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This article explores Msgr. Germano Straniero's Report on the State of the Catholic Church in America (1886), based on his official visit to the United States. It provides a historical context for the document, an understudied source of American Catholic history, and examines its significance within the Germano Straniero Papers housed at the University of Notre Dame Archives. Additionally, the article discusses a critical and pedagogical project resulting in the first digital edition of the text, which includes a translation and pedagogical resources. [ABSTRACT FROM AUTHOR]

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The mission statement of a college or university is often considered to be an important part of the institutional identity. However, little research has explored the relationship between students and the institutional mission in the classroom itself. I explored the effects of (1) a statement in the syllabus about how the instructor perceives that the Lasallian and institutional mission applies to his own classes, and (2) starting each class period with a reminder of the mission. According to student survey responses administered at the beginning and the end of the semester, both practices had positive effects on student perceptions of the classroom environment. Furthermore, they appeared to have positive effects on student perceptions of the institution and the Lasallian mission. These effects persisted through the semester. Such practices may make the mission more salient to students -- as well as to instructors.

In the 1740s and 1750s, the public scene in Italy was abuzz with a debate weighing the pros and cons of swallowing small pieces of paper with a prayer to the Virgin Immaculate printed on them. Having been introduced to the city of Naples by the Jesuit missionary Francesco Pepe, the practice drew the ire of the Catholic reformer Ludovico Antonio Muratori, whose pointed intervention entailed a flurry of publications from both Jesuits and Franciscans. Responding to Muratori, these authors actively sought to establish the paper pills as part of an embodied and sensual religion superior to the reading of pious texts that Muratori was proposing as an alternative to baroque Catholicism. Leveraging Muratori's elitism, his critics touted the paper pills as an expression of the untainted religion of uneducated men and women uncorrupted by the reading revolution that was converting sections of the elite to enlightened values. In later decades, this populist corporeal, anti-intellectual religion was weaponized against the Enlightenment and the French Revolution. Drawing on insights from religious media studies, this article argues that the battle between baroque and reform Catholicism should not be seen exclusively as one of ideas, but rather as embedded in a complex media configuration in which partook both sides of the argument and which accounts for the unlikely survival of baroque Catholicism in the age of mass reading. [ABSTRACT FROM AUTHOR]

The purpose of this paper is to explore the experiences of pupils and teachers within two primary school Shared Education partnerships in Northern Ireland; in particular, how intergroup contact is experienced within such contexts. A comparative, instrumental case study design was employed, which included document review, observation of Shared Education activities, interviews with school principals and teachers, and arts-based group interviews with children. While the paper supports existing research from secondary schools which suggests the potential of Shared Education to create spaces for building positive relations between pupils, the findings also highlighted several key issues which further extend understanding of Shared Education. Firstly, it emphasised the importance of planning, time and structure in Shared Education activity in order to dispel negativity and social awkwardness; secondly, it suggested the need for teachers to 'model' positive cross-group relations in their relationships between each other; and thirdly, it revealed a lack of clarity around how to deal with controversial issues as part of Shared Education activity. The paper concludes by suggesting that there is a need for additional guidance for schools around the intended aims and outcomes of Shared Education in relation to its potential to promote positive intergroup contact.

Building on a presentation made at the closing plenary of OIEC's World Congress in New York, this paper considers two trends affecting Catholic education globally and their potential implications for university research and programs in support of K12 schools. The first trend is the shift of enrollment in K12 Catholic education towards the global south and especially Africa in terms of the sheer number of students enrolled in schools. The second trend relates to the deepening learning crisis in K12 education affecting much of the developing world, and again especially Africa. These two trends have implications for university research and programs in support of K12 Catholic schools on the continent. The paper argues that apart from discussions related to Catholic identity, which are of course important, more attention should be placed by universities, including in the West, on the related but distinct issue of how to improve basic learning for students enrolled in K12 Catholic schools in the global south.

This paper charts the development of one of Ireland's first comprehensive schools located in Carraroe in County Galway. Through a systematic, historical analysis of Department of Education and diocesan correspondence, this article provides a unique insight into how official policy was reconciled at ground level. The analysis exposes the ambiguity of previous studies surrounding the role of the church hierarchy in educational reform during the 1960s and seeks to clearly identify key personnel involved in consolidating policy concerning the comprehensive school scheme. Underpinning this narrative, is the deliberate exclusion, by both church and state, of local school authorities from policy decision-making regarding the comprehensive school in Carraroe. In particular, this paper illustrates how a paradigm shift in Department of Education negotiation tactics provided the government with an effective means for introducing new educational policy measures in the future.

