Journal articles on the topic 'Rockhampton Diocese of Catholic Education'
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Szczepaniak, Jan. "Duchowieństwo diecezji kamienieckiej w przededniu powstania listopadowego." Textus et Studia, no. 3(7) (November 17, 2017): 115–42. http://dx.doi.org/10.15633/tes.02305.
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The Catholic clergy in Podolia and landowners belonged to elites of the province. The social and cultural position of the Catholic clergy was not threatened even by the czar’s clerks and the Orthodox clergy until the November Uprising. The situation was changed by the policy of the Petersburg court after suppressing of the Uprising. They tried to destroy Catholic and Polish character of Eastern guberniyas which were attached to Russia as a result of the partitions of the Republic of Poland. Podolia was inhabited by 256 clergymen of Catholic all rites in 1830. In churches and chapels belonging to the diocese lived 162 priests (63,6%), and in cloisters 94 (36,4%). 137 priests belonged to the Kamienets diocese out of all priests who were connected with Latin churches and chapels, and 17 belonged to the presbytery of the uniate Lithuanian diocese. Most of priests who belonged to the Kamienets diocese were involved to the ministry (74 provosts, pastors, and long term administrators – 54%; 50 vicars – 36,5%). They mostly came from Podolias, from noble families. Most of them got general education and were prepared to priesthood there. They lived 55 years on average.
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Tejada, Marlon, and Dennis V. Madrigal. "The Quality and Challenges of Catholic Education among Parochial Schools in the Diocese of Kabankalan." Philippine Social Science Journal 4, no. 3 (October 25, 2021): 75–84. http://dx.doi.org/10.52006/main.v4i3.398.
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Catholic education is a Catholic school’s way of participating in the Church’s evangelizing mission through holistic formation and conversion accordant with Catholic faith and doctrines. This descriptive comparative-correlational study determined the quality of Catholic education among parochial schools relative to the Philippine Catholic Schools Standards (PCSS) domains: Catholic identity and mission, leadership and governance, learner development, learning environment, and operational vitality. The 252 school personnel and 36 administrators of 18 parochial schools in the Diocese of Kabankalan, Philippines, for the School Year 2020-2021, answered the standardized PCSS survey questionnaire. The results showed that parochial schools are excellent relative to the offering of quality Catholic education. The findings also showed no significant difference in the level of quality of Catholic education among parochial schools when respondents are grouped according to designation and length of service. In addition, the quality of Catholic education does not correlate with the school budget and size.
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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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Lusambili, Kizito Muchanga, and Pontian Godfrey Okoth. "Evaluating opportunities for evangelisation in the historical development of the Catholic Diocese of Kakamega since 1978." Research Journal in Advanced Humanities 3, no. 3 (August 21, 2022): 59–77. http://dx.doi.org/10.58256/rjah.v3i3.878.
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This paper evaluates the evangelisation opportunities in the historical development of the Catholic Diocese of Kakamega since 1978. The study adopted a historical research design. The study's target population was one million catholic faithful in the Catholic Diocese of Kakamega. A sample size of 384 catholic Christians was further deduced using the Krejcie and Morgan Table. Data collection tools used included questionnaires, interviews schedule, focus group discussions, observations, secondary sources, archival records, and internet materials. The respondents consent to be quoted in this work was given. Data obtained was qualitatively analyzed. The study unravelled the following opportunities: Education, health, human resource, rich documentation in the Catholic Church, stable hierarchy, rich scripture and long history, among others. These opportunities are important because they help the church to advance in her efforts of evangelisation. That is why this study employed the challenge and response theory as propounded by Arnold Toynbee. The area under study is a multi-ethnic with rich cultural diversity, the dances and music, that when blended well can enrich evangelisation and the liturgy.
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Lapsley, Daniel, and Katheryn Kelley. "On the Catholic Identity of Students and Schools: Value Propositions for Catholic Education." Journal of Catholic Education 25, no. 1 (June 2022): 159–77. http://dx.doi.org/10.15365/joce.2501072022.
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The Catholic school sector is under significant stress with declining enrollments and schools closing in virtually every diocese in the United States. This paper examines two value propositions for Catholic education. One is its role in providing foundational support for the development of a personal, chosen religious-spiritual identity across the life course. The second is the contribution of Catholic education to moral-character formation. Both propositions are relatively underdeveloped. The question of students’ personal spiritual identity is overshadowed by the understandable concern with the Catholic identity of schools. The question of moral-character formation is subsumed by catechesis and liturgy but is often remanded to the hidden curriculum. We argue that Catholic education can make a powerful claim on parents and students to the extent that explicit attention is drawn to religious-spiritual identity and moral-character formation. Several features of the Catholic school advantage with respect to school ethos can be recruited to this end. Directions for future research are noted.
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Sembiring, A. N., B. Erwin, and M. M. Sudarwani. "The symbolic and architectural philosophy of higher seminary in Bogor diocese." IOP Conference Series: Earth and Environmental Science 878, no. 1 (October 1, 2021): 012031. http://dx.doi.org/10.1088/1755-1315/878/1/012031.
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Abstract To become a Catholic religious leader must go through a special education known as seminary. Nowadays, a seminary especially Higher Seminary consisting of building facilities is needed to accommodate all the needs in producing priests among Indonesian Catholics, especially in the Sufragan Diocese of Bogor. The purpose of this research is to plan and design a Catholic seminary facility as a means of educating prospective priests in accordance with the activities and objectives. The Higher seminary complex is taken from the concept of “Symbolic and Architectural Philosophy”, which is a complex that can create or condition an environment that is capable of being an ideal vessel for the growth of faith by prospective priests, and all people regardless of differences. The concept is designed to follow the guidelines set also in the Catholic order, both religiously / liturgically, and contextually.
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Mbandi, Antony Musyoki, and Mary Nyawira Mwenda. "Influence of Project Implementation Strategies by Religious Organizations on Rural Development: A Case of Kitui Catholic Diocese, Kitui County, Kenya." European Journal of Business and Management Research 6, no. 1 (January 11, 2021): 38–50. http://dx.doi.org/10.24018/ejbmr.2021.6.1.673.
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It has been documented that religious institutions have influenced the development of education systems, health facilities, infrastructure such as roads, water provision structures and even building designs. This study sought to find out the influence of project implementation strategies by religious organisations on rural development in Kenya. The study focused on the Catholic Diocese of Kitui, in Kitui County and sought to document how project implementation strategies by Catholic Diocese of Kitui influence rural development in Kitui County of Kenya. The target population for this study was drawn out of a homogenous setting of Kitui County, Kitui East Subcounty, Nzambani and Chuluni wards and covered a total of 6939 households. The study covered a sample population of 364 out of the determined target population of 6939 households. The analysis of the data collected was done using Statistical Package for Social Sciences (SPSS) software. The study established that project implementation strategies by Catholic Diocese of Kitui influenced rural development in Kitui County as shown by a composite mean of 3.945. The Chi-Square test results of the association between project implementation strategies by religious organizations and rural development at Catholic Diocese of Kitui, Kitui County in Table 16, shows a Chi-Square value = 8.954, p = 0.003. The p-value is less than 0.05 and hence there is a statistically significant association between project implementation strategies and rural development at Catholic Diocese of Kitui. From the findings, the study found that if the independent variable, project implementation strategies, was held constant at zero, then the rural development in Kitui County will be 3.537. The study also found that a unit change in project implementation strategies changes would lead to a 0.843 unit change in rural development in Kitui County. The variable was significant since p-value=0.012<0.05. The study concluded that project implementation strategies had a great influence on rural development in Kitui County. The study recommends that there is need for capacity development to identify resource availability and build capacities in communities and have them assisted to undertake church based projects. The study recommends that there is need for capacity development to identify resource availability and build capacities in communities and have them assisted to undertake church based projects. To create more ownership of the projects, the study recommends that there should be involvement of user representatives from the initiation to the implementation phases of the projects.
