Artykuły w czasopismach na temat „Catholic schools”
Kliknij ten link, aby zobaczyć inne rodzaje publikacji na ten temat: Catholic schools.
Utwórz poprawne odniesienie w stylach APA, MLA, Chicago, Harvard i wielu innych
Sprawdź 50 najlepszych artykułów w czasopismach naukowych na temat „Catholic schools”.
Przycisk „Dodaj do bibliografii” jest dostępny obok każdej pracy w bibliografii. Użyj go – a my automatycznie utworzymy odniesienie bibliograficzne do wybranej pracy w stylu cytowania, którego potrzebujesz: APA, MLA, Harvard, Chicago, Vancouver itp.
Możesz również pobrać pełny tekst publikacji naukowej w formacie „.pdf” i przeczytać adnotację do pracy online, jeśli odpowiednie parametry są dostępne w metadanych.
Przeglądaj artykuły w czasopismach z różnych dziedzin i twórz odpowiednie bibliografie.
1
Trivitt, Julie R., i Patrick J. Wolf. "School Choice and the Branding of Catholic Schools". Education Finance and Policy 6, nr 2 (kwiecień 2011): 202–45. http://dx.doi.org/10.1162/edfp_a_00032.
Pełny tekst źródłaStreszczenie:
How useful are “corporate brands” in markets? In theory, brands convey reliable information, providing consumers with shortcuts to time-consuming provider searches. We examine the usefulness of a corporate brand when parental school choice is expanded through K–12 tuition scholarships. Specifically, we evaluate whether Catholic schools carry an identifiable education brand (1) preferred even by non-Catholics, (2) for reasons connected to the brand, (3) signaling largely accurate information resulting in an enduring “match” of school characteristics to student needs, and (4) leading to exit from the program when a Catholic school fails to meet consumers' brand expectations. We test these hypotheses using attitudinal and behavioral data from a scholarship program in Washington, DC. The results largely confirm our hypotheses about the Catholic school brand being attractive, familiar, generally accurate, and, when not accurate, an instigator of programmatic attrition—results that speak to enduring policy issues involving school choice.
2
Stern, Andrew. "Southern Harmony: Catholic-Protestant Relations in the Antebellum South". Religion and American Culture: A Journal of Interpretation 17, nr 2 (2007): 165–90. http://dx.doi.org/10.1525/rac.2007.17.2.165.
Pełny tekst źródłaStreszczenie:
AbstractThis essay seeks to recover the experiences of Catholics in the antebellum South by focusing on their relations with Protestants. It argues that, despite incidents of animosity, many southern Protestants accepted and supported Catholics, and Catholics integrated themselves into southern society while maintaining their distinct religious identity. Catholic–Protestant cooperation was most clear in the public spaces the two groups shared. Protestants funded Catholic churches, schools, and hospitals, while Catholics also contributed to Protestant causes. Beyond financial support, each group participated in the institutions created by the other. Catholics and Protestants worshipped in each other's churches, studied in each other's schools, and recovered or died in each other's hospitals. This essay explores a series of hypotheses for the cooperation. It argues that Protestants valued Catholic contributions to southern society; it contends that effective Catholic leaders demonstrated the compatibility of Catholicism and American ideals and institutions; and it examines Catholic attitudes towards slavery as a ground for religious harmony. Catholics proved themselves to be useful citizens, true Americans, and loyal Southerners, and their Protestant neighbors approvingly took note. Catholic–Protestant cooperation complicates the dominant historiographical view of interreligious animosity and offers a model of religious pluralism in an unexpected place and time.
3
Cattaro, Gerald M. "Catholic Schools". Education and Urban Society 35, nr 1 (listopad 2002): 100–110. http://dx.doi.org/10.1177/001312402237216.
Pełny tekst źródła
4
Buckingham, Janet Epp. "Catholic Schools Can Be Catholic". Oxford Journal of Law and Religion 4, nr 2 (5.05.2015): 308–12. http://dx.doi.org/10.1093/ojlr/rwv025.
Pełny tekst źródła
5
Iryanto, Aloysius, i Don Bosco Karnan Ardijanto. "PEMAHAMAN GURU PENDIDIKAN AGAMA KATOLIK TENTANG TUGAS MISIONER GEREJA DAN PELAKSANAANNYA DI SLTA KATOLIK KOTA MADIUN". JPAK: Jurnal Pendidikan Agama Katolik 19, nr 1 (20.04.2019): 100–115. http://dx.doi.org/10.34150/jpak.v19i1.171.
Pełny tekst źródłaStreszczenie:
The Sacrament of Baptism and of Confirmation urge the faithful to participate in the mission of the Church. One of various realizations of the Church’s mission is running the Catholic Schools. In other words, all members of a Catholic school: teachers, employees, students, foundations or parents, are called and sent to be involved in the mission of the Church. One of the fruits of carrying out Church missionary duties in Catholic schools is baptism. In 2012-2016 the number of baptisms in the Catholic High Schools in the city of Madiun was 15 people. Starting from the above, several questions can be asked as the starting point of this research: 1) What is the Church’s mission? 2) What is the Church’s mission according to the Catholoc religious educators? 3) How do the Catholic religious educators implement the Church’s mission in the Catholic Senior High Schools in Madiun city? This study aims: describing the understanding of the Church’s mission, to analyze the understanding of Religious Educators on the Church’s mission and to analyze how the religious educators to realize the Church’s mission in the Catholic Senior High Schools in the Madiun city. To achieve these objectives, researcher used qualitative research methods with interview techniques. The respondents of this study were religious educators in four Catholic Senior High Schools in Madiun. The results of the study show that: 1) The Religious Educators know the understanding of the Church’s mission. 2) All faithful are responsible to participate in the Church’s mission. 3) The Religious Educators had to be responsible and to involve in the Church’s mission in Catholic Senior High Schools. 4) The Religious Educators had already done and implemented the Church’s mission in their schools. In fact, there were some difficulties come from extern or intern of the schools.
6
Nyambe, Mwangala, i Kenneth Kapalu Muzata. "Secondary school teachers’ perceptions of Catholic school management in selected schools of Lusaka District". Eureka: Journal of Educational Research 1, nr 2 (7.02.2023): 53–66. http://dx.doi.org/10.56773/ejer.v1i2.7.
