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Books on the topic 'Catholic school leadership'

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Author: Grafiati

Published: 4 June 2021

Last updated: 19 February 2022

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1

Dosen, Anthony J., and Barbara S. Rieckhoff. Catholic school leadership. Charlotte, NC: Information Age Publishing, Inc., 2016.

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2

Association, National Catholic Educational, ed. Scholarly essays on Catholic school leadership: Research and insights on attaining the mission of Catholic schools. Arlington, VA: National Catholic Educational Association, 2012.

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3

Metropolitan, Separate School Board (Toronto Ont ). Guidance and Counselling Services. Leadership training: A resource manual for Catholic schools. Toronto: The Board, 1990.

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4

Schuttloffel, Merylann J. Report on the future of Catholic school leadership: A study commissioned by the National Center for Research in Catholic Education of the chief administrators of Catholic education of the National Catholic Educational Association. Washington, DC: National Catholic Educational Association, 2004.

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5

Tierney, Michael Stephen. Management and leadership in Catholic primary schools. Wolverhampton: Wolverhampton Polytechnic, 1991.

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6

Leadership in Catholic education: Hope for the future. Sydney: HarperCollins Publishers, 2002.

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7

J, Caruso Michael. When the sisters said farewell: The transition of leadership in Catholic elementary schools. Lanham, Md: Rowan & Littlefield Education, 2012.

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8

When the sisters said farewell: The transition of leadership in Catholic elementary schools. Lanham, Md: Rowan & Littlefield Education, 2012.

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9

Redeeming administration: 12 spiritual habits for Catholic leaders in parishes, schools, religious communities, and other institutions. Notre Dame, Indiana: Ave Maria Press, 2013.

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10

1972-, Frabutt James M., and Holter Anthony C. 1977-, eds. Faith, finances, and the future: The Notre Dame study of U.S. pastors. Notre Dame, Ind: Alliance for Catholic Education Press, 2008.

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11

Rogus, Joseph. The development director: Making each moment count. Washington, D.C: National Catholic Educational Association, 1986.

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12

Burke, Richard E. Leadership in Catholic secondary schools: An investigation into the development of future leaders with a particularemphasis on the use of female staff. [Guildford]: [University of Surrey], 1994.

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13

Schuster, Elaine. Catholic School Leadership. Routledge, 2005. http://dx.doi.org/10.4324/9780203980156.

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14

Catholic School Administration: Theory, Practice, Leadership. Proactive Publications, 2004.

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15

Sanders, James W. Public School/Catholic School: 1914–World War II. Oxford University Press, 2018. http://dx.doi.org/10.1093/oso/9780190681579.003.0006.

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Even though Cardinal O’Connell believed that Catholic schooling was the only adequate answer to the education of Catholic youth, he did not come close to fully implementing this conviction. Events in Boston largely took schooling out of O’Connell’s hands. By the 1910s, Irish Catholics had taken over the Boston public schools. Simultaneously, Irish politicians took over the city and a majority of Irish Catholics now controlled the Boston School Committee, appointing an Irish Catholic educator as the city’s school superintendent. By at least the 1920s, the public and parochial schools had taken giant steps toward one another in theory and practice under the leadership of the Catholics who presided over both systems. Though Cardinal O’Connell and his circle continued to preach the need for Catholic children to attend parochial schools, parents, most of whom had attended public schools themselves, knew that the public schools would not undermine their children’s faith.

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16

1930-, Hunt Thomas C., Oldenski Thomas, and Wallace Theodore J. 1954-, eds. Catholic school leadership: An invitation to lead. London: Falmer Press, 2000.

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17

Report on the Future of Catholic School Leadership. National Catholic Educational Association (NCEA), 2003.

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18

Walker, Keith, and Joseph Nsiah. Servant: Leadership Role of Catholic High School Principals. BRILL, 2013.

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19

Dalia, Dina V. School leadership and spirituality. 2005.

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20

J, Ciriello Maria, and United States Catholic Conference. Dept. of Education., eds. Formation and development for Catholic school leaders. 2nd ed. Washington, D.C: United States Catholic Conference, Dept. of Education, 1996.

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21

Author), Oriel Incorporated (Corporate, Jeanne Dosch (Editor), and Dale Mann (Illustrator), eds. Leadership Development for Females Who Went to Catholic Grade School. Oriel Incorporated, 1998.

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22

MacNeil, Edward J. The stained-glass menagerie: Catholic women in educational leadership. 1997.

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23

J, Ciriello Maria, and United States Catholic Conference. Dept. of Education., eds. The Principal as educational leader: Expectations in the areas of leadership, curriculum, and instruction. Washington, D.C: United States Catholic Conference, Dept. of Education, 1993.