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Riley, Kathryn. "PFI pathfinder projects : an analysis of the process in one catholic diocese." Management in Education 13, no. 4 (September 1999): 15–16. http://dx.doi.org/10.1177/089202069901300405.
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Vumilia, B, Fr, Onyancha, E, and Mtenga, T. "Potentiality of E-recruitment System for Schools and Hospitals in Moshi Catholic Diocese." International Journal of Scientific Research and Management 9, no. 09 (September 12, 2021): 732–56. http://dx.doi.org/10.18535/ijsrm/v9i9.sh02.
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The adaptation of e-recruitment is a very complex phenomena as its tends to address numerous organization obstacles and overcoming operative cost. In this digital era, many organizations' human resources prefer to use a set of digitalized appliances to identify new employees and examine their credentials, certifications, and characteristics. This study was conducted to examine the utilization of e-recruitment system in Moshi Catholic Diocese. The study was guided by three specific research objectives stated as: Firstly, to find out the extent to which e-recruitment system has been successful in MCD. Secondly, to eximine the benefits of e-recruitment system in MCD. Lastly, to asses the challengers of utilizing e-recruitment system in MCD. Additionally, the study useda cross-sectional design where by70 participants were sampled through stratified, purposive, and simple random sampling employed to sample Catholic Diocesan institutions. Furthermore, a questionnaire and structured interview used to collect data from the respondents, and the validity and reliability of the instrument was considered. Data collected analyzed through descriptive (mean, standard deviation, and percentages) and inferential statistics (chi-square test). The findings revealed that the Catholic Diocese of Moshi is using e-recruitment system in the whole process of hiring employees in their respective Schools and Hospitals higher than traditional approaches. Moreover, the method brought huge advantages to their institutions as most of the employees hired were found to be extremely reliable for the work assigned and effectively in the task implementation.
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Cross, Claire. "From Catholic Priests To Protestant Ministers: Pastoral Education in the Diocese of York, 1520-1620." Nederlands Archief voor Kerkgeschiedenis / Dutch Review of Church History 83, no. 1 (2003): 157–65. http://dx.doi.org/10.1163/187607502x00095.
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Kichera, Viktor. "GREEK CATHOLIC SCHOOLING AND EDUCATION OF YOUTH IN THE DIOCESE OF MUKACHEVO IN 1918 – 1939." Scientific Herald of Uzhhorod University. Series: History, no. 1 (42) (May 20, 2020): 203–10. http://dx.doi.org/10.24144/2523-4498.1(42).2020.203307.
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Chaffey, Graham, and Di Brown. "The Ngali Dhiirrali Project." Australian and International Journal of Rural Education 9, no. 2 (July 1, 1999): 57–63. http://dx.doi.org/10.47381/aijre.v9i2.443.
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In north-west New South Wales the Catholic Diocese of Annidale has introduced during 1998 a program (funded by DEETY A) in which the 'Can Do' approach has been taken to Aboriginal talent development. Deficit thinking approaches have dominated Aboriginal education in the past, whereas this program, which involves identifying Aboriginal students who exhibit talent and/or potential talent in a wide range of fields, is focusing upon what the Aboriginal students can do, not what they cannot.
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Žaltkauskaitė, Vilma. "Juozas Tumas’ Ministry in the Diocese of Samogitia (Telšiai) in the Late 19th Century." Colloquia 44 (June 2, 2020): 13–46. http://dx.doi.org/10.51554/col.2020.28620.
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The author of the article analyzes the ministry of the Roman Catholic priest Juozas Tumas in the Diocese of Samogitia (Telšiai) in the late 19th century and discusses his position in the hierarchy of the local Church at that time. The article covers the years that Tumas spent in the Samogitian (Telšiai) Seminary in Kaunas (1888-1893) and his first clerical appointment in Mintauja (Jelgava) (1894-1895). The policy of secular government towards the Roman Catholic clergy is also discussed in the article. The author uses several sources, such as documents of the Roman Catholic Church and secular government, as well as ego-documents. She clarifies certain historiographical details that have been prevalent in the research of Tumas’s biography, and interprets new archival data. In the conclusions, the author of the article argues that from the very first year, Tumas belonged to a subgroup of students who constituted a minority in the seminary. The subgroup was characterized by higher education acquired in gymnasiums and progymnasiums. It also stood out for its social attitudes. Its members were active in the society and had been critical of the ecclesiastical authority and the state which favored the Orthodox Church. In the context of the appointments of other newly ordained priests, Tumas’ work in Mintauja did not stand out.
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Jez, Rebekka J., Lauren Ramers, Melissa M. Burgess, and Julie C. Cantillon. "Preparing New Catholic School Educators for Inclusive Schools: An Analysis of University and Diocesan Teacher Training Research." Journal of Catholic Education 24, no. 2 (2021): 84–103. http://dx.doi.org/10.15365/joce.2402052021.
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Educators can improve the academic and socioemotional wellbeing of their students if they are equipped with strategies and skills to support learners and families from diverse backgrounds and experiences—such as culturally and linguistically diverse students, students with differing abilities, and those who may experience trauma and/or socioeconomic challenges. To learn more about this topic, a Catholic university and local diocese partnered to examine the literature on the impact of Catholic teachers in under-resourced schools; practices for training Catholic educators with skills to meet the needs of all learners; and the structures needed to ensure that diocesan and university supervisors are able to effectively support the development of new teachers. The literature review was organized using the three pillars of the University Consortium of Catholic Education: service through teaching, community connections, and spiritual development. The review resulted in the following recommendations: train teachers in culturally responsive practices, incentivize educator collaboration, train supervisors in inclusive practices with purposeful faith-based integration, and mentor principals in effective methods of coaching and support for teachers
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MacGinley, Rosa. "From the Murray to the Sea: The History of Catholic Education in the Ballarat Diocese (review)." Catholic Historical Review 92, no. 3 (2006): 360–61. http://dx.doi.org/10.1353/cat.2006.0198.
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Dullak, Kazimierz. "Troska biskupa Czesława Domina o wiernych świeckich w świetle dekretów powizytacyjnych parafii diecezji koszalińsko-kołobrzeskiej." Prawo Kanoniczne 50, no. 1-2 (June 15, 2007): 3–26. http://dx.doi.org/10.21697/pk.2007.50.1-2.01.
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The Canon Law Code which is obliging within the Catholic Church, obliges the diocesan bishop to pay pastoral visits within his diocese (can. 396 § 1). The Vatican Council II points out that the bishops should run the particular churches entrusted to them, by counsels, encouragem ents and example, and that they should do it by the power of their authority (LG 27). During his 4-year pastoral work in the diocese of Koszalin and Kolobrzeg, bishop Czeslaw Domin visited 55 parishes. In each one of them he was concerned not only about the priests, but also lay people, and especially their spiritual lives. Bishop Domin was undertaking some actions aimed to revive charity activities within the parishes. Also, he was encouraging pastoral care for married couples and families, and tried to change things concerning religious education in public schools. He was always encouraging parishioners to be more active in different church activities.
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Carter, Mark, Mark Clayton, and Jennifer Stephenson. "Students With Severe Challenging Behaviour in Regular Classrooms: Prevalence and Characteristics." Australian Journal of Guidance and Counselling 16, no. 2 (December 1, 2006): 189–209. http://dx.doi.org/10.1375/ajgc.16.2.189.
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AbstractThis article reports on part of a commissioned research study into students with severe challenging behaviour in primary schools serviced by the Catholic Education Office (Parramatta Diocese) in western Sydney. The focus of the study was on the prevalence of severe challenging behaviour and the nature of presenting behaviour. Questionnaires were directed to school staff and information was obtained from 41 of the 53 primary schools in the diocese. Using very conservative criteria, the estimate of numbers of students with severe challenging behaviour was approximately 1 per school. Students were typically male and were academically below average. The most frequently reported challenging behaviour (e.g., calling out, out of seat) was inherently minor in nature for the most part, but at high frequency this could be extremely disruptive to the operation of a classroom. More serious behaviours, such as physical aggression to other school students and staff, were also reported at concerning frequency, noting that such behaviours place staff and other students at risk. The present study adds to the limited Australian data describing students in regular schools with challenging behaviour by providing specific information on the classroom frequency of such behaviour and the academic performance of students.
