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Journal articles on the topic 'Catholic universities'

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Author: Grafiati

Published: 4 June 2021

Last updated: 19 February 2022

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1

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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2

Davies, Brian. "Aquinas and Catholic Universities." New Blackfriars 86, no. 1003 (May 2005): 276–90. http://dx.doi.org/10.1111/j.0028-4289.2005.00083.x.

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3

Rodden, John. "Less “Catholic,” More “catholic”? American Catholic Universities Since Vatican II." Society 50, no. 1 (December 27, 2012): 21–27. http://dx.doi.org/10.1007/s12115-012-9614-0.

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4

Sullivan, John. "Catholic universities as counter-cultural to universities PLC." International Studies in Catholic Education 11, no. 2 (July 3, 2019): 190–203. http://dx.doi.org/10.1080/19422539.2019.1641051.

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5

Hunt, John J. "Correspondence: Catholic Universities and Civil Rights." Academe 74, no. 4 (1988): 9. http://dx.doi.org/10.2307/40249890.

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6

Kobel, Ihor. "Inclusive Policies in the Catholic Universities." Actual problems of the correctional education 13, no. 1 (June 10, 2019): 73–91. http://dx.doi.org/10.32626/2413-2578.2019-13.73-91.

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7

Dyduch, Jan. "Posłannictwo uniwersytetów w świetle dokumentów kościelnych." Prawo Kanoniczne 38, no. 1-2 (June 15, 1995): 79–90. http://dx.doi.org/10.21697/pk.1995.38.1-2.05.

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A Universities’ Mission in Light of the Church’s DocumentsA university has its source and origin in the Church, because the world’s first universities came into existence through the inspiration and initiative of the Church. In modern times, they are also being established by the Church and surrounded by Her care. The Church’s pastoral care refers not only to the Catholic universities but to all universities as well. The Church wants to be present there establishing dialogue between faith and learning and building a bond between culture and the Gospel. The Church is concerned that evangelization would take place within the universities and that they would become centers of evangelization. If the university’s community serves the truth and conveys to, and at the same time, serves man whom it should integrally form through education and formation, then it evangelizes. The Church’s presence in universities may be seen in various institutions, for example: Catholic universities, faculties of theology, departments of theological sciences, university parishes, students’ chaplaincy, committee of students’ pastoral care, etc.; however, the Church is present there, particularly, when the faithful - laity and clergy - give living witness to the Gospel through their words and lives.

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8

Brosens, Ivo. "Are Catholic universities giving up reproductive medicine?" Reproductive BioMedicine Online 15 (January 2007): 43–46. http://dx.doi.org/10.1016/s1472-6483(10)60549-4.

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9

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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10

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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11

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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12

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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13

Cariño, Jovito. "Philosophy, Well Being and the Identity of Catholic Universities." Kritike: An Online Journal of Philosophy 6, no. 1 (June 1, 2012): 1–16. http://dx.doi.org/10.25138/6.1.a.1.

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14

Mockler, Robert J. "Using Drama to Teach Business Ethics in Catholic Universities." Journal of the World Universities Forum 3, no. 3 (2010): 11–24. http://dx.doi.org/10.18848/1835-2030/cgp/v03i03/56672.

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15

Hoffman, Renee L. "Building a curriculum materials center from the ground up: A practical approach." College & Research Libraries News 79, no. 9 (October 4, 2018): 511. http://dx.doi.org/10.5860/crln.79.9.511.

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While many large universities boast ample space and hefty budgets for their curriculum materials centers, as a small university with a tight budget, creating Saint Francis University’s (SFU) Curriculum Materials Center (CMC) was a process that required creativity, planning, and ingenuity. This article outlines that process. SFU, located in rural Loretto, Pennsylvania, is a small, Catholic university with an FTE of approximately 2,400.

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16

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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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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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

Gallifa, J., and M. Gassiot. "Comparative Legal and Financial Situation of the European Catholic Universities." Journal of Church and State 54, no. 1 (May 19, 2011): 82–105. http://dx.doi.org/10.1093/jcs/csr009.

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20

Whittle, Sean. "God, philosophy, universities: a history of the Catholic philosophical tradition." International Studies in Catholic Education 2, no. 2 (October 2010): 217–19. http://dx.doi.org/10.1080/19422539.2010.504078.