Pełny tekst źródłaStreszczenie:
This paper presents the findings of a study conducted to assess Catholic and non-Catholic teachers’ perceptions of Catholic schools’ management in five selected Catholic secondary schools in Lusaka District of Zambia. The objectives of the study were to examine the experiences of teachers teaching in Catholic schools; to assess the teachers’ perceptions of their school management in the Catholic schools, to establish aspects that influence negative perception of teaching in a Catholic school, and to investigate how religious restrictions affected the morale of teachers teaching in Catholic schools. The study used a qualitative approach and semi-structured interviews to generate data. Purposive sampling was used to select 25 participants that included five school head teachers; one in each school, ten Catholic teachers and ten non-Catholic teachers; two in each school that participated in the study. Data analysis was thematic. Among the key findings were that Catholic schools were managed via a strict school management model. Further findings revealed that key management positions were seen to be a preserve for Catholic teachers, management in the schools was perceived to be conservative and mass was made compulsory. Based on the findings, the study recommended the need to make the attendance of Mass, devotion, and other religious activities optional especially for non-Catholic teachers in order to respect religious choice and further adoption of flexible styles of management and minimum supervision of teachers. Positions in school management should be available for all teachers and learners and be based on merit first before religious faith.
7
Newman, Mark. "The Catholic Way: The Catholic Diocese of Dallas and Desegregation, 1945–1971". Journal of American Ethnic History 41, nr 3 (1.04.2022): 5–36. http://dx.doi.org/10.5406/19364695.41.3.01.
Pełny tekst źródłaStreszczenie:
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.
8
McGrath, Michael. "The narrow road: Harry Midgley and Catholic schools in Northern Ireland". Irish Historical Studies 30, nr 119 (maj 1997): 429–51. http://dx.doi.org/10.1017/s0021121400013249.
Pełny tekst źródłaStreszczenie:
The Ministry of Education was, and remains, the most important government department for the Catholic church in Northern Ireland. As Cormack, Gallagher and Osborne note, The Department of Education in Northern Ireland occupies a distinctive place in terms of the general relationships between the government and the Catholic community. Throughout the period since the creation of Northern Ireland, the most significant social institution over which the Catholic community has exercised control, principally through the Catholic church, has been the Catholic education system.The devolved government appeared to recognise Catholic educational interests by usually appointing as Minister of Education one of the more liberal figures within the Ulster Unionist Party such as Lord Londonderry, Lord Charlemont and Samuel Hall-Thompson. However, in the first week of 1950 Sir Basil Brooke ‘surprised everyone, and appalled Catholics’ by appointing Harry Midgley, an avowed opponent of the Catholic clergy and autonomous Catholic schools, as Northern Ireland’s sixth Minister of Education.
9
Kurnia Saputra, Yohanes Chandra. "ESENSI PASTORAL SEKOLAH DALAM MEMBANGUN KOMUNITAS KRISTIANI DI SEKOLAH KATOLIK". JPAK: Jurnal Pendidikan Agama Katolik 23, nr 1 (6.02.2023): 151–63. http://dx.doi.org/10.34150/jpak.v23i1.423.
Pełny tekst źródłaStreszczenie:
School pastoral is an activity that aims to develop, improve and foster the faithful life of Catholics in the school environment. So through the school pastoral, it is hoped that the Christian community in the school environment will really be realized. Christian community is a fellowship whose members believe in Jesus Christ and are able to realize the teachings of Jesus Christ in their lives. Writing this scientific article aims to answer several main questions related to the relationship between pastoral schools, Christian communities and Catholic schools, these questions include: What is the essence of school pastoralism in building Christian communities in Catholic schools? Is the pastoral essence of the school in line with the idea of administering a Catholic school in accordance with the vision and mission of the Church? How is the division of tasks and responsibilities so that the pastoral school can run well? Based on the analysis and discussion, it can be concluded that school pastoral is an essential program that is really effective in efforts to build a Christian community in Catholic schools. In addition, looking at the pastoral goals of schools and the goals of Catholic schools, it can also be concluded that the pastoral essence of schools is also in line with the idea of organizing Catholic schools in accordance with the vision and mission of the Church. In realizing a good and effective school pastoral, there needs to be cooperation between the school, parents of students and the Church. This concerns promotive tasks, facilitative tasks, and executive tasks.
10
Tenbus, Eric G. "Defending the Faith through Education: The Catholic Case for Parental and Civil Rights in Victorian Britain". History of Education Quarterly 48, nr 3 (sierpień 2008): 432–51. http://dx.doi.org/10.1111/j.1748-5959.2008.00158.x.
Pełny tekst źródłaStreszczenie:
The struggle to provide primary education for the Catholic poor in England and Wales dominated the agenda of English Catholic leaders in the last half of the nineteenth century. This effort occurred within the larger framework of a national educational revolution that slowly pushed the government into providing public education for the first time. Although state education grants at the elementary level began in 1833, lingering problems forced the government to establish a new era of educational provision with the controversial Education Act of 1870. This act created a dual education system consisting of the long-standing denominational schools operated by the different churches and new rate-supported board schools, operated by local school boards, providing no religious instruction or nondenominational religious instruction. In the closing years of the nineteenth century, the dual system grew intolerable for Catholics because local rates (property taxes) only supported the board schools and gave them almost unlimited funding while Catholic schools struggled to make ends meet on school pence and shrinking state grants, which Catholics had only had access to beginning in 1847.
11
Rymarz, Richard. "Utilizing Authenticity: Options for Catholic Education in a Particular Detraditionalized Cultural Context". Religions 12, nr 10 (26.09.2021): 807. http://dx.doi.org/10.3390/rel12100807.
Pełny tekst źródłaStreszczenie:
This paper addresses some conceptual options for Catholic education in a particular cultural context. This context is where the Catholic school system is large, stable, and well established but in the wider cultural context, the place of religion in society is detraditionalized. This detraditionalization is reflected in Catholic school enrolments where increasing numbers of students come from non-Catholic backgrounds, where, amongst Catholics, engagement with traditional structures is low or where there is no religious association at all. To initiate discussion a simple dichotomy is introduced; do Catholic schools promote religious identity or do they address a wider demographic by stressing harmonized common values and policies? To elaborate on this initial position several conceptual perspectives are offered. A key discussion point centres around the human community of Catholic schools and how they align with the various options that are proposed.
12
Kim, Young-Joo. "Catholic schools or school quality? The effects of Catholic schools on labor market outcomes". Economics of Education Review 30, nr 3 (czerwiec 2011): 546–58. http://dx.doi.org/10.1016/j.econedurev.2010.12.007.