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24

J, Ciriello Maria, and United States Catholic Conference. Dept. of Education., eds. Expectations for the Catholic school principal: A handbook for pastors and parish school committees. Washington, D.C: United States Catholic Conference, 1996.

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25

J, Ciriello Maria, and United States Catholic Conference. Dept. of Education., eds. Formation and development for Catholic school leaders: A three-volume preparation program for future and neophyte principals. Washington, D.C: United States Catholic Conference, Department of Education, 1993.

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26

J, Ciriello Maria, and United States Catholic Conference. Dept. of Education., eds. The Principal as spiritual leader: Expectations in the areas of faith development, building Christian community, moral and ethical development, history and philosophy. Washington, D.C: United States Catholic Conference, Department of Education, 1994.

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27

Sanders, James W. Irish vs. Yankees. Oxford University Press, 2018. http://dx.doi.org/10.1093/oso/9780190681579.001.0001.

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As a social historian, James W. Sanders takes a new look at a critical period in the development of Boston schools. Focusing on the burgeoning Irish Catholic population and framing the discussion around Catholic hierarchy, Sanders considers the interplay of social forces in the nineteenth and early twentieth centuries that led to Irish Catholics’ emerging with political control of the city and its public schools. The latter reduced the need for parochial schools; by at least the 1920s, the public and parochial schools had taken giant steps toward one another in theory and practice under the leadership of the Catholics who presided over both systems. The public schools taught the same morality as the Catholic ones, and, in the generous use of Catholic saints and heroes as moral exemplars, they came dangerously close to breaching the wall of separation between religion and the public school. As a result, despite the large Irish Catholic population, Boston’s parochial school system looked very different from parochial schools in other American cities, and did not match them in size or influence. The book begins in 1822 when Boston officially became a city and ends with the Irish Catholic takeover of the Boston public school system before the Second World War.

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28

The Practical Guide to High School Campus Ministry. Saint Mary's Press, 2007.

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29

Jacobs, Richard M. Building Spiritual Leadership Density in Catholic Schools. National Catholic Educational Association (NCEA), 2005.

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30

Catholic Schools in Contention: Competing Metaphors and Leadership Implications. Veritas Publications, 2000.

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31

Leeson, Andrea. Bioremediation of Metals and Inorganic Compounds - 5(4). Battelle Press, 1999.

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32

Sanders, James W. Hopeful Beginnings, 1808–1823. Oxford University Press, 2018. http://dx.doi.org/10.1093/oso/9780190681579.003.0001.

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During roughly the first two decades of the nineteenth century, destitute, uneducated Irish peasants arrived in the newly designated “city” of Boston. Native Bostonians were hesitant to accept them, but the city’s first Roman Catholic bishop, Frenchman John Cheverus, offered a warm welcome. The control of public education in Boston, as in Massachusetts, was completely in the hands of Protestants, who frequently warred among themselves over control of the schools but were united in their suspicion of Catholicism. The city’s publicly supported schools were much revered by the “native” population but offensive to Roman Catholic sensibilities because of their obvious Protestant flavor. Sincere efforts of the Catholic leadership to counteract this objectionable feature of life in Boston by opening their own schools saw only token success during this period, a lack of success that proved to be a dire forecast of the decades ahead.

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33

Tuohy, David. Leading Life to the Full: Scriptural Reflections on Leadership in Catholic Schools. Veritas House, 2005.

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34

Golemon, Larry Abbott. Clergy Education in America. Oxford University Press, 2021. http://dx.doi.org/10.1093/oso/9780195314670.001.0001.

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This book explores the first 150 years of how pastors, priests, rabbis were educated in the United States. These clerical and professions were educated to lead in both religious and public life—specifically through cultural production in five social arenas: the family, the congregation or parish, schools, voluntary associations, and publishing. Protestants, Roman Catholics, and Jews established distinct traditions of graduate theological education during this period of development. These schools placed theological and rabbinical disciplines within liberal arts pedagogies that emphasized the formation of character, interdisciplinary reasoning, and the oratorical performance of their professions. Other schools followed for women religious leaders, African-Americans, and working-class whites that built upon these traditions and often streamlined them more toward Biblical reasoning and vocational skills. All of these traditions of theological rabbinical and populist education were transformed by the rise of the modern research university—first in Germany, then in America. Most Protestant seminaries, Jewish rabbinical schools, and many Catholic seminaries were re-aligned to with the modern university to some degree, while populist Bible and mission schools reacted against them. The result was to limit the professional performance of pastors, priests, and rabbis on religious leadership or higher education at the expense of the other historic social arenas in which they once lead. The book ends with an exploration of how best practices from this period of develop theological and rabbinical education might restore a balance of educating clergy for both religious and public life.

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