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Churk, S. S., and J. Chen. "Government-sponsored Religious Education in Hong Kong after the Catholic Diocese of Hong Kong v Secretary for Justice." Oxford Journal of Law and Religion 3, no. 2 (April 18, 2014): 340–46. http://dx.doi.org/10.1093/ojlr/rwu008.
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Jaworski, Piotr. "Kluby Inteligencji Katolickiej jako instytucje wsparcia wykształcenia i wychowania w Diecezji Tarnowskiej." Kultura - Przemiany - Edukacja 8 (2020): 47–61. http://dx.doi.org/10.15584/kpe.2020.8.4.
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Among the various forms of association of the Catholic laity in the Church, one can distinguish associations and organisations – whether they are based on canonical or civil law on associations – and informal circles: religious movements, groups, circles and small groups. The difficult situation of the Church in Poland after World War II was not conducive to the creation of organisations whose activities would be approved by both the church authorities and the state authorities. If, however, quasi-ecclesiastical or religious organisations were to emerge that were recognised by the civil authorities, these were unfortunately organisations that had very little in common with the good of the Church and the faithful. Against this backdrop, the Catholic Intelligence Clubs were a kind of phenomenon. They enjoyed the approval of the Church authorities and, to some extent, the unintentional recognition of the state authorities, and sought to strengthen religious education by forming people and communities in the Christian spirit, shaping social attitudes, creating and deepening Christian culture, intellectual development and various forms of charitable activity. Three Catholic Intelligentsia Clubs were established in the Tarnów Diocese: in Nowy Sącz, Tarnów and Mielec.
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Ohoitimur, Johanis, James Krejci, Jozef Richard Raco, Yulius Raton, and Frankie Taroreh. "ANALYSIS OF THE PASTORAL STRATEGIC PLANNING PRIORITIES OF THE VICARIATE EPISCOPAL OF TONSEA OF THE DIOCESE OF MANADO." International Journal of the Analytic Hierarchy Process 11, no. 3 (December 11, 2019): 415–34. http://dx.doi.org/10.13033/ijahp.v11i3.674.
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Strategic planning is commonly used in profit-oriented institutions. However, it is rarely applied to non-profit organizations such as churches. The Holy Bible reveals the extensive use of strategic management by the believers as documented both in the Old and New Testament, in regards to the implementation of strategic planning to organize the people of God. The Vicariate Episcopal of Tonsea of the Diocese of Manado, as a local Catholic Church Community decided on applying strategic planning methods to rank priorities of tasks required to meet their pastoral mission. Using the Analytical Hierarchy Process, the study reveals that the ranking of the key elements of their mission, the program of the Ministry of the Word and Sacrament, was the highest priority at 23.8%, followed by preserving the treasury of faith of 20.1%, then the fellowship and leadership with 19.7%, promoting the dignity of the laity with 14.4%, the Catholic education with 11.9% and the last was managing the Church property with 10.2%. The highest ranked sub-criteria were; organizing pastoral structure (7.6%), followed by the upgrading catechetic program (7.2%), then role model and competency of liturgy leadership (7.0%). This study provides direction to the parish priests of the Vicariate Episcopal of Tonsea and provides a methodology to formulate their strategic plans and best utilize their resources. This study demonstrated the importance of the Analytical Hierarchy Process in determining the priority of the programs identified by the Church. The researchers recommend further and deeper research on other Vicariates of the Diocese of Manado.
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Witecki, Stanisław. "Healthcare and Catholic Enlightenment in the Polish-Lithuanian Commonwealth." Studies in Church History 58 (June 2022): 150–72. http://dx.doi.org/10.1017/stc.2022.8.
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In the eighteenth century, the ideal of the priest in society was reformed by Polish and Lithuanian Catholic bishops. Instrumental in these reforms were Ignacy Massalski (1726–94), bishop of Vilnius (1762–94) and Michał Poniatowski (1736–94), bishop of Płock (1773–85), then archbishop of Gniezno (1785–94), and simultaneously administrator of the diocese of Kraków (1782–90). Their programmes included making clergy responsible for medical education and the organization of healthcare, and seeking to reform customs which were viewed as detrimental to health. The article draws on pastoral letters, popular educational books and administrative decrees to ascertain what ideas reformers imposed on the clergy. Episcopal visitation protocols, sermons and parish school textbooks are analysed to verify the effects of reforms and ascertain what was taught about health in the parishes. The examination of the relatively rare egodocuments of priests sheds light on how they experienced their afflictions. The article concludes that healthcare was an important topic for Catholic enlighteners in the Polish-Lithuanian Commonwealth, and that priests played a significant role in promoting it. Reforms were driven by humanitarian and physiocratic principles, and were facilitated by an optimistic belief in the benefits of medicine. Nonetheless, many enlightened programmes failed because priests were unwilling or unable to implement changes that interfered with lived religion.
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Deutscher, Thomas. "The Growth of the Secular Clergy and the Development of Educational Institutions in the Diocese of Novara (1563–1772)." Journal of Ecclesiastical History 40, no. 3 (July 1989): 381–97. http://dx.doi.org/10.1017/s0022046900046534.
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The Counter-Reformation initiated a long period of growth in the numbers of the secular and religious clergy of Catholic Europe. Mario Rosa has observed that in Italy the clerical population reached its peak in the first half of the eighteenth century, when Montesquieu described the peninsula as a ‘monk's paradise’, and that it declined thereafter as reformist governments attempted to curb the religious orders and restrict new ordinations to the priesthood. According to Rosa, in the early eighteenth century the Italian Church had a ‘plethora’ of poorly trained priests who lived on the meagre sums provided by their patrimony and sought to improve their lot by obtaining benefices and endowments. In spite of the efforts of the hierarchy to improve clerical education, Rosa continues, Italian seminaries lacked adequate resources to train the great numbers of clerics.Rosa's observations about the expanding ecclesiastical population before the mid-eighteenth century are borne out by statistical evidence to be found in the archive of the northern diocese of Novara, where numbers of secular or diocesan priests tripled between the early seventeenth century and the middle of the eighteenth. The purpose of this paper is to analyse the composition of the Novarese priests and to test the applicability of Rosa's observations about the economic status and education of the Italian clergy to the diocese of Novara.
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Suko, Suko, and Felisitas Yusmanto. "Revitalisasi Pengelolaan Asrama Dalam Mengembangkan Pendidikan Katolik Bagi Suku Dayak di Wilayah Perbatasan Kabupaten Sanggau." VOCAT: JURNAL PENDIDIKAN KATOLIK 1, no. 1 (January 29, 2021): 30–36. http://dx.doi.org/10.52075/vctjpk.v1i1.17.
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Boarding schools combine the residences of students in school institutions away from home and family, religiously taught and taught several subjects according to the educational curriculum. This article aims to de-describe the discussion about the quantity and quality of Dayak students living in dormitories today, find the factors that cause the lack of interest of children to live in dormitories, and the Involvement of the Catholic Church in revitalizing dormitories in developing education for dayak tribes in the Border Region of the Diocese of Sanggau. The method used is qualitative with data sources of dormitory managers, dormitory children sons / daughters and children who do not live in dormitories. Data obtained from observations, interviews, and documentaries. Data is analyzed qualitatively. The results of the study found that the quality and quantity of children who want to live in dormitories is greatly reduced. This is because Catholic schools that have dormitory facilities compete more closely with other educational foundations, lack of guaranteed school and dormitory facilities, weak dormitory discipline, the number of housing offers (boarding schools) or affordable parents/relatives from the school location, catholic school fees that have dormitory facilities are relatively expensive, and the character of students who do not like to be bound by rules that are considered burdensome.