Pełny tekst źródła
13
Poto, Maria Kumala Mutiara, i Natalis Sukma Permana. "PENGUATAN IDENTITAS SEKOLAH KATOLIK MELALUI PENERAPAN PROGRAM PASTORAL SEKOLAH DI SMAK ST THOMAS AQUINO MOJOKERTO". CREDENDUM: Jurnal Pendidikan Agama 6, nr 1 (29.05.2024): 80–93. http://dx.doi.org/10.34150/credendum.v6i1.736.
Pełny tekst źródłaStreszczenie:
This research aims to determine the efforts of Catholic schools, especially SMAK St. Thomas Aquino Mojokerto in carring out the process of strengthening the identity of Catholic schools, especially through school pastoral programs. Strengthening the identity of Catholic schools is a means of integrating the values of the Catholic faith. Integrating the values of the Catholic faith can be done through a school pastoral program implemented with the aim of helping students become familiar with the teachings of the Catholic faith and forming good character of the students. In this research the author uses a qualitative approach focusing with a case study method. Research data collection was carried out using observation, interview and documentation techniques. The research data analysis was carried out using a condensation approach.The results of research show that the school pastoral program is a means of strengthening the identity of Catholic schools at SMAK St.Thomas Aquino Mojokerto. Through this school's pastoral program, the Catholic values in the form of faith in God, social values of justice, morality, intellectual values and love have been taught to students at SMAK St. Thomas Aquino Mojokerto aims of strengthening the identity of this Catholic school.
14
Smith, John T. "The Priest and the Elementary School in the Second Half of the Nineteenth Century". Recusant History 25, nr 3 (maj 2001): 530–42. http://dx.doi.org/10.1017/s003419320003034x.
Pełny tekst źródłaStreszczenie:
The Report of a Select Committee in 1835 gave the total of Catholic day schools in England as only 86, with the total for Scotland being 20. Catholic children had few opportunities for day school education. HMI Baptist Noel reported in 1840: ‘very few Protestant Dissenters and scarcely any Roman Catholics send their children to these [National] schools; which is little to be wondered at, since they conscientiously object to the repetition of the Church catechism, which is usually enforced upon all the scholars. Multitudes of Roman Catholic children, for whom some provision should be made, are consequently left in almost complete neglect, a prey to all the evils which follow profound ignorance and the want of early discipline.’ With the establishment of the lay dominated Catholic Institute of Great Britain in 1838 numbers rose to 236 in the following five years, although the number of children without Catholic schooling was still estimated to be 101,930. Lay control of Catholic schools diminished in the 1840s. In 1844, for example, Bishop George Brown of the Lancashire District in a Pastoral letter abolished all existing fund-raising for churches and schools and created his own district board which did not have a single lay member. The Catholic Poor School Committee was founded in 1847, with two laymen and eight clerics and the bishops requested that the Catholic Institute hand over all its educational monies to this new body and called for all future collections at parish level to be sent to it. Government grants were secured for Catholic schools for the first time in 1847. The great influx of Irish immigrants during the years of the potato famine (1845–8) increased the Catholic population and church leaders soon noted the great leakage among the poor. The only way to counteract this leakage was to educate the young under the care of the Church.
15
Shaffer, Thomas L. "Roman Catholic Lawyers in the United States of America". Journal of Law and Religion 21, nr 2 (2006): 305–13. http://dx.doi.org/10.1017/s0748081400005634.
Pełny tekst źródłaStreszczenie:
My agenda here is Roman Catholics in the American legal profession, from George Higgins's Jerry Kennedy to Judge Samuel Alito's joining the four other Catholics to make a majority on the federal Supreme Court. (I thought, as I said this in Washington, just before the Senate confirmation hearings in January 2006, that some in attendance may not have thought about this, and may have wanted to leap to their feet and phone their senators.)Begin with ethnographic narrowing: When I talk about Catholic lawyers in the U.S., I mean to talk about descendants of the late immigrants—that is, people whose ancestors came here between the end of the Civil War and the end of World War I, when Congress stifled European immigration. I am talking, closer to home, about the twenty-five or thirty American law schools that were set up to provide vertical mobility to the children and grandchildren of the late immigrants. There were, to be sure, Catholic lawyers in this country before the late immigrants and the Catholic law schools. Roger Taney was a Catholic, although we don't brag about him much. Lord Baltimore no doubt had a few Catholic lawyers in tow when the Carrolls and the Calverts came to Maryland in 1734. But the immigrants and the Catholic law schools have provided most of the numbers; they are at the heart of the lawyers I am thinking about here. “A people within a people,” as David Gregory puts it.
16
Charles, Henry J. "Roman Catholics at Non-Catholic, University-Related Divinity Schools and Theologates". Horizons 20, nr 2 (1993): 311–23. http://dx.doi.org/10.1017/s0360966900027468.
Pełny tekst źródłaStreszczenie:
AbstractAn important dimension of the changing character of Roman Catholic theological education is the growing numbers of Catholic lay women and men in all degree programs at non-Catholic, university related divinity schools, theologates, and departments of religious studies. This year-long study focused on Roman Catholic students and graduates of five schools across the country, in a first attempt to analyze the phenomenon and to suggest implications of the trend both for “ecumenical” theological education and for ministry in the Roman Catholic Church.
17
Kowalski, Monica J., Julie W. Dallavis, Stephen M. Ponisciak i Gina Svarovsky. "Measuring Students’ Sense of School Catholic Identity". Journal of Catholic Education 26, nr 1 (kwiecień 2023): 83–101. http://dx.doi.org/10.15365/joce.2601052023.
Pełny tekst źródłaStreszczenie:
As a ministry of the Catholic Church, Catholic schools are charged with educating students’ hearts and minds. Multiple standardized academic tests and other student assessments are available for monitoring both student and teacher outcomes in Catholic schools, but fewer measures exist for considering the school’s faith-related mission. Although tests of student religious knowledge and benchmarks related to specific Catholic elements of the school are available, we do not yet have a robust set of instruments that provide teachers and leaders an understanding of their progress in providing a school environment permeated by Catholic culture and faith. To consider how students in Catholic schools perceive the Catholicity of their school and how these perceptions vary among different student groups, we developed, piloted, and validated the Sense of School Catholic Identity Survey (SSCI). This 20-item survey measures Grade 5 through 8 students’ perceptions of their Catholic school as personal and invitational, sacramental, unitive, and eucharistic. Findings from the pilot study suggest that responses differ by student grade level, religious tradition, and gender. Future testing of the scale will examine school-level differences in Catholic identity.
