PAROCHIAL SCHOOLS OF THE TAMBOV DIOCESE IN THE LATE 1850S - EARLY 1860S

2021 ◽  
pp. 98-118
Author(s):  
Alexander S. Bykanov
Keyword(s):  
Parochial Schools

Peace at Almost Any Price, 1846–1866

2018 ◽  
Author(s):  
James W. Sanders
Keyword(s):  
Public Schools ◽  
Roman Catholic ◽  
Parochial Schools ◽  
Irish Immigrants ◽  
The Third ◽  
Catholic Bishop ◽  
Catholic Schooling ◽  
Potato Famine

John Fitzpatrick was the third Roman Catholic bishop of Boston. A Boston native and the son of Irish immigrants, he attended public schools, including the prestigious Boston Latin School. He enjoyed acceptance by the best of Boston society but seemed to fear causing offense to the Yankees while serving his struggling Irish immigrant flock, many of whom came to America in the wake of the Potato Famine. Although he privately supported efforts by others in the diocese, such as Father McElroy and the Sisters of Notre Dame, to open parochial schools, he took no action himself to establish a system of parochial schools as an alternative to the Protestant-run public schools. As such, the development of Catholic schooling was neglected in Boston during these years.

Parochial Schools for Jewish Children—An Adverse View

1945 ◽  
Vol 16 (3) ◽  
pp. 20-25 ◽  
Author(s):  
Mordecai Grossman
Keyword(s):  
Parochial Schools ◽  
Jewish Children

Rights of Exit

Legal Theory ◽  
1998 ◽  
Vol 4 (2) ◽  
pp. 165-185 ◽  
Author(s):  
Leslie Green
Keyword(s):  
Ethnic Groups ◽  
Social Groups ◽  
The State ◽  
Parochial Schools ◽  
Hiring Practices ◽  
Social Clubs ◽  
And Behavior ◽  
Conduct Codes

Social groups claim authority to impose restrictions on their members that the state cannot. Churches, ethnic groups, minority nations, universities, social clubs, and families all regulate belief and behavior in ways that would be obviously unjust in the context of a state and its citizens. All religions impose doctrinal requirements; many also enforce sexist practices and customs. Some universities impose stringent speech and conduct codes on their students and faculty. Parochial schools discriminate in their hiring practices. Those who complain about such internal restrictions on the liberties of members might well be told to “love it or leave it.”

Integration

2011 ◽  
Author(s):  
Timothy Matovina
Keyword(s):  
Catholic Church ◽  
English Language ◽  
The United States ◽  
Parochial Schools ◽  
Church Congregations ◽  
European Immigrants ◽  
Hispanic Ministry ◽  
Ministry Leaders ◽  
Daunting Challenge ◽  
The U.S

This chapter demonstrates how national parishes and their parochial schools were among the societal institutions that most effectively fostered the integration of European immigrants and their offspring. Attitudes of forced assimilation can lead to frustration and thwart newcomers' desire to integrate. Yet church congregations and organizations remain a refuge for many emigres and can help them and their children and grandchildren adapt to life in the United States. While across generations English language use and other influences of the U.S. milieu are inevitable, the relative success or failure of Latinos' incorporation into the U.S. Catholic Church enhances or inhibits that process. Within the Catholic fold itself, the progression from hospitality to homecoming remains a daunting challenge that many Hispanic ministry leaders concur has only begun to be addressed.

FROM THE PARISH SCHOOL TO THE CITY HIGHER SCHOOL (ST. SAHAK AND MESROP SCHOOL IN NAKHICHEVAN-ON-DON)

2021 ◽  
pp. 89-93
Author(s):  
Stepan K. Choriyan
Keyword(s):  
Primary School ◽  
Urban Population ◽  
Educational Programs ◽  
Parochial Schools ◽  
Educational Institutions ◽  
Teaching Staff ◽  
History Of ◽  
Intellectual Level ◽  
Armenian Population ◽  
The City

This article is devoted to the history of the higher primary school of Saints Sahak and Mesrop and its role in raising the intellectual level of the Nakhichevan population. The Crimean Armenian immigrants resettled on the Don land from the very beginning showed concern for the education of the younger generation. Since that time, the first educational institutions of the city-parochial schools have ceased to meet the educational needs of the urban population, as a result of which some parochial schools have evolved to a higher primary school, which can be clearly seen on the example of the School named after Saint Sahak and Mesrop. The article traces the difficulties and problems that the school's management had to face in the process of its development. The author examines the educational programs, as well as the teaching staff of the school. The successful functioning of the school was due to the invaluable assistance from both the entire Nakhichevan society and individual patrons in the education of the local Armenian population.

Conference—Union—;Synod

1998 ◽  
pp. 131-135
Author(s):  
Sefton D. Temkin
Keyword(s):  
New Orleans ◽  
Parochial Schools ◽  
American Jewry ◽  
Grand Design ◽  
Set Up

This chapter turns to Wise’s attempts to set up a synod. Early in 1855, Wise had begun to renew his agitation for a conference. Wise wanted a general ‘get-together’ without regard to theology. He enumerates some of the questions which lay before American Jewry: Zion College, which had been started in Cincinnati; the orphan asylum which had been started in New Orleans; whether or not to have Jewish parochial schools; ‘our standing complaint about the serious want of textbooks for Hebrew schools’. ‘The grand problem-to be solved at present is this’, said Wise, ‘how to unite all these endeavours into one focus’. Here, indeed, the chapter reveals a mind working on a grand design for American Jewry. It is a conference on practical issues, not on ideologies, that Wise is advocating. The note is definitely union, not reform.

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