Catholic Education – the International Context

Catholic Schools in Ireland Today – a Changing Sector in a Time of Change Marie Griffin Introduction There is a popular narrative that sees Catholic education resting on the vestiges of a former hegemony, defending itself against all-comers and employing a siege mentality, resistant to change and totally out of line with the zeitgeist of a modern pluralist Ireland. Headlines such as ‘Catholic grip of education being loosened’1 and ‘Church’s power in education system highlighted again’2 reflect this narrative. The reality, however, for those who work with, and in, Catholic schools could not be more different. A number of features of the reality of change, innovation and adaptation in Irish Catholic schools are outlined in this article. At second-level, the establishment of lay education trusts to replace religious congregations is described. The challenge for primary schools in seeking to divest patronage is outlined, as is the response of Catholic schools at all levels to the change in the Irish population. Finally, the article will examine the challenges for the future and look at likely scenarios for Catholic schools. Catholic schools in Ireland today The Catholic Church has a large number of schools in Ireland because, historically, it was the main provider of education for the general population and the state was happy to allow this situation of ‘peaceful coexistence’ to develop.3 Just over fifty years ago, free second-level education was introduced into Ireland and the numbers of students provided for rose exponentially, largely because of the existence of the already established Catholic schools. Almost 80,000 extra second-level education places were provided by religious schools and the religious congregations were pivotal to the development of a cohesive, progressive, education system in an otherwise poor and underdeveloped country.4 Catholic Schools in Ireland Today – a Changing Sector in a Time of Change Studies • volume 108 • number 429 55 Even in more recent decades, the partnership of the state and the Catholic Church was regarded as mutually beneficial. Religious congregations and dioceses provided sites for school buildings, provided money for the buildings themselves and then taught in many schools free of charge or used their state teaching salaries to support local school projects. Many schools and thousands of students in modern Ireland are still benefiting from this sense of mission and its largesse. Schools have PE halls, theatres, playing fields or other facilities that would never have been provided by state funding. Likewise, an increasingly small number of schools are fortunate enough to have members of religious congregations still working in schools on a voluntary basis long into their retirements.5 While the state has provided full funding for school buildings in the past twenty years, most Catholic schools are still on church or congregational lands in buildings that are at least partially funded by Catholic resources. For this reason, Catholic schools are private establishments, in receipt of state funding because of a need for school places and because of their contribution to society in educating its young people. Catholic schools are in the voluntary sector and are not state entities. This difference between being a state school and a private school in receipt of state funding is not always fully appreciated. Some commentators argue that if a school receives state funding, out of taxpayers’ money, then the state should be in a position to dictate what is taught and who are taught. However, the parents of students in Catholic schools are also taxpayers with rights to an education of their choosing for their children. Governance developments in Catholic schools In considering the future or indeed the present of Catholic education in Ireland, the question of who will run the schools must be asked. Under the Education Act of 1998, each school must have a patron in order to operate. Traditionally, in Ireland, the vast majority of Catholic schools were managed and run by religious congregations while a very small number of Catholic schools were established and managed by lay people. Through the 1980s with its rise in unemployment and emigration, and subsequently through the roller-coaster of the economic boom of the Celtic Tiger years and the rise in immigration followed by the downturn...

The purpose of this dissertation was to research, present, and thus to preserve, information concerning Catholic school education in San Diego County from 1850 to 1936. The historical method of research was the research methodology utilized in the study, in which the author primarily investigated original documents stored in religious archives. The author details the thirteen Catholic schools that came into existence during the time period; describes the background and arrival in San Diego County of the seven religious communities that conducted the various schools; and portrays the early leaders responsible for the growth and development of Catholic education in San Diego County. It was noted in the dissertation that Catholic schools gained a foothold in San Diego County in the 1880's largely through the initiative of Father Anthony Dominic Uback, pastor of San Diego from 1866 to 1907. This Catholic leader was responsible for securing the first religious community of women to teach in San Diego County, the Sisters of St. Joseph of Carondelet, an influential community who would conduct seven of the first nine Catholic schools to open in the County. Until 1936, San Diego County formed a part of either the Diocese of Monterey or of Los Angeles, and it was concluded that, in comparison to the rest of the Diocese, Catholic education developed slowly in San Diego County. Indeed, prior to 1900, there existed only one private school for Catholics, the Academy of Our Lady of Peace, and three schools for Indians. It was not until 1912 that the first "diocesan" school opened in San Diego County. Nevertheless the Catholic schools instituted during the eighty-six year period under investigation were widely dispersed throughout the County, from San Ysidro in the south, Fort Yuma in the east and San Luis Rey in the north. The dissertation may serve as a valuable contribution to the study of Catholic educational history in San Diego County. Furthermore, a better understanding of contemporary Catholic education is gained throughout the background of historical research documented in the study.

