Literatura académica sobre el tema "Catholic college students – Religious life"
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Artículos de revistas sobre el tema "Catholic college students – Religious life"
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Poling, Tommy H. y Janie Johnson. "Religious Sentiment in Church Affiliates and Nonaffiliates". Psychological Reports 70, n.º 2 (abril de 1992): 466. http://dx.doi.org/10.2466/pr0.1992.70.2.466.
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The Religious Life Inventory was administered to 454 college students, members of one of three religious denominations (Catholic, Methodist, Baptist) or a member of no church (nonaffiliate). An evaluation of the four groups on 3 scales showed nonaffiliates scored less external in religious sentiment than affiliates, Baptists scored higher on internal religious sentiment than nonaffiliates, and no differences among groups were found for interactional religious sentiment.
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Vu, Thi Ha, Thi Mai Phuong Vo, Phuong Nga Vu y Thi Thanh Tam Vu. "“Finding peace in God” – faith practices of provincial catholic students in Hanoi". Russian Journal of Vietnamese Studies 7, n.º 4 (16 de enero de 2024): 61–70. http://dx.doi.org/10.54631/vs.2023.74-566769.
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Hanoi is one of the major educational centers of Vietnam. Every year, about 500,000 – 600,000 students come to Hanoi to study at colleges and universities, including provincial Catholic students. They mostly come from the northern provinces of Vietnam where Catholics live in tightly-organized, one could almost say closed, communities organized around the daily practice of their faith. For each individual, the way they express and practice their faith in the city shows that they are searching for the practical meaning that religion brings to their lives in this very different environment. Based on anthropological research and sociological surveys with a target group of provincial Catholic students in Hanoi, this study describes how they construct emergent religious identities in order to cope with unprecedented challenges to their understandings of morality and Catholic personhood. This article focuses on understanding the shift in faith practice of provincial Catholic students in Hanoi, the debates within the student community around the core issues of faith and sin, the general tolerance for behaviors -their own and others- that would not be possible in village life. Above all, it descibes, how they reach God in ways compatible with these challenging new expetiences.
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A. Mercurio, Julio Ramillo. "Impact Evaluation on the Religious Practices on Honoring the Dead". Applied Quantitative Analysis 2, n.º 2 (1 de enero de 2023): 42–54. http://dx.doi.org/10.31098/quant.559.
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Filipinos’ deep respect for the dead impelled the establishment of a culture of holding wake, interment and memorial as expression of reverence and tribute. Although Filipinos’ daily life are influenced by Catholic teachings, there is an observable lack of knowledge of and formation in the faith. This research investigated on the impact of religious practices on honoring the dead to selected Senior High School students of “X” College. Significant difference on the religious practices on honoring the dead – and on its extent of impact presented to the respondents in Christian Living lessons – in relation to the economic status and place of residence, were evaluated. Utilizing descriptive-evaluative design, findings of this study showed that, when grouped according to demographic profile, there is no statistically significant difference, both on (a) religious practices experienced by the respondents on honoring the dead and, (b) on its extent of impact as these religious practices are presented in Christian living lessons. A “Suggested Learning Resource” was crafted, highlighting in every lesson the indicators in the research questionnaire that received low WAM. It was concluded that the indicators which express the cultural aspect of the religious practices on honoring the dead were ranked least by the majority of the respondents, including indicators which express sense of belongingness in the family of God, ministry of consolation by all the baptized, and Christ as the center of our life. By integrating the “Suggested Learning Resource” in the existing learning package for Religious Education, crafting of lessons which are responsive to the educational and social context of learners – specifically on topics that touches Catholic doctrines on life, death and afterlife – will aim at a deeper appreciation of Catholic doctrines, leading to authentic witnessing to the Faith through one’s own cultural identity.
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Sloyan, Gerard S. "Present at the Sidelines of the Creation". Horizons 31, n.º 1 (2004): 88–93. http://dx.doi.org/10.1017/s0360966900001080.
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At the 2003 Annual Convention of the College Theology Society in Milwaukee, Sandra Yocum Mize presented some of her research for a history of the Society. I greatly appreciated her investigation of our Society's origins and its progress. She reminded me of things I had forgotten and told me much that I have never known. Let me add a few reminiscences that may be helpful to those who are new in the profession or relatively so.The Korean War consumed the last two years of Harry Truman's second term as president, when Dwight Eisenhower was elected to succeed him. After the unsuccessful effort to contain Communism on the entire Korean peninsula at the cost of many lives on both sides, the eight Eisenhower years, 1952–1960 were largely a matter of the Cold War with the Soviet Union. Eisenhower was basically a retired general, on the basis of which he had been named president of Columbia University in a kind of travesty of academic life. His brother Milton who might have made a better chief executive rose in academia to become president of the Pennsylvania State University, well before Joe Paterno brought the Nittany Lions to another kind of eminence. The Eisenhower years were a lull of sorts in U.S. life bringing prosperity to the few, Republican style, and a scandal over his chief of staff who had accepted a gift of an alpaca coat. Days of innocence! Catholic college enrollments were still very much on the increase in the mid-1950s as a result of the G.I. Bill granting full tuition and books, not only for undergraduate and graduate study but even for any theological seminary of a veteran's choice. Many a convent motherhouse's instructional situation was being transformed into a bachelor's degree-granting institution in those years, at first for the religious students only but then shortly for adult lay women in the surrounding areas. The teachers of religion in Catholic colleges and in the few universities of the mid-1950s were priests with a seminary education—no religious brothers, sisters or lay persons as yet.
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Śmigielski, Witold. "Nauczanie Jana Pawła II oraz Kościoła katolickiego dotyczące zagadnień etycznych życia rodzinnego i partnerskiego a poglądy na ten temat łódzkiej młodzieży akademickiej". Annales. Etyka w Życiu Gospodarczym 14, n.º 2 (1 de enero de 2011): 27–36. http://dx.doi.org/10.18778/1899-2226.14.2.02.