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Szczepaniak, Jan. "Diecezje łucka i żytomierska w świetle schematyzmu na 1832 rok (3). Duchowieństwo." Textus et Studia, no. 1(29) (July 9, 2022): 87–198. http://dx.doi.org/10.15633/tes.08104.
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We present another text concerning the situation of the Latin Rite Catholic Church in Russia before the fall of the November Uprising, based on schemata, supplemented and verified based on sources (especially visitation records). The previous ones discussed the schematism of the Kamieniec diocese in 1831 and the Lutsk and Zhytomyr diocese in 1832, as well as issues related to the organization of the Lutsk, Zhytomyr and Kamieniec dioceses and the Catholic clergy from Podolia. This text presents the clergy incardinated in the autumn of 1831 in the Łuck and Żytomierz dioceses. Based on schematism, it was established that there were 161 priests in these dioceses at that time, most of whom were involved in pastoral care at parish churches and public chapels. In the first three decades of the 19th century, the number of clergy in Volhynia significantly decreased. In 1801, 329 priests belonged to both dioceses. However, it is worth to remember that at the turn of the 18th and 19th centuries, the chancel of both dioceses was joined by 116 clergymen who had changed from the Greek-Uniate to the Latin rite, due to government restrictions and the lack of freedom in conducting Catholic pastoral ministry in the Eastern Rite, which resulted in the transition of many Uniate parishes on Orthodoxy. In 1831, 15 priests out of this number were still alive. Thus, In Podolia, in the dioceses of Lutsk and Zhytomyr, there were not enough priests to fill pastoral positions. Most of the priests operating in Volhynia in the fall of 1831 came from the Ukrainian lands, although there were also clergymen from Lithuanian-Belarusian lands. Many of them, choosing the priesthood, chose the Volyn seminaries due to the lack of clergy in both dioceses. The priests who came from Volhynia mainly came from the nobility and obtained secondary education close to their family home. Few of them had a university education and had an academic degree. Usually, those alumni of Volyn seminaries, whom the bishop sent to the Main Seminary in Vilnius and to study theology at the Imperial University, constituted the elite of the clergy. They became members of chapters, officials of the consistory and lecturers of theological seminaries, and in later years provosts and priests in prominent parishes. Half of the described priests lived to the age of 60.
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Angelica, Gitonga Wanjira, Dr Jacqueline Kisato, and Dr Judith Pete. "Influence of Total Quality Management on Performance of Catholic Private Secondary Schools on Nyahururu Diocese, Kenya." American Journal Of Strategic Studies 3, no. 1 (February 10, 2021): 1–20. http://dx.doi.org/10.47941/ajss.520.
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Purpose: This research sought to investigate the influence of TQM style on the performance of four, Catholic Private Secondary Schools (CPSC) within the diocese. The research objectives were; To determine the extent to which benchmarking aspect of TQM is assisting in the development of CPSS in CDN; To ascertain the extent to which Continuous Improvement technique of TQM is assisting in improving academic performance in CPSS in CDN; To establish the challenges faced by managers in the implementation of TQM in CPSS in CDN; To assess ways of enhancing the implementation of TQM in CPSS in CDN.Methodology: Concurrent, qualitative and quantitative, methods of data collection and analysis were employed. A total of four CDN secondary schools participated in the study. The target population was 64 teachers, 4 managers, 4 principals. The sample size of teachers was 54 (84%), 4 (100%) managers and 4(100%) principals. Cross-sectional survey was used to collect both qualitative and quantitative data using an interview guide and a questionnaire. Qualitative data were summarized into main thematic areas while the quantitative data were analyzed using descriptive statistical method such as frequency and percentages with the aid SPSS version 23.0. Tables and pie charts were used for presentation and interpretation of the data. Research ethics were upheld throughout the study.Findings: The research established that Benchmarking is not implemented and the Continuous Improvement aspect is not well implemented in the Schools. The study recommended that schools should implement the TQM elements; Continuous Improvement and Benchmarking to improve performance and enhance the growth of the schools. It was evident that lack of resources was one of the major problems in TQM implementation.Unique contribution to theory, policy, and practice: The study recommended the prioritization of resources to enable the scarce resources to be used for improvement of schools’ growth and enhancement of the performance. These findings will be useful to policy makers, parents, county governments and in as well as adding knowledge to academia in education related studies. It will be of great benefit to the CDN in enhancement of growth and development of its schools.
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Pelczar, Roman. "Teacher Education for Elementary Schools of the Greek-Catholic Diocese of Przemysl in the Period Preceding the Autonomy of Galicia." Prace Naukowe Akademii im. Jana Długosza w Częstochowie. Rocznik Polsko-Ukraiński 16 (2014): 263–79. http://dx.doi.org/10.16926/rpu.2014.16.18.
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Ollerenshaw, Alison, and John McDonald. "Dimensions of Pastoral Care: Student Wellbeing in Rural Catholic Schools." Australian Journal of Primary Health 12, no. 2 (2006): 137. http://dx.doi.org/10.1071/py06033.
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This paper investigates the health and welfare needs of students (n = 15,806) and the current service model in Catholic schools in the Ballarat Diocese of Victoria, Australia. Catholic schools use a service model underpinned by an ethos of pastoral care; there is a strong tradition of self-reliance within the Catholic education system for meeting students' health and welfare needs. The central research questions are: What are the emerging health and welfare needs of students? How does pastoral care shape the service model to meet these needs? What model/s might better meet students? primary health care needs? The research methods involved analysis of (1) extant databases of expressed service needs including referrals (n = 1,248) to Student Services over the last 2.5 years, (2) trends in the additional funding support such as special needs funding for students and the Education Maintenance Allowance for families, and (3) semi-structured individual and group interviews with 98 Diocesan and school staff responsible for meeting students' health and welfare needs. Analysis of expressed service needs revealed a marked increase in service demand, and in the complexity and severity of students' needs. Thematic analysis of qualitative interview data revealed five pressing issues: the health and welfare needs of students; stressors in the school community; rural isolation; role boundaries and individualised interventions; and self-reliant networks of care. Explanations for many of these problems can be located in wider social and economic forces impacting upon the church and rural communities. It was concluded that the pastoral care model - as it is currently configured - is not equipped to meet the escalating primary health care needs of students in rural areas. This paper considers the implications for enhanced primary health care in both rural communities and in schools.
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Magonet, Jonathan. "Editorial." European Judaism 54, no. 2 (September 1, 2021): v—vii. http://dx.doi.org/10.3167/ej.2021.540201.
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2018 saw the fiftieth anniversary of the spontaneous founding of an interfaith initiative involving Jews and Christians in the unlikely location of Germany. Anneliese Debray, who was the director of a Catholic women’s adult education centre in Bendorf, near Koblenz, had the imagination and courage to set about creating programmes for encounter and reconciliation in the post-war world. The centre, the Hedwig Dransfeld Haus, became a meeting place for French and German and Polish and German families; for physically and mentally handicapped people together with ‘normal’ people; for the challenging task of ecumenical encounters between Catholic and Protestant Christians; for dialogue between Christians and Muslims; and eventually between Israeli and German young people. In that latter context the editor of this journal found himself visiting the centre and then, with two fellow rabbinic students at Leo Baeck College, attending an annual Catholic Bible study conference that summer. Our presence, our willingness to be there, and the rarity of such an opportunity for the participants, led to the desire to repeat the experiment the following year. Through incremental changes, the International Jewish-Christian Bible Week became an annual reality. After the death of Anneliese Debray, who had struggled for years to keep the Haus financially afloat, it went into bankruptcy. Nevertheless, what had been built had enough recognition and influence that it led to an invitation from Dr Uta Zwingenberger, who was responsible for Bible education in the Diocese of Osnabrück, to re-establish the Week in a new home, another Catholic adult education centre, Haus Ohrbeck, in the area of Osnabrück. There it continues to grow and flourish, hosting up to 130 people each year. Part of the impact, which makes it different from other more formal interfaith encounters, is the participation of families, with special programmes for children, so that the entire atmosphere is one of a normal human community.
