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France conducted an active Eastern policy in the period from the middle of the 19th century until the First World War. One of the main tools with which the Western state imposed its cultural influence on the Ottoman Empire was the spread of European education from Catholic societies. The educational activity of the missionaries is under the direct control of the French government, which through its administrative apparatus controls and manages the development of the educational work in Turkey. The religious society Brothers of the Christian Schools made a serious contribution to the penetration of the French educational system into the territories of the Ottoman Empire. Missionaries arrived in Constantinople in 1841, and by the mid-1920s, the congregation established itself as a leader in educational work. [ABSTRACT FROM AUTHOR]

This paper analyzes Jesuit pedagogy in Spain after the Second Vatican Council, encompassing recent trends and shifts by first delving into the main elements involved in the postconciliar crisis and renewal of the Society of Jesus in Spain, including the various critiques that this change received (part II). Second, this paper sheds light on the current Jesuit Ledesma-Kolvenbach University Paradigm, including its practical application and evaluation at the University of Deusto in Bilbao (part III). Third, this paper takes a brief look at the current reconsideration of active Jesuit pedagogy in Spain (and in Catalonia in particular), bearing in mind the contextualized convergences of educational philosophy (part IV). The concluding remarks address basic results from the analysis of these three elements.

En el reformismo de la Ilustración, la idealización de una educación pública fue la piedra angular para edificar la noción de un Estado-nación libre y soberano. El objetivo de estudio busca distinguir los preámbulos fundacionales de la educación física escolar que, se fundamentan desde la educación confesional del siglo XVII, y pasan a ser integrados en la emergente ideología liberal y a formar parte de los dispositivos de distinción y utilidad social en el siglo XVIII. La metodología se ha basado en un análisis hermenéutico a partir de las fuentes primarias de la época. Estos textos se refuerzan con fuentes secundarias que permiten dibujar este momento social. Los resultados permiten comprobar un uso instrumental de la educación física escolar, en favor del poder-económico-estatal. Abstract In the reformism of 18th century, the idealization of a public education was the cornerstone for building the notion of a free and sovereign nation-state. The study objective analyzes the foundational beginnings of school physical education, which are based on confessional education (17th century), and become integrated into the emerging liberal ideology and become part of the devices of distinction and social utility (18th century). The methodology has been based on a hermeneutical analysis based on the primary sources of the time. These texts are accompanied by secondary works that allow us to draw this social moment. The results allow to verify an instrumental use of school physical education, in favor of the state-economic power.