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Evaluating demographical changes in Poland and Europe at the turn of 20th century, researchers more often use the expression „family crisis”. The increase in the number of divorces and in the number of extra-marital births, prevalence of pre-marital cohabitation, as well as its increased acceptance in the society and the increase in the scope of voluntary childlessness make up such an approach to the situation. This article presents and discusses the results of a survey concerning ethical matters of family life conducted in April 2010 amongst students of Lodz’s colleges. The responses were contrasted with the declared influence of Pope John Paul’s II pontificate. A vast majority of students claim to decide upon religious wedding while entering into marriage. They also declare bringing up their potential off springs in catholic tradition. The students of Lodz are also critical of abortion. It needs to be highlighted that in almost all aspects of family life people, who declared a positive influence of the teaching and life of the Polish Pope on their behaviour, more often than others supported the teaching of Roman Catholic Church. On the basis of the conducted survey it may be noticed that the students of Lodz remember about the Polish Pope and his teaching, however, do not support all of his views as far as family life is concerned. Also the majority of the students would say they belong to „the generation of JPII”.
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Klochko, Larysa y Olena Terenko. "Some Peculiarities of the First Women’s Colleges Functioning in the USA". Comparative Professional Pedagogy 9, n.º 4 (1 de diciembre de 2019): 24–28. http://dx.doi.org/10.2478/rpp-2019-0033.
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AbstractThe function of the first women’s colleges in the USA is singled out. They expanded opportunities for women to get higher level of education, taking into account the fact that at that time women were not allowed to enter higher education establishments on equal footing with men. Some structural peculiarities of the first women’s colleges are viewed. By educational level colleges for women in that period were subdivided into two-year colleges, four-year colleges and universities. Financing peculiarities of the first women’s colleges in the USA are analysed. According to the source of financing colleges were private and public. The factors that led to the development of women’s education are analysed. Insufficient number of teachers in schools and widespread printed literature led to the need of involvement women in higher education. Teachers thought that intellectual abilities of men and women were equal, because women were not in social deprivation, and should participate fully in the life of civil society after obtaining knowledge in educational institutions. Due to scientific and technological revolution a number of devices that allow women to save time for economic affairs was worked out and, in turn, for this reason women could focus more on gaining knowledge for mastering future profession. The goals of women’s colleges establishment are analysed. Some teachers tried to train teachers, taking into account the shortage of teachers in schools due to expansion of the school network. Other teachers tried to give scientific and religious education and improve health of girls. The third group of teachers wanted to teach women self-education. The specifics of functioning of the first ɋatholic women’s colleges is analysed. Catholic leaders raised the question of expanding the network of Catholic women’s collegei due to insufficient number of religious teachers who have had some education level, because of the inability of church leaders to leave the church for educational services in colleges. In the USA, a peculiar feature of teaching in Catholic colleges was that the purpose of providing educational services was not only the development of intellectual abilities and training for future careers, but also spiritual development of students, which is the foundation of the Catholic faith.
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Parveen, Nuzhath. "Higher Education, Policy, Research and Community development: A case study of Muslim female college students at Gulbarga city". Edumania-An International Multidisciplinary Journal 02, n.º 02 (1 de abril de 2024): 25–48. http://dx.doi.org/10.59231/edumania/9036.
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In our national perception, education is essential for all; this is fundamental to our all-round development, material and spiritual. Education has an acculturating role. It refines sensitivities and perception that contribute to national cohesion, a scientific temper and independence of mind and spirit. It shall promote understanding, tolerance and friendship among all nations, racial and religious groups, and shall further the activities of the United Nations for the maintenance of peace. Since religion is one phase of people ’s culture groups of this type may be classified with ethnic minorities. Thus, Hindu are minorities in Pakistan, Muslim in India protestants in Italy, and Roman Catholics in the United States. Thus, the minorities, group of people who are held together by ties of common descent, physical characteristics, tradition, custom, language or religion or any combination of these and who in relation to some other group with which they are associated, occupy a subordinate status, receive differential treatment, and are excluded from full participation in the life and culture of the society of which they are a part. In the present work, an attempt has made to mirror the social and higher educational status of Muslim women by selecting Research topic Higher Education, policy Research and community development, A case study of Muslim female college students at Gulbarga city.
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Ramirez, Neilia, Noel Santander y Kim Guia. "Restoring the Sanctity and Dignity of Life Among Low-Risk Drug User Surrenderers". Bedan Research Journal 4, n.º 1 (30 de abril de 2019): 116–35. http://dx.doi.org/10.58870/berj.v4i1.6.
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The proponents of this research developed their interests to look into every good points a community-based relapse prevention program being implemented by a particular local community among low-risk drug-users surrenderers. This included appreciating the design of the program and how it impacted the participants and the community of Barangay Salapan, San Juan City. All these being viewed from the underlying principles of restorative justice, in the pursuit of describing how the sanctity and dignity of human life is being restored using the five stages of appreciative inquiry as method of analysis. The rehabilitation program being implemented by the local community and supported by the local government provided a silver lining for the victims of the prohibited drugs. Initially, it helped redeem their lost personal sense of dignity, social respect and acceptance, and become a productive and significant individual members of their particular families and their beloved community. It was emphasized that the restoration of the sanctity and dignity of life demands greater openness, volunteerism, respect sincerity and discipline from each of the persons involved in the rehabilitation program. It was noted also that all the sectors of the local community should be united and unselfishly support the program regardless of political color or affiliation, religious background, economic interests and social biases, so that the sacredness and dignity of life which is very primal as a value will be constructively attained. References Brabant, K. V. (2015). Effective advising in state building and peacebuilding contexts-how: appreciative inquiry. Geneva,International Peacebuilding Advisory Team Byron, W. (1998). The building blocks of catholic social teaching. AmericaCaday, F. (2017). Causes of drug abuse among college students: The Philippine experience. Ifugao State University, Philippines. The International Journal of Social Sciences and Humanities InventionCoghlan, A., Preskill, H. and Catsambas, T.T. An overview of appreciative inquiry in evaluation. Retrieved