18
Glenn, Charles L. "Does Catholic Distinctiveness Matter in Catholic Schools?" Review of Faith & International Affairs 17, nr 4 (2.10.2019): 63–71. http://dx.doi.org/10.1080/15570274.2019.1681757.
Pełny tekst źródła
19
Ritchie, Elizabeth. "The People, the Priests and the Protestants: Catholic Responses to Evangelical Missionaries in the Early Nineteenth-Century Scottish Highlands". Church History 85, nr 2 (27.05.2016): 275–301. http://dx.doi.org/10.1017/s000964071600038x.
Pełny tekst źródłaStreszczenie:
From the 1810s into the 1830s evangelical missionaries worked among Scottish Highland Catholic communities with the co-operation and assistance of the people and their priests. The historiography of protestant-Catholic relations is dominated by conflict and that of nineteenth-century Scotland focuses on tension in the industrializing Lowlands. However, the key religious issue for Highland Catholics was the response to expansionist protestantism. The Edinburgh Society for the Support of Gaelic Schools (ESSGS) best epitomizes this movement. Letters from priests and the society's annual reports reveal how long-established rural Catholic communities reacted to missionary activity and how, building on the tense compromises of the eighteenth century, for a few decades evangelicals and Catholics co-operated effectively. The ESSGS learned to involve local priests, provide sympathetic teachers and modify the curriculum. Catholics drew on their experience as a disempowered minority by resisting passively rather than actively and by using the society's schools on their own terms. Many Catholic parents and clergy developed a modus vivendi with evangelicals through their common interest in educating children. The evidence of northwest Scotland demonstrates how a minority faith group and missionaries negotiated a satisfactory coexistence in a period of energetic evangelical activity across the British world.
20
Ryan, Ann Marie. "Negotiating Assimilation: Chicago Catholic High Schools' Pursuit of Accreditation in the Early Twentieth Century". History of Education Quarterly 46, nr 3 (2006): 348–81. http://dx.doi.org/10.1111/j.1748-5959.2006.00002.x.
Pełny tekst źródłaStreszczenie:
At the Catholic Educational Association's (CEA) annual meeting in 1911, Reverend John E Green, president of St. Rita College Prep, an academy for boys on the southwest side of Chicago administered by the Augustinian Fathers, argued against Catholic schools' seeking accreditation from non-Catholic institutions. He called the practice “a heterodoxical spectacle” and “a stultification of our claim of the necessity of Catholic education.” Reverend Green opposed accreditation by both state agencies and professional associations, but just five years later requested assistance from the speaker of the Illinois House of Representatives, David E. Shanahan, to pursue state recognition for St. Rita. Speaker Shanahan called on the Illinois Superintendent of Public Instruction and asked him to respond to Reverend Green's request to dispatch the Illinois High School Supervisor to St Rita. What motivated a staunch opponent of recognition and accreditation like Green to go to such lengths to procure it? While accreditation by non-Catholic institutions did not negate the need for Catholic education, as Reverend Green feared, how did it contribute to the assimilation of Catholic schools and hence Chicago Catholics in the early twentieth century?
21
Vaughan, Geraldine. "‘Papists looking after the Education of our Protestant Children!’ Catholics and Protestants on western Scottish school boards, 1872–1918". Innes Review 63, nr 1 (maj 2012): 30–47. http://dx.doi.org/10.3366/inr.2012.0030.
Pełny tekst źródłaStreszczenie:
When the Education (Scotland) Act was passed in 1872, the Roman Catholic community represented up to a third of the Scottish western urban population. The great majority of Presbyterian schools became Board schools but the Catholic authorities refused to enter the new system because they considered it as unofficially Presbyterian. Yet Catholics were nevertheless involved in the new system as ratepayers and they wanted to get some control over the spending of the educational tax. Thus a number of them became important actors on the newly elected councils. This article explores the ways in which Catholics fought the school board elections as well as the relation between Protestant and Catholic representatives on those boards in the west of Scotland (in Greenock and in the Monklands). It aims at studying the various conflicts which stemmed from inter-denominational collaboration as well as the modus vivendi which slowly emerged from 1872 until the passing of the 1918 Education Act.
22
Van Dijk-Groeneboer, Monique. "Het vak levensbeschouwing op middelbare rooms-katholieke scholen". Religie & Samenleving 13, nr 3 (1.09.2018): 271–80. http://dx.doi.org/10.54195/rs.11836.
Pełny tekst źródłaStreszczenie:
In the secularised Netherlands, Roman Catholic schools are populated by a diverse population of which Catholics are only a minority. Therefore, Catholic religious education has to deal with the challenges educating religion to young people who are short of knowledge about religion and who only have superficial ideas about religion. Cognitive training is necessary to overcome this gap, but even more important religious education has to focus on the unique qualities of each pupil in the classroom, trying to enhance his and her roots, make them strong human beings to face the challenges in their full everyday life. A genuine dialogue and well-designed activating exercises is what we hope to develop to fulfil this obligation as teachers at Catholic, and all other, secondary schools.
23
Whittle, Sean. "Philosophy in Schools: A Catholic School Perspective". Journal of Philosophy of Education 49, nr 4 (18.03.2015): 590–606. http://dx.doi.org/10.1111/1467-9752.12131.
Pełny tekst źródła
24
Carattini, Juliana F., Angela K. Dills, Sean E. Mulholland i Rachel B. Sederberg. "Catholic schools, competition, and public school quality". Economics Letters 117, nr 1 (październik 2012): 334–36. http://dx.doi.org/10.1016/j.econlet.2012.05.042.
Pełny tekst źródła
25
Habeahan, Salman. "UPAYA PENINGKATAN KUALITAS PELAKSANAAN PENDIDIKAN AGAMA KATOLIK BAGI SISWA NEGERI DI GEREJA KATOLIK PADA WILAYAH PROVINSI DKI JAKARTA". JPAK: Jurnal Pendidikan Agama Katolik 22, nr 1 (18.03.2022): 51–65. http://dx.doi.org/10.34150/jpak.v22i1.344.