This paper examines debates over the nature, purpose, and reform of geographical education in schools in the eighteenth-century German-speaking territories. Attention is paid to contemporaries' concerns over the cognitive content of geography -- what geography was -- and, in greater detail, to their views concerning how the subject might be taught, its teaching improved, and the end in view of teaching it, namely to produce informed citizens. The paper shows that while there was widespread agreement over the utility of geography, opinions differed over how best to teach it, and to whom. These differences centred less on religion, between the largely Catholic southern German territories and the chiefly Protestant northern German territories, and more upon the age, social status, gender, and intended future of the pupil. Proposals for the reform of geographical education argued that geography be taught first with reference to the pupil's locality and to notions of "homeland" from which local setting attention would be paid to other states, countries, and continents.

This paper makes a novel and important contribution to scholarship by developing and presenting a set of concepts and questions for those researching student voice in Ireland to consider and explore in their studies, and specifically in relation to classroom practice at post-primary level. Here, a distinction is drawn between consultations that take place inside classrooms between students and teachers and consultations that take place between management and students and cognisance is paid to school patronage, school socio-economic context, and the career stage of teachers and positions in the school hierarchy. This paper ultimately offers a heuristic device as a starting point for future research on student voice in Irish post-primary schools and sets out to bring about more critical thinking regarding how student voice plays out vis-à-vis classroom practice.

This paper presents findings emanating from a larger investigation. In essence, this qualitative project sought to uncover the ways in which early childhood Religious Education (RE) teachers' experience of a formation-based program, known as The T.I.T.U.S Project (Testament In Teachers Using Scripture), transformed their own religious literacy and subsequently, their teaching of RE; it is these findings that form the focus of this paper. Religious literacy is explained as consisting of more than content, to include the complex relationship of content with both context and learner. It is in this nexus between content, context and learner that The T.I.T.U.S Project resided. With existing literature clearly identifying teachers' lack of confidence in teaching scripture within RE, that is, in engaging with context and context as Cullen explains it, this research is significant. The findings from the qualitative survey, interview data and reflective journals suggest that teachers' own personal formational experiences and growth in religious literacy transformed their teaching of classroom Religious Education, including their confidence in teaching scripture.

The notion of the human person, together with the importance that the Catholic community has, since its inception, given to the educational enterprise, has led various authors, including Augustine, Abelard, and Aquinas, among others, to reflect on the meaning of intellect and talents and their effects on education. Yet such reflections were never standalone considerations but rather built in dialogue, and at times in confrontation, with the classics and secular treatises of the time. After outlining how the Catholic community conceptualizes the human person, this paper will touch upon the concepts of talent as developed and dealt with during the 12th century. The latter period has been chosen on the basis of the developments in pedagogical thought and practices. The paper aims to critically analyse the notion of 'ingenium' (understood as talents, innate abilities) against the main philosophical and pedagogical thought that has animated Catholic educational practices.

The Congregation of Holy Cross has been working on evangelisation and education in Bangladesh for more than 170 years. This study examines the educational mission of the Congregation in Bangladesh. The study is conducted from a historical perspective. The paper is based primarily on the examination of written documents -- primary and secondary -- and field work involving oral history interviews. The study identifies four primary aims of Holy Cross education in Bangladesh. The paper argues that they have distinctive educational aims at the nation's elite education both through English and Bengali medium, and villages' primary and secondary level education. The study illustrates that there has been a shift of emphasis on the educational mission over the years. A significant contribution to the changing mission of Holy Cross education has been the independence of Bangladesh. Another factor that contributed significantly to changes in Holy Cross education has been the Catholic Church itself and the structure of Catholic life, as a result of Vatican II. Mission models that emerged after the Council emphasised social justice and religious pluralism. Those teachings of the Church brought changes to the educational missions of Holy Cross in Bangladesh.

This paper analyses the Solidarity movement narratives, focusing on church representatives, religious issues, and symbols in the Polish history textbooks for upper secondary schools between 1991 and 2018. The analysed textbooks prove to reinforce Poland's national and religious identities, with John Paul II and the priest Popieluszko being the primary national heroes of the Solidarity movement. The Catholic Church is presented as a protector of national values during the Solidarity period. The study also reveals the gradual reduction and simplification of the textbooks' content. This tendency is a trigger for the polarisation of the historical discourse, posing a weapon for secular policies to misuse the ideological and symbolic roles of the Church in reproducing the Pole-Catholic pattern in history textbooks.