"They made neither a profession nor a commodity out of them": printing, schoolbook trading and the Brothers of the Christian Schools in eighteenth-century France From the seventeenth century onwards, there was an increase in the number of teaching communities in France taking on the management of small charitable schools for working-class girls and boys. These communities set out in their regulations the way they wanted the classes to be run. They recommended the collective lesson method, which presupposed that all pupils who were at the same level should have the same book in their hands. This practical constraint meant that different ways of organising the provision of books to pupils emerged among these communities. One community, the Brothers of the Christian Schools, stands out in particular for its highly integrated book system, which was set up by their founder, Jean-Baptiste de La Salle. It included a common corpus for all schools, contracts with printers and direct sales to pupils. This particular aspect of the Lasallian community's history is the focus of this article. The first section considers how both the educationists who served as models for La Salle and other contemporary communities dealt with the question of books. In the Ecole Paroissiale (1654), Jacques de Batencour described the collective lesson method but did not expand on the supply of books, which could be found in the bookshops of the parish of Saint-Nicolas du Chardonnet. The Ursulines, whose schools were rapidly increasing in number, did not specify a corpus of common textbooks for the whole community, but their regulations stipulated that each school must stock up on books for resale at cost price to pupils. In actual fact, they made a small profit (20–30% of the book price) to fund book donations for the poorest pupils. This operating model could be found in many female communities, such as the Vatelottes de Toul and the Sisters of Ernemont in Normandy. In Lyon, Charles Démia (1637–1689) established a learning progression method based on the use of a small canon of books that he had part-written. He did not organise the provision of the books to the pupils, but the Office of Schools (Bureau des écoles) entered into contracts with local printers to ensure a plentiful supply of the necessary books. However, as school monitoring visits showed, it was difficult to make the teachers and families use the books listed in the Règlemens pour les écoles de la ville et diocèse de Lyon (regulations for schools in the city and diocese of Lyon) (1688). The teachers continued to use whatever syllabaries and children's devotional books their pupils brought in, such as the Heures de Notre-Dame. When La Salle founded the Brothers of the Christian Schools, he had been partly inspired by the Lyon schools model. However, he took this a step further, writing all the educational materials himself so that they corresponded with the dual catechetical and literacy mission of his foundation. This heritage did not fossilise the Brothers' pedagogical reflection during the eighteenth century. The Lasallian syllabary was contested very early on and was gradually replaced by a more classical form of syllabary combined with the common prayers. The collection of psalms used in the schools evolved in line with musical trends. Textbooks for grammar and arithmetic, which were produced in response to the needs of the urban middle classes, were added in the 1770s. La Salle combined his specification of this corpus with the commercial organisation that was lacking in the Démia schools (but present, for example, in the Ursuline schools), whereby the Brothers sold the books that the children were to use. Drawing on local archives, the second section of this article examines the many objections generated by this "school bookshop". Booksellers were the main opponents of this system. They appealed against the unfair competition to the royal administration, since it was theoretically forbidden for non-booksellers to practise bookselling. There were also objections from schoolteachers, who tried to discredit the Brothers by accusing them not only of making a profit on the sale of school supplies but also of favouring children from the urban middle classes over the poor, who were the supposed focus of their mission. Finally, the families themselves opposed this system because they were unhappy about the forced purchases, which conflicted with the domestic recycling practices that prevailed where school supplies were concerned. The third section of this article highlights the major breakthrough that this community-run system for producing schoolbooks represented. Production was concentrated in the community's three provincial capitals, namely Rouen and Avignon from the early eighteenth century onwards and Nancy from the 1770s onwards. In all three cases, the provincial capital was located in a centre that was very active in terms of publishing, thus facilitating a large-scale supply to the schools. This was not just a fortuitous coincidence, because the dynamics that drove the Christian schools were not unrelated to those that maintained the prosperity of the local printing houses. In these three "letterpress capitals", the Brothers entered into contracts with the printers, negotiated prices and acquired real expertise in printing matters. Schools located in and around these cities could be easily equipped with the corpus of books specified by their founder. For schools further afield, it is possible that the corpus was adapted according to the titles available from local printers and booksellers, as shown for the schools in Reims, Montauban and Grenoble. Although Lasallian pedagogical practice did not always adhere fully to the plan set out by its founder and while the children did not always work through the entire corpus of La Salle's books, his schools nevertheless became the models to be followed and imitated in the closing decades of the century. With their printing presses and their bookselling teachers, the Brothers' schools thus marked a considerable milestone in the slow diffusion of the simultaneous method of teaching in small French schools right up to the nineteenth century. [ABSTRACT FROM AUTHOR]

The author shows the usefulness of the philosophy of Thomistic personalism in determining the type of education most beneficial to the human person’s highest development by building on St. Thomas Aquinas’s idea of personal relation according to both the first act-esse and the second act-operari. Because the richness of this philosophy involves the use of Thomistic metaphysics and metaethics, anthropology, political philosophy, phenomenology and aesthetics and is meant to be applied (as in Pope St. John Paul II’s theology of the body), the author helps discover a unique and fitting tool by which Catholic education may be considered and planned for based on what is most fundamental to the human person’s reality—the act of his existence and subsequent personalistic act, according to truth and love. The author also presents a selection of real applications included in such an approach to the person in relation.

The genealogy of physical education and modern sport has a civilizing and pedagogical foundation. This was forged through the disciplinary codes of Catholic morality that used the classic aphorism: Mens sana in corpora sano. In Spain, Counter-Reformation used education with the purpose of building a solid Catholic state. Methodologies used, characterized by the sense of eutrapelia and emulation, were devices that acted in the modeling of corporal docility and the Christian gentleman. In this way, different social uses of corporality appeared, both in education, as in military training, recreation and people‘s work and their religious life. From this an ethical and bourgeois conception arose that, through play, emulation and eutrapelia, based the foundations of a capitalism and a new way of imagining the world. The analysis of this conception and sense of corporality in the Counter Reformation (xvi and xvii centuries) is the object of study in this work. The methodology has been based on the analysis of the main primary sources, which have been contextualized with subsequent works that contribute to create a certain hermeneutic vision to the study. It’s concluded that education of body at this time was an excuse to promote a national, patriotic and servile ideal to the Spanish homeland.