Pełny tekst źródłaStreszczenie:
This article aims to examine the implementation of Catholic religious education in the Church (Parish) for Catholic students who attend public schools, and do not receive Catholic religious education because there are no Catholic teachers who teach in public schools at the elementary, junior high, high school and vocational school levels. The research was conducted on 47 Catholic churches that carry out Catholic religious education for Catholic students studying in public schools in the Special Capital Region of Jakarta with 78 respondents. The finding is that quite some public schools at the elementary, junior high, high school, and vocational levels with 15 students and above do not receive Catholic teaching in their schools because there are no Catholic religious teachers who teach at these schools. The main problem of this research is: can efforts to improve the quality of Catholic religious education for public students in the Catholic Church in the Special Capital Region of Jakarta overcome the problem of the lack of Catholic religious teachers teaching in public schools?. Efforts to improve the quality of the implementation of Catholic religious education for public students carried out in the Catholic Church have a positive impact on fostering Catholic students and in fulfilling the obligations of academic demands to get the value of Catholic religious education and character in public schools. This research recommends the importance of improving the quality of Catholic religious education for public students in the Church; such as coaching for Catholic Religion teachers who teach in the church and the assessment process so that it is by the assessment standards in the applicable curriculum. For this reason, it is important to collaborate with the Directorate General of Catholic Guidance at the Ministry of Religion of the Republic of Indonesia to prepare a budget for the development of Catholic religious teachers/catechists who teach Catholic students attending public schools. And the importance of good planning by the Directorate General of Catholic Guidance at the Ministry of Religion of the Republic of Indonesia and the Provincial Government of DKI Jakarta for the formation of Catholic Religion teachers in public schools. In addition, optimal efforts and cooperation are needed for the Catholic Community Service Regional Office of the Ministry of Religion of the Special Capital Region of Jakarta with the Jakarta Archdiocese Catechetical Commission, the role of family/Parents, so that the implementation of Catholic teaching for public students at 47 churches/parishes in DKI Jakarta can be implemented. The quality is improved because it can overcome the problem of the shortage of teachers who teach Catholicism in public schools.
26
Torevell, David. "Teaching theological anthropology through English literature set texts in Catholic secondary schools and colleges". International Journal of Christianity & Education 24, nr 3 (23.07.2020): 296–314. http://dx.doi.org/10.1177/2056997120944942.
Pełny tekst źródłaStreszczenie:
Catholic schools and colleges are finding it increasingly difficult to maintain and sharpen their distinctiveness in a climate of secularism, indifference to religion and the shortage of practising Catholics. This article argues that one method of bolstering Catholic schools’ mission integrity is to highlight one important feature of its identity – theological anthropology – and shows how curriculum delivery outside Religious Education syllabuses might contribute to its teaching. I take examples from two popular set texts in A-level English Literature to highlight how they might be used creatively to stimulate discussion of a defining feature of personhood within the Christian tradition, imago Dei.
27
Roberts, Amy, Clare Kilbane i Rebecca Rook. "Preparing Catholic Educators for Flourishing in a Secularized Society: A Case Study". Verbum Vitae 42, nr 1 (27.03.2024): 229–53. http://dx.doi.org/10.31743/vv.16999.
Pełny tekst źródłaStreszczenie:
As culture experiences secularization, and the importance of religion and prevalence of people holding religious worldviews diminishes, the work of forming Catholics who can live out their professional and Christian vocations as teachers in different types of schools becomes simultaneously more crucial and more complex. This article explores the importance of preparing Catholic teachers for employment in contemporary educational settings in the United States to respond to accelerating secularization. It argues that the Catholic Church’s vision for education can be implemented within the limitations of US education policy, especially through the careful preparation of Catholic teachers in Catholic Educator Preparation Programs (EPPs). First, it presents the unique context of US education, illustrating the setting in which such programs function and the associated challenges. Next, it shares the Church’s vision for well-prepared Catholic educators, identifying three key anthropological conflicts linked to secularization and explaining how the Church’s teaching on Catholic education as presented by Archbishop Michael Miller’s “Five Essential Marks of Catholic Schools” provides needed guidance for EPPs located in Catholic universities. Next, it offers a case study presenting one EPP’s efforts to respond to secularization through its program redesign according to a framework that integrates Miller’s Five Marks. Finally, it explains the difficulties facing Catholic EPPs as they integrate their mission with the demands of professional preparation.
28
Kim, Mikyong Minsun, i Margaret Placier. "Comparison of Academic Development in Catholic versus Non-Catholic Private Secondary Schools". education policy analysis archives 12 (4.02.2004): 5. http://dx.doi.org/10.14507/epaa.v12n5.2004.
Pełny tekst źródłaStreszczenie:
Utilizing hierarchical linear models, this study of 144 private schools (72 Catholic and 72 non-Catholic schools) drawn from the National Education Longitudinal Study of 1988 discovered that Catholic school students scored lower in reading than students at non-Catholic private schools. Analysis of internal school characteristics suggested that lower growth in reading achievement might be related in part to lower student morale in Catholic schools. However, we found no significant differences between Catholic and non-Catholic private secondary schools in the development of students' math, history/social studies, and science abilities from eighth to tenth grades. This study also identified important student- and school-level variables such as Catholicism, gender, risk factor, parental involvement, and enrollment size that help to explain the outcomes.
29
Tejada, Marlon, i Dennis V. Madrigal. "The Quality and Challenges of Catholic Education among Parochial Schools in the Diocese of Kabankalan". Philippine Social Science Journal 4, nr 3 (25.10.2021): 75–84. http://dx.doi.org/10.52006/main.v4i3.398.
Pełny tekst źródłaStreszczenie:
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.
30
구본만. "Implementing the Mission of Catholic Schools as Manifested in 「The Catholic School」". Catholic Theology ll, nr 15 (grudzień 2009): 173–212. http://dx.doi.org/10.36515/ctak..15.200912.173.
Pełny tekst źródła
31
Murphy, Danny. "Book Review: Catholic Schools". Improving Schools 5, nr 2 (czerwiec 2002): 69–72. http://dx.doi.org/10.1177/136548020200500211.
Pełny tekst źródła
32
Jelahu, Timotius Tote, Anselmus Joko Prayitno i Fransisca Romana Wuringningsih. "PENYELENGGARAAN PENDIDIKAN AGAMA KATOLIK DI INDONESIA". JPAK: Jurnal Pendidikan Agama Katolik 23, nr 2 (3.10.2023): 119–31. http://dx.doi.org/10.34150/jpak.v23i2.595.
Pełny tekst źródłaStreszczenie:
This article reviews Catholic Religious Education in Schools. Two things raised in this article are the formal basis in Catholic Religious Education in schools. This study uses a qualitative approach to produce descriptive data with data sources including government regulations, Church documents, and relevant previous studies. There are three conclusions from this article. First, Catholic Religious Education in schools has a constitutional basis and should be in line with the goals of National Education. First, Catholic Religious Education in schools has a constitutional basis and must be in line with the goals of National Education. Third, the performance of Catholic Religious Education in Schools is a collaboration between the Church and the Goverment. Third, the performance of Catholic Religious Education in Schools is a collaboration between the Church and the Goverment.