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21

Bottom, Todd L., Joseph R. Ferrari, Elizabeth Matteo, and Nathan R. Todd. "Predicting School Sense of Community: Students’ Perceptions at Two Catholic Universities." Journal of Prevention & Intervention in the Community 41, no. 1 (January 2013): 4–14. http://dx.doi.org/10.1080/10852352.2012.718595.

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22

Patriarca, Giovanni, and Diana M. Valentini. "Faith-Based Education and SDG4: The Catholic Case." International Journal of Educational Reform 29, no. 1 (October 10, 2019): 25–37. http://dx.doi.org/10.1177/1056787919877136.

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Faith-based education has played a major role worldwide. In its schools, vocational centers, and universities, Catholic education tends to form an integral human person though the holistic synthesis of faith, culture, and life. Such an interrelated commitment highlights a global responsibility for the common good and a sustainable future, sharing the SDG4’s targets and promoting a culture of encounter.

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23

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

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

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24

Mulyatno, Carolus Borromeus. "Contributions of Catholic Universities in Yogyakarta to the Development of Community Transformative Dialogue." MELINTAS 32, no. 3 (September 6, 2017): 248. http://dx.doi.org/10.26593/mel.v32i3.2693.248-265.

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The main tasks of the university are implementing learning, research, and community service. In a multicultural and multireligious Asia, the actualization of these tasks requires a dialogue with cultures, religions, and the poor. Today, the university must consider radical movements and fundamentalism that threaten harmony in the society. This paper is focused on opportunities that can be explored to realise the task of the Catholic universities in Yogyakarta in developing dialogue and harmony in Yogyakarta. This task might need a new and effective model of dialogue for a better living together in harmony. By applying a method of documental study and interviews, this study is focused on the exploration of challenges encountered by the Catholic universities in Yogyakarta in developing a community transformative dialogue. There are three main points. First, a description of the meaning of the community transformative dialogue. Second, an exploration of cultural potentials in Yogyakarta for developing community transformative dialogue. Third, a proposal for developing community transformative dialogue. These are three important results of this study. This transformative dialogue is a contextual and cultural dialogue that could be effective and appropriate for the multicultural and multireligious societies. In Yogyakarta, unity and harmony (<em>keselarasan</em>) are the core of the community that is necessary for the development of dialogue towards the well-being of the society. Catholic universities should encourage student activities in the campus and in the society as a praxis of continuous dialogue for a harmonious living together.

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25

Muldoon, Timothy P. "Cosmopolis or the New Jerusalem: Modern Social Imaginaries and the Catholic University." Horizons 43, no. 1 (May 13, 2016): 35–56. http://dx.doi.org/10.1017/hor.2016.47.

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Charles Taylor's exploration of modern social imaginaries sheds light on the differing ways that university faculty and leaders today reflect and help shape the world. This article examines Taylor's work as a point of departure for suggesting two contrasting models of social imaginary abroad in university education—namely, cosmopolis and new Jerusalem. It explores what a robust Catholic imagination represented by the latter model might mean for the contemporary Catholic university, especially as regards the desire for integration of knowledge that is truly reflective of the term “university.” It pays particular attention to Bernard Lonergan's notion of cosmopolis as a way of imagining anew the ways that Catholic universities form students and contribute to research and scholarship, and emphasizes the task of faculty formation as central to Catholic mission in the academy.

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26

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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27

del Castillo, Fides, and Marie Alino. "Religious Coping of Selected Filipino Catholic Youth." Religions 11, no. 9 (September 9, 2020): 462. http://dx.doi.org/10.3390/rel11090462.

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This study determined the reliability and validity of the Brief Religious Coping Scale (Brief RCOPE) outside the Western Christian context. After construct and measurement equivalence, the Brief RCOPE was used to ascertain and illuminate the religious coping of selected Catholic youth in the Philippines. A group of students studying in Catholic universities (n = 335) completed the research measures. The findings of this study showed that the Brief RCOPE has good internal consistency and construct validity. However, the scale has two orthogonal factors. The results indicated that many Filipino Catholic youth used positive religious coping methods more frequently than negative strategies. In addition, the results suggest that Brief RCOPE may be useful to researchers interested in the religious coping of youth.

