Journal articles: 'Catholic education'

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Sander, William. "Catholics and Catholic Schooling." Education Economics 13, no. 3 (September 2005): 257–68. http://dx.doi.org/10.1080/09645290500073720.

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Phan, Peter C. "To be Catholic or Not to Be: Is it Still the Question? Catholic Identity and Religious Education Today." Horizons 25, no. 2 (1998): 159–80. http://dx.doi.org/10.1017/s0360966900031133.

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AbstractRecent social studies have show that there are, especially among young American Catholics, different conceptions of what constitutes a Catholic. Factors contributing to this new understanding of Catholic identity include religious pluralism and the divergent conceptualizations of catholicity and Catholicism in contemporary theology. As a consequence, different criteria are used to define what it means to be a Catholic. These variations pose serious challenges to religious educators whose task is to shape the religious identity of the students.The study begins with a survey of the history of the concept of catholicity as well as of the criteria for Catholic identity. In view of the variations in the understanding of catholicity, the work discerns four challenges for religious education with its task of fostering Catholic identity: how to maintain a fruitful balance between Vatican II's recognition of the ecclesial nature of non-Catholic Christian communities and its claim that the Catholic Church possesses the fullness of the means of salvation; between Vatican II's call for dialogue with non-Christian religions and its insistence on the distinctiveness of Catholic beliefs and practices; between the legitimate concerns of “communal Catholics” and the necessity for all Catholics to participate fully in the Catholic symbol and ethical system; and between the spiritual and institutional, the invisible and visible elements of the church. The article concludes by suggesting an indirect method to develop and strengthen Catholic identity by means of the “deep structures” of the Catholic faith, with particular focus on Christian doctrines.

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McGrath, Michael. "The narrow road: Harry Midgley and Catholic schools in Northern Ireland." Irish Historical Studies 30, no. 119 (May 1997): 429–51. http://dx.doi.org/10.1017/s0021121400013249.

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The Ministry of Education was, and remains, the most important government department for the Catholic church in Northern Ireland. As Cormack, Gallagher and Osborne note, The Department of Education in Northern Ireland occupies a distinctive place in terms of the general relationships between the government and the Catholic community. Throughout the period since the creation of Northern Ireland, the most significant social institution over which the Catholic community has exercised control, principally through the Catholic church, has been the Catholic education system.The devolved government appeared to recognise Catholic educational interests by usually appointing as Minister of Education one of the more liberal figures within the Ulster Unionist Party such as Lord Londonderry, Lord Charlemont and Samuel Hall-Thompson. However, in the first week of 1950 Sir Basil Brooke ‘surprised everyone, and appalled Catholics’ by appointing Harry Midgley, an avowed opponent of the Catholic clergy and autonomous Catholic schools, as Northern Ireland’s sixth Minister of Education.

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Seo, Hanseok. "Exploring the Realities and Direction of Re-education for the Faithful within the Korean Catholic Church in Response to the Contemporary Demands of the Ecological Crisis: Through the Integration with Global Citizenship Education." Korean Association for the Study of Religious Education 75 (December 31, 2023): 163–83. http://dx.doi.org/10.58601/kjre.2023.12.30.09.

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[Objective] This study explores the direction of re-education of the faithful in the Korean Catholic Church, integrating global citizenship education in response to the contemporary demands of the ecological crisis. [Contents] This study first diagnoses the reality of the re-education of the faithful in the Church through data such as the ‘Statistical Analysis Report of the Korean Catholic Church’ and ‘Religious Consciousness and Faith Life of Catholics’, analyzes the practice of Pope Francis’ ecological theology and the response to the ecological crisis of the Korean Catholic Church, and proposes the idea of transforming the existing re-education of the faithful into a model of Catholic global citizenship education that revives the call of the times. [Conclusions] The re-education in front-line parishes must be a lifelong education for cultivating global citizenship(“Catholic civic education”) at the social and ecological levels, where the common consensus(“Synodalitas”) is realized through mutual learning. To achieve this, Catholic civic education should be actively utilized through various organizations and committees that engage in ecological environmental movements inside and outside the Church.

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Rymarz, Richard. "Utilizing Authenticity: Options for Catholic Education in a Particular Detraditionalized Cultural Context." Religions 12, no. 10 (September 26, 2021): 807. http://dx.doi.org/10.3390/rel12100807.

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This paper addresses some conceptual options for Catholic education in a particular cultural context. This context is where the Catholic school system is large, stable, and well established but in the wider cultural context, the place of religion in society is detraditionalized. This detraditionalization is reflected in Catholic school enrolments where increasing numbers of students come from non-Catholic backgrounds, where, amongst Catholics, engagement with traditional structures is low or where there is no religious association at all. To initiate discussion a simple dichotomy is introduced; do Catholic schools promote religious identity or do they address a wider demographic by stressing harmonized common values and policies? To elaborate on this initial position several conceptual perspectives are offered. A key discussion point centres around the human community of Catholic schools and how they align with the various options that are proposed.