33
Cichosz, Wojciech. "Educational Effectiveness of Catholic Schools in Poland Based on the Results of External Exams". Religions 14, nr 1 (21.12.2022): 5. http://dx.doi.org/10.3390/rel14010005.
Pełny tekst źródłaStreszczenie:
Church education boasts a rich history of achievements. European church education (referred to as Catholic) was already present at the turn of the 9th and 10th centuries and in Poland at the end of the 11th (schools educating future members of the clergy). In Poland, the collapse of church education was marked by the communist system (1945–1989), and a dynamic revival was possible thanks to the democratic change in 1989. At present, Catholic schools, i.e., schools run by church legal entities and schools run by other legal or natural persons recognized as Catholic by decree of the diocesan bishop, entertain the same possibilities with respect to setup and operations on equal rights. Their number and proportion of the overall student population remain relatively stable. As the results published by District Examination Boards and rankings of Catholic schools show, the teaching efficiency of Catholic elementary schools is higher than average. High schools reach a very good level of education as well, although in their case, the dominance of Catholic schools is not in place. Teaching efficiency is one of many factors that influence the well-established position of Catholic schools.
34
Kowalski, Monica J., Jonathan Tiernan i Sean D. McGraw. "Catholic education in Ireland and the United States: Teachers’ comparative perspectives". Research in Comparative and International Education 15, nr 2 (czerwiec 2020): 171–85. http://dx.doi.org/10.1177/1745499920930570.
Pełny tekst źródłaStreszczenie:
This article provides a comparative examination of teachers’ experiences of both participating in Catholic teacher education programmes and teaching within Catholic schools in the Republic of Ireland and the United States. This mixed-methods study consisted of surveys and interviews with 22 teachers who are graduates of both Irish and US teacher education programmes and have taught in Catholic schools in both countries. This distinct cohort of Irish Catholic educators reveals how faith and Catholic identity are experienced in two distinct education systems that share a common mission. The research underscores how context powerfully shapes the lived experience of teachers in both Catholic teacher education programmes and in Catholic schools, and it highlights implications for those responsible for Catholic teacher education programmes and also for the leaders of Catholic schools. The extent to which members of a school community explicitly identify and choose to embody the Catholic identity greatly shapes outcomes.
35
Fincham, David. "Life to the Full: Sustaining the Catholic Curriculum". Religions 12, nr 11 (10.11.2021): 983. http://dx.doi.org/10.3390/rel12110983.
Pełny tekst źródłaStreszczenie:
Catholic schools. has articulated There are concerns that the curriculum of Catholic schools has been increasingly dominated by pressures to conform to a programme of education legitimised by an intrusive secular state and designated as a ‘national curriculum’. Accordingly, the curriculum of Catholic maintained schools is regulated within a standardised framework that is directed by government. Contentiously, it has been asserted that, as a result, the curriculum in Catholic schools in England has effectively been ‘de-Catholicised’. This claim has been contested. For example, it is maintained that the matter is more nuanced than this and the situation cannot be interpreted in such an unequivocal way. However, it might well be asked: what should a Catholic curriculum look like? In the face of this question, leaders in Catholic schools are encouraged to consider renewing and restoring a distinctive curriculum by permeating it systematically with the principles of Catholic social teaching. Ultimately, the writer argues, the curriculum of Catholic schools should provide students with an understanding of the teachings of Jesus Christ.
36
Tjahaja, Liria, i Yap Fu Lan. "PEMBELAJARAN ASG: FORMASI OMK SEBAGAI AGEN PERUBAHAN GEREJA DAN MASYARAKAT". JPAK: Jurnal Pendidikan Agama Katolik 20, nr 1 (3.04.2020): 1–13. http://dx.doi.org/10.34150/jpak.v20i1.244.
Pełny tekst źródłaStreszczenie:
For more than one century, Catholic social teaching (CST) has become the wealth of faith of the church. Nonetheless, CST has not been made known to lay people at the grassroots level, in particular to young people. This article contains the results of two studies on this issue. The studies were conducted in 2012 and 2015-2016 involving young Catholics who were students of Catholic schools in Jakarta and its surrounding areas. The result of the first study in 2012 showed that most young Catholics have a lack of knowledge about CST. The second study was carried out in two phases. In 2015, the first phase of study was in the form of workshop and a CST-themed-film-and-photography competition. Forty students from eight Catholic high schools in Jakarta and Bogor participated in both the workshop and the competition. The second stage of the study was done in 2016 through focused group discussions and interviews involving young Catholics, their teachers, and the heads of their schools. The foci of this second stage study was CST learning process and its impacts to the life of young people. The processes as well as the results of these two phases of study were scrutinized. The final finding was the ideas of learning CST that functions as a formation of social-change agents. The ideas include features of process, learning content, peer group characteristics, and opportunities for interreligious, intercultural, and intergeneration education.
37
Donlevy, J. Kent. "Catholic Schools: The Inclusion of Non-Catholic Students". Canadian Journal of Education / Revue canadienne de l'éducation 27, nr 1 (2002): 101. http://dx.doi.org/10.2307/1602190.
Pełny tekst źródła
38
Miller, Andrew F., Anna Noble i Patrick McQuillan. "Understanding Leadership for Adaptive Change in Catholic Schools: A Complexity Perspective". Journal of Catholic Education 25, nr 1 (czerwiec 2022): 54–83. http://dx.doi.org/10.15365/joce.2501032022.
Pełny tekst źródłaStreszczenie:
In an era of decline and crisis, Catholic school leaders have been encouraged to find innovative ways to enhance a school’s operational vitality. Yet to this point, most research on educational change in Catholic schools has focused on the technical tasks school principals can take to “save” individual schools. In this article, we apply a complexity perspective to educational change leadership in Catholic education: leadership for adaptive change. Based on a new empirical analysis of the professional experiences of two Catholic school principals working at four different parish schools, we demonstrate in this article how leadership for adaptive change can operate in Catholic elementary parish schools and assess whether and how the attributes of complex adaptive schools were present in these four elementary schools. We also highlight the organizational and social conditions these two principals confronted that both undermined and promoted their ability to lead for adaptive change at these four schools. Ultimately, we suggest in this article the utility of using a “complex adaptive” approach to understanding change leadership in Catholic elementary schools as opposed to “technically rational” approaches commonly found in contemporary Catholic school leadership research.