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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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Yarotskiy, Petro. "Eastern Vatican politics: ecclesiastical and ecumenical manifestations in Ukraine." Ukrainian Religious Studies, no. 48 (September 30, 2008): 159–82. http://dx.doi.org/10.32420/2008.48.1983.

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The last decade of the last century and the first years of the XXI century. proved to be quite significant both in the realm of Catholic-Orthodox dialogue in the context of the ecumenical concept, as well as in the interest of theological discussion on this subject in extracurricular Catholic circles, represented by the venerable profession of Catholic universities and the Jesuit and allied Jesuits. It should be noted immediately that in these discussions, the voices of Orthodox authorities, with the exception of some clergy of the Eastern Orthodox patriarchates, play a rather modest role. The Moscow Patriarchate occasionally makes ironic replies regarding some of the statements made by Vatican diplomats and, most recently, the pontiff himself. Ukrainian Orthodoxy, divided and focused on intra-Ukrainian church problems, does not respond to the innovations that emerge from Catholic-Orthodox dialogue.

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30

Connolly, John R. "Theology in a Catholic University: Newman's Significance for Today." Horizons 29, no. 2 (2002): 260–76. http://dx.doi.org/10.1017/s0360966900010136.

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The article presents an analysis of Newman's understanding of theology and its role in the Catholic University of Ireland. In explaining Newman's understanding of university theology, the article focuses on two elements of Newman's thought. The first is Newman's understanding of theology as a form of liberal knowledge. An application of the elements of liberal knowledge to theology reveals the main characteristics of Newman's understanding of university theology. The second is Newman's understanding of the relationship between the church and the university. Newman distinguishes between the mission of the Catholic Church and the mission of the Catholic university. The distinct mission of the university indicates that the objective of university theology is different from the teaching mission of the magisterium. In the final section, the article examines the significance of Newman's ideas for Catholic universities in the United States today.

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31

Beyer, Gerald J. "Catholic Universities, Solidarity and the Right to Education in the American Context." Journal of Catholic Social Thought 7, no. 1 (2010): 145–79. http://dx.doi.org/10.5840/jcathsoc20107121.

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32

McCormick, Patrick T. "Theology as Work: The Mandatum and the Rights of Labor." Horizons 29, no. 1 (2002): 128–34. http://dx.doi.org/10.1017/s0360966900009762.

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ABSTRACTMany oppose the mandatum as a threat to the academic freedom of Catholic scholars and the autonomy and credibility of Catholic universities. But the imposition of this juridical bond on working theologians is also in tension with Catholic Social Teaching on the rights and dignity of labor. Work is the labor necessary to earn our daily bread. But it is also the vocation by which we realize ourselves as persons and the profession through which we contribute to the common good. Thus, along with the right to a just wage and safe working conditions, Catholic Social Teaching defends workers' rights to a full partnership in the enterprise, and calls upon the church to be a model of participation and cooperation. The imposition of the mandatum fails to live up to this standard and threatens the jobs and vocations of theologians while undermining this profession's contribution to the church.

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33

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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34

MacLaren, Duncan. "Tertiary Education for Refugees: A Case Study from the Thai-Burma Border." Refuge: Canada's Journal on Refugees 27, no. 2 (January 18, 2012): 103–10. http://dx.doi.org/10.25071/1920-7336.34727.

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The Australian Catholic University (ACU) has, since 2003, been involved in providing tertiary education for young refugees who have fled persecution in Burma to end up in refugee camps in Thailand. This paper examines the origins of the program, the changes made as lessons are learned, and the current Diploma program which is also supported by three US universities and York University in Toronto. It also examines how past graduates have used their qualifications for the common good, a term derived from Catholic social thought which informs ACU’s specific Catholic identity as a university. The paper further looks at what challenges lie ahead within the Thai-Burmese context and how this model can be replicated in other protracted refugee situations.

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35

Aisyah, Nur, Biner Ambarita, and Abdul Muin Sibuea. "The Influence of Intelligence on Lecturers Performance of Private Universities in Medan City." Budapest International Research and Critics in Linguistics and Education (BirLE) Journal 2, no. 2 (May 16, 2019): 37–51. http://dx.doi.org/10.33258/birle.v2i2.274.

