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1.
James Arthur 《Educational studies》1993,19(3):275-287
The initial focus of this research centred on a study of the extent to which government legislation and action since 1965 has threatened or eroded the Catholic Church's influence over its schools within the maintained sector [1]. However, it became clear that this focus was based on the assumption that the Catholic Church in England and Wales had a clear set of educational principles which were not only distinct from those of the state but involved different policy outcomes. Moreover, during the course of the study, evidence emerged which indicated that the Church had not given as much attention to the principles underlying its educational policy as it had to the maintenance and numerical expansion of the schools themselves. It was also realised that the nature of Catholic education cannot be determined solely by examining the Church's official documents. Whilst official Church pronouncements indicate what Catholic education ought to be, they may not correspond to a reality of what a particular Catholic community has made of Catholic education. Therefore, this paper examines some of the beliefs and attitudes of a sample of Catholics involved in Catholic schooling. 相似文献
2.
Nancy Walbank 《British Journal of Religious Education》2012,34(2):169-181
This research aims to look at how a group of primary head teachers’ in the North West of England perceive the Catholic nature of their schools and how they give their account of Catholic education for twenty-first century Britain. They go on to describe their feelings about the mission of their school. The head teachers’ views of how they identified their school’s Catholicism are critiqued in the light of Catholic Church teaching on the nature of Catholic schools and compared to academic and theological models of Catholic education. 相似文献
3.
John T. Smith 《History of education》2013,42(1):133-149
This paper seeks to ascertain the attitudes to, and work on, English school boards of clergymen from the three main Churches which had taken an active interest in education in England in the nineteenth century – the Church of England, the Roman Catholic Church and the Wesleyan Methodist Church. Were the clergy ‘the enemy within’, attempting to subvert the cause of non‐denominational education? Little has previously been written about this work. The research has used a variety of primary sources, among them annual HMI reports on the educational provision in their areas and the pronouncements made by the leaders of the three Churches about their own representations on the boards. A variety of qualitative data has been accessed on the clergy influence in certain areas in the North of England using extant school board managers’ minutes. The picture that emerges from the evidence studied is of a significant and growing influence for Anglican clergy in rural areas. They undoubtedly had self‐interests in their membership, to ensure religious teaching in schools, to protect their own institutions and in part to assert their own status within society. In large towns and cities, boards proved to be independent of clergy control, with much authority given over to the headteachers. Roman Catholic priests often became board members and in doing so were in a position to defend their own schools. Throughout, the one group that did not share the influence on boards was the Wesleyan ministers, who were constrained by their own itinerant ministry. It is hoped that this will encourage further studies of individual communities, where School Board Managers’ Minutes survive, to add further qualitative evidence and further analysis of the direct influence of the clergymen of the three Churches discussed. 相似文献
4.
Paul Green 《The Urban Review》2011,43(3):436-464
A review of research on US Catholic education reveals that race is not treated as an important area of analysis like class
and gender. Black Catholics are rarely studied in education let alone mainstream writings. This article examines the social
and educational history of blacks in the US Catholic Church and the dual reality of inclusion and exclusion within a Church
and its schools. This paper focuses on the intersection of the Church and Black Catholic schools as enduring institutions
of opportunity for Black families and their communities. This paper unearths the shared values, assumptions and beliefs about
African American Catholics quest for literacy. The article uses Black Theology as a frame to explain how the intersections
of culture, history and religion influence meaning and educational decision-making. African Americans pursued Catholic education
for two reasons. First, they sought to be educated which both advanced their individual freedom but vastly improved their
community’s economic, social, and political standing. Second, they inserted their own unique cultural and social experiences
into Catholic schools which espoused service and academic excellence. Black Catholic schools well-defined values and academic
excellence is still viewed by African Americans as places of hope and opportunity for students of color. 相似文献
5.
John T. Smith 《History of education》2013,42(5):631-657
This study aims to define the extent of, and causes for, the decline of the Wesleyan educational effort in England in the twentieth century. In 1902 the Church had 738 schools, but these rapidly declined throughout the century, with only 28 remaining in 1996. The establishment of these schools during the nineteenth century had been largely for the protection of Wesleyan children, with a denominational mistrust of the proselytism in both Anglicanism and Roman Catholic institutions. This study aims to show how far this mistrust continued into the twentieth century and estimates the influence of growing ecumenism on the Church’s decision to allow its own elementary schools to disappear. Nevertheless, this is an important subject, reflecting the declining influence of all churches on wider society in the twentieth century, as well as the increasing need to form church alliances to counter growing secularism in a post‐Christian era. 相似文献
6.