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Tang, Hei-Hang Hayes, King Man Eric Chong, and Wai Wa Timothy Yuen. "Learning to understand a nation." Social Transformations in Chinese Societies 15, no. 2 (August 21, 2019): 81–93. http://dx.doi.org/10.1108/stics-10-2018-0015.
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Purpose National identification among young people and the issues about how national education should be conducted have been the significant topics when the Hong Kong Special Administrative Region was entering its third decade of the establishment. This paper was written based on data the authors obtained upon participation in a project organized by the Centre for Catholic Studies of the Chinese University of Hong Kong. The project was carried out after the official curriculum, known as the Moral and National Education Curriculum Guide, was shelved due to popular resentment. The project aimed at capturing the timely opportunity for substantial resources available for school-based operation of moral and national education and developing an alternative curriculum about teaching national issues and identification for Catholic Diocese and Convent primary schools to adopt. This paper aims to investigate the nature of this Catholic Project and examines the extent to which it is a counterhegemonic project or one for teaching to belong to a nation (Mathews, Ma and Lui, 2007). It assesses the project’s possible contribution to citizenship and national education in Hong Kong, since the withdrawal of the Moral and National Education Curriculum Guide. Design/methodology/approach The authors of this paper worked in an education university of Hong Kong and were invited to be team members of this Catholic Project. The role comprised proposing topics for teacher training, conducting seminars, giving comments to teaching resources, observing and giving feedback to schools that tried out the teaching and designing/implementing an evaluative survey and conducting follow-up interviews with involved parties such as teachers and key officials of the Catholic Centre. Given this, the research involved can be perceived as action research. This paper was written up with both the qualitative and quantitative data the authors collected when working the project. Findings This paper reported a Catholic citizenship training project with the focus on a Catholic school project on preparing students to understand the nation by learning national issues analytically. The ultimate goal was to ensure teachers in Catholic primary schools could lead the students to examine national issues and other social issues from the perspective of Catholic social ethics. Though the project arose after the failure of the government to force through its controversial national education programme, this paper found that instead of being an alternative curriculum with resistance flavour, the project was basically a self-perfection programme for the Catholic. It was to fill a shortfall observed of Catholic schools, namely, not doing enough to let students examine social and national issues with Catholic social ethics, which, indeed, had a good interface with many cherished universal values. In the final analysis, the project is not a typical national education programme, which teaches students to belong to a nation but an innovative alternative curriculum transcending the hegemony-resistance ideological tensions as advanced by western literature (for example, Gramsci, 1971; Freire, 1970; and Apple, 1993). Originality/value The paper contributes to the literature of Hong Kong studies and citizenship education studies. The results of such an innovative endeavour, which captures and capitalizes the opportunity and resources for developing a national education curriculum in school-based manner. Attention was paid to the endeavour’s nature and its possible contribution to the knowledge, policies and practices of citizenship and national education in Hong Kong amidst deep social transformations. In particular, the paper can add to the specific literature about Hong Kong’s citizenship and national education development since the withdrawal of the Moral and National Education Curriculum Guide. Using an empirical example of Asian schooling and society, analysis of this paper illustrates the way in which development of an alternative curriculum is more innovative and interesting, transcending the hegemony-resistance ideological tensions.
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Carter, Mark, Jennifer Stephenson, and Mark Clayton. "Students With Severe Challenging Behaviour in Regular Classrooms: Support and Impacts." Australian Journal of Guidance and Counselling 18, no. 2 (December 1, 2008): 141–59. http://dx.doi.org/10.1375/ajgc.18.2.141.
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AbstractThis article reports on part of a commissioned research study into students with severe challenging behaviour in primary schools serviced by the Catholic Education Office (Parramatta Diocese) in western Sydney. The data reported in this study relates to support services accessed by schools and their perceived efficacy as well as impacts of dealing with challenging behaviour on the school community. A total of 51 students were identified as having severe challenging behaviour using very conservative criteria. In-school supports were most frequently used and rated as most efficacious. External supports services tended to be used less frequently and were rated as less efficacious. Parental support was seen as limited and a range of family factors was viewed to both facilitate and hinder support of students. A range of significant impacts on the school community was documented. The support of students with severe challenging behaviour in regular school settings will clearly present an ongoing issue and several suggestions arising from the present research are offered.
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Pruneri, Fabio. "‘The catechism will save society, without the catechism there is no salvation’: Secularization and Catholic Educational Practice in an Italian Diocese, 1905–14." Studies in Church History 55 (June 2019): 511–29. http://dx.doi.org/10.1017/stc.2018.21.
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Compulsory public education in Italy came into being almost simultaneously with the process of national unification. From the outset, the liberal ruling class was faced with the old-established educational tradition of the church, and historians of education have explored the process of the secularization of education. This article sheds light on how decisions of the hierarchy and the pope, especially during the early twentieth century, were translated into practical pastoral action, noteworthy in some cases for a surprising modernity in the means used. The article focuses on the dioceses of northern Italy and in particular that of Bergamo, a populous agricultural centre then undergoing rapid industrialization. Using diocesan archive materials and the press of the period, it focuses on new forms of pastoral work, particularly those directed at teaching the catechism by means of societies for children and young people, catechism competitions and slide shows. The results obtained using this approach challenge the perception of Catholicism as intransigent on this issue.
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Hagerty, James M. "Habemus Ducem: Archbishop Hinsley’s Appointment to Westminster, 1935." Recusant History 29, no. 1 (May 2008): 124–41. http://dx.doi.org/10.1017/s0034193200011882.
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Arthur Hinsley was born in 1865 at Carlton, near Selby, in Yorkshire. Educated and trained for the priesthood at St. Cuthbert’s College, Ushaw, and the Venerable English College, Rome, he was ordained for the Diocese of Leeds in 1893 and immediately returned to Ushaw as a professor. In 1898 he became a curate at St. Anne’s Church, Keighley and from 1900 to 1904 was the founding headmaster of St. Bede’s Grammar School, Bradford. Following a disagreement with Bishop William Gordon of Leeds he was incardinated into the Diocese of Southwark in late 1904 and served as rector at Sutton Park near Guildford and at Sydenham. In 1917 Hinsley was appointed Rector of the Venerabile and in 1928 was sent to Africa as Apostolic Visitor charged with assessing and reporting on the state of Catholic missionary education in the British colonies. While in Africa he remained Rector of the English College but resigned from this post in 1930 when he was appointed as the first Apostolic Delegate to the British colonies in Africa. He remained in Africa until an attack of paratyphoid forced him to retire and return to Rome in 1934. On his retirement he was given a sinecure as a Canon of St. Peter’s Basilica. Hinsley had been created a Domestic Prelate to Pope Benedict XV in 1917 when he was appointed to the Venerabile. In 1926 he was consecrated titular Bishop of Sebastopolis and when he returned to Africa in 1930 he became titular Archbishop of Sardis.
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KOLB, Nataliia. "STATE OF PROFESSIONAL EDUCATION OF GREEK CATHOLIC CANTORS IN HALYCHYNA AT THE END OF THE XIX CENTURY." Ukraine: Cultural Heritage, National Identity, Statehood 36 (2022): 50–68. http://dx.doi.org/10.33402/ukr.2022-36-50-68.