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Keogh, Richard A. "‘from education, from duty, and from principle’: Irish Catholic loyalty in context, 1829-1874." British Catholic History 33, no. 3 (March 30, 2017): 421–50. http://dx.doi.org/10.1017/bch.2017.5.

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The passage of the Emancipation Act in 1829 presented an opportunity for Catholics to reimagine their loyalty as equal subjects for the first time under the union between Great Britain and Ireland. This article explores the way Catholic loyalty was conceived in the decades that followed the act of 1829 through to the mid 1870s, when there was renewed focus on the civil allegiance of Catholics following the declaration of Papal infallibility. Historians are increasingly exploring a range of social, political and religious identities in nineteenth century Ireland, beyond the rigid binary paradigm of Catholic nationalisms and Protestant loyalisms that has dominated Irish historiography. However, Catholic loyalty in particular remains an anachronism and lacks sufficient conceptual clarity. Our understanding of a specifically Catholic variant of loyalty and its public and associational expression, beyond a number of biographical studies of relatively unique individuals, remains limited. By providing an exposition of episodes in the history of Catholic loyalty in the early and mid-Victorian years this article illuminates the phenomenon. It demonstrates that Irish Catholic loyalty took on different expressive forms, which were dependent on the individuals proclaiming their loyalty, their relationship to the objects of their loyalty, and its reception by the British state and Protestant establishment.

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Freiburger, Dana A. "Cattell’s Catholics: Who Were These American Men (and Woman) of Science?" American Catholic Studies 134, no. 4 (December 2023): 47–78. http://dx.doi.org/10.1353/acs.2023.a916587.

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Abstract: This article surveys the 1910 second edition of J. McKeen Cattell’s American Men of Science: A Biographical Directory with the aim of identifying individuals who, through their institutional affiliation, education, and other details, could be classified as likely being Catholic. From the 5,500 names listed in this volume, I found seventy who fit my search criteria. I call them Cattell’s Catholics . I next consider these sixty-nine men and one woman of American science through the historical lens of late nineteenth- and early twentieth-century American Catholic higher education. As products of or contributors to this well-established educational enterprise during this period, these individuals provide a critical gauge for judging its range and effectiveness. Additionally, they allow me to identify scientific fields of study, teaching, or research appropriate, if not auspicious, for Catholics. While these Cattell’s Catholics confirm turn-of-the-century American Catholic higher education as being attentive to the teaching of science, their scant numbers reinforce the view that Catholic higher education, although flourishing in the mainstream for much of the nineteenth century in giving definite attention to American educational needs, including the teaching of science, was failing to keep up with the science education demands emerging toward the end of the nineteenth century.

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Connelly, R. J. "Hope and the Catholic University." Horizons 24, no. 1 (1997): 89–99. http://dx.doi.org/10.1017/s0360966900016753.

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AbstractFaith and love receive most of the attention in discussions about what makes the Catholic university unique. A theme of hope in a recent pastoral letter by Joseph Cardinal Bernardin on the Catholic health care ministry, if applied to education, may provide another perspective on what makes, or could make, the Catholic university distinctive. This article first summarizes Bernardin's thinking about hope in the context of Catholic health care. Second, reference is made to what seems unique about hope in the Catholic tradition, and what hope can mean for Catholics today. The next section applies this understanding of hope to what we mean by a Catholic university, with the focus on undergraduate education. The last section begins to explore some practical implications of affirming hope as part of what makes a Catholic university distinctive.

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Farid, Md Shaikh. "Social Justice and Inclusive Education in Holy Cross Education in Bangladesh: The Case of Notre Dame College." Religions 13, no. 10 (October 18, 2022): 980. http://dx.doi.org/10.3390/rel13100980.

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This paper examines how Holy Cross missionaries in Bangladesh have interpreted the Catholic Church’s teachings on social justice and inclusive education and have implemented its recommendations at Notre Dame College. The Catholic Church’s documents on education provide direction, purpose, and rationale for Catholics across the globe. These documents advocate Catholic educators toward social justice in education by making education available, accessible, and affordable to all. This leads to the question of how Holy Cross adopts social justice and inclusive education at its elite educational institutions such as NDC, which charges high tuition and enrolls mostly urban meritorious students. The paper is based primarily on a combination of the examination of written documents and fieldwork involving interviews with Holy Cross personnel. The study reveals that the Catholic concept of social justice, social teachings and inclusive education are applied partially at NDC. As recommended by the Catholic Church, Holy Cross educators have taken different educational programs and social projects—both formal and non-formal—to serve the poor and underprivileged at Notre Dame College. However, as the admission policy of the college is based on the results of previous examinations, there is very little scope for the poor and underprivileged groups to get admitted to the college. Furthermore, the institution fails to include children with special educational needs because there are no special opportunities at the college for students with special educational needs.

