unfulfilled. Prestigious colleges across the denominational spectrum demonstrably navigated late-war pressures on their own terms, shaping Ireland's political landscape both throughout and beyond the conflict's most contentious years.

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Abelman, Robert. "The Verbiage of Vision: Mission and Identity in Theologically Conservative Catholic Colleges and Universities." Catholic Social Science Review 17 (2012): 83–108. http://dx.doi.org/10.5840/cssr2012178.

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Williams, Michael E. "The Origins of the English College, Lisbon." Recusant History 20, no. 4 (October 1991): 478–92. http://dx.doi.org/10.1017/s0034193200005562.

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With the publication of the Register, the name of the English College of SS Peter and Paul, Lisbon, can now be added to the list of those English establishments at Douai, Rome and Valladolid whose registers of students are available to the public in print. It is twenty years since the College ceased to take students and the property has been disposed of, but a full history remains to be written. As a prelude to this it is worth considering how there came to be a college there in the first place. The story is not at all simple since the foundation of the English seminary in Lisbon contrasts markedly with the setting up of similar colleges in neighbouring Spain. Within the five years, 1589 to 1594, Robert Persons S.J. had created colleges at Valladolid and Seville and a residence at Sanlucar, and in 1611 a legacy provided for the beginning of a further college in Madrid. But although there was a residence for English priests in Lisbon before 1594, it was only in 1622 that the Papal Brief for the foundation of an English seminary was issued. The first students did not arrive from Douai until 1628. Although he sent priests to Lisbon in 1596, Fr. Persons did not consider that the time was yet ripe for opening a college. When an English college was eventually founded nearly thirty years later, it was a further six years before any students arrived. Was there something special about conditions of life in Lisbon or was it simply that during the union of the two crowns of Portugal and Castile, Portuguese affairs did not command the immediate attention that was given to English Catholic establishments in Spain?

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Prowse, Alicia, Penny Sweasey, and Rachel Delbridge. "Amplifying staff development through film." Education + Training 59, no. 5 (June 12, 2017): 446–56. http://dx.doi.org/10.1108/et-11-2016-0174.

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Purpose The literature on student transition to university commonly investigates student expectations, perceptions and experiences and rarely focusses on university academic staff viewpoints. The purpose of this paper is to explore the staff development potential of a filmed visit of university academic staff to a sixth form college. Design/methodology/approach The project created a space for eight university colleagues from a wide range of discipline areas in a large metropolitan university and ten college students from one local sixth form feeder college to observe and reflect on their experiences of learning and teaching (L&T) in the two environments. Findings Staff development episodes were subsequently designed to allow staff who had not attended the visit to comprehend the experiences of L&T in colleges and promote a consideration of pedagogies for student transition. Observations and reflections from this “second audience” are presented. Research limitations/implications This was a case study of a visit of a small group of university academic staff to one Roman Catholic sixth form college who selected students to speak on film. The visit occurred just prior to final exams at the end of the academic year. Practical implications Packaging the visit via film and workshop activity enabled university staff to hear their own colleagues’ reflections on how students learn in college and the step up to university study. This combination of vicarious/peer learning could be used in a range of staff development and training settings. Originality/value This study explored a practical way of extending a small-scale episode of experiential staff development to a much larger staff audience via the use of filmed reflections of participants, combined with workshop activity and online comment and discussion.

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Moser, M. Theresa. "Between a Rock and a Hard Place: Theologians and the Mandatum." Horizons 27, no. 2 (2000): 322–37. http://dx.doi.org/10.1017/s036096690003259x.

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AbstractThe title of my reflections is “Between a Rock and A Hard Place,” which I think aptly describes the situation of Catholic theologians in the United States since the bishops' meeting of November 1999. The imagery refers to the rock of Peter, the hard place to the problems the mandatum raises for ourselves and our Catholic colleges and universities. My question is: What can the social sciences tell us about our present dilemma? First, I will look at the history of the problem as we have experienced it in the U.S. Next, the bishops' document is now in the hands of the Roman Curia, so I will look at the role of that institution. And finally, I will review quickly events to date in the light of evidence from the social sciences and suggest a possible strategy to deal with the situation in our U.S. context.

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Saarinen, Iida. "Boys to manly men of God: Scottish seminarian manliness in the nineteenth century." Innes Review 65, no. 2 (November 2014): 113–27. http://dx.doi.org/10.3366/inr.2014.0071.