Over the past decades, Flemish society has evolved from a homogeneous Christian to a post-secular and post-Christian society, characterised by (non-)religious diversity. The growing presence of Islam is probably the most visible example of this evolution. Because the number of Muslim students in Catholic schools, as in state schools, has increased over the past decades, important (pedagogical) questions come to the fore. How can Catholic schools deal with increasing diversity in society, and with the presence of Islam in particular? How can Catholic schools as well as the school subject of Catholic religious education, without giving up their Catholic identity, be hospitable places for staff and pupils from other (non-)religious backgrounds, such as Muslims? The Catholic Dialogue School project and the updated curriculum of Catholic religious education try to formulate an answer to these questions by entering into dialogue with others from the perspective of their Catholic commitment. Respect for identity, the courage to accept and to respect differences, and adopting a hospitable attitude are key words in this endeavour. Both projects, however, are not self-evident, but require a large dose of vigour and creativity, to which everyone can contribute from one’s own (non-)religious commitment. In times of growing polarisation, tension and conflict, the willingness of all involved – Christians, Muslims, atheists... – to open up to a diversity of worldviews and show the will to enter into dialogue with the other in a hospitable manner, is the only way towards a peaceful and tolerant society.

Enrolment in US Catholic schools is declining at a time when the number of US Catholics is increasing due, in large part, to the rapid growth of the US Latino population. To understand these enrollment trends the Institute for Latino Studies, on behalf of the University of Notre Dame Task Force on Latinos in Catholic Education, conducted focus groups among Latinos in seven US cities to examine Latino Catholic perceptions of Catholic schools. The basic story that emerged from the focus groups was uniform: Latinos value Catholic school education for many reasons. However, the perception that Catholic schools are simply unaffordable not only prevents Latinos from enrolling their children but also lessens the likelihood that they will seek information about Catholic schools. The report concludes by offering solutions proposed by Latino parents to make Catholic schools more appealing to them.

The Catholic Diocese of Lismore is situated in the north-east coastal area of New South Wales, Australia. Catholic education in this diocese is based on the premise that school and parish work together in partnership for the personal and spiritual development of students. This premise relies on the assumption that teachers and clergy share a common view of the mission of Catholic schools. However, some recent studies highlight a lack of shared vision and indicate that teachers and clergy frequently have different expectations of what Catholic schools should be. This study examines similarities and differences in perceptions of the religious dimension of the mission of Catholic schools among the teachers and clergy in the Lismore Diocese. It identifies areas in which there is a significant lack of congruence. The study also explores the relationships and the quality of partnerships between teachers and clergy and identifies issues that are potential sources of tension. Furthermore, it considers implications for change. Self-completion questionnaires were given to the target population which consisted of all the full time teachers in Catholic schools and all the clergy on active duties in the Lismore Diocese at the beginning of 1997. Subsequent semi-structured interviews were conducted with all the clergy in the group and with thirty two teachers chosen through random sampling. Data yielded little evidence of sustained dialogue between teachers and clergy on issues related to the religious orientation of Catholic schools. Although there were some similarities in the teachers' and priests' perceptions of the religious dimension of the mission of Catholic schools, there was a considerable variation in their perceptions of priorities for these schools. Some of these differences could be linked to teachers' individual relationships with the institutional Catholic Church.;Teachers and priests were found to differ significantly in their understanding of the effectiveness of Catholic secondary schools. The study also found that ecclesiastical language used to describe the mission of Catholic schools is not always understood by teachers who work principally out of an educational context. Moreover, the study found that relationships between teachers and clergy were often hindered by poor communication, lack of clarity with regard to roles and expectations and very different perceptions of the structures and practice of authority. Many teachers believed that clergy were 'out of touch' and unrealistic in their expectations of schools and teachers. Many priests, on the other hand, considered that teachers had generally lost a sense of 'vocation' and religious motivation for their involvement in Catholic schools. Priests were generally more interested in forming partnerships with schools than were teachers in forming partnerships with parish communities. The perception that secondary school communities did not relate to parishes as well as their primary counterparts was widespread among clergy. This study makes several recommendations for the improvement of communication and dialogue between teachers and priests. It also recommends that similar research be carried out in dioceses where the parish-school authority structure differs. As part of this study the initial findings were presented to a significant gathering of clergy and school principals. The resulting discussion led to the proposal of strategies for improvement in communication and partnership. In this way the applied research in the study became an agency of change itself, working in the direction of a better culture of communication and collaboration regarding the religious mission of Catholic schools.