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Sanders, James W., Robert N. Barger, Norlene M. Kunkel, James M. McDonnell, and Fayette Breaux Veverka. "American Catholic Education." History of Education Quarterly 30, no. 3 (1990): 381. http://dx.doi.org/10.2307/368695.

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Martínez, Dionisio D. "A Catholic Education." Iowa Review 19, no. 1 (January 1989): 95. http://dx.doi.org/10.17077/0021-065x.3721.

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Roberts, Amy, Clare Kilbane, and Rebecca Rook. "Preparing Catholic Educators for Flourishing in a Secularized Society: A Case Study." Verbum Vitae 42, no. 1 (March 27, 2024): 229–53. http://dx.doi.org/10.31743/vv.16999.

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As culture experiences secularization, and the importance of religion and prevalence of people holding religious worldviews diminishes, the work of forming Catholics who can live out their professional and Christian vocations as teachers in different types of schools becomes simultaneously more crucial and more complex. This article explores the importance of preparing Catholic teachers for employment in contemporary educational settings in the United States to respond to accelerating secularization. It argues that the Catholic Church’s vision for education can be implemented within the limitations of US education policy, especially through the careful preparation of Catholic teachers in Catholic Educator Preparation Programs (EPPs). First, it presents the unique context of US education, illustrating the setting in which such programs function and the associated challenges. Next, it shares the Church’s vision for well-prepared Catholic educators, identifying three key anthropological conflicts linked to secularization and explaining how the Church’s teaching on Catholic education as presented by Archbishop Michael Miller’s “Five Essential Marks of Catholic Schools” provides needed guidance for EPPs located in Catholic universities. Next, it offers a case study presenting one EPP’s efforts to respond to secularization through its program redesign according to a framework that integrates Miller’s Five Marks. Finally, it explains the difficulties facing Catholic EPPs as they integrate their mission with the demands of professional preparation.

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

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

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

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

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Beyer, Gerald J. "Labor Unions, Adjuncts, and the Mission and Identity of Catholic Universities." Horizons 42, no. 1 (May 21, 2015): 1–37. http://dx.doi.org/10.1017/hor.2015.46.

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Catholic social teaching (CST) has long endorsed the right of all workers to unionize. However, many US Catholics exhibit an antiunion bias. In addition, Catholic institutions have engaged in union busting, thereby flouting CST. Focusing on the recent efforts of adjuncts to unionize at Catholic universities, this article argues that union busting jeopardizes the faith and conscience formation of students and undermines the evangelizing mission of Catholic universities. The article debunks the appeal to religious liberty by Catholic institutions to circumvent the National Labor Relations Board's injunctions to allow adjuncts to unionize. It also refutes the argument that the National Labor Relations Act imposes a style of collective bargaining contrary to the harmonious vision of labor relations in CST. Succinctly stated, the article contends there is no legitimate reason for Catholic universities to thwart the unionization efforts of adjuncts, particularly given the systematically unjust work conditions many of them face.

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Charles, Henry J. "Roman Catholics at Non-Catholic, University-Related Divinity Schools and Theologates." Horizons 20, no. 2 (1993): 311–23. http://dx.doi.org/10.1017/s0360966900027468.

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AbstractAn important dimension of the changing character of Roman Catholic theological education is the growing numbers of Catholic lay women and men in all degree programs at non-Catholic, university related divinity schools, theologates, and departments of religious studies. This year-long study focused on Roman Catholic students and graduates of five schools across the country, in a first attempt to analyze the phenomenon and to suggest implications of the trend both for “ecumenical” theological education and for ministry in the Roman Catholic Church.

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Bush, Jonathan. "Lay Catholic Support for Exiled Polish Intellectuals in Britain, 1942–1962." Downside Review 135, no. 4 (October 2017): 199–222. http://dx.doi.org/10.1177/0012580617735778.

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This article examines the hitherto unexplored role of lay Catholics in the tertiary education of Polish exiles in Britain, from the early 1940s to the beginning of the Second Vatican Council in 1962. It will examine the work of the Newman Association, a predominantly lay Catholic graduate society, as a case study to reveal how lay activism towards European exiles was influenced by a range of social, theological and political factors. It will highlight the ways in which support for Polish Catholic education could be manifested, including the establishment of a cultural hub in London, a scholarship programme to assist Polish students in British and Irish universities, and the development of cultural links with individuals and organisations within Poland. Ultimately, this article demonstrates the growing confidence of educated lay Catholics in breaking out of their historically subordinate role within the English Catholic Church in the years prior to Vatican II.

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Voidogaitė, Viktorija. "Catholic education in Lithuania: an alternative for the dominating education system?" Journal of Education Culture and Society 13, no. 1 (June 30, 2022): 37–51. http://dx.doi.org/10.15503/jecs2022.1.37.51.