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This article examines what it meant to be and to become a man of God in the nineteenth century. It concentrates on the gendered aspects of priesthood, developed and enforced in the seminaries employed by the Scottish Mission to mould its future labourers. The article sets the ideas in the context of nineteenth-century discourse on both clerical and secular manliness and masculinity. It addresses the peculiarities of the Roman Catholic seminary experience and the paradoxes of developing manliness in this environment, combining ideals of moral and religious superiority, fatherhood, camaraderie, chastity and maturity, developing in close contact with other boys and male superiors in the virtual absence of women. The research relies on archival sources on the students of the French colleges associated with the Scottish Mission after the French Revolution, supplemented by material relating to other Scots Colleges on the continent.

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Williams, Michael E. "The Ascetic Tradition and the English College at Valladolid." Studies in Church History 22 (1985): 275–83. http://dx.doi.org/10.1017/s0424208400008007.

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The history of English Roman Catholicism from the end of the sixteenth century right through to the nineteenth has as one of its main features the rivalries between seculars and regulars, especially between the seculars and the Jesuits. As this dispute primarily, but not exclusively, concerns the clergy it is most clearly seen in the history of those colleges which provided clergy for the English mission. The early history of the English College in Rome is not only the story of English and Welsh rivalry, but of frequent objections to the Jesuit administration and accusations by the seculars of the enticement of students to join the Society. Similar cases are to be found in the history of Saint Alban’s College Valladolid, but in this college there is an added dimension. Not only did the seculars complain about the Jesuits but the Jesuits complained of students being enticed away to the Benedictines. Later, a certain amount of bitterness arose out of the establishment of a college directed by the seculars in Lisbon. The Jesuits considered that they should have been placed in charge. What is more, there were even quarrels among the catholics detained in Wisbech castle. The ‘stirs’ there bore a remarkable resemblance to those at the college in Rome. As Aveling remarks about English Roman Catholicism ‘Historians have been defeated by its immense complexities of ecclesiastical intrigue and embarrassed by its sheer ferocity’. The quarrels not only provoke a feeling of distaste in the modern mind — why couldn’t these people resolve their differences and get on with their spiritual mission? They also instil puzzlement – are these disputes to be explained solely as political intrigue and in-fighting within the Catholic party? If so, how could such a cause appear attractive or plausible? How could such a house divided against itself, stand? I want to suggest that there is an element often overlooked which, although not explaining fully these intrigues and dissensions, nevertheless might help us to understand better what was going on. This can be called the positive attraction of the ascetic ideal. Bossy has stated in reference to the history of the English Catholic community ‘martyrology pointed this subject historiographically speaking up a cul-de-sac’. I want to suggest that cul-de-sac or no, the consideration of martyrdom and of life as a preparation for martyrdom is a path that can lead to a vantage point from which one can view this clerical back biting and contentiousness in a clearer light. Evenett in his Birbeck Lectures in 1951 pleaded for a better integration of the history of spirituality into ecclesiastical history and in particular devoted some space to a consideration of the origins of the Catholic revival in Spain. He pointed out the overlap of those who abandoned the world with those who remained in it, reforming its practice. Speaking of the Carthusians of the sixteenth century he said ‘A larger interest and practical usefulness in the external affairs of the Church were manifest by them at this period than we are accustomed to associate with modern Parkminster or Miraflores’. Following these lines let us turn to certain aspects of Spanish spirituality and its relationship to England.

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O’Donnell, Catherine. "Jesuits in the North American Colonies and the United States." Brill Research Perspectives in Jesuit Studies 2, no. 2 (April 17, 2020): 1–112. http://dx.doi.org/10.1163/25897454-12340006.

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Abstract From Eusebio Kino to Daniel Berrigan, and from colonial New England to contemporary Seattle, Jesuits have built and disrupted institutions in ways that have fundamentally shaped the Catholic Church and American society. As Catherine O’Donnell demonstrates, Jesuits in French, Spanish, and British colonies were both evangelists and agents of empire. John Carroll envisioned an American church integrated with Protestant neighbors during the early years of the republic; nineteenth-century Jesuits, many of them immigrants, rejected Carroll’s ethos and created a distinct Catholic infrastructure of schools, colleges, and allegiances. The twentieth century involved Jesuits first in American war efforts and papal critiques of modernity, and then (in accord with the leadership of John Courtney Murray and Pedro Arrupe) in a rethinking of their relationship to modernity, to other faiths, and to earthly injustice. O’Donnell’s narrative concludes with a brief discussion of Jesuits’ declining numbers, as well as their response to their slaveholding past and involvement in clerical sexual abuse.

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