Biology Teaching in the Catholic School System: An Historical Survey

1965 ◽  
Vol 27 (8) ◽  
pp. 615-622
Author(s):  
James F. Lotze
Religions ◽  
2021 ◽  
Vol 12 (10) ◽  
pp. 807
Author(s):  
Richard Rymarz

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.


Author(s):  
James W. Sanders

Benedict Fenwick, the second Roman Catholic bishop of Boston, had a rocky relationship both with the continued influx of Irish peasants and the Boston establishment. His priority was to lay the groundwork for Catholic higher education in Boston rather than establishing a parochial school system. Given that the Boston public schools presented a clear challenge to the faith of the Roman Catholic newcomers, one might expect that there would be a concerted counter-effort to provide a Catholic school alternative. However, the overall parochial school effort in Boston was much less than would have been expected. The major reasons for this “failure” were (1) the nature of the Catholic newcomers, who were overwhelmingly destitute Irish immigrants with no tradition of schooling in their homeland; (2) Bishop Fenwick’s background and personal characteristics; and (3) the policies adopted by the Boston establishment that controlled the public schools.


Paideusis ◽  
2020 ◽  
Vol 22 (1) ◽  
pp. 8-18
Author(s):  
Lauren Bialystok

In 2012, a provincial bill amended the Ontario Education Act to provide more focused measures to eliminate bullying on the basis of sexual orientation. Bill 13 specifically requires that students be allowed to establish gay-straight alliances (GSAs), including in the publicly-funded Catholic school system. The Ontario Catholic School Trustees’ Association responded by proposing an alternative policy, called “Respecting Difference,” on the grounds that GSAs run contrary to Catholic teaching. Respect is a complex ethical notion with a long philosophical history. Through an overview of what philosophers from different traditions (including Kant, Buber, Levinas, Hegel, and Rawls) have said about respect, it becomes apparent that the kind of respect that is due to all persons requires recognition, or a willingness to accept the other as a self-identifying subject who is irreducible to my experience. In its discussion of LGBT students, the OCSTA fails to accord them such recognition, even while it emphasizes the meaning of difference. Consequently, there is reason to conclude that it does not truly respect sexual minority students and that it is not fully committed to eradicating homophobia-based bullying in the Catholic school system. “Respecting Difference” declines to heed best evidence about the factors that actually protect LGBT students from bullying, and uses the guidelines for “Respecting Difference” groups as an opportunity to reinforce its pathologization of LGBT identity itself.


1979 ◽  
Vol 1 (4) ◽  
pp. 5-20
Author(s):  
Gerard Parr ◽  
Howard Altstein

Res Publica ◽  
1970 ◽  
Vol 20 (3) ◽  
pp. 407-431
Author(s):  
Jaak Billiet ◽  
Roger Creyf ◽  
Karel Dobbelaere

Sociological research in three Catholic «pillar» organizations (the Catholic school system, the Christian hospitals and the Catholic University) indicates that secularization is not followed by a «de-pillarization» or crumbling of the Catholic pillar. Our explanation suggests a process of secularization within the Catholic organizations, with as main components : the development of a social-cultural christianity - which may be considered a secular surrogate for church-religion -, and professionalization by which the christian organizations provide a milieu which ensures job security and social advancement for its loyal members. Thanks to its informal and formal ties with the Christian pillar organizations, the CVP acts on both components, by stressing a specific identity and by defining the interests of the pillar organizations.  This explanation may indicate some major aspects of the ties between sociological Catholics and «their» political party - a bond which is certainly not being affected by the secularization processes, rather the contrary is occurring.


2006 ◽  
Vol 20 (1) ◽  
pp. 193-217
Author(s):  
Wendy Johnston

Abstract In Quebec, as elsewhere in Canada, the depression of the 1930s highlighted the inadequacies of existing welfare arrangements and ultimately compelled a shift towards greater state intervention and rationalization of philanthropy. Historians have so far devoted little attention to the situation of children and the evolution of child welfare services during this crucial period. This paper seeks to examine the effects of the depression on the origins, the nature and the impact of aid policies in a particular urban school system. The analysis centres on the Montreal Catholic School Commis- sion (MCSC), the largest of Quebec's local public school boards, during the period 1929 to 1940. In 1930, the Commission s primary and secondary schools boasted an enrolment of nearly one hundred thousand students. These mainly French-speaking children of working-class origin were particularly hard hit by the economic crisis. The author argues that the severe physical want experienced by schoolchildren in the depression years constituted a formidable obstacle to regular school attendance and to learning. Faced with this situation, MCSC officials were obliged to abandon a conception enshrining education, health and welfare as separate categories. The economic crisis thus compelled the commission to assume an enlarged, systematized and diversified role in student welfare. School authorities rationalized and expanded the long-standing policy of free schooling for indigents and, in 1934, created a social service agency to provide free milk and clothing to needy children. To this end, they allied a continuing reliance on private charity with the adoption of modern social work practices. However, lacking sufficient funding, MCSC assistance programmes proved hopelessly unequal to the enormous student need. The MCSC s depression-era ini- tiatives were, despite their inadequacies, developments of long-term significance, providing the springboard for social work's entry into the school system.


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