The decline in religious in Australia in the 35 years since the end of the Second Vatican Council has brought an associated withdrawal of religious from the staffs and governance of Catholic schools. Lay women and men have replaced religious principals, but the principalship has not changed sufficiently to accommodate the new life realities of lay people in that role. This article argues that there has been an emerging recognition in Church documents on Catholic education of Catholic education as a ministry of the laity, but such documents are largely silent about the role, ministry, and vocation of lay principals in Catholic schools. The article calls for a statement from the Congregation for Catholic education on the leadership of lay principals in Catholic schools which acknowledges the importance of this vital emerging lay ministry within the Church and which recognizes that lay people are shaping anew this administrative role, distinct from the quasi-monastic practice of preceding generations of religious principals.

To understand the position, the accomplishments and the problems of Catholic higher education in the United States, one must first understand the circumstances under which it was set up. The Catholic immigrants coming to the country found there an educational system already established, and established with an atmosphere that was anything but Catholic. American school law was strict in that it required every child to go to school, and American public opinion was becoming constantly more interested in extending the period in which he should remain in school. But along with this legal and social insistence or schooling there went a universal recognition that a parent could choose the school that his child would attend. He was perfectly free, if he so wished and could afford it, to send the child to a private school. There was neither a state monopoly of education as found in France, nor state aid to private schools as has been the case in England. The American hierarchy had a choice to make. Would they allow Catholic children to be educated in the state schools and run the risk of loss of faith, or would they construct a Catholic school system and raise the money for it themselves? They chose the latter course, and by herculean effort and great sacrifice they built an educational structure whose aim was to duplicate the public-school system, grade for grade, subject for subject, advantage for advantage. This work would have been impossible without the teaching Orders, especially the Orders of teaching sisters.

The planned integration of Catholic social teaching (CST) across the curriculum was the primary focus of the ‘Identity and Curriculum in Catholic Education’ (2013–2018) initiative in Catholic schools in the state of Queensland. Initial reconnaissance involved a survey of teachers’ views regarding the identity, purposes and characteristics of Catholic schools. This was followed by action research with some thirty teachers in seven schools where various CST principles were integrated in particular Units across a range of learning areas. Strong evidence emerged for the effectiveness and feasibility of such integration. Participating teachers identified positive student interest and outcomes, while acknowledging the ‘good fit’ between certain aspects of the Australian Curriculum and CST principles such as common good, human dignity, and stewardship of creation. At a time when neo-liberalism and market values are dominant, the potential of such counter-cultural opportunities must be considered by Catholic schools internationally.

This article discusses how Intercultural Understanding (IU) is enacted within Religious Education (RE) in a Catholic secondary school in Queensland, Australia. Findings reveal that IU is embedded in RE through evangelisation and faith formation; prayer and worship events; religious identity and culture; and social justice activities. However, challenges persist around consistency, depth of engagement and cultural responsiveness. The study highlights the role of RE in fostering intercultural dialogue, empathy and critical reflection, and calls for intentional, inclusive practices that align theological imperatives with national educational goals. The article contributes to international conversations about Catholic education's role in preparing students for life in a culturally diverse society.