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This study discusses about how lecturer intelligence can influence their perfomance. This research is a study that uses numerical numbers and changes feed approach to quantitative methods, with descriptive research. This research is conducted in Medan city. This study examines the performance of lecturers in private universities represented by universities that have lecturers of foundations with a long category of founding universities over 10 years, namely: (1) Islamic University of North Sumatra (UISU); (2) Muhammadiyah University of North Sumatra (UMSU); (3) Muslim Nusantara University (UMN); (4) Nomensen University; (5) Indonesian Methodist University (UMI); (6) Catholic University of Santo Thomas. The result shows that Cognitive abilities tend to be "high" (53.33%). The average value of the overall cognitive abilities of lecturers in private universities in Medan is 81.92. Cognitive ability directly influences the performance of permanent lecturers in private universities in Medan.

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Mieras, Emily. "IN SEARCH OF A “A MORE PERFECT SYMPATHY”: HARVARD'S PHILLIPS BROOKS HOUSE ASSOCIATION AND THE CHALLENGES OF STUDENT VOLUNTARISM." Journal of the Gilded Age and Progressive Era 16, no. 2 (March 29, 2017): 163–82. http://dx.doi.org/10.1017/s1537781416000645.

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This article examines an early twentieth-century town-gown conflict to illuminate the class and religious tensions that complicated student voluntarism at Harvard University, where the Phillips Brooks House Association (PBHA) formed in 1900 to unify the university's religious and service organizations. With PBHA, Harvard joined universities across the country in promoting student service and joining Progressive Era reform initiatives. The controversy following a student's talk at a Protestant Boston church—where the speaker criticized predominantly Catholic East Cambridge—shows why university representatives had trouble achieving their goals. In the decade following, PBHA struggled to articulate its mission, torn between its commitment to the Protestant Christian Association and a more secular approach, while striving to train effective volunteers and establish smooth relationships with professional social service organizations. This story of PBHA's early years exemplifies the challenges universities faced as they sought to put idealism into practice and transform students into social servants.

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37

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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38

Eckel, Mark. "Book Review: God, philosophy, universities: A selective history of the Catholic philosophical tradition." Christian Education Journal: Research on Educational Ministry 11, no. 1 (May 2014): 188–90. http://dx.doi.org/10.1177/073989131401100121.

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39

Ferrari, Joseph R., Todd L. Bottom, and Elizabeth Matteo. "Sense of Community, Inclusion, and Religious Pluralism: A Comparison of Two Catholic Universities." Religious Education 109, no. 2 (March 2014): 112–25. http://dx.doi.org/10.1080/00344087.2014.887922.

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40

Hahnenberg, Edward P. "Theodore M. Hesburgh, Theologian: Revisiting Land O’Lakes Fifty Years Later." Theological Studies 78, no. 4 (November 21, 2017): 930–59. http://dx.doi.org/10.1177/0040563917731748.

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Theodore M. Hesburgh, CSC, was the driving force behind the 1967 Land O’Lakes Statement—a watershed document that affirmed both the distinctive identity of Catholic universities and the “true autonomy and academic freedom” they needed to excel. This article explores the prominent role of theology in the Land O’Lakes Statement by means of an examination of Hesburgh’s specifically theological commitments. Attending first to the status of Catholic theology in the early twentieth century, the article considers Hesburgh’s neo-Scholastic formation, his early work on the theology of the laity, and the evolution of his thinking as president of the University of Notre Dame. It concludes that the category of mediation, present in Hesburgh’s earliest work, would come to ground the dialogical role he thought theology had to play to ensure the nature and mission of the contemporary Catholic university.

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Chia, Edmund Kee-Fook. "Identity of Catholic Schools in Multi-religious Contexts." Interreligious Studies and Intercultural Theology 3, no. 1-2 (April 5, 2019): 183–94. http://dx.doi.org/10.1558/isit.35587.

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The phenomenon of religious pluralism is a fact that needs no further discussion. How society and institutions are negotiating its impact, however, certainly needs further scrutiny. Schreiter's call for the construction of local theologies invites us to explore how the preaching of the Gospel has to adapt to the realities of new situations. The present article focuses on Catholic educational institutions and how they are dealing with the multi-cultural and multi-religious communities that are now found not only outside of the schools and universities but also within them as well. Its concern is with how the identity and mission of these Catholic institutions are expressed and measured in the new contexts, taking seriously the teachings of the Church on the role they play in its evangelizing mission.