39
Banusing, Rita O., i Joel M. Bual. "The Quality of Catholic Education of Diocesan Schools in the Province of Antique". Philippine Social Science Journal 3, nr 2 (12.11.2020): 35–36. http://dx.doi.org/10.52006/main.v3i2.150.
Pełny tekst źródłaStreszczenie:
The mission of Catholic schools is linked to the evangelizing thrust of the Church in proclaiming Christ to the world to transform society. However, most Catholic institutions nowadays are confronted with issues on the deterioration of values, migration of qualified teachers to public schools, and decline in enrolment, posing threats to the Catholic identity and mission, operational sustainability, and quality of teaching and learning. To address these problems, the Catholic Educational Association of the Philippines (CEAP) developed the Philippine Catholic Schools Standards (PCSS) to help these schools in the country revisit and re-examine their institutional practices according to the identity and mission of the Catholic Church. Hence, this paper assessed the quality of Catholic education of diocesan schools in the Province of Antique in the light of Catholic identity and mission, leadership and governance, learner development, learning environment, and operational vitality domains of PCSS. Also, it sought to find out whether a significant relationship exists between the age, sex, length of service, and designation of assessors and their quality assessment on Catholic education.
40
McLeod, Hugh. "Building the “Catholic Ghetto”: Catholic Organisations 1870–1914". Studies in Church History 23 (1986): 411–44. http://dx.doi.org/10.1017/s0424208400010731.
Pełny tekst źródłaStreszczenie:
It was a ghetto, undeniably,’ concluded the American political journalist, Garry Wills, when recalling from the safe distance of 1971 his ‘Catholic Boyhood’. ‘But not a bad ghetto to grow up in.’ Wills’s ghetto was defined by the great body of shared experiences, rituals, relationships, which gave Catholics a strongly felt common identity, and separated them from their Protestant and Jewish neighbours who knew none of these things. Wills talked about priests and nuns, incense and rosary beads, cards of saints and statues of the Virgin, but in this essay said very little about Catholic organisations (apart from a brief reference to the Legion of Decency). In many European countries, by contrast, any reference to the ‘ghetto’ from which many Catholics were seeking to escape in the 1960s and ’70s inevitably focused on the network of specifically Catholic organisations which was so characteristic of central and north-west European societies in the first half of the twentieth century. The Germans even have a pair of words to describe this phenomenon, Vereins- or Verbandskatholizismus, which can be defined as the multiplication of organisations intended to champion the interests of Catholics as a body, and to meet the special needs, spiritual, economic or recreational, of every identifiable group within the Catholic population. So when in 1972 the Swiss historian Urs Altermatt wrote a book on the origins of the highly self-conscious and disciplined Swiss Catholic sub-culture, the result was an organisational history, as stolid and as soberly objective as Wills’s book was whimsical and partisan. Its purpose was to determine how it came about that so many a Catholic ‘was born in a Catholic hospital, went to Catholic schools (from kindergarten to university), read Catholic periodicals and newspapers, later voted for candidates of the Catholic Party and took part as an active member in numerous Catholic societies’, being also ‘insured against accident and illness with a Catholic benefit organisation, and placing his money in a Catholic savings bank’.
41
Praseno, Ignatius Rio, i Agustinus Supriyadi. "PENERAPAN MODEL KEPEMIMPINAN MENURUT ROBERT K. GREENLEAF DALAM KEPEMIMPINAN SEKOLAH-SEKOLAH KATOLIK DI KOTA MADIUN". JPAK: Jurnal Pendidikan Agama Katolik 22, nr 2 (15.10.2022): 322–38. http://dx.doi.org/10.34150/jpak.v22i2.400.
Pełny tekst źródłaStreszczenie:
Today, Catholic schools are called to serve and educate human beings to become integral persons, and to achieve their fulfillment in Christ. Therefore, the servant leadership model should be applied to the leadership of Catholic schools. The reason is that servant leadership is a leadership model taught by Jesus Himself. This paper uses the theory of servant leadership according to Robert K. Greenleaf. The problems: Do the leaders of Catholic schools understand the concept of servant leadership? How is the model of servant leadership applied in Catholic schools? This study aims to answer this problem. This study uses a qualitative research method with the interview method. The results showed that all the leaders of Catholic schools understood the basic concept of servant leadership. The servant leadership model has been well applied in various activities, policies, programs, and attitudes displayed by the leaders of Catholic schools. The implementation is based on ten characteristics of servant leadership.
42
Poncini, Antonella. "Formation Fit for Purpose: Empowering Religious Educators Working in Catholic Schools". Religions 15, nr 6 (28.05.2024): 665. http://dx.doi.org/10.3390/rel15060665.
Pełny tekst źródłaStreszczenie:
The purpose of this paper is to provide curriculum support to religious educators working in Catholic schools. The paper provides a practical response to research advocating serious attention be given to religious educators because they are at the “coalface” of Catholic education, increasingly confronted by content and policy decisions, the diverse values and needs of their students, and other competing cultural and social challenges. Religious educators play a significant role in the evangelising mission of the Catholic Church as interpreters of Scripture and Tradition and can positively or negatively influence the quality of their students’ learning and its application. Entitled RECALL, the support offered to religious educators in this paper is research-led and utilises educational, standards-based principles. It is a community-minded approach that aims to build religious literacy and deepen the religious educators’ awareness and connections to the legacy of the Catholic Faith Tradition. The desired outcome is to inspire evidence-based conversations encompassing faith and reason, the perceived value and reality of the identity and mission of the Catholic Church, and its impact on Catholic culture and education. Intended to enhance rather than replace existing professional formation, the approach has structures, pedagogical processes, and practices that draw from a set of overarching theoretical considerations. Furthermore, the approach employs three guiding questions for categorising and analysing Catholic content. The questions are: (i) “Who are we as Catholics and what is our mission?” (ii) “What do we believe?” and (iii) “How do we practice?” The proposed curriculum support to religious educators may foster a culture of learning in Religious Education that is focused on improving and progressing the quality of educational outcomes for students. The premise is that if religious educators are supported to engage with the great Gospel narrative, their students may do the same.
43
Gipalen, Genalyn E., i Dennis V. Madrigal. "The Implementation of Basic Guidance Services in Selected Diocesan Catholic Schools in the Province of Antique". Philippine Social Science Journal 3, nr 2 (12.11.2020): 93–94. http://dx.doi.org/10.52006/main.v3i2.243.