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The study describes the role of cantors as an essential factor in the service to the Church and incarnates a mission by her to save the souls. Because of losing constant material support at the end of the XIX century by them this post was usually held by people without proper qualifications, endows, and principles. This was extremely negative to the level of service to the Greek Catholic church and its authority in society. Pointed out that clergy and activists of the clergy’s movement identified the issue of professional qualification of church singers as one of the keys within a complex of tasks for the revival clergy’s layer in the land. At the end of the XIX century functioned both eparchial professional clergy schools and private courses in Halychyna, and the list of them is given. Applicants for training at eparchial clergy schools had to meet the established criteria. Additionally, they had to have a good voice and complete primary school. Indicated that evidence of a singer’s professional qualification became a certificate that was taken as a result of a successfully passed exam in front of a special commission. Determined that as the factors for improvement of clergy’s education in the land the contemporaries named programs and methods improvement of study in professional educational institutions and widening of its net. Underlined the gaps in the educational program of clergy schools and the ways to solve them separately through laying special textbooks. Accented that the required component of the church singer’s education was named study of crafts as the mean for stable earning, organization of tighter communication with parishioners, and also to form clergy’s layer as a Ukrainian middle class. Pointed out that the task of clergy’s schools also should have been the education of people with a deep Christian and patriotic worldview. Based on statistics proved that at the end of the XIX century the vast majority of valid Greek Catholic clergy did not have a proper professional qualification. Determined that even after finishing professional institution, a significant part of graduates did not proceed to qualification exam. Contemporaries saw a solution for the situation in an obligatory professional exam for all unskilled singers and giving posts only to singers with certificates. Indicated that the relevant order was firstly issued by the spiritual authority of Stanislav diocese which became a push for qualitative changes in the level of Greek Catholic regency in Halychyna.
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Holló, László. "The Situation of Catholic Instruction in Transylvania during the Communist Takeover." Studia Universitatis Babeș-Bolyai Theologia Reformata Transylvanica 65, no. 2 (December 20, 2020): 33–52. http://dx.doi.org/10.24193/subbtref.65.2.02.
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"In less than one year, the Catholic Church, just like the other denominations, lost its school network built along the centuries. This was the moment when the bishop wrote: “No one can resent if we shed tears over the loss of our schools and educational institutions”. Moreover, he stated that he would do everything to re-store the injustice since they could not resent if we used all the legal possibilities and instruments to retrieve our schools that we were illegally dispossessed of. Furthermore, he evaluated the situation realistically and warned the families to be more responsible. He emphasized the parents’ responsibility. First and foremost, the mother was the child’s first teacher of religion. She taught him the first prayers; he heard about God, Jesus, the Virgin Mary, and the angels from his mother for the first time. He asked for the mothers’ and the parents’ support also in mastering the teachings of the faith. Earlier, he already instructed the priests to organize extramu-ral biblical classes for the children and youth. At this point, he asked the families to cooperate effectively, especially to lead an ardent, exemplary religious life, so that the children would grow up in a religious and moral life according to God’s will, learn-ing from the parents’ examples. And just as on many other occasions throughout history, the Catholic Church started building again. It did not build spectacular-looking churches and schools but rather modest catechism halls to bring communities together. These were the places where the priests of the dioceses led by the bishop’s example and assuming all the persecutions, incessantly educated the school children to the love of God and of their brethren, and the children even more zealously attended the catechism classes, ignoring their teachers’ prohibitions. Keywords: Márton Áron, Diocese of Transylvania, confessional religious education, communism, nationalization of catholic schools, Catholic Church in Romania in 1948."
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Cherygova, Anastasiia. "Henri-Dominique Lacordaire in the Canadian ultramontane philosophy." DIALOGO 7, no. 2 (June 30, 2021): 147–56. http://dx.doi.org/10.51917/dialogo.2021.7.2.12.
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When the ultramontane bishop of Saint-Hyacinthe in Canada invited the French Dominicans to his diocese, he requested help from their leader, another French-speaking ultramontane, Reverend Father Henri-Dominique Lacordaire, O.P., who restored the Dominican Order in France after a long ban on religious orders. However, there seemed to have been a paradox at the heart of this invitation. Lacordaire was an extremely controversial figure in both secular and Catholic French circles, mostly due to his rocky relationships with the French episcopacy, his unconventional preaching style and especially his political opinions, including his admiration for republicanism and the Anglo-American political system. Theoretically, all this would put him at odds with Canadian ultramontanes. They were rather opposed to the growing politically liberal forces in Canada specifically and to the Anglo-American politico-philosophical system in general. So why would Canadian ultramontanes ask help from a man so seemingly different from them politically? Our hypothesis is that what united Lacordaire and Canadian ultramontanes was more significant than what divided them - notably, both parties were concerned about opposition to Catholicism coming from State officials, as well as about the menace of irreligion among the growing bourgeois class. Therefore, both were keenly interested in advancing the cause of Catholic education to combat these worries. To prove our hypothesis we would employ methodology based on personal writings and biographical accounts of actors involved in the arrival of Dominicans to Canada, as well as on historical analysis effectuated on connected topics, like the ultramontane scene in Canada, French missionary activity in North America, etc.
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Whelan, Jillian, Joshua Hayward, Melanie Nichols, Andrew D. Brown, Liliana Orellana, Victoria Brown, Denise Becker, et al. "Reflexive Evidence and Systems interventions to Prevention Obesity and Non-communicable Disease (RESPOND): protocol and baseline outcomes for a stepped-wedge cluster-randomised prevention trial." BMJ Open 12, no. 9 (September 2022): e057187. http://dx.doi.org/10.1136/bmjopen-2021-057187.
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IntroductionSystems science methodologies have been used in attempts to address the complex and dynamic causes of childhood obesity with varied results. This paper presents a protocol for the Reflexive Evidence and Systems interventions to Prevention Obesity and Non-communicable Disease (RESPOND) trial. RESPOND represents a significant advance on previous approaches by identifying and operationalising a clear systems methodology and building skills and knowledge in the design and implementation of this approach among community stakeholders.Methods and analysisRESPOND is a 4-year cluster-randomised stepped-wedge trial in 10 local government areas in Victoria, Australia. The intervention comprises four stages: catalyse and set up, monitoring, community engagement and implementation. The trial will be evaluated for individuals, community settings and context, cost-effectiveness, and systems and implementation processes. Individual-level data including weight status, diet and activity behaviours will be collected every 2 years from school children in grades 2, 4 and 6 using an opt-out consent process. Community-level data will include knowledge and engagement, collaboration networks, economic costs and shifts in mental models aligned with systems training. Baseline prevalence data were collected between March and June 2019 among >3700 children from 91 primary schools.Ethics and disseminationEthics approval: Deakin University Human Research Ethics Committee (HREC 2018-381) or Deakin University’s Faculty of Health Ethics Advisory Committee (HEAG-H_2019-1; HEAG-H 37_2019; HEAG-H 173_2018; HEAG-H 12_2019); Victorian Government Department of Education and Training (2019_003943); Catholic Archdiocese of Melbourne (Catholic Education Melbourne, 2019-0872) and Diocese of Sandhurst (24 May 2019). The results of RESPOND, including primary and secondary outcomes, and emerging studies developed throughout the intervention, will be published in the academic literature, presented at national and international conferences, community newsletters, newspapers, infographics and relevant social media.Trial registration numberACTRN12618001986268p.
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Regus, Max, and Marianus Mantovanny Tapung. "Penanganan Covid-19 dalam Semangat Diakonia Gereja Keuskupan Ruteng." BERDAYA: Jurnal Pendidikan dan Pengabdian Kepada Masyarakat 2, no. 2 (June 21, 2020): 41–52. http://dx.doi.org/10.36407/berdaya.v2i2.175.
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Covid-19 is a non-natural disaster that is not only related to health issues but also has links to economic, psycho-social, and even social-political problems. As an institution that takes care of the safety of body and soul, the Catholic Church of the Ruteng Archdiocese, as one of the socio-religious institutions, responds to this problem by directly forming the Covid-19 solidarity movement, which is later institutionalized as the Gugus Tanggap Cluster Covid-19 Church Ruteng Diocese and Covid-19. As academics by involving in this task, authors consider the formation of an “ad hoc” institution as part of the attention and responsibility of the Local (religious) Church in dealing with the social problems of the community/community, both in local, national and global contexts.