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In this article it is discussed whether the catholic education may be approached as the alternative for the dominating education system. In the theoretic part I did reveal that regarding to the historical context, the catholic education is a traditional, during different periods reflourishing phenomenon. That is why the notion alternative while speaking about a catholic school in Lithuania may be used in some extremely specific cases: a) how catholic education becomes an opposition for different repressions as well as for a worldview that is uncongenial for the catholic culture; b) when there is an objective to gain reservations necessary for an education institution as well as not to pursue certain reforms that are provided for at a national level. Phenomenological analysis has grasped that an incredibly special space of a catholic school that appears in the remembrance of the participants of the analysis, is a chapel. A relation based on trust between adults and pupils in a catholic school, stimulates pupils to proceed the same well that they witness the senior (teachers and other pupils) as well as their peers (building team and embracing correlation) doing. On the other hand, negation and disregard of a classroom relation problems may lead to hidden, decennial sneering. Body dimension at a catholic school displays in several aspects: voluntary physical assistance and embracing look at the different one, a shocking collision with a theme about one’s sexuality and peaceful belief in body resurrection that provides strength and hope. Exclusive time in catholic education – planned retreat kairos time. Other scheduled liturgical practice (Mass) for some pupils becomes as resistance time for senselessness. Also, the transformation time when worldview of a school is changing, leads to foreignness and anxiety experience that stimulates resistance as well as desire to replace a school back to the usual, “normalcy” condition. Some exceptional catholic education features that are mentioned in a theoretic part of the article also are seen in findings of phenomenological analysis, that are: pastoral care practices, liturgical practices and practise of mercy activities.

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Meehan, Christopher. "Education in Catholic perspective." British Journal of Religious Education 36, no. 2 (January 2, 2014): 234–36. http://dx.doi.org/10.1080/01416200.2013.872878.

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

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

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Trivitt, Julie R., and Patrick J. Wolf. "School Choice and the Branding of Catholic Schools." Education Finance and Policy 6, no. 2 (April 2011): 202–45. http://dx.doi.org/10.1162/edfp_a_00032.

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How useful are “corporate brands” in markets? In theory, brands convey reliable information, providing consumers with shortcuts to time-consuming provider searches. We examine the usefulness of a corporate brand when parental school choice is expanded through K–12 tuition scholarships. Specifically, we evaluate whether Catholic schools carry an identifiable education brand (1) preferred even by non-Catholics, (2) for reasons connected to the brand, (3) signaling largely accurate information resulting in an enduring “match” of school characteristics to student needs, and (4) leading to exit from the program when a Catholic school fails to meet consumers' brand expectations. We test these hypotheses using attitudinal and behavioral data from a scholarship program in Washington, DC. The results largely confirm our hypotheses about the Catholic school brand being attractive, familiar, generally accurate, and, when not accurate, an instigator of programmatic attrition—results that speak to enduring policy issues involving school choice.

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Widyawati, Fransiska, and Yohanes S. Lon. "Politik Pendidikan Agama di Indonesia dan Pelaksanaannya di Salah Satu Kampus Katolik di Flores." Jurnal Kependidikan: Jurnal Hasil Penelitian dan Kajian Kepustakaan di Bidang Pendidikan, Pengajaran dan Pembelajaran 6, no. 1 (March 7, 2020): 13. http://dx.doi.org/10.33394/jk.v6i1.2227.

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Religious education has been one of most controversial problems debated in the drafting of laws relation to education and religion in the history of Indonesia. Since the establishment of the nation, the position of religious education in school has been questioned. This debate arose in particular because many private schools organized by religious communities, institutions and foundations, especially the Christians/Catholics, only gave Christian/Catholic religious education to all the students, including to the Muslims. This research explores the social and political context of this issue and specifically looks at its practices in the contemporary era on one of the Catholic campuses in Flores. This study used a qualitative approach by combining text and context analysis. Specifically for field data obtained by in-depth interviews and FGDs on a number of Catholic school organizers, school principals, teachers and non-Catholic students who take part in Catholic religious studies. This study found that when the issue of religious instruction in schools was discussed, the debate should not only be directed at what religious lessons were given to students but rather on what religious lessons students should receive from any religion that could help students to be able to overcome the problems of society, nation and state specifically in the context of pluralism.

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Virdei Eresto Gaudiawan, Antonius, Tabita Kartika Christiani, and Arqom Kuswanjono. "Modify Indonesian Catholic Religious Education from Mono-Religious to Interreligous Education." Journal of Asian Orientation in Theology 5, no. 1 (February 28, 2023): 73–98. http://dx.doi.org/10.24071/jaot.v5i1.5744.