from http://www.rismes.it/pdf/Preskill.pdf.Cooperrider, D. and Whitney, D. (2005). A positive revolution in change: Appreciative inquiry. Case Western Reserve University, The Taos InstituteDangerous Drugs Board, Office of the President. (2016). Oplan Sagip, Guidelines on voluntarily surrenderer of drug users and dependents and monitoring mechanism of barangay anti-drug abuse campaigns. Board Regulation No. 4. Office of the President. Republic of the Philippines.Gómez, M.P.M., Bracho, C.A. and Hernández, M. (2014). Appreciative inquiry, a constant in social work. Social Sciences, SciencePublihing Group. Spain John Paul II. (1987). Solicitudo Rei Socialis. Libreria Editrice Vaticana Helliwell, J. F. (2011). Institutions as enablers of wellbeing: TheSingapore prison case study. British Columbia. University of British Columbia. International Journal of WellbeingHimes, K. (2001). Responses to 101 questions on social catholic teaching manwah. Paulist Press St. Columban’s Mission Society. Mazo, G. N., (2017). Transformational rehabilitation: Communitybased intervention to end the drug menace. International Journal of Research - Granthaalayah, 5(12), 183-190. https://doi.org/10.5281/zenodo.1133854.Morales, S.,Corpus, R. and Oliver, R. (2013). Appreciative inquiry approach on environmental stewardship on the issues of the West Philippine Sea. Polytechnic University of the Philippines. National Youth Congress 2013 of the PhilippinesMikulich, A. (2012). Catholic social thought and restorative justice. Jesuit Social Research InstitutePloch, A. (2012). Why dignity matters: Dignity and the right (or not) to rehabilitation from international and national perspectives. New York University Journal of International Law and Politics. New York University School of Law.Pope Francis. (2015). Laudato si. Vatican City. Leberia Editrice Vaticana.Sakai, K.(2005). Research on the trends in drug abuse and effective measures for the treatment of the drug abusers in asian countries an analysis of innovative measures for the treatment of drug abusers. Tokyo, Japan. United Nations Asia and Far East Institute (UNAFEI)Sanchez, Z.M. and Nappo, S.A. (2008). Religious intervention and recovery from drug addiction. Rev Saúde Pública. Universidade Federal de São Paulo. São Paulo, SP, BrasilSandu, A. and Damian, S. (2012). Applying appreciative inquiry principles in the restorative justice field. Romania. Lumen Publishing House.Shuayb, M., Sharp, C., Judkins, M. and Hetherington M. (2009). Using appreciative inquiry in educational research: possibilities and limitations. Report. Slough: NFER.Yip, P., Cheung, S.L., Tsang, S.,Tse, S., Ling, W.O., Laidler, K., Wong, P., Law, and F., Wong, L.(2011). A study on drug abuse among youths and family relationship. University of HongKong
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Delio, Ilia. "The Hours of the Universe: Reflections on God, Science, and the Human Journey". Perspectives on Science and Christian Faith 74, n.º 3 (septiembre de 2022): 184–85. http://dx.doi.org/10.56315/pscf9-22delio.
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THE HOURS OF THE UNIVERSE: Reflections on God, Science, and the Human Journey by Ilia Delio. Maryknoll, NY: Orbis Books, 2021. 242 pages, index. Paperback; $25.00. ISBN: 9781626984035. *In this exquisitely constructed book, Delio reveals the current state of her reflections on the central concern of her life and work: the relationship of God, humanity, and the universe in the context of the evolutionary process. Her unscripted career leading to this publication, narrated in her memoir Birth of a Dancing Star: My Journey from Cradle Catholic to Cyborg Christian, has exhibited the same sort of development and diversity that she finds woven into the fabric of the universe. A Franciscan sister who began her religious life as a cloistered member of the Carmelite order, Delio earned doctorates in pharmacology and historical theology and has taught at Trinity College, Washington Theological Union, Georgetown University, and Villanova University. Today, she is an award-winning author, best known for her Center for Christogenesis, which seeks to promote dialogue between faith and reason and stimulate a Christian spirituality fully infused with evolutionary consciousness. *Communicating the urgent need and prospects for that kind of spirituality is the burden of this, Delio's twentieth, book. A theology whose starting point is not evolution and the story of the universe, she insists, is a "useless fabrication" (p. xvi). Her work is rich in scriptural references, but the call to restore the book of nature to its primacy as the true first testament in Christianity's sacred canon is one of her signature themes. Though she displays no interest in apologetics or polemics, her basic assumption is the distinctively Catholic principle of the revelatory character of creation, a conviction at odds with the Protestant Reformers' suspicion of natural theology. A robust sacramental imagination permeates the entire book and provides its organizational design. Portraying the universe as the "new monastery" (p. xvii), Delio orders her reflections according to the liturgy of the hours that has structured daily prayer in Christian monastic communities for centuries: Matins, Lauds, Prime, Terce, Sext, None, Vespers, and Compline. Delio clusters her chapters--along with prologues of original poetry--around these times of contemplation and guides the reader through the prayers of one rotation of the earth and toward what she calls a new synthesis of faith and science. *Delio's thirty-two brief chapters, each a free-standing essay, cover a broad spectrum of topics from the cosmic to the autobiographical--from quantum physics, gravitational waves, and artificial intelligence to the Eucharist during the coronavirus pandemic and the death of her beloved cat Mango. Delio addresses a number of social issues such as racism, consumerism, and homophobia and sets the full scope of her reflections against the backdrop of the threat of climate change. Her main objective is the nurturing of a Christianity mature enough to match the achievements and insights of contemporary science. In this effort, her primary dialogue partners include interfaith scholar Beatrice Bruteau, Passionist priest and self-styled geologian Thomas Berry, Hindu-Catholic mystic Raimon Panikkar, and luminaries from her elected Franciscan tradition such as Saint Francis, Bonaventure, and the contemporary spiritual writer and retreat leader Richard Rohr. Pope Francis's unprecedented encyclical on creation care, Laudato Si', is a constant touchstone for Delio, but pride of place in her personal communion of saints is granted to the Jesuit paleontologist Pierre Teilhard de Chardin, whose transposition of Catholic Christianity into an evolutionary key animates virtually every page of the book. *Delio's essays orbit this Teilhardian view of things like planets in an intellectual galaxy characterized by both order and chaos. The overall effect is a prophetic warning regarding the irrelevance and near-obsolescence of any Christian system fixated on the categories of Aristotelian or Newtonian worldviews. Like her monastic and mendicant forebears, Delio calls for church reform and creative thinking. The dominant mood of the book, though, is a blend of hope and awe, even audacity. Delio's conclusion equates the rise of a "new species with a new God consciousness" (p. 240) with the second coming of Christ. *Delio's engaging book is limited by its scant attention to the menacing side of science and technology, its failure to reckon seriously with the dramatic rise of nonreligion that calls her privileging of Christian myth into question, its overestimation of the general reader's science literacy, and its tendency to align scholarly and homiletic modes of communication too closely and too uncritically. Readers seeking linear arguments for theistic evolution or Christian pantheism will have to look elsewhere. Clergy, advanced students, and believing specialists in theology and the natural sciences will find a provocative and prayerful statement of a unique Christian cosmology that informs and inspires. *Reviewed by Peter A. Huff, Professor of Religious Studies and Director of the Center for Benedictine Values, Benedictine University, Lisle, IL 60532.