Pełny tekst źródłaStreszczenie:
Guidance and counseling is a crucial concern today to aid the educational, vocational, and psychological potentials of the students for optimum achievement and adequate adjustment in the varied life situations. The primary purpose of a school's guidance and counseling program is to provide a broad spectrum of services to students, such as student assessment, the information service, placement and follow-up, and counseling assistance. Hence, this study intended to determine the extent of implementation of guidance services in Catholic schools in selected Diocesan Catholic Schools in Antique during the Academic Year 2019-2020. Likewise, it identified the challenges encountered by school personnel and students in implementing school guidance services. The study's findings were used as a baseline to develop a proposed program for the enhancement of the implementation of basic guidance services in Diocesan Catholic schools.
44
Kim, Seon-pil. "Catholic Education Performance of Dongsung Schools and Prospect of Catholic Schools in Korea". Research Foundation of Korean Church History 61 (31.12.2022): 89–136. http://dx.doi.org/10.35162/rfkch.2022.12.61.89.
Pełny tekst źródła
45
Keefe, Thomas E. "Mission, Faith, and Values—A Study of 94 Voices from Rhode Island Catholic Secondary School Graduates". Journal of Catholic Education 24, nr 2 (2021): 120–42. http://dx.doi.org/10.15365/joce.2402072021.
Pełny tekst źródłaStreszczenie:
While the mission statements of Catholic schools place emphasis on faith formation, Catholic schools are more often identified with high-quality academics and less with the development of faith. A qualitative descriptive study was designed to understand how Rhode Island Catholic secondary school graduates described the influence of the Catholic educational mission on the formation of faith and personal life values. The results of the study indicate that the graduates of Catholic secondary schools in Rhode Island recognized the strength of the academic programs at the four identified Catholic secondary schools. Participants also profusely described the influence of the Catholic educational mission on the development of personal life values, but the results were less conclusive regarding graduates’ perceptions of the faith formation experience. Graduates who described faith as a process and personal journey had a more positive attitude regarding the influence of the Catholic educational mission on faith formation. In contrast, those who described faith as the practice of religious ritual as well as obedience to the dogma of the Catholic Church, both positively and negatively, were less effusive regarding the Catholic educational mission.
46
Edwards, Owen Dudley. "1918 And All This – The Education (Scotland) Act then and now". Scottish Affairs 27, nr 4 (listopad 2018): 425–37. http://dx.doi.org/10.3366/scot.2018.0256.
Pełny tekst źródłaStreszczenie:
On the centenary of the Education (Scotland) Act, 1918, this essay offers personal reflections on its immediate impact and longer term legacies upon Scottish Catholicism. A century of Catholic state schools in Scotland has evolved very different Catholics – and a very different Scotland.
47
Widyawati, Fransiska, i Yohanes S. Lon. "Politik Pendidikan Agama di Indonesia dan Pelaksanaannya di Salah Satu Kampus Katolik di Flores". Jurnal Kependidikan: Jurnal Hasil Penelitian dan Kajian Kepustakaan di Bidang Pendidikan, Pengajaran dan Pembelajaran 6, nr 1 (7.03.2020): 13. http://dx.doi.org/10.33394/jk.v6i1.2227.
Pełny tekst źródłaStreszczenie:
Religious education has been one of most controversial problems debated in the drafting of laws relation to education and religion in the history of Indonesia. Since the establishment of the nation, the position of religious education in school has been questioned. This debate arose in particular because many private schools organized by religious communities, institutions and foundations, especially the Christians/Catholics, only gave Christian/Catholic religious education to all the students, including to the Muslims. This research explores the social and political context of this issue and specifically looks at its practices in the contemporary era on one of the Catholic campuses in Flores. This study used a qualitative approach by combining text and context analysis. Specifically for field data obtained by in-depth interviews and FGDs on a number of Catholic school organizers, school principals, teachers and non-Catholic students who take part in Catholic religious studies. This study found that when the issue of religious instruction in schools was discussed, the debate should not only be directed at what religious lessons were given to students but rather on what religious lessons students should receive from any religion that could help students to be able to overcome the problems of society, nation and state specifically in the context of pluralism.
48
Cipta, Samudra Eka. "100% KATOLIK 100% INDONESIA: Suatu Tinjauan Historis Perkembangan Nasionalisme Umat Katolik di Indonesia". Jurnal Sosiologi Agama 14, nr 1 (1.06.2020): 175. http://dx.doi.org/10.14421/jsa.2020.141-07.
Pełny tekst źródłaStreszczenie:
Since the arrival of the Portuguese to Indonesia, many missionaries have spread Catholicism in Indonesia. The Maluku region became the beginning of the Catholicsm process in Indonesia, when a Portuguese missionary Francis Xavier came to the largest spice producing region in the world at that time. Previously, the arrival of the Portuguese in Indonesia in addition to their trade also brought religious interests in it. In 1546-1547 when he arrived in Maluku, he had succeeded in baptizing thousands of people also building schools for the indigenous population. When the VOC, which incidentally was a follower of Protestantism, tried to protest the population in the archipelago. They also sought to monopolize religion by mastering Catholic churches from Portuguese Spanish heritage, bearing in mind that in Europe there had been a strong push by Protestants against Catholics so that the impact of the Protestant-Catholic feud reached the Archipelago. Apparently, the era of Colonial Government began to be implemented after the fall of the VOC has had a tremendous impact on the development of Catholicism in Indonesia with the emergence of a spirit ‘'Catholic Awakening Indonesia'’ in line with the period of the emergence of Indonesian movement organizations in achieving Free Indonesia. This is inseparable from the role and emergence of several Indonesian Catholic figures in the political field including Ignasius Kasimo, and M.G.R Soegijapranata, even military fields such as Adi Sucipto and Slamet Riyadi who are among the leaders among Indonesian Catholics who defend for the sake of the nation and state of Indonesia.
49
Donlevy, J. Kent. "Non-Catholic Students Impact on Catholic Teachers in Four Catholic High Schools". Religious Education 102, nr 1 (kwiecień 2007): 4–24. http://dx.doi.org/10.1080/00344080601117663.
Pełny tekst źródła
50
Rymarz, Richard, i John Graham. "Australian core Catholic youth, Catholic schools and religious education". British Journal of Religious Education 28, nr 1 (styczeń 2006): 79–89. http://dx.doi.org/10.1080/01416200500273745.
Pełny tekst źródła