Search Results (6)

There are many lessons to be learned from the findings of research that would be advantageous in realising the potential of Catholic schools to contribute to the common good of a secular society. In summary, it is possible to highlight the following inferences, which were drawn from research undertaken by the writer: (1) From the perspective of Catholic school leaders, Catholic education faces considerable challenges and, sometimes, antagonism, within a secular society, which can impose significant pressures on the conduct of their work. (2) There is a need to disseminate information to individuals and groups within and outside Catholic schools of the Christian values that are promoted by the Church. (3) Catholic schools make a significant contribution towards the common good of society, which is not always generally appreciated and should be more widely publicised. (4) Catholic communities and their leaders would benefit from ongoing opportunities to engage in continuing professional development and formation that would nourish and nurture the enhancement of spiritual capital in their schools. Full article

Pope Francis’s dream for a synodal Church has implications for Catholic schools globally, but what exactly are these consequences? This paper explores Francis’s vision in the context of Canadian Catholic schools in Alberta, Saskatchewan, and the Northwest Territories (NWT), where these schools are fully-funded by the government and enroll nearly a quarter million students. Ten exploratory interviews with chief superintendents from these schools—which formed the basis of a larger study—were analyzed to understand potential connections to Francis’s vision and his four commitments to synodality: focusing on relationships, a culture of encounter, the essentials of the Christian faith, and local decision-making. The pope differentiates synodality from democratic forms of leadership and demands a communal form of listening and discerning God’s Spirit. While the superintendents’ style of leadership appeared to mirror synodality in many ways, predominant issues remain to be explored: an emphasis on relationships upends the status quo and gives new directions for the schools; encountering others will inevitably demand prophetic leadership by the system leaders; leading with the essentials of faith will not please everyone in Catholic schooling; and shared authority among the superintendents, bishops, and trustees requires further dialogue. Full article

Regarding the educational endeavour of their schools, Catholic school leaders are challenged to maintain “mission integrity”, and to remain faithful to the principles of Catholic education. While their daily praxis is characterised by multiple interruptions, even school leaders with profound theoretical knowledge and extensive experience do not automatically know how to deal with them in a way that aligns with the distinctive and authentic principles of Catholic education. This article argues that a practical, wise leadership practice based on Christian discernment practices provides a kind of executive function that helps Catholic school leaders to decide and act wisely and purposefully. A generic design for interrelated strategies of practical, wise school leadership is presented that in a profound way does justice not only to the ethical but also to the transformative nature of the endeavour of Catholic education. The design consists of four clusters of strategies, characterised by practical wisdom and well-chosen reflective questions to activate these strategies. Full article

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. Full article

A significant challenge facing leaders of Catholic schools in Ireland today is to ensure an appreciation for, and understanding of, the Catholic identity of the school among members of staff. A first aim of this research project was to create a ‘vital idea’ to re-present Christian faith to people working in Catholic schools, in a way that might resonate with the real world of teaching and learning and with their own lives. Drawing from Fratelli Tutti), we used the phrase ‘A Love that impels towards communion’ as the ‘vital idea’. A second aim was to present it to principals of second-level Catholic schools and garner their responses to it. We did this with twelve principals, using a focus group methodology. We first explained the thinking behind the ‘vital idea’, and then gathered their responses to it. The reaction of the principals was favourable. It made sense to them personally and chimed with much of what they are doing professionally. However, the word ‘communion’ was found not to be helpful. A further finding relates to values: while the values in the ‘vital idea’ were embraced and talked about easily, there was little explicit reference to God, the source of those values. Full article

During the Cold War, two basic schools of thought emerged among U.S. Christian leaders and ethicists concerning the implications of the nuclear revolution for the use of force by the United States. The just war thinkers held that nuclear war could in fact be conducted within the bounds of traditional just war principles, particularly those of discrimination and proportionality. Since nuclear weapons could be used in war, it followed that they could and should be developed and produced for that purpose and for the purpose of deterrence. The nuclear pacifists held that nuclear war could not be conducted within the confines of traditional just war principles. Since by its nature nuclear war could not be moral, there was no reason for the development and production of nuclear weapons, except for the purpose of deterrence. And since nuclear deterrence required one to make threats of nuclear destruction that it would not be moral to carry out, and, moreover, carried unacceptable risks of miscalculation and inadvertent or accidental use of nuclear weapons, deterrence itself could not be justified, except perhaps as a temporary way station on the path to nuclear disarmament. Although the just war thinkers initially held sway, over time they became less dominant. By the middle of the 1980s, the U.S. Catholic Church and most of the largest Mainline Protestant denominations had formally adopted a nuclear pacifist position. This essay chronicles the victory of nuclear pacifism in these churches, explains it as a reaction to the nuclear weapons and doctrine advocated by the just war thinkers, and implemented by the U.S. government and military, as well as other events and trends in American society, and inquires as to whether or not the just war thinkers and nuclear pacifists influenced the course of U.S. policy. Full article