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Wahyuni, Sri y Ola Rongan Wilhelmus. "PENGAJARAN AGAMA KATOLIK DI SEKOLAH MENUMBUH NILAI KEJUJURAN DAN KEBENARAN DALAM DIRI PESERTA DIDIK". CREDENDUM: Jurnal Pendidikan Agama 6, n.º 1 (29 de mayo de 2024): 70–79. http://dx.doi.org/10.34150/credendum.v6i1.735.
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Honesty and truth are the important values for human life because they are related to the good behaviors. Educational institution has an important role in educating students’ character of being honesty and truth in the life of students at school. Catholic religious teaching in schools is an effort made by a Catholic religious teacher to instill so called Christian values of honesty and truth in life of students. The research conducted with the following aims: 1) to analyze the extent of efforts made by Catholic religious teacher to instill the values of honesty and truth in students’ life; and 2) to analyze the extent to which those values taught by Catholic religious teachers have a positive impact on the students' behavior. The research was conducted using qualitative methods. Research data was obtained through individual interviews. Research data analysis used an inductive approach. The results of research data analysis revealed that majority of informants revealed that they had tried their best to instill the values of honesty and truth in the life of students through Catholic religious teaching in schools.
Tesis sobre el tema "Catholic college students – Religious life"
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Flannery, Mary Kathleen. "Embracing diversity in campus life the formation of multicultural faith communities /". Theological Research Exchange Network (TREN), 1999. http://www.tren.com.
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Thesis (D. Min.)--Catholic Theological Union at Chicago, 1999.Abstract and vita. "The goal of this thesis-project is to assist campus ministers in the initial stages of the formation of multicultural faith communities ..."--Introd. Includes bibliographical references (leaves 177-187).
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Winslow, Richard Priess Gallos Joan V. "Ethos and its influences on religious identity an undergraduate articulation of campus ethos from denominational perspectives /". Diss., UMK access, 2006.
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Thesis (Ph. D.)--School of Education. University of Missouri--Kansas City, 2006."A dissertation in urban leadership policy studies in education and education." Advisor: Joan V. Gallos. Typescript. Vita. Title from "catalog record" of the print edition Description based on contents viewed Jan. 29, 2007. Includes bibliographical references (leaves [266]-276 ). Online version of the print edition.
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Bell, Nathan T. "An analysis of religious faith in NCAA Division III student-athletes and non student-athletes". Virtual Press, 2007. http://liblink.bsu.edu/uhtbin/catkey/1371684.
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The purpose of this study was to assess the strength of religious faith in student-athletes and non student-athletes attending a religiously-practicing and a non religiously-practicing NCAA Division III institution. Participants were recruited from two NCAA Division III institutions in the Midwest (N = 375). Specifically, participants attended either Institution A (n = 201), a religiously-practicing, or Institution B (n = 174), a non religiously-practicing, NCAA Division III institution. Each participant completed a demographic assessment and the Santa Clara Strength of Religious Faith Questionnaire.A 2 X 2 X 2 (Gender X Current Athletic Participation X Institution Attended) ANOVA was employed to determine if significant differences existed in strength of religious faith between students at the two aforementioned institutions. Students attending Institution A displayed higher strength of religious faith than students attending Institution B. Also, a significant interaction indicated non student-athletes attending Institution A reported higher strength of religious faith than students-athletes attending Institution A. In addition, student-athletes attending Institution B were not significantly different in respect to strength of religious faith when compared to non student-athletes attending Institution B. Finally, females indicated higher strength of religious faith than males. This study has provided additional evidence for the impact of religion in the lives of intercollegiate student-athletes and non student-athletes.School of Physical Education, Sport, and Exercise Science
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Barcus, Sonja M. "The relationship between religious commitment, spiritual well-being, and psychological well-being". Virtual Press, 1999. http://liblink.bsu.edu/uhtbin/catkey/1116296.
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The purpose of this study was to identify the relationship between religious commitment, spiritual well-being and psychological well-being in college students. The Spiritual Well-Being Scale (SWBS) and Psychological Well-Being Scale (PWBS) were administered. Also frequency of church attendance was assessed. Canonical Analysis was used to investigate the data from 425 participants to determine if there is relationship between religious/spiritual well-being and psychological well-being. A statistically significant relationship was found between religious/spiritual well-being and psychological well-being. The following describes the nature of the relationship. First, participants who experience existential well-being tend to be self-accepting and to a lesser extent have mastery of their environment and a purpose in life. Second, participants who experience existential well-being and to a lesser degree, religious well-being tend to accept themselves, have a purpose in life, possess mastery of their environment, positively relate to others, feel they are growing personally, and are autonomous. This study provided evidence of a relationship between religious/spiritual well-being and psychological well-being. Implications and limitations of the study, as well as recommendations for future research are discussed.Department of Counseling Psychology and Guidance Services
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Griffin, Danielle N. "The association between spirituality and selected sexual behaviors of college students". Virtual Press, 2005. http://liblink.bsu.edu/uhtbin/catkey/1314327.
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The purpose of this study was to determine if the level of spirituality in college students influenced the sexual behaviors in which they engaged. Subjects for this study were sampled from among students enrolled in large core curriculum courses at Ball State University. The design of this study was a cross-sectional survey, descriptive, comparative study. The data collection instruments for this study were the Spiritual Involvement and Beliefs Scales (Hatch et al. 1997) and selected questions from the College Risk Behaviors Questionnaire (CDC, 1995). A total of 300 instruments were distributed and 93.3% (n=280) were completed and returned.The Pearson Chi-Square analysis was used to test the hypotheses that there was no association between spirituality and selected sexual risky behavior among college students. Results of the Pearson's Chi-Square analysis revealed that there was an association between spirituality and sexual risk behavior of college students, therefore, the null hypothesis was rejected.Department of Physiology and Health Science
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Koeplin, John P. (John Peter). "A Comparison of Cognitive Moral Development of Accounting Students at a Catholic University with Secular University Accounting Students". Thesis, University of North Texas, 1998. https://digital.library.unt.edu/ark:/67531/metadc278021/.