The recent document of the Congregation for Catholic Education on the question of gender 'Male and Female He Created Them' emphasises the importance of the sexual difference for the masculine and feminine identity. On the other hand, in his essay 'Faisons-lui une aide semblable à lui' written in 1967, Jacques Maritain insists that this difference is more a difference of the soul than a difference of the body and that it will last also when the bodies are resurrected after death. His concept of the masculine and feminine specificity is based both on biblical and philosophical arguments. Without inclining to feminism, Maritain underlines especially the way in which a woman is different from a man. This study tries to show, how Maritain's ideas about the sub-specificity of man's and woman's soul can be complementary to the anthropology of the above-mentioned document of the Congregation for Catholic Education. Furthermore, it shows also a critical point of view of Maritain's idea of manhood and womanhood with the emphasis on the philosophical terms which are used for the difference between man and woman. [ABSTRACT FROM AUTHOR]

How did the Catholics take hold of a concept developed in the socialist and libertarian circles at the end of the 19th century? The Catholic sports and gymnastics federation, created in 1898, quickly became a mass youth organization. It reached its peak in the 1920s with leaders who were convinced that the integral education of young people was at the service of the nation. Thus, leaders feel the need to theorize in order to overcome reluctance, including on their own side. While Catholic integral education initially moved away from socialist conceptions through its religious dimension, militarism and rejection of diversity, discordant voices emerged in the 1930s and gradually brought the two antagonistic visions closer together. [ABSTRACT FROM AUTHOR]

Through the concept of popular religion, this paper highlights the essential contribution of secular subjects for the Catholic education of Quebec's prospective elites. By a careful analysis of Catholic contents from 170 textbooks, we will show that all education contributes to the moulding of model, pious and informed Catholic elites. Thus, the Catholic school of the turn of XXth century reconciles a type of popular religion with a decidedly elite teaching. We will argue that the results of this training play a decisive role in the sustainable authority of Catholicism throughout much of the XIXth and XXth centuries. [ABSTRACT FROM AUTHOR]

In 1954, arbitrarily and without consulting with the Catholic Church, the communist authorities transferred the Faculties of Theology of the Jagiellonian University and the University of Warsaw to a new university that they had created without a canonical mandate – the Academy of Catholic Theology in Warsaw. Instead of accepting the Polish communists’ unilateral decision, the Holy See transferred the rights of the Faculty of Theology in Krakow to the Archdiocesan Major Seminary, whose faculty eventually was given the right to have the adjective “Pontifical” in its title. Although it did not have authority from the state, it continued to offer post-secondary education and bestow academic titles upon its graduates. On the basis of this, Pope John Paul II, who as the Archbishop of Krakow was not only officially its great chancellor but also its promoter and special custodian, established the Pontifical Academy of Theology in 1981. This article presents the history of the Pontifical Faculty of Theology in 1954-1982. Its activity in later years as the Pontifical Academy of Theology, which in 2009 became the Pontifical University of John Paul II, will be presented in the second part of this text.

Copyright of Social Psychology / Psihologie Socială is the property of Alexandru Ioan Cuza University and its content may not be copied or emailed to multiple sites or posted to a listserv without the copyright holder's express written permission. However, users may print, download, or email articles for individual use. This abstract may be abridged. No warranty is given about the accuracy of the copy. Users should refer to the original published version of the material for the full abstract. (Copyright applies to all Abstracts.)

Copyright of Hungarian Studies (02366568) is the property of Akademiai Kiado and its content may not be copied or emailed to multiple sites or posted to a listserv without the copyright holder's express written permission. However, users may print, download, or email articles for individual use. This abstract may be abridged. No warranty is given about the accuracy of the copy. Users should refer to the original published version of the material for the full abstract. (Copyright applies to all Abstracts.)

This paper sets out to explore and examine online discussions of twenty-two students pursuing the M.A. programme in Catholic School Leadership at St Mary’s University College in Twickenham, London. In response to a question about the views of Blessed Pope John Paul II on the fundamental values of Catholic education, they shared their perceptions through online postings in a virtual learning environment (VLE). The focus of this paper is to draw inferences from the responses that they made.