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Catholic religious education is an educational process that helps Catholic students grasp the knowledge of the Christian life and identity. In Indonesia, national education law pushes students to learn their religion. Religious education then becomes a mono-religious education that does not suit the Indonesian plurality. It will elevate exclusivism. Indonesian Catholic religious education promotes respect, dialogue, and collaboration between religious adherents. The foundation for this effort is Catholic respect toward other religions, explicitly stated in the declaration of Nostra Aetate. Every grade has a topic that introduces different cultures and religions. It is the application of Indonesian Catholic religious education to educate students to respect other beliefs. It is a good start for multicultural education, and at the same time, it raises questions about the probability of modifying a mono-religious education into an interreligious one. This research was conducted in the diocese of Surabaya, while Jombang, Blitar, and Surabaya were chosen as the diocese's representatives. Interviews with Catholic religious teachers used a semi-structured mode. These are some findings from this research. Practices of Catholic religious education in Indonesia open the possibility of modifying a mono-religious education becomes interreligious education. It needs teachers' commitment and school policy that allows the teacher to modify the curriculum. The teachers' creativity to alter the curriculum needs the principal's goodwill. It also needs reformation from every aspect of school as a social system to support multicultural education. On the other side, the environment outside the school is hoped to give positive support for the reformation by giving broader experience. Through this process, Catholic religious education in Indonesia fulfill its destiny to cultivate faith and promote respect toward other religions.

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

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

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Labokas, Juozapas. "A Comparative Analysis of Catholic Educational Concepts: the Case of Jesuit and Fr. Luigi Giussani’s Concepts." Acta Paedagogica Vilnensia 42 (July 12, 2019): 43–58. http://dx.doi.org/10.15388/actpaed.42.3.

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Currently, value-based education occupies a leading position within the contemporary academic discourse on education. Catholic education holds a decent share in this overall discussion. This is partly due to the growing number of Catholics in Africa and Asia as well as globalization and secularization processes. Considering this fact, the philosophical underpinnings of Catholic education, its identity issues, and future perspectives are gaining more and more attention from the academic audience worldwide. In this study, an attempt was made to examine and compare two different concepts of Catholic education, one of Italian Catholic priest Fr. Luigi Giussani and that of the Jesuits. The research was aimed at analyzing and evaluating the similarities and differences of these concepts, revealing their interrelation. The analysis showed that these educational concepts have only slightly different goals and use different wording to define their aims. This situation is preconditioned by different historical-cultural contexts and experiences. In conclusion, Jesuit education tends to stress academic achievements and a value-based education approach, while Giussani’s concept emphasizes an interest in showing the importance and meaning of human reality and value education through its verification according to real-life needs. This allows to categorize Jesuit education as more traditionally-Catholic oriented while viewing Giussani’s concept as more suitable for Western secularized societies, which are not or less familiar with such notions as fate, religion, Christianity, God, etc. Despite the fact that these concepts employ different educational methods and approaches and have only slightly different goals, their interrelationship can be described as complementary rather than differentiated or competing.

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McLaughlin, Terence H. "A Catholic Perspective on Education." Journal of Education and Christian Belief 6, no. 2 (September 2002): 121–34. http://dx.doi.org/10.1177/205699710200600205.

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THIS ARTICLE SEEKS to identify some distinctive features of both the complex, multi-faceted and rich Catholic tradition of faith and life and Catholic perspectives on education. Among the many features of Catholic tradition identified, the notions of balance and balanced judgement are given particular attention. Distinctive features of Catholic perspectives on education cannot be read directly and straightforwardly off from the features of Catholic faith and life without reference to its actualization in particular societal contexts. In spite of this, it is possible to make tentative points of a more abstract and general nature For example, Catholic perspectives (i) embody a view about the meaning of human persons and human life, (ii) aspire to holistic influence and (iii) aim at specific religious and moral formation. Broad general points like these require balanced judgements on the part of professional teachers in order to avoid a danger which can be described as temptations of commonality and which arises in relation to the task of interpreting what Catholic education should be taken to mean and imply in a particular context.

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Firdaus Piga Leo. "KEAKTIFAN OMK DALAM HIDUP MENGGEREJA DAN SUMBANGANNYA BAGI KATEKESE UMAT DI PAROKI KATEDRAL KELUARGA KUDUS BANJARMASIN DI MASA PANDEMI." Lumen: Jurnal Pendidikan Agama Katekese dan Pastoral 1, no. 1 (June 22, 2022): 82–96. http://dx.doi.org/10.55606/lumen.v1i1.31.

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Catholic youth are the heart of the Church, nation and state. The existence of a church will be determined by the young people in it. Likewise with the pastoral ministry of the Catholic Church, which requires young people to become drivers and motors to contribute talents and talents for the development of the people. Non-catechist religious teachers play an important role in proclaiming the Catholic faith through more concrete witness to life, education and teaching. The lack of involvement of young Catholics in the pastoral care of the Church is a big question that deserves to be investigated and resolved. This study focuses on young Catholics in Parish of Keluarga Kudus, Banjarmasin Cathedral. Young Catholics who are less active are also caused by many factors that must be studied one by one. This study aims to highlight the role and activity of young Catholics in the Holy Family Parish, Banjarmasin Cathedral and review their role in catechesis efforts among the people.