Barbara Warnick 《Communication quarterly》2013,61(2):183-196
In his 1960 speech to the Houston Ministerial Association, John F. Kennedy convinced many voters that, as a Catholic president, he would act independently of the Catholic Church in such matters as federal aid to schools, human reproduction, and religious tolerance. Through detailed analysis of the schemes used by Kennedy in this address, this essay explains how he used arguments from division to distance himself from the Vatican, inclusion to align himself with the liberal American Catholic view, the rule of justice to urge equal treatment, and reciprocity to argue for religious tolerance. Because of its capacity to reveal a text's hidden agenda, the nature of its response to other texts, and the mechanisms by which it shapes audience perceptions, analysis of schemes offers an invaluable resource for rhetorical criticism. 相似文献
7.
Anthony Miserandino 《British Journal of Religious Education》2019,41(1):105-114
The Catholic school system in the United States is undergoing significant changes in size, populations served and the funding models which have traditionally supported such schools. The closing of many schools in urban areas in the last 10 years in conjunction with the rising costs of schooling suggests that unless a new approach to funding schools is developed, the future of Catholic education in the United States is seriously threatened and with it the American Church. This article explores the link between traditional sources of funding Catholic schools and the increased role of federal and state funds. The rise of Charter Schools has added a significant model for Catholic schools to emulate in regarding future sources of funding. Three strategies for future funding are explored with an emphasis on the development of Faith-based Charter Schools and the development of ‘Catholic’ Charter Schools. 相似文献
8.
Diversity,deprivation and the common good: pupil attainment in Catholic schools in England 总被引：2，自引：2，他引：0
Andrew B. Morris 《牛津教育评论》2013,39(2):311-330
Despite there being significant numbers of state maintained Catholic schools in England, they have until recently proved to be of interest only to a minority of researchers, usually those directly involved in their promotion. New Government initiatives encouraging further diversity in the provision of schools have proved controversial and, in reopening the religious debates of the 19th and early 20th centuries, have prompted interest in the academic performance of Church schools. This paper takes a longitudinal approach in reviewing information already in the public domain, as well as presenting new evidence based on national examination performance data. Standards of academic attainment at Key Stage 4 in Catholic schools compare favourably with national norms. Such schools are particularly effective with more socially disadvantaged pupils and, as such, appear to offer much to the common good of society. Further areas for research are suggested. 相似文献
9.
The impact of faith schools on the performance and progress of their pupils has been studied using data from the National Pupil Database (NPD). The value‐added analysis was carried out using multilevel modelling, controlling for prior attainment as well as a range of background variables, including ethnicity, sex, eligibility for free school meals (FSM), alternative measures of deprivation based on census information, special educational needs (SEN) and English as an additional language (EAL). The analysis confirmed that all faith schools, in particular, Roman Catholic and Church of England schools, made slightly more progress with their pupils than non‐faith schools. It also showed that pupils with SEN attending faith schools performed better at key stage 2 than pupils with SEN in non‐faith schools. 相似文献
10.
JOHN KANG TAN 《比较教育学》1997,33(2):211-232
Roman Catholic schools represent an important sector in Hong Kong's education system, both in terms of number and historical significance. As in many colonies in other periods of history, the Roman Catholic Church, in addition to other Christian Churches, had a partnership relationship with the colonial government in the provision of education in Hong Kong. Was there any change in this relationship during the political transition to 1997? Did the prospective return of Hong Kong to the People's Republic of China (PRC) affect Catholic educational policies? This article examines these two questions in relation to the experience of other places in the world and in relation to the special nature of the Catholic Church in Hong Kong, namely its link with the Vatican and its relations with China where Church schools no longer exist. 相似文献
11.
Alan Smith 《牛津教育评论》2013,39(4):559-575
A distinctive characteristic of the education system in Northern Ireland is that most Protestant and Catholic children attend separate schools. Following the partition of Ireland the Protestant Churches transferred their schools to the new state in return for full funding and representation in the management of state controlled schools and non-denominational religious instruction was given a statutory place within such schools. The Catholic Church retained control over its own system of voluntary maintained schools, initially receiving only 65% of capital funding; however all grant-aided schools in Northern Ireland are now eligible for full funding of running costs and capital development. This paper highlights the emergence of a small number of integrated schools since the 1980s. Catholic and Protestant parents have come together as the impetus for these schools and this presents an implicit challenge to the status quo of church involvement in the management and control of schools. In practical terms the integrated schools have had to develop more inclusive arrangements for religious education, and legislation that permits existing schools to 'transform' into integrated schools also presents new challenges for the society as a whole. 相似文献
12.