The number of cases of juvenile delinquency is a concern in Catholic education to shape and develop quality character. This study aims to analyse how the role and programmes of Catholic school education in the character building of students in the Episcopal Vicariate of Kedu. The method used in this research is a qualitative method with a phenomenological approach. The subjects in this study were 150 people involved in Catholic school education in the Episcopal Vicariate of Kedu, such as parents, school administrators, teachers, school employees and students. The subjects conducted a Focus Group Discussion (FGD) and the results of the FGD were notarised and written into a g-form as a qualitative survey. Based on the results of the study, it can be concluded that Catholic education in the Kevikepan Kedu region has a very important role and programme in character building such as faith-based education, good teacher role models, retreat and live-in activities, education in the church, modern technology, and adequate curriculum so as to form characters who are.

Religiosity education is an alternative to Catholic religious education in some Catholic schools in Yogyakarta. In religiosity education students learn to appreciate different religions. It was started in 1982 by the late Father Y.B. Mangunwijaya, and later developed by the Commission of Religious Education in the Diocese of Semarang (which includes Yogyakarta). This development took place at a time of tension for Christian schools, because, under the terms of a new law, they had to offer religious education specific to every student's religion. Religiosity education was successfully developed as a new curriculum, which met the criteria of multicultural education. Unfortunately, when the government Education Office in Yogyakarta did not accept religiosity education as an alternative to Catholic religious education, most Catholic schools withdrew from implementing it. The future of religiosity education in Yogyakarta was uncertain. However, this research shows that much Catholic religious education is currently undertaken in the same way as religiosity education, using the reflective pedagogy paradigm. So the spirit of religiosity education remains in these schools – though without the actual term. The paper argues that the spirit of religiosity education should be maintained in Catholic schools in Yogyakarta in order to contribute to making Yogya a true ‘city of tolerance’.

LGBTQIA+ educators are a gift to Catholic schools. In this article, two researchers affiliated with the University of San Francisco conducted a national survey of LGBTQIA+ educators in Catholic schools that highlights the blessings and challenges of their work. The survey results demonstrate that, despite the tension and fear experienced by these educators, they still offer significant contributions to the mission of Catholic schools through their prophetic witness of advocacy and inclusion. Most importantly, their LGBTQIA+ identity serves as a foundation for a deeper relationship with God through their vocation as educators. Many LGBTQIA+ educators, who have every reason to leave Catholic education in search for more stability, choose to stay in Catholic schools to support students, deepen their faith, and promote a Catholic climate of inclusion in their schools. Catholic school leaders should stop dismissing them and seek to fully include them into the life and work of the school. In this article, the researchers explore the historical climate regarding LGBTQIA+ educators in Catholic schools and raise some moral and theological questions. Then they analyze the responses to the national survey to generate some key findings. They conclude with some recommendations on how Catholic leaders can best appreciate and include the gifts LGBTQIA+ educators bring to Catholic education.

tinue diligently, enthusiastically, and in prayer that we might share the Lord's way to be seekers of faith formation

The focus of this chapter is on how three generations of Catholic mothers and daughters think back on their Catholic education. Insights are gleaned into the expectations that mothers have of Catholic education for their daughters, how mothers and daughters understand their experiences of schooling, and in what way dis/connections between the values espoused at school and in the home shape women’s lives and interpersonal relationships. Case histories of five family groups are analysed according to their perceptions of shifting values, morals and ethics in education between the 1920s and early twenty-first century. What is shared across these family groupings is that all three generations were educated at Catholic schools. Social, religious and historical demarcation lines are re/drawn within, and between, the various educational journeys these women experienced. It is argued that relationships with religion are not fixed, rather these women continue to make choices in relation to the spiritual ideals, principles and ethics derived from their Catholic education.

This chapter presents a set of reflections on leadership in Catholic schools. It uses the metaphor of a courageous dance of love. It is argued that what makes Catholic School Leadership different is wrapped up with a willingness to use the word love to frame the discussion about Catholic education. To explain the distinctive characteristics of Catholic School Leadership a concept drawn from Jesuit educational ideas, that of the magis or ‘more’ of a Catholic education. It is in this respect that concept of ‘agape’ can be used to characterise Catholic schools leadership. It is proposed that Catholic School Leadership is ultimately about loving leadership in action.