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Van Dijk-Groeneboer, Monique. "Het vak levensbeschouwing op middelbare rooms-katholieke scholen." Religie & Samenleving 13, no. 3 (September 1, 2018): 271–80. http://dx.doi.org/10.54195/rs.11836.

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In the secularised Netherlands, Roman Catholic schools are populated by a diverse population of which Catholics are only a minority. Therefore, Catholic religious education has to deal with the challenges educating religion to young people who are short of knowledge about religion and who only have superficial ideas about religion. Cognitive training is necessary to overcome this gap, but even more important religious education has to focus on the unique qualities of each pupil in the classroom, trying to enhance his and her roots, make them strong human beings to face the challenges in their full everyday life. A genuine dialogue and well-designed activating exercises is what we hope to develop to fulfil this obligation as teachers at Catholic, and all other, secondary schools.

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Atherton, Ruth. "Peter Canisius and the Development of Catholic Education in Germany, 1549–97." Studies in Church History 55 (June 2019): 145–60. http://dx.doi.org/10.1017/stc.2018.19.

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The Jesuit Peter Canisius (1521–97) became widely respected as a catechist, pedagogue and preacher who worked tirelessly on behalf of the Catholic faith. Canisius's set of three catechisms – theLarge,SmallandSmaller– were the most popular and widely available Catholic catechisms in sixteenth-century Germany: by his death, at least 357 editions had appeared, in a number of languages. Employed in Catholic schools, churches and homes across the Holy Roman Empire, his catechisms have been interpreted as a direct response to the Protestant attack on Catholicism in Germany. However, the boundaries between Catholicism and heresy were not always clear to the laity. Drawing on examples from his catechisms and his approach to the Index of Prohibited Books, this article suggests that Canisius sought to promote a policy of inclusion among his fellow Catholics in a time of conflict and uncertainty. In recognizing the distinct nature of German Catholicism, Canisius advocated a tailored educational approach to contentious doctrines and practices. Directed towards the German laity, this approach taught the lesson of compromise and acceptance among those who identified as Catholic. The article adds to existing scholarship on Jesuit education, Canisius's contribution to the development of a German religious identity, Jesuit casuistry and the dissemination of religious knowledge in German society.

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Lee, HooHee, Bo-Ra Jeon, and Hyoung Jin Won. "Research Trends in Catholic Education through Semantic Network Analysis." Korean Association for the Study of Religious Education 76 (March 31, 2024): 17–38. http://dx.doi.org/10.58601/kjre.2024.03.30.02.

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[Objective] In this study, we conducted an analysis of Catholic education research trends by utilizing multiple academic paper search engines. Through keyword searches such as ‘Catholic,’ ‘education,’ ‘Catholic education,’ and ‘faith education,’ we identified important keywords, centrality, and performed CONCOR analysis among the papers retrieved. This enabled us to gain insights into the research trends in Catholic education. Departing from conventional literature reviews, it aimed to explore the evolution of research in Catholic education, emphasizing the interrelationships among keywords through an objective and scientific method of keyword network analysis. [Contents] The analysis revealed that the centrality of major keywords in academic journal articles related to Catholic education included terms such as ‘Catholic Church,’ ‘education,’ ‘catechesis,’ ‘faith,’ and ‘Christ.’ In the TF-IDF analysis indicating keyword importance, terms like ‘religious education,’ ‘youth,’ ‘Korea,’ ‘theology,’ and ‘character’ emerged at the forefront. Finally, the CONCOR analysis related to Catholic education research defined groups such as ‘history and direction of catechesis,’ ‘ethical education of educators and schools,’ ‘holistic education in Catholic schools,’ and ‘practical faith education.’ [Conclusion] Through this study, analyzing the trends in Catholic education is expected to broaden the comprehensive understanding of Catholic education from an integrated perspective. Additionally, it offers suggestions for future directions in Catholic education research through this comprehensive analysis.

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Rymarz, Richard, and John Graham. "Australian core Catholic youth, Catholic schools and religious education." British Journal of Religious Education 28, no. 1 (January 2006): 79–89. http://dx.doi.org/10.1080/01416200500273745.

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MENG, Kwang-ho. "Catholic Church and Biomedical Ethics Education." Korean Journal of Medical Ethics 2, no. 1 (November 1999): 107–22. http://dx.doi.org/10.35301/ksme.1999.2.1.107.

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The Christian tradition, rooted in both the Old and the New Testament and exemplified in the story of the Good Samaritan, has always encouraged the care for the sick. This tradition is closely connected with the historical development of medical ethics in the Roman Catholic Church. In the nineteenth century, the discipline called pastoral medicine fully bloomed and the newer developments in biological and medical science encouraged the growth of medical ethics. Catholic Church has been trying to help the Catholic health care professionals increase their understanding of Catholic ethical principles so that it parallels their professional knowledge and acumen. This article reviews three major efforts of the church to help the health professionals for their ethical reasoning. First, since the famous statements of the Second Vatican Council in early 1960s, many church’s teaching on biomedical ethics have been published as church documents and recommended to be followed by the Catholic health professionals. Second, various Catholic health organizations and professional associations also have published ethical codes and directives for their members and member organizations. Third, medical and nursing ethics have been included in the curriculum of most Catholic medical and nursing colleges.