Curitiba, década de 1940. Os colégios católicos femininos da cidade ainda se organizavam para a fundação de escolas normais como oferta de ensino profissional em nível secundário às jovens mulheres da época. Nas décadas de 1940 e 1950, o magistério era o ponto alto para a formação da jovem mulher curitibana, especialmente no Instituto de Educação do Paraná (antiga Escola Normal). Mas "ser normalista" não seria a única opção às jovens mulheres daquela época. Em 1942 é fundado o Instituto Comercial São José (logo depois, Escola Técnica de Comércio São José, 1944), o primeiro projeto educativo de ensino profissional, em nível secundário, das Irmãs de São José no Paraná que já atuavam na área educacional - e não somente nessa área - na cidade e em outras localidades paranaenses. Nos anos 1940/1950 foi esse o único estabelecimento católico de ensino voltado à formação da jovem mulher em área técnica de comércio na cidade. Em todo o período estudado (1942-1955) quase 300 jovens mulheres foram formadas pela Escola para atuar no comércio como: auxiliares de escritório, contadoras e contabilistas (Técnico em Contabilidade). O presente artigo apresenta, em linhas gerais, alguns dos motivos que colaboraram para que as jovens mulheres realizassem seus estudos na área comercial e não no magistério, e como esse ensino geralmente conformado à formação masculina pode ser desenvolvido em um colégio católico feminino.Curitiba, the 40s. Female catholic schools of the city were still organizing themselves in order to normal school foundation as an offer of professional teaching, in high school level, to women of the time. In the 1940s and 50s, teaching was top to young women professional formation, mainly in Institute of Education of Paraná (ancient Normal School). But being "normalista" (i.e. undergraduate teacher) would not be the only alternative to women at the period. In 1942, São José Trade Institute (right after, São José Technical School, 1944) was founded. That was the first educative project of professional teaching, high school level, of the Sisters of São José in Paraná, who already developed activities in other Paraná localities. In the city, during the 1940/50s that was the only catholic education establishment for young women formation in technical area of trade. The School graduated almost 300 young women along the focused period (1942-1955), in order to work in commerce as office auxiliaries and accountants. The present work presents, not deeply, some motivations that worked to those young women develop their studies in trade area and not in teaching, and how such learning generally adapted to men could be developed in a female catholic school.

Copyright of Seventeenth -- Century French Studies is the property of Taylor & Francis Ltd and its content may not be copied or emailed to multiple sites or posted to a listserv without the copyright holder's express written permission. However, users may print, download, or email articles for individual use. This abstract may be abridged. No warranty is given about the accuracy of the copy. Users should refer to the original published version of the material for the full abstract. (Copyright applies to all Abstracts.)

Copyright of Sciences de l'Education pour l'ere Nouvelle is the property of Universite de Caen and its content may not be copied or emailed to multiple sites or posted to a listserv without the copyright holder's express written permission. However, users may print, download, or email articles for individual use. This abstract may be abridged. No warranty is given about the accuracy of the copy. Users should refer to the original published version of the material for the full abstract. (Copyright applies to all Abstracts.)

In September 1868, six “Religieuses Hospitalières de St-Joseph” arrived in New Brunswick to treat the lepers. In addition to their strong involvement in the development of health care, they would help the youth’s education of the city then the Acadian Peninsula. After a modest first school welcoming 40 students between 1873 and 1886 as well as the founding of an orphanage in 1888, a second school was opened in 1903 in addition to a boarding school for children of the parish. The number of students increasing, the nuns decided to build in 1912, the “Académie Sainte-Famille,” which would receive boarders and external students. The girls would finish their education while the boys were allowed to study until the age of 12. This institution with up to 350 students offered elementary and secondary education, a program of domestic science and a bilingual business course, but it had to close its doors in 1967 as a private institution. Overall, 600 students received a primary education until 1976. This article will present a few nuns who have marked the history of education in Tracadie, and who have also advanced the Francophone culture in Acadia and New Brunswick. [ABSTRACT FROM AUTHOR]

Resumo O presente artigo discute os impactos do trabalho educacional das Irmãs Missionárias Capuchinhas sobre as classes médias e as elites da sociedade brasileira, na perspectiva de inscrever essa congregação em uma história mais ampla, na qual se articulam questões religiosas, políticas e educacionais no contexto missionário e socioeducacional do estado do Maranhão, no Nordeste do Brasil, onde essas mulheres se inseriram largamente. Corajosas e estrategistas, elas chegaram a um campo de missão bastante rudimentar e, talvez por essa razão, tiveram que se dedicar à educação formal de classes médias e elites regionais, a fim de suprir as lacunas educacionais do lugar e, ao mesmo tempo, constituir um capital financeiro e patrimonial que lhes permitisse subsidiar a congregação.