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42

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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43

Moertini, Veronica S., Tety Yuliaty, Wisnu Rumono, and Buddy S. Tjhia. "The Academic MIS Model Used in Higher Education to Resolve Typical Problems in Indonesia." International Journal of Information Systems in the Service Sector 4, no. 1 (January 2012): 67–82. http://dx.doi.org/10.4018/jisss.2012010105.

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In response to education regulations for quality assurance (QA), universities in Indonesia strongly require an integrated management information system (MIS), such as Academic MIS (AMIS). In developing AMIS, the main issues that must be addressed are the urgent need for implementing university QA standards (even though departments have already implemented their best practices for years and show reluctance to change), changing requirements, and the need for a quick delivery system despite the fact that AMIS is very large in scope. This paper contributes to modeling AMIS, which is suitable for universities in Indonesia. This research has been conducted at one of the best private universities, Parahyangan Catholic University. Having measured the quality of AMIS using several key business measures, results indicated that the proposed model successfully resolved the issues at stake.

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Bustamante, Laura Andrea. "La evaluación de la investigación en las universidades privadas: Presente y horizonte según el discurso de CONEAU." education policy analysis archives 24 (September 26, 2016): 96. http://dx.doi.org/10.14507/epaa.24.2325.

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This paper discusses how research is evaluated in private institutions of higher education. From the perspective of the production of scientific knowledge, institutional evaluation policy, as implemented by the National Commission for University Evaluation and Accreditation (CONEAU), has influenced the way we perceive research within universities. In this context it is pertinent to ask: What is the status of research in Argentine private universities? How it is evaluated externally? What prospects can estimate about research in private universities? This study entailed a qualitative research design, analyzing content published by CONEAU assessments, and including a select corpus of 12 reports: six belong to institutions founded during the first period (between 55 and 66); three of this group are Catholic Universities; and six universities that were founded in the 1990s. Sustained CONEAU recommendation in its reports was to increase research, aimed at private financing. The results suggest that monitoring CONEAU generates a movement within universities that perceives the system pressures and generates adaptation strategies. In this regard, the assessment seems to have functioned as a tool of indoctrination and homogenization, to which the question of how sustainable this process will be over time.

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Hickey, Suzanne M., and Beverly Lindsay. "Catholic Universities and Ex corde Ecclesiae: Distinctiveness in an Era of the Secular Academy?" World Studies in Education 15, no. 1 (January 1, 2014): 39–65. http://dx.doi.org/10.7459/wse/15.1.04.

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Cross, Bryan. "God, Philosophy, Universities: A Selective History of the Catholic Philosophical Tradition by Alasdair MacIntyre." Catholic Social Science Review 15 (2010): 260–63. http://dx.doi.org/10.5840/cssr20101516.

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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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DORMAN, JEFFREY P. "COMPARING THE UNIVERSITY-LEVEL ENVIRONMENT IN THE AUSTRALIAN CATHOLIC UNIVERSITY WITH OTHER AUSTRALIAN UNIVERSITIES." Christian Higher Education 1, no. 1 (January 2002): 39–53. http://dx.doi.org/10.1080/15363750213771.

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Dhingra, Neil. "Book Review: Gerald J. Beyer, Just Universities: Catholic Social Teaching Confronts Corporatized Higher Education." Anglican Theological Review 103, no. 3 (August 2021): 365–67. http://dx.doi.org/10.1177/00033286211017126.

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Freedman, Joseph S. ""Professionalization" and "Confessionalization": the Place of Physics, Philosophy, and Arts Instruction At Central European Academic Institutions During the Reformation Era." Early Science and Medicine 6, no. 4 (2001): 334–52. http://dx.doi.org/10.1163/157338201x00181.

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AbstractDuring the sixteenth and early seventeenth centuries, physics was regularly taught as part of instruction in philosophy and the arts at Central European schools and universities. However, physics did not have a special or privileged status within that instruction. Three general indicators of this lack of special status are suggested in this article. First, teachers of physics usually were paid less than teachers of most other university-level subject-matters. Second, very few Central European academics during this period appear to have made a career out of teaching physics. And third, Reformation Era schools and universities in Central Europe emphasized language instruction; such instruction not only was instrumental in promoting the confessional-i.e., Calvinist, Lutheran, and Roman Catholic-agendas of those same schools and universities, but also helped to prepare students for service in nascent but growing state governments.

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