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Previous research has shown that accountants may be inadequate moral reasoners. Concern over this trend caused the Treadway Commission (1987) and the Accounting Education Change Commission (1990) to call for greater integration of ethics into the student's training. Ponemon and Glazer (1990) found a difference in cognitive moral development (CMD) between accounting students at a public university and a private university with a liberal arts emphasis. This study expands Ponemon and Glazer's research by examining two liberal arts universities, one a private, secular institution and one a Catholic institution. The primary research question asks if Catholic university accounting students manifest greater CMD growth than secular university accounting students. Additionally, this study examines and compares the priority that accounting students from the different institutions place on ethical values versus economic values. It was expected that Catholic university accounting students would manifest both greater CMD growth and a greater concern for ethical values over economic values when compared with non-Catholic university accounting students. The study utilized a two-phase approach. In the first phase, an organizational study of two institutions was made to determine how each strives to integrate moral development into their accounting students' education. In the second phase, lower-division and senior accounting students were given three ethical and values related tasks to complete which propose to measure differences in ethical and economic values.
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Saunders, George A. "The myth of cyberfaith". Virtual Press, 2002. http://liblink.bsu.edu/uhtbin/catkey/1230604.
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This study used random sample survey data from the Middletown Area Survey of 2000 to examine the use of the Internet for religious purposes. The survey data was supplemented by follow-up phone interviews with survey respondents who identified themselves as frequent users of the Internet for religious purposes. Two hypotheses were tested: the Church Dissatisfaction Hypothesis - that religious use of the Internet is positively correlated with church dissatisfaction, and the Conservative Religiosity Hypothesis - that religious use of the Internet is positively correlated with conservative religiosity. This study found no evidence for the Church Dissatisfaction Hypothesis, but did find evidence for the Conservative Religiosity Hypothesis. In fact, 80% of those who used the Internet for religious purposes fit the study's definition of conservative religiosity.Department of Sociology
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Beers, Stephen Thomas. "Faith development of Christian college students engaged in a one-month study abroad mission trip". Virtual Press, 1999. http://liblink.bsu.edu/uhtbin/catkey/1137501.
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Little research has been conducted to show the relationship between short-term study abroad/mission experiences and the faith development of those who engage in them. Christian colleges and universities utilize these experiences to help develop their students' faith. This research analyzed the relationship between a Christian college student's experience in a one-month study abroad/mission experience and his or her faith development and maturity.The research was conducted with 171 students from a Christian university, including 72 students (study group) who spent one month in the university's study abroad/mission program and 99 students (control group) who took classes on campus during the same time period. The development of the student's faith was measured by three instruments: 1) a six question qualitative survey given to the study group; 2) the Faith Maturity Scale (FMS) published by the Search Institute; and 3) Growth in Mature Faith Index (GMFI) published by the Search Institute.The quantitative data analysis indicated no significant differences between pre- and post-scores for the FMS and GMFI; but the research did find changes that were significant on some of the question items between the two groups, such as the SAM participants becoming more accepting of people with different religious beliefs. Inflated research alpha levels (for multiple testing) were of concern for the researcher, as was the ceiling effect (pre-trip levels above the highest national levels for any age group) with the Christian college student population. Qualitative data indicated that the Study Abroad Mission Students developed in their relationship with God and their service to others.School of Continuing Education and Public Service
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Wilson, Charlene E. "Religion, spirituality & spiritual development of undergraduate students". Scholarly Commons, 2006. https://scholarlycommons.pacific.edu/uop_etds/632.
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Spirituality is a topic of growing interest for college students and scholars and yet personal accounts of spiritual development among college students remains limited. This study investigated the spiritual development of seven traditional-aged, University of the Pacific students in their senior year of course study. Interviews were conducted using an interview guide. Participants were requested through chain sampling techniques. Interviews were used to gain knowledge about the experiences students have that contribute to the ways in which they define spirituality and how those experiences affected them personally. Responses from interviews of Pacific students will be compared to Fowler's Stages of Faith and the work of Parks, Chickering and other's conclusions made regarding how students and people across generations and cultures develop a sense of meaning and purpose.
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Bryan, Vanessa Roberts. "A Phenomenological Study of Gay and Lesbian College Students' Spiritual Experiences at Religious Higher Education Institutions". Thesis, University of North Texas, 2017. https://digital.library.unt.edu/ark:/67531/metadc984178/.
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Despite recent scholarly interest in college students' spirituality and spiritual development, as well as research indicating that students are interested in spirituality and have a strong desire to integrate spirituality into their lives, few researchers have addressed the spiritual experiences of gay and lesbian college students.
Utilizing a phenomenological qualitative approach, I explored the spiritual experiences of nine gay and lesbian college students at two religiously affiliated universities in the southwest region of the United States. The ages of the participants ranged from 19 to 23, with a mean of 21. There were five female, three male, and one gender queer participants. Seven participants identified as white, while the other two participants identified as Hispanic. I identified three major themes related to their lived experience of spirituality: (1) spiritual quest characterized by struggle and pain, (2) finding reconciliation and acceptance, and (3) the importance of support from the university, student groups, friends, and family. Implications for practice included the importance of establishing an official recognized student organization to support gay and lesbian students, creating spaces for personal reflection, meditation, prayer, and solitude as well as safe spaces, the need for educational and outreach programs for faculty, staff, and students, and an evaluation of institutional policies the might negatively impact gay and lesbian students. Suggestions for future research are discussed including the exploration of the impact that faculty members have on students' spiritual growth.
Libros sobre el tema "Catholic college students – Religious life"
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David, Murphy, ed. What I believe: Catholic college students discuss their faith. Chicago, Ill: Thomas More Press, 1985.
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Catholic and college bound: 5 challenges and 5 opportunities. Skokie, IL: Acta Publications, 2008.
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Swaim, Matt. Your college faith: Own it! Liguori, Missouri: Liguori Publications, 2013.
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Straube, Peter-Paul. Katholische Studentengemeinde in der DDR als Ort eines ausseruniversitären Studium generale. Göttingen: Benno Verlag, 1996.
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Hunt, Michael J. College Catholics: A new counter-culture. New York: Paulist Press, 1993.
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Ángel, Fuentes Miguel. Las verdades robadas. Nueva York: IVE Press, 2006.
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Ángel, Fuentes Miguel. Las verdades robadas. Nueva York: IVE Press, 2006.
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Bishops, Catholic Church National Conference of Catholic. A Letter to college students from the Catholic bishops of the United States. Washington, D.C: United States Catholic Conference, 1996.