This action is the contextualization of the praxis of service (deaconess) of the Church for the lives of people, more specifically in the field of health. In carrying out its governance, the Covid-19 Group applies the stages of methods and implementation consisting of the activities of Coordination, Action (promotion, prevention, education, social assistance), Evaluation, and Follow-up Plans. The real impact of the work of the Covid-19 Cluster, the people/communities returning to the enthusiasm and have optimism in running life, while; hoping that the Covid-19 pandemic will soon pass its life.
Keywords: Covid-19, Religion, Church, Solidarity, Command Post
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Phillips, Peter. "‘Or Else We Shall Be Bound Hand and Foot’: Bishop James Brown and the Oversight of Seminaries." Recusant History 25, no. 2 (October 2000): 237–48. http://dx.doi.org/10.1017/s0034193200030053.
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With the consecration in Southwark Cathedral of James Brown as first Bishop of Shrewsbury, the restoration of the hierarchy in England and Wales was completed. Originally intending to leave several sees vacant for a time, Rome unexpectedly hurried him into office in the face of the Ecclesiastical Titles Bill, an attempt to prevent the new Roman Catholic bishops from assuming territorial titles. At 39, he was one of the youngest of the bishops. Brown came to his diocese from the world of education. In 1845 he had joined the staff of his old school at Sedgley Park, assuming the presidency of the college in 1848. These were years of reform: he supervised improvements to the buildings, reorganised the course of studies, and introduced an annual school retreat. Before returning to Sedgley Park, Brown had been on the staff at Oscott, staying on after his ordination to the priesthood there in 1837. He was thus a member of staff when the newly-consecrated Wiseman arrived to assume the presidency of Oscott in September 1840. One might surmise that, like others at Oscott, Brown was a little unsettled by Wiseman’s flamboyance and rather bemused by the stream of visitors the new president’s presence attracted. Brown was by this time prefect of studies, an office he accepted in 1839 and which he surrendered in 1844 to George Errington, Wiseman’s former vice-president in Rome, and who, at Wiseman’s request, had come to Oscott the previous year. Brown’s time as prefect of studies had witnessed the grant of a royal warrant allowing students from Oscott to enter for external examinations in the University of London.
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Hopkins, Melissa, and Raphael Mkuzi. "Clinical Breast Examination and Navigation for Early Cancer Detection in Remote Communities Without an Imaging Screening Option." Journal of Global Oncology 4, Supplement 3 (October 2018): 17s. http://dx.doi.org/10.1200/jgo.18.10190.
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Purpose According to Gazette Review report 2018, Malawi is reportedly the lowest-income country in southeastern Africa. It has a population of 19 million people, of which 70% are women and children. A powerful women’s organization was established to support the increased care and status of the women in the community. Methods Malawi’s Catholic Women’s Organization (CWO), with the Diocese of Mangochi, submitted approval for comprehensive breast examination (CBE) and basic patient navigation training, which was completed in May 2018, that targeted remote communities without resources for early breast cancer detection. The rural population-based data are incomplete, though it is commonly held that the high mortality rate from breast cancer is a result of a lack of education and transportation, cultural stigmas, a lack of support, and other barriers to care. Breast cancer is the most common cause of cancer death in women in Mangochi. The CWO routinely brings outside medical experts to address health care disparity and invited a breast care and cancer registered nurse to address these barriers and provide training in viable and sustainable solutions to overcome these obstacles. Results Trusted community members of an existing women’s organization were trained in breast physiology, anomalies, simplified medical reporting, and navigation to existing facilities for diagnostics and treatment. The following challenges were addressed: remote locations of communities without available imaging, early detection of anomalies without the benefit of local mammography or ultrasound, a poor to nonexistent belief that breast cancer can be cured with early diagnosis, poor to nonexistent communication and transportation means, and late presentation of breast cancer once diagnosed. With training, the following was achieved: education of CWO women of Mangochi in breast exams, reporting, and navigation pathways for diagnosis; breast molds (eight), PowerPoint presentations, and reporting tools were developed as educational tools; PowerPoints were created for breast education, breast anomaly education, CBE, self-breast examination, reporting, data collection, workshop start-up, and patient education; and ongoing support for breast cancer program development. Conclusion Collaborative and multidisciplinary work to mitigate the effects of breast cancer will greatly increase survivability among the women of Mangochi. Targeting the communities through the trusted women who live in the same villages allows for a unique outreach for ongoing, routine education through workshops, CBE, and supported efforts to overcome barriers through planned patient flow pathways to diagnostics and treatment as needed. AUTHORS' DISCLOSURES OF POTENTIAL CONFLICTS OF INTEREST The following represents disclosure information provided by authors of this manuscript. All relationships are considered compensated. Relationships are self-held unless noted. I = Immediate Family Member, Inst = My Institution. Relationships may not relate to the subject matter of this manuscript. For more information about ASCO's conflict of interest policy, please refer to www.asco.org/rwc or ascopubs.org/jco/site/ifc . No COIs from the authors.
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Kamusella, Tomasz. "The New Polish Cyrillic in Independent Belarus." Colloquia Humanistica, no. 8 (November 27, 2019): 79–112. http://dx.doi.org/10.11649/ch.2019.006.
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The New Polish Cyrillic in Independent BelarusAfter the fall of communism and the breakup of the Soviet Union, the religious life of the Roman Catholic community revived in independent Belarus. The country’s Catholics are concentrated in western Belarus, which prior to World War II was part of Poland. In 1991 in Hrodna (Horadnia, Grodno) Region, the Diocese of Hrodna was established. Slightly over half of the region’s population are Catholics and many identify as ethnic Poles. Following the ban on the official use of Polish in postwar Soviet Belarus, the aforementioned region’s population gained an education in Belarusian and Russian, as channeled through the Cyrillic alphabet. Hence, following the 1991 independence of Belarus, the population’s knowledge of the Latin alphabet was none, or minimal. For the sake of providing the faithful with Polish-language religious material that would be of some practical use, the diocesan authorities decided to publish some Polish-language prayer books, but printed in the Russian-style Cyrillic. This currently widespread use of Cyrillic-based Polish-language publications in Belarus remains unknown outside the country, either in Poland or elsewhere in Europe. Nowa polska cyrylica w niepodległej Białorusi Po upadku komunizmu i rozpadzie Związku Sowieckiego życie religijne wspólnoty rzymskokatolickiej przeżyło odrodzenie w niepodległej Białorusi. Katolicy tego kraju koncentrują się w zachodniej Białorusi, która przed II wojną światową była włączona w skład Polski. W 1991 r. w obwodzie hrodzieńskim (horadnieńskim/grodzieńskim) powstała Diecezja Hrodzieńska. Nieco ponad połowa ludności obwodu to katolicy, a wielu identyfikuje się jako etniczni Polacy. Zgodnie z zakazem oficjalnego używania języka polskiego w powojennej Białorusi sowieckiej ludność wspomnianego regionu zdobywała wykształcenie w językach białoruskim i rosyjskim, oczywiście zapisywanych cyrylicą. Stąd po odzyskaniu niepodległości przez Białoruś w 1991 r. znajomość alfabetu łacińskiego wśród tej ludności była nikła. W trosce o zapewnienie wiernym polskojęzycznych wydawnictw religijnych, które potrafiliby czytać i z nich korzystać w kościele i podczas osobistej modlitwy, władze diecezjalne postanowiły opublikować kilka książek w języku polskim, ale wydrukować je rosyjską cyrylicą. To zjawisko powszechnegokorzystania z książek religijnych w języku polskim drukowanych cyrylicą na zachodzie dzisiejszej Białorusi pozostaje nieznane poza granicami tego kraju, w tym w Polsce.