AbstractReligious education always takes place within a cultural context. In recent decades, this context has changed significantly and Catholic schools now engage with a world that is very different from the immediate post-Vatican 2 era. This changed cultural context shapes the views, beliefs and practices of students in Catholic schools. One way of exploring this contextualisation is to describe the worldviews of young people and to discuss some of the major features of these. This paper reports on an ongoing study of students in Catholic schools. It records how they see themselves, their involvement in Church and their religious expression. Results indicate nuanced responses that invite sophisticated analysis of young people and worldview. One clear trend to emerge is the changing perception of students as they progress through the school system. This finding is in accord with a view that describes religious engagement of young people reaching a plateau at a relatively early age. Some of the implications of this study for religious educators in Catholic schools will be drawn out and discussed with a number of recommendation made for practitioners. 相似文献
13.
Margaret Carswell 《British Journal of Religious Education》2018,40(3):288-297
ABSTRACTRegardless of what method is chosen for formal religious education, the fundamental principle of all catechetical activity in the Catholic Church is fidelity to the Word of God and the concrete needs of the faithful. This article will argue, however, that fidelity to the Word of God falls short of the requirements of the Catholic Church in the three religious education curriculum schemes that dominate current religious education in Australia and England and Wales. Utilising a set of ‘best practice’ principles drawn from documents of the Catholic Church and developed by the author in an unpublished doctoral thesis this article identifies and describes practices which misrepresent and distort Scripture. In its own terms, good hermeneutics should be a priority for Catholic religious education. This article reveals significant hermeneutical problems with prominent Catholic religious education programmes in three countries. 相似文献
14.
Ann Marie Ryan 《Paedagogica Historica: International Journal of the History of Education》2019,55(3):416-428
ABSTRACTIn the early twentieth century in the United States, Roman Catholic schools grew in number and became increasingly regulated by state departments of education. This led to the increased influence of public school reform movements in Catholic schools. Some Catholic educators questioned these movements, while others embraced them. Educational measurement strategies, such as IQ and standardised testing, gained support from women religious orders and congregations, who made up the majority of the Catholic teaching force. For pragmatic reasons, they saw some value in the promises of modern educational science for teaching and learning. This practice, however, put them at odds with some of the beliefs and values of their Church. This study demonstrates how Catholic sister teachers attempted to shape the debate on the introduction and use of reform strategies like IQ and standardised testing. It also examines how Catholic sister teachers made use of Catholic beliefs and values to make arguments in favour of IQ and standardised testing in Catholic schools. Using agreed upon Catholic religious tenets and working within their gendered reality, Catholic sister teachers demonstrated how they tried to convince their colleagues, male and female, to come to an understanding around the use of educational measurement. 相似文献
15.
Kit Elliott 《History of education》2013,42(1):91-119
Throughout the first half of the twentieth century control over their schools was central to the sense of a Catholic identity for English Catholics, and its defence was a priority of their bishops. The 1944 education act threatened the financial viability of these schools. Between 1942 and 1944 the divided and uncertain response of the Catholic Hierarchy of England and Wales to the state’s proposals for educational reform opened the way for the intervention of lay catholics into the education debate. The Sword of the Spirit movement is commonly remembered as the central organization for lay initiative in Church affairs. However, for Catholics and for participants in the education debate the organization known as the Catholic Parents’ and Electors’ Association (CPEA) was far more significant. From local initiatives in Ilford, south‐east London, and Bradford, in the north, between 1940 and 1942, the CPEA expanded, until by 1944 it could claim a nationwide membership running into tens of thousands, as well as the enthusiastic support of the Catholic press. It engaged in vigorous political activity, in most cases without the sanction of clerical authority. To some extent the movement troubled Catholic authority as much as the education issue itself. With the re‐establishment of authority, following the appointment of a new cardinal‐archbishop of Westminster the movement foundered but was by no means extinguished. It embodied the extending power within the Catholic community of an urban middle class, related to, but increasingly distinct from, the growing Catholic professional elite exemplified by the growth of the Newman Association. The CPEA could be harnessed by the clerical leaders of the Catholic community, but its history indicates the social, psychological and political stresses attendant on educational change in a minority community. 相似文献
16.