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Rausch, Thomas P. Christian life communities for Jesuit university students? St. Louis, MO: Seminar on Jesuit Spirituality, 2004.
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Foundations and Donors Interested in Catholic Activities, Inc., ed. Faith on campus: Catholic ministry at non-church related universities : proceedings of a symposium sponsored by Foundations and Donors Interested in Catholic Activities, Inc. (FADICA). Washington, DC (1350 Connecticut Ave. NW, Suite 303, Washington 20036): FADICA, 1994.
Buscar texto completoCapítulos de libros sobre el tema "Catholic college students – Religious life"
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Heft, James L. "Campus Ministry and Academics". En The Future of Catholic Higher Education, 203–16. Oxford University Press, 2021. http://dx.doi.org/10.1093/oso/9780197568880.003.0015.
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Until the mid-twentieth century, 90% of Catholic colleges and universities were run by religious orders that integrated the study of religion with the religious life of the students, the vast majority of them being Catholic. Now, the student bodies include many non-Catholics, are mostly a-intellectual when it comes to religion, and would likely not take theology classes unless they were required. Faculty think moral formation is the obligation of a separate division of the university: student development offices and campus ministers. Most faculty are concerned only with intellectual development. As a professionalized group (master’s degree in pastoral ministry), campus ministers are often uninterested in the intellectual formation of students in the Catholic tradition. While retaining their primary responsibilities, faculty and campus ministers need to learn how to work with each other. Working together is much more possible at campuses that have a high percentage of undergraduate students in residence. Working with graduate students is more difficult, even at residential campuses.
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Keller, Morton y Phyllis Keller. "A Plurality of Minorities". En Making Harvard Modern. Oxford University Press, 2001. http://dx.doi.org/10.1093/oso/9780195144574.003.0018.
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The triumph of meritocracy at Harvard had social as well as academic and intellectual consequences. It changed the ethnocultural and class structures of both the faculty and the student body. Jews in particular became a substantial, accepted part of the Harvard scene. And in more complex and ambivalent ways, Catholics, women, and African Americans gained in numbers, impact, and visibility. After World War II, meritocratic principles substantially overrode anti- Semitism in the admission of students and the appointment and promotion of faculty. An inquiry into the religious identification of Harvard College students in the mid-1950s revealed that 52 percent identified themselves as Protestants (about 15 percent of these Episcopalian), 12 percent as Catholics, 15 percent as Jews; 20 percent claimed no religious affiliation. Residual discrimination against Jewish applicants arguably lurked within an admissions policy that sought a Harvard class as diverse as possible in geographical origin, social background, and nonacademic talents. But the 1956 admission rate to Harvard from strongly Jewish feeder schools was (with the glaring exceptions of New York City’s Stuyvesant and Erasmus high schools) not too far below the overall Harvard acceptance rate of 43.3 percent of applicants. (Though it may be assumed that the academic record of these candidates was well above the norm.) After World War II, anti-Catholicism like anti-Semitism retreated to the margins of respectability. The religiously inclined Pusey had an ecumenical sympathy for Catholics, substantially reciprocated. And Catholics themselves became more ready to send their sons to Harvard. JFK’s election to the presidency in particular gave the University a cachet among them that all but obliterated the suspicion-ridden past. Catholic undergraduates, substantially greater in numbers than in the prewar years, felt more at home by the 1950s. In 1960 a Catholic Student Center opened adjacent to the campus, with Cardinal Cushing’s encouragement and assistance. The Current, a Catholic student magazine, concluded in the spring of 1963: “we are convinced that Catholics belong at Harvard.”
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Dorn, Charles. "“To Promote More Effectually the Grand Interests of Society”". En For the Common Good. Cornell University Press, 2017. http://dx.doi.org/10.7591/cornell/9780801452345.003.0004.
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This chapter focuses on Georgetown College, the founding of which seems characterized by a collection of inconsistencies. The most intriguing incongruity associated with Georgetown's establishment is that although the Jesuit order of the Roman Catholic Church founded the institution to educate young men to enter religious life—in essence, to prepare them for seminary—the college practiced religious tolerance and admitted students from a variety of Christian denominations. Consequently, few graduates entered the priesthood. As for the institution's educational purpose, the first prospectus declared a dedication to advancing the common good. The most compelling aspect of Georgetown's prospectus is the way it asserted the institution's commitment to advancing the public good through promoting “the grand interests of society.” Manifesting the same social ethos of civic-mindedness, its officials aimed to educate graduates who would better society through their life pursuits.
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Anne-Marie Kirmse, O. P. "Avery Dulles’s Journey of Faith". En The Survival of Dulles, 1–5. Fordham University Press, 2021. http://dx.doi.org/10.5422/fordham/9780823294909.003.0001.
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This chapter discusses Avery Dulles's journey of faith. Dulles's early childhood was spent within the confines of his religious family environment. After graduation from Choate Preparatory School in Connecticut, his desire to study history and literature led him to Harvard College. It was while an undergraduate student at Harvard that Dulles began the search, which would eventually lead him to rediscover faith. On November 26, 1940, he was conditionally baptized in the Catholic Church, which was the practice at the time. In the late 1950s, Dulles spent his tertianship in Germany, where he was introduced to various theologians who were working in ecumenism. Once he accepted the Catholic faith, he never wavered in his commitment to it, and it sustained him throughout his life, especially in the many physical deprivations he endured in the months before he died.
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Freeland, Richard M. "Transformation of the Urban University: Boston University, Boston College, and Northeastern, 1945–1972". En Academia's Golden Age. Oxford University Press, 1992. http://dx.doi.org/10.1093/oso/9780195054644.003.0012.