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Janssenswillen, Paul, and Wil Meeus. "Het Sint-Hubertuscollege in Neerpelt: het eerste Vlaams college? Een micro-onderzoek over de vernederlandsing van het middelbaar onderwijs." WT. Tijdschrift over de geschiedenis van de Vlaamse beweging 73, no. 1 (March 18, 2014): 7–33. http://dx.doi.org/10.21825/wt.v73i1.12172.
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De vernederlandsing van het middelbaar onderwijs in Vlaanderen was een moeizaam proces dat zich over een lange periode uitstrekte. De nu vijftig jaar oude taalwet van 1963 wordt als eindpunt van dit proces beschouwd. Het tempo van de vernederlandsing verschilde van school tot school naargelang van hun ligging en leiding.Het bisschoppelijke Sint-Hubertuscollege in Neerpelt is het eerste Vlaams college. Daar werd in 1910 volledig Nederlandstalig gestart zowel tijdens de klasuren als erbuiten in de ontspanningstijd en het godsdienstig verenigingsleven. Gunstige factoren waren in dit verband de ligging van de school, ver weg van de taalgrens of een verfranste stad, met vrijwel geen Waalse leerlingen én de gebrekkige Franse taalkennis van de leerlingen die zich in 1910 aanboden. Ook de onvolledige humanioracyclus en het ontbreken van een concurrerende rijksschool speelden daarbij mee. Deze gunstige omgevingsfactoren en het feit dat in naburige katholieke colleges zoals die van Peer en Maaseik het vernederlandsingsproces in een stroomversnelling zat, werden door de koppige directeur Jaak Peuskens aangegrepen om het Nederlands in zijn college in te voeren. Het bisdom dat hem hiervoor op de vingers tikte, liet uiteindelijk betijen na een goede uitslag in de jaarlijkse staatsprijskamp.Met de inrichting van een internaat en de volledige humanioracyclus en de faam als eerste Vlaams college vergrootte de school haar rekruteringsgebied. Dat gebeurde onder impuls van de ondernemende directeur Gerard Nulens die contacten onderhield in Vlaamsgezinde milieus van diverse strekking. Neerpelt dat via het spoor gemakkelijk bereikbaar was, werd zo een flamingantisch trefpunt. Onder meer de zonen van Frans Van Cauwelaert, August Borms en Emiel Wildiers zaten er op de schoolbanken. Ook nadat het bisdom onverwacht en zonder duidelijke motivering de hoogste twee klassen van de klassieke humaniora afschafte, bleef het college van Neerpelt aantrekkingskracht uitoefenen op zonen van leidinggevende Vlaamsgezinden.________The Sint-Hubertuscollege (St Hubert’s secondary School) in Neerpelt: the first Flemish secondary school?A micro-investigation of the Dutchification of secondary education.The Dutchification of secondary education in Flanders was a laborious process that took a very long time. The now fifty year old law on the use of language of 1963 is considered as the finishing point of this process. The speed of the Dutchification differed from school to school according to its location and administration.The Episcopal Sint-Hubertuscollege in Neerpelt was the first Flemish secondary school. In 1910 it became an entirely Dutch speaking school, where Dutch was used during classes as well as elsewhere during leisure time and at religious associations. This was favoured by factors such as the location of the school, far away from the language border or a Frenchified city, the fact that there were hardly any Walloon pupils as well as the deficient knowledge of French of the pupils who applied in 1910. In addition, the incomplete cycle of coursework in humanities and the lack of a competing state school played a role. The stubborn director Jaak Peuskens took advantage of these favourable environmental factors and the fact that in neighbouring Catholic secondary schools like the ones in Peer and Maaseik the Dutchification process was rapidly gaining speed in order to introduce Dutch in his secondary school. The diocese that rapped him over the knuckles for this, in the end condoned it after the school obtained a good result in the annual state competition.After the setting up of the boarding school, the introduction of the complete humanities cycle and the resulting fame of being the first Flemish secondary school, the school enlarged its catchment area for recruitment. This happened at the instigation of the enterprising director Gerard Nulens who had contacts in pro-Flemish circles of various tendencies. Thus Neerpelt, which was so easily accessible by rail, became a Pro-Flemish meeting point. Pupils who attended the school included among others the sons of Frans Van Cauwelaert, August Borms and Emiel Wildiers. Even after the diocese unexpectedly and without clear motivation cancelled the two highest classes of the classical humanities cycle, the secondary school of Neerpelt continued to attract the sons of pro-Flemish leaders.
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Iswandir, Lorentius, and FX Eko Armada Riyanto. "Mission and Engagement of The Vincentians to Priestly Formation in Indonesia: A Historical-Theological Revisit." International Journal of Indonesian Philosophy & Theology 1, no. 2 (January 1, 2021). http://dx.doi.org/10.47043/ijipth.v1i2.9.
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This paper explores historical engagement in priestly formation in Indonesia by the Vincentians, the Catholic Religious Congregation, who has been sent to a mission in Indonesia (from the Netherlands) and erected the Diocese of Surabaya since 1923. The paper outlines the Vincentian missionaries’ theological understanding of mission and the importance of establishing minor and major seminary to train the indigenous candidates for the priesthood to take care of their local churches. This study's methodology applies a historical approach to see the strategies of the Vincentians to develop the formation of priestly candidates related to the challenges of the times. From this study, we found that the history of the Catholic mission has a meaningful peak in planting the Church as often produced in the mission and the formation of its local priests. The education of candidates for the priesthood is not just a form of apostolic work but is essentially a necessary part of the Catholic Church's mission. The Vincentians have carved a hard work of mission apostolates in the establishment of the Diocese of Surabaya with its charismatic works and the education of its laymen until today and especially in the continual engagement in the priestly formation in Indonesia with its changing challenges. The excellent form of the Catholic priests is essential to the mission, as the candidates will be the future leaders of the local Church and the preachers of the Gospel wherever they are sent.
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Simonds, Thomas, Carin Appleget, Timothy Cook, Ronald Fussell, Kelsey Philippe, Alexander Rödlach, and Renzo Rosales. "Understanding the Latino/a student experience in Catholic high schools in a United States diocese." International Studies in Catholic Education, January 17, 2023, 1–16. http://dx.doi.org/10.1080/19422539.2022.2164005.
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Burau, Beth A. "Issues in Education: The Development of Catholic Education in the Diocese of Galveston-Houston, by Georgia B. Kimmey." Journal of Catholic Education 7, no. 3 (March 1, 2004). http://dx.doi.org/10.15365/joce.0703092013.
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Buore, Margaret A. "Catholic Premarital Education Programme and Its Relevance to Marriage Stability in Kisumu Arch-Diocese, Western Kenya." International Journal of Humanities & Social Studies 7, no. 3 (March 31, 2019). http://dx.doi.org/10.24940/theijhss/2019/v7/i3/hs1903-056.
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Salesman, Frans. "Catholic Church Services in Pandemic Coronavirus Disease (Covid-19) in the Diocese Ruteng - Indonesia." Journal of Quality in Health Care & Economics 4, no. 2 (2021). http://dx.doi.org/10.23880/jqhe-16000208.
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The Covid-19 pandemic affected the coastal communities in Manggarai. The bargaining power of fish catches and crop yields in the field has decreased. This situation makes it difficult for them to survive. Concerned about this situation, the Catholic Church of Diossece Ruteng formed a task force as a social worker to provide basic food assistance, medicines, personal protective equipment, and advocate healthy behavior for Catholics in the diocese of Ruteng. Purpose: Exploring the types of basic needs of coastal communities, continued to provide food aid to reduce the suffering of coastal communities affected by Covid-19. Method and Materials: Using a modification of the IPOAFI model (Identifying, Planning, Organizing, Acting, Finding, Impact). Providing social assistance and advocating for health behavioral education. Results: Reducing the suffering of coastal communities of food shortages, increasing knowledge about Covid-19, cultured hand washing, wearing masks, maintaining body immunity by consuming nutritious food, routine health checks. Conclusion. The presence of the Catholic Church in Diossece Ruteng helped the suffering of the people affected by Covid-19.