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Newman, Mark. "The Catholic Way: The Catholic Diocese of Dallas and Desegregation, 1945–1971." Journal of American Ethnic History 41, no. 3 (April 1, 2022): 5–36. http://dx.doi.org/10.5406/19364695.41.3.01.

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Abstract Neglected in the many studies of Dallas, Bishop Thomas K. Gorman and Catholic religious orders that staffed schools and churches in the Diocese of Dallas led the way in desegregation and achieved peaceful change ahead of secular institutions. Gorman and religious orders formulated, supported, and implemented desegregation policies without fanfare or publicity that might divide Catholics and arouse segregationist opposition from within and/or outside the Church's ranks. Black Catholics were far from quiescent and made important contributions to secular desegregation. In September 1955, two African American Catholics enrolled in Jesuit High, a boys’ school, making it the only desegregated school in Dallas. George Allen, the father of one of the boys, subsequently worked behind the scenes to negotiate desegregation of the city's buses and other public accommodations. Another African American lay Catholic, Clarence A. Laws, organized and led civil rights protests in the city as the National Association for the Advancement of Colored People's Southwest regional director. White sisters also contributed to racial change. Even before the US Supreme Court ruled public school segregation unconstitutional in Brown v. Board of Education in May 1954, the Sisters of St. Mary of Namur, without publicity, admitted African Americans to a white girls’ school, Our Lady of Victory, in Fort Worth, making it the first desegregated school in the city. However, residential segregation and white flight limited integration of Catholic schools and churches, and Catholic school desegregation largely involved the closure of black schools.

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Morton, Berlisha Roketa. "Let Him Use You: Southern Womanism, Utterance, and Saint Katharine Drexel's Educational Philosophy." Journal of Curriculum Studies Research 4, no. 1 (February 18, 2022): 18–30. http://dx.doi.org/10.46303/jcsr.2022.3.

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As a theoretical perspective and methodological tool, Southern Womanism continues the life-long work of Father Cyprian Davis by acknowledging the African roots of Catholicism and the existence of a Afro-Catholic diaspora. This scholarship invites readers into the Afro-Catholic Diaspora where the histories and experiences of Black Catholics are not isolated incidents, whimsical memories, or anecdotal musings. Instead, they are testimonies to the presence of socio-religious agency in the Black Catholic Community. In the Afro-Catholic Diaspora, Mother Katharine is neither hero nor villain; she is a beloved witness of the movement for self-determined Black Catholic education. And, as a witness to this self-determination, Mother Katharine experienced a shift from being a missionary to unchurched black souls to becoming an accomplice to the holistic survival of Black people -- mind, body, spirit.

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Donlevy, J. Kent. "Catholic Schools: The Inclusion of Non-Catholic Students." Canadian Journal of Education / Revue canadienne de l'éducation 27, no. 1 (2002): 101. http://dx.doi.org/10.2307/1602190.

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Kowalski, Monica J., Jonathan Tiernan, and Sean D. McGraw. "Catholic education in Ireland and the United States: Teachers’ comparative perspectives." Research in Comparative and International Education 15, no. 2 (June 2020): 171–85. http://dx.doi.org/10.1177/1745499920930570.

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This article provides a comparative examination of teachers’ experiences of both participating in Catholic teacher education programmes and teaching within Catholic schools in the Republic of Ireland and the United States. This mixed-methods study consisted of surveys and interviews with 22 teachers who are graduates of both Irish and US teacher education programmes and have taught in Catholic schools in both countries. This distinct cohort of Irish Catholic educators reveals how faith and Catholic identity are experienced in two distinct education systems that share a common mission. The research underscores how context powerfully shapes the lived experience of teachers in both Catholic teacher education programmes and in Catholic schools, and it highlights implications for those responsible for Catholic teacher education programmes and also for the leaders of Catholic schools. The extent to which members of a school community explicitly identify and choose to embody the Catholic identity greatly shapes outcomes.

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Shepherd, William John. "Collectiones historiae iuris: Canon Law and Legal History Collections at The Catholic University of America Archives." U.S. Catholic Historian 41, no. 4 (September 2023): 123–36. http://dx.doi.org/10.1353/cht.2023.a914867.

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Abstract: Special Collections at The Catholic University of America (CUA)—formerly known as The American Catholic History Research Center—has four departments: museum, rare books, university archives, and manuscripts. This article focuses on collections as part of both university archives, which include more than a hundred CUA record groups, and manuscripts, which include nearly five hundred donations of non-university institutional records and personal papers documenting American Catholic history. Topics treated in these records range from education and labor to politics and social justice. They also include important collections related to secular and canon (church) law, which often intersect or overlap. This diverse assemblage of collections with both institutional records and personal papers is an important resource for the legal history of American Catholics and the U.S. Catholic Church.