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Boston’s three local, private, teaching and service-oriented, commuter universities—Boston University, Boston College, and Northeastern, classic urban universities in the years before World War II—undertook to change themselves in fundamental ways during the golden age. B.U., reaching back to its nineteenth-century origins, sought to re-create itself as a comprehensive regional and national university. Boston College, drawing on the ancient academic traditions of the Society of Jesus, worked to become the nation’s top Jesuit university and a leading force in Catholic intellectual and professional life. Northeastern, with its philosophical roots in service to the low-income population and business community of Boston, tried to balance its historic concerns with a new impulse toward national prominence in cooperative education. All three invested heavily in graduate education and research, and B.U. and B.C., in upgrading their undergraduate student bodies, shed their identities as local, service-oriented campuses. At the end of the period, only N.U. remained centrally committed to the functions of an urban university, though it, too, had taken steps to reduce its emphasis on local service. Boston’s three nonelite, private universities were hit hard by World War II, but campus leaders were conscious of predictions that the return of peace would bring a new period of expansion. By the middle of the war, Presidents Marsh of B.U. and Ell of Northeastern and the provincial Jesuit hierarchy that governed B.C., frustrated by fifteen difficult years, were turning their attention to postwar opportunities. Throughout the war, Marsh later wrote, “we kept getting ready” to “jump quickly” after the fighting stopped. Ell was equally eager. “When the war is over,” he wrote in 1943, “Northeastern will be prepared.” The senior president among the universities of Massachusetts, B.U.’s Marsh was in his middle sixties during World War II and was determined to make concrete progress toward his institutional goals in the short period in office remaining to him. Since his appointment in 1926, he had emphasized three aspects of B.U.: its religious heritage as a non-sectarian, Methodist university with a strong School of Theology; its public-service role as a diversified educational resource for the Boston area; and its academic possibilities as one of the nation’s largest universities with a full range of graduate and professional programs.
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Kemeny, P. C. "Making the University Safe for Democracy, 1902-1910". En Princeton in the Nation's Service. Oxford University Press, 1998. http://dx.doi.org/10.1093/oso/9780195120714.003.0008.
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The service of institutions of learning is not private but public,” Woodrow Wilson proclaimed at his inauguration as Princeton University’s thirteenth president. “Princeton for the Nation’s Service,” the title of Wilson’s 1902 inaugural address, captured his vision of Princeton’s mission. The nation, Wilson believed, desperately needed the university. The nation and its affairs, he observed, continued to “grow more and more complex” as a result of industrialization and bureaucratization. Furthermore, as successive waves of non-Protestant and non- Anglo-Saxon immigrant groups—”the more sordid and hapless elements” of southern Europe, as he described them elsewhere—congregated in the nation’s growing cities, Wilson, like other Protestant leaders of his day, feared that America’s democratic society stood on the verge of chaos. The very fabric of American society seemed to be ripping apart under the weight of ethnic and religious diversity. Like other educators of the day, Wilson envisioned the modern university’s playing a crucial role in ordering the nation’s business and political affairs and shaping the aspirations and values of the American people. A university education, Wilson explained, was “not for the majority who carry forward the common labor of the world” but for those who would lead the nation and mold the “sound sense and equipment of the rank and file.” The university’s task was twofold: “the production of a great body of informed and thoughtful men and the production of a small body of trained scholars and investigators.” The latter function gave the university a larger civic mission than a college. According to Wilson’s vision, Princeton would not train “servants of a trade or skilled practitioners of a profession.” By enlarging the minds of students and giving them a “catholic vision” of their social responsibilities, Princeton instead would cultivate “citizens” who would live under the “high law of duty.” “Every American university,” Wilson concluded, “must square its standards by that law or lack its national title.” Wilson’s inauguration appeared to confirm the New York Sun’s assessment of his election: “the secularization of our collegiate education grows steadily more complete.”
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Heft, James L. "Theology in the Catholic University". En The Future of Catholic Higher Education, 185–200. Oxford University Press, 2021. http://dx.doi.org/10.1093/oso/9780197568880.003.0014.
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Major secular universities do not teach theology; they teach religious studies, if they teach anything about religion at all. It is impossible to imagine a Catholic university without theology. Four characteristics of Catholic theology show the unique contribution the discipline makes to Catholic higher education. False dichotomies are identified: critical or catechetical and faith or reason. This chapter describes the dramatic changes over the past sixty years in who teaches theology and what is taught to lay students at Catholic universities. Theologians need to address effectively the problem of widespread religious illiteracy among most college students. The Vatican document on Catholic higher education, Ex corde ecclesiae, offers a broad and demanding vision of the type of theological and moral education necessary for Catholic colleges and universities. The expectations of Catholic theologians in the academy and beyond it are daunting.
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Ross, Catherine E. "University Life". En Educating the Romantic Poets, 161–82. Liverpool University Press, 2023. http://dx.doi.org/10.3828/liverpool/9781837644452.003.0007.
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This chapter describes the academic year and daily life at the colleges and catalogues the behaviour and amusements of university students. The faculty’s attitudes about and methods of managing student behaviour are explained. College buildings, rooms, and board are described—including dinners in the hall and how ‘super excellent’ or shabby students’ rooms could be depending upon their social status and wealth. Students’ accounts of their days are sources for this chapter, as are a college master’s explanation of the Principles of English University Education and a recent graduate’s Ten Minutes Advice to Freshmen. The chapter concludes that the two universities’ educational offerings, range of amusements, company, beautiful and historic settings, and emphasis upon religious matters meant that college life was more civilized and impactful than critics have heretofore maintained and therefore may be taken more seriously by literary scholars.
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Girard, Aurélien y Giovanni Pizzorusso. "The Maronite college in early modern Rome: Between the Ottoman Empire and the Republic of Letters". En College Communities Abroad. Manchester University Press, 2017. http://dx.doi.org/10.7228/manchester/9781784995140.003.0007.
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In the early modern period, Catholic communities under Protestant jurisdictions were not alone in establishing collegial networks in Catholic centres. The Maronites, a Christian Church in communion with Rome faced educational challenges similar to those of Catholic communities in western Protestant states. A Maronite College was founded in Rome in 1584, on the model of others Catholic colleges created in Rome in the second part of the sixteenth century. Until now, traditional Maronite and Lebanese historiography has tended to treat the institution in isolation from the other collegial networks and from the global perspective of the papacy on the challenge of educating national clergies in non-Catholic jurisdictions. This essay presents an overview of the Maronite College in Rome, outlining the context for its foundation (the Roman Catholic mission in the Near East) and the links with others colleges. To plot the evolution of the institution, two versions of the college rules (1585 and 1732) are compared. They were influenced by the changing attitudes of the papacy, the foundation of Propaganda Fide, the activities of the Jesuits and changes within the Maronite patriarchate itself. The second part establishes a profile of the early modern staff and students of the college. Details are available on 280 Maronite students received by the institution between 1584 and 1788. For the young Maronites, life in Rome was difficult, with changes in diet and conditions, financial worries and cultural challenges. There were frequent interventions by the Lebanese authorities with the Jesuit college managers. Special attention is paid to the course of studies in Rome and academic links with other Roman institutions, especially neighbouring Jesuit colleges. The third part discusses the links between the Roman college and changes in the middle-eastern Maronite community. The Maronite college was the main European gateway for the Maronites. Some eastern Catholics chose to remain in Europe, often to follow academic careers. Attention is also paid to the relationship between the College and the Maronite diaspora and its links with intellectual life in the West. In the latter context, the role of the College library and its manuscript collection in facilitating Western academic access to oriental languages and thought is described. Like other networks, the Maronite college fulfilled a broad range of functions that went well beyond the simple training of clergy.