Jenny Collins 《Journal of educational administration and history》2014,46(1):74-92
This paper builds on recent scholarship on the gendered nature of educational work to argue that while conceptualisations of the principalship are underpinned by scholarship and policy assumptions that construct the work of the principal as a male domain, women have responded to opportunities presented by changing historical, political and social contexts, creating professional spaces for themselves as principals in primary and secondary schools within both state and Catholic school systems. It details how in the years prior to 1975, a time when the majority of state primary and secondary schools were led by men, the principalship of New Zealand Catholic schools was a largely female endeavour. The experience of Catholic Sister Principals was framed by the fact that they were women leading schools in a world dominated by men. Implicit in this arrangement were the ecclesiastical authority structures and their subjection to the convent hierarchy. Nevertheless, Sister Principals learned a range of strategies that enabled them to negotiate with Church and religious authorities and to undertake the diverse tasks associated with the leadership of Catholic schools. 相似文献
17.
Graham P. McDonough 《British Journal of Religious Education》2017,39(3):247-256
The Catholic laity currently faces some concerns that are of importance to its future. The current decline and ageing of clergy affects the availability of sacraments and leadership. Moreover, the plurality of views among Catholics on ordination, ethical issues and Church governance suggests that controversy may accompany concurrent increased lay involvement. Finally, in recent years theorists have argued that the traditional establishment of clergy and laity as distinct categories unhelpfully sustains the laity in a passive role. So if the Catholic school wishes to respond to these challenges, it would be prudent to have some awareness of how Catholic school adolescents are currently establishing themselves within the Church. This paper uses semi-structured interviews with 16 Catholic high school students to focus on the questions of (1) what images and expectations adolescents have of the laity; and (2) how they respond to the fact of an ageing and declining clergy. These questions are coordinated so that conceptualising about the laity leads to indicating participants’ assumptions about the basis for any action in the Church, thus illuminating how one might think about Catholic education contributing to ecclesial structures. 相似文献
18.
Recent research into the cultural construction of masculinity has shown it to be not a monolith, but multi‐faceted, contested, and changing over time. Masculinities are institutionalised and practised in many arenas of social life, but schools are especially important in endeavouring to shape and inculcate particular models and codes of masculinity. Historians of education in Britain and Australia have examined how Victorian boys' schools instilled an ideal of manliness, which changed markedly in the late nineteenth century. The English public school code of masculinity was a key feature of Australian boys' schools conducted by the Church of England and other English‐oriented churches and agencies. This article examines some schools established by Scots through the Presbyterian Church, and by the Catholic Church which was overwhelmingly Irish. The period from the 1880s to the First World War is focused upon, to ascertain what distinctive ideals or models ofmanhood may have been transplanted through these ethnic traditions, and the extent to which they differed from, resisted, or adapted to, the prestigious Arnoldian English code, supported as it was by the popular cultural ideal of British Imperial manhood. The question of whether a distinctively Australian model of masculinity was emerging at this time, and which ethnic traditions contributed most to it, is also explored. 相似文献
19.
George J. Fisher M.D. 《Religious education (Chicago, Ill.)》2013,108(2):150-153
In the Netherlands, the relation between Catholic schools and the Catholic Church was apparent during the pillarized educational system and culture of the first decades of the 20th century. In the post-pillarized decennia afterward, their connection transformed and became less recognizable. At first glance, their contemporary relation sometimes seems only superficial. This article argues that Catholic schools are connected with the Catholic religious tradition in an embodied way and in their orientation toward the common good. Furthermore, the embodied religiosity expressed in daily school life is more than both schools and church realize, intertwined with ecclesiastical reflections on Catholic education. 相似文献
20.
李义中 《安庆师范学院学报(社会科学版)》2009,28(10):35-41,49
完整意义上的1829年天主教解放法案包括两个部分的内容：其一是原则上赋予天主教徒以公民权,其二则是针对天主教徒公民权所作的若干限制性规定或“保障”条款。尽管这些“保障”条款未必实有其效,但其作为整个法案之一部分却并非可有可无。如果说,法案的前一部分内容回应了解决天主教徒公民权问题之紧迫性与必要性,那么,后一部分内容则反映出天主教解放问题之深刻的历史复杂性。事实上,天主教解放问题不只是一个与天主教徒宗教政治命运息息相关的问题,也是一个攸关英国宪法的新教性质、英国国教会的存在及其特权、英格兰民族由来已久的反天主教传统以及新教徒尤其是国教徒的宗教认同及其宗教情感归属等等的重大问题。天主教解放问题所具有的这种复杂性,使得法案设计者们必须尽量权衡各种利害关系,兼顾来自不同方面的多种诉求。惟其如此,我们只有将法案两部分内容视为相互关联的整体,方能同情性地理解法案设计者们的历史处境及其复杂心态。 相似文献