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Bennison, Sarah. "Americanizing the West: Protestant and Catholic Missionary Education on the Rosebud Reservation, 1870–1920." Teachers College Record: The Voice of Scholarship in Education 113, no. 3 (March 2011): 431–62. http://dx.doi.org/10.1177/016146811111300301.

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Background This paper challenges the dominant story of Protestant and Catholic conflict by illustrating the critical role that mission schools played in creating denominational consensus in the West. Focus Protestant and Catholic missionaries cast aside their differences as they worked toward common goals to “civilize,” Christianize, and “Americanize” natives on reservations like Rosebud. United as whites against indigenous “others,” these predominantly female missionaries forged new, interdenominational conceptions of American identity through their work in western mission schools. Research Design The article offers historical analysis and interpretation. Conclusions Despite a long historiography emphasizing conflict between these groups, this study of a Protestant school and a Catholic school on Rosebud at the turn of the twentieth century provides new perspectives on the Americanization process at the center of schooling during this period. This examination of missionary education adds to our understanding of educative efforts among Native Americans in the late nineteenth and early twentieth centuries by illustrating how religion, and religious denominationalism, operated on the frontier. Against a long history of missionary work in the West and denominational conflict in the East, Protestants and Catholics alike affirmed their own “American” identity through their work on Rosebud.

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Burrus, Robert T., David Echevarria, David Glew, and Adam Jones. "The Effect of Catholic Education on Economic Ideology." Religions 14, no. 2 (January 28, 2023): 153. http://dx.doi.org/10.3390/rel14020153.

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Religious adherence, church attendance, and economic ideology have long been intertwined. We discuss the compatibility between Catholic doctrine and individual-based free market systems and then examine the effect of Catholic school attendance on an individual’s belief in and support for a capitalist economic system. Using individual level survey data, we find a positive relationship between attendance at Catholic schools and capitalist ideology as measured by an index that contrasts individual versus government action and responsibility in the economy. While attendance at Catholic school is associated with a stronger emphasis on individual, rather than governmental, responsibility in the economy, the effect is driven largely by Catholic high school or college attendance, reflecting an increased exposure to Catholic faith during the formative years of late adolescence.

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Fang, Buke Francis. "Catholic Seminary Education in China." Forum Pedagogiczne 4, no. 1 (November 13, 2016): 229–41. http://dx.doi.org/10.21697/fp.2014.1.14.

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This paper will give an introduction to Catholic seminary education in China. After briefly narrating the political and social changes in modern Chinese history, seminary education will be discussed. Our discussion will focus on restoration, development and decline of Catholic seminaries in China from1982 to the present. Shanghai Sheshan Seminary will be particularly introduced as an example.

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Smith, Kim. "The Townsville Catholic Education iLibrary." ANZTLA EJournal, no. 10 (June 30, 2014): 58–60. http://dx.doi.org/10.31046/anztla.vi10.248.

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Simpson, Anthony, and Brendan Carmody. "Education in Zambia: Catholic Perspectives." Journal of Religion in Africa 31, no. 3 (August 2001): 362. http://dx.doi.org/10.2307/1581615.

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Duplá SJ, F. Javier. "Popular Catholic Education in Venezuela." Politeja 10, no. 24 (2013): 315–26. http://dx.doi.org/10.12797/politeja.10.2013.24.19.

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Sullivan, John. "Catholic education as ongoing translation." International Studies in Catholic Education 4, no. 2 (October 2012): 200–207. http://dx.doi.org/10.1080/19422539.2012.708175.

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Carmody, Brendan. "Education in a Catholic perspective." International Studies in Catholic Education 7, no. 1 (January 2, 2015): 117–20. http://dx.doi.org/10.1080/19422539.2014.998494.

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Wadman, Dilys. "A theory of Catholic education." International Studies in Catholic Education 7, no. 2 (July 3, 2015): 247–52. http://dx.doi.org/10.1080/19422539.2015.1072964.

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Carmody SJ, Brendan. "Researching Catholic education: contemporary perspectives." International Studies in Catholic Education 11, no. 2 (July 3, 2019): 258–61. http://dx.doi.org/10.1080/19422539.2019.1641056.

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Friel, Raymond. "Contemporary perspectives on Catholic education." International Studies in Catholic Education 12, no. 1 (January 2, 2020): 118–23. http://dx.doi.org/10.1080/19422539.2020.1705685.

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McDonough, Graham P. "Education in a Catholic perspective." Journal of Moral Education 43, no. 1 (January 2, 2014): 133–35. http://dx.doi.org/10.1080/03057240.2014.884390.

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J.D.R. "Education and the Catholic Tradition." Americas 45, no. 1 (July 1988): 108–9. http://dx.doi.org/10.1017/s0003161500074915.

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Journal articles on the topic 'Catholic education'

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