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Gleason, Philip. "Rationalizing the Catholic System". En Contending with Modernity. Oxford University Press, 1996. http://dx.doi.org/10.1093/oso/9780195098280.003.0007.
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Catholic colleges reacted as individual institutions to the turn-of-the-century challenge, but there was also a collective dimension to their response. It is most directly observable in the activities of the Catholic Educational Association (CEA) and in self-studies undertaken by the Jesuits. It is also extremely revealing, for here we can observe Catholic educators taking counsel together, informing themselves of current developments, and forging the conceptual and organizational tools they needed to bring their institutions more nearly into line with ongoing developments in American higher education. We shall look first at the CEA, but to appreciate its significance we must begin by reviewing the reasons for the fragmentation that put Austin O’Malley in mind of a boiler explosion, and caused Bishop John Lancaster Spalding to exclaim: “We Catholics are united in the faith, but are infinitely disunited in almost everything else. The Lord have mercy on us! We want some point of union.” The disunity that plagued Catholic educators as the new century opened did not arise from ethnic diversity or ideological cleavages, although both were significant features of the larger Catholic scene. Their basic problem was structural, and its key element was the existence in Catholic education of two overlapping, but largely autonomous, chains of command: the episcopal, centered in the bishop of the diocese (known technically as the “ordinary”); and that of the religious community. Reinforcing the disjunctive tendency inherent in this parallel authority structure was an ecclesiastical localism that left each ordinary without effective supervision from higher authority, and made each religious community a kind of realm unto itself. A cursory sketch of the Catholic educational scene will suggest why these circumstances made it so difficult to coordinate all the elements involved. Catholic elementary education was carried on under the authority and supervision of the bishops, but the parochial schools—of which there were in 1900 about 3800, enrolling upwards of 900,000 students—were staffed almost exclusively by nuns. A community of teaching sisters (and there were scores of them) might or might not be under the direct ecclesiastical authority of the bishop.
Actas de conferencias sobre el tema "Catholic college students – Religious life"
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Graskemper, Michael David. "A BRIDGE TO INTERRELIGIOUS COOPERATION: THE GÜLENJESUIT EDUCATIONAL NEXUS". En Muslim World in Transition: Contributions of the Gülen Movement. Leeds Metropolitan University Press, 2007. http://dx.doi.org/10.55207/aeaf6717.
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The Gülen movement’s educational mission is, at its core and in its praxis, remarkably simi- lar to the centuries-old Jesuit educational tradition. It can be argued that both educational movements are united in a shared mission today –a deep concern for the spiritual freedom of the individual and a commitment to the betterment of the world. Both movements seek to instil values such as honesty, dedication, compassion and tolerance. To achieve this goal, students are offered a narrative of the past as a foundation on which to build an understanding of the modern world. Furthermore, they are educated holistically – in ethics and social justice as well as the sciences – what Gülen calls a ‘marriage of mind and heart’. This paper focuses on four shared values of education: commitment, responsibility, virtue and service. Within this framework, themes found in the Gülen educational movement, such as the Golden Generation and the concept of hizmet, are compared to similar Jesuit notions such as A.M.D.G., cura personalis, and ‘Men and Women for Others’. Differences and nu- ances are also addressed in the paper. The discussion aims to highlight the importance of values-oriented education in the modern world. The Gülen–Jesuit educational nexus is one positive bridge to inter-religious understanding and, importantly, collaborative action. The educational endeavors associated with the Turkish-Muslim Gülen movement have popu- larized, possibly more than any other facet of the group, Fethullah Gülen’s mission to prom- ulgate and cultivate an individually transformative Islam in the modern world. As the teach- ers and business partners of the Gülen movement continue to work to form conscientious, open-minded and just students in different cultures across the world, they will continue to be challenged and influenced by a myriad of different perspectives, religions, and socio-political groups; and, in turn, they will succeed in positively influencing those same cultures, as they have in many cases already. Of the many groups with which the Gülen movement has inter- acted in its ever-expanding intercultural milieu, this paper will focus on one: the educational charge of a Roman Catholic religious order called the Society of Jesus, a group more com- monly known as the Jesuits. This paper shows that the educational mission of the Gülen movement is, at its core, remark- ably similar to the mission of the centuries-old Jesuit Catholic educational tradition. In fact, it can be argued that the Gülen and Jesuit educational missions are, in theory and in praxis, united in a shared mission today; one that is rooted in a deep concern for the spiritual free- dom of the individual and dedicated to the betterment of the world. In analyzing this shared mission, this paper aims to discuss the importance of values-oriented education; particularly by addressing how the Gülen-Jesuit educational nexus can act as one positive bridge to inter- religious understanding and, importantly, cooperation and action in our transitioning world. In order to achieve this end, this paper begins with a short analysis of each movement’s back- ground with regard to education. Afterwards, the each movement’s notion of religious educa- tion is discussed. Finally, the focus turns to the mission themes the educational movements have in common. While there is a plethora of shared mission traits from which one could choose, for practical purposes this paper uses as its foundation for comparison four themes distilled by William J. Byron, S.J., from a mission statement from Georgetown University, the Jesuit university in Washington, D.C., which reads: Georgetown seeks to be a place where understanding is joined to commitment; where the search for truth is informed by a sense of responsibility for the life of society; where academic excellence in teaching...is joined with the cultivation of virtue; and where a community is formed which sustains men and women in their education and their conviction that life is only lived well when it is lived generously in the service of others (Byron 1997, 653). The first of these themes is a commitment to the understanding that God works in the world through people. The second is a responsibility to raise individual students to act justly in and for the world. The third is virtue, with the understanding that the way to achieve the mission of these schools is through educating students to be morally upright. Finally, the fourth theme is the need to be actively engaged in service to make the world a more peaceful, tolerant and just place to live. Commitment, responsibility, virtue, and service are, significantly, foundational for not only Jesuit schools, but Gülen schools as well.