For over 50 years, a group of Christians has cultivated a movement to revitalize Christian education at secular universities. These leaders formed centers for Christian thought (CCT) to reengage the Christian faith with the "intellectual" life (and vice-versa) and work with students, staff, and faculty within American universities. At present, there are at least 41 CCT in the USA, but little empirical work has been done to explore this type of Christian education. In this paper, we used a collective case study of five established CCT to answer the following research question: What are the distinctive features of Christian study centers and institutes for Catholic thought, and what is the nature of Christian education they offer? Each center we studied exhibited characteristics unique to its institutional context and yet shared some key educational elements with other centers. In sum, CCT used hospitality and intellectual fellowship to engage the riches of the Christian intellectual tradition to satiate the human appetite to live an integrated life. The center staff believed that living the integrated life would strengthen the global church and thereby benefit the university and society. Although CCT are distinct from Christian colleges and universities, opportunities exist for mutual learning between them that could help perpetuate the Christian intellectual tradition. For example, CCT could benefit from the faith integration conversations happening on Christian campuses, who could, in turn, learn from the holistic approaches of CCT and benefit from hiring faculty who were involved with a center as graduate students.

Gillian Hadfield's astute Rules for a Flat World proposes a private market solution to rule-making because the current legislative or regulatory framework no longer meets the needs of a fast-paced digital economy. Further, lawyers have largely priced themselves out of the reach of many who would benefit from their services. By laying out Habermas's criticisms of the flaws in social integration created by market mechanisms, the paper warns that Hadfield's reliance on the market may import undesirable consequences into her proposal because the market structurally fails to address the human rights of many workers in the global economy. The paper then considers values such as dignity as proposed in Catholic Social Thought as a leavening agent to strengthen Hadfield's paper from the standpoint of human rights.

This paper examines the public education system in Vilna Governorate in the period between the second half of the 19th century and the early 20th century. This part of the paper analyzes the system's development in the period 1880-1908. In putting this work together, the authors drew upon a pool of statistical data published in Memorandum Books for Vilna Governorate in the period from 1880 to 1913, as well as an array of statistical data on the Vilna Educational District published in the scholarly journal Zhurnal Ministerstva Narodnogo Prosveshcheniya. The authors also made use of certain regulatory documents. The authors conclude by noting that during the period 1880-1908 the region witnessed a gradual increase in the number of educational institutions and students (a definite rise of at least three times). Estates-wise, the period was characterized by a sharp increase in students from rural areas and a drop in those who were the children of nobles and functionaries. In terms of students' religious affiliation, the way was led by Orthodox Christians, followed by Catholics and then Jews. [For Part 1, see EJ1228743.]

This paper explores the origins of the German public education system. This part of the work provides an analysis of the formation process of the German primary education system between the 15th and 18th centuries. Also, this paper explores the use of philosophical approaches in German education, and examines the impact of Protestantism on the process of creation of the German primary education system. The study is grounded on a body of related research and special literature. In effect, its methodological basis is based on the principles of historicism, research objectivity, and systemicity, which are traditional in historiography. The authors employed the following key methods: (1) problem-chronological, which helped explore certain facts in the evolution of the German system of public education in the context of the then-existing historical situation; (2) historical-comparative, which helped compare the objectives for introducing a network of schools in the Protestant and Catholic zones of the German empire. The authors conclude by noting that during the period between the 15th and 18th centuries German pedagogy had its ups and downs. A setback to the fledging effort to establish a system of public education, first undertaken back in the 15th century, was the Thirty Years' War. German regions were divided based on religion -- paradoxical as it may sound, it is this division that actually gave rise to competition for congregation. Ultimately, this acted as a key driver in the process of creating an extensive network of primary schools.

The Synod of Catholic Bishop's 1971 document, "Justice in the World," articulates boldly that "action on behalf of justice is a constitutive dimension of the preaching of the Gospel." Fifty years old, it is timely to assess this document today especially as religious educators address the many forms of inequality in the world. Examining gaps in the church's approach to racial justice, this paper maintains that lessons learned from the past 50 years might guide future implementation of this important teaching. The paper proposes both activist and contemplative practices to recover the boldness and passion of "Justice in the World."

In contemporary educational contexts, technology, globalization, and mobility have brought about a blurring of the boundary between language learning and activation in and beyond the classroom. (We prefer the term "activation" to "use" as it has a more dynamic connotation.) This contrasts with the pre-globalized, pre-Internet world when, in many EFL (and even ESL) settings, opportunities for language use outside the classroom were either limited or non-existent. These days, regardless of the physical context in which learners are living, there are many opportunities for language activation outside the classroom (see Benson & Reinders, 2011; Nunan & Richards, 2015, for over 40 case studies of such opportunities). Additionally, there is a problematic distinction between classrooms, as places where language is learned, and the world beyond the classroom, as spaces where classroom-acquired language and skills are activated. Inside the classroom, experiences can be created in which learning and activation can co-occur (Swain, 2000). Beyond the classroom, learners are not only activating their language in authentic contexts, they are also developing their communicative repertoires and acquiring language skills that are not readily acquired in the classroom (Choi, 2017). This paper thus rests on the following premises: learning and activation can co-occur inside and outside the classroom; and, language learning/activation outside the classroom offers challenges and opportunities that are not available inside the classroom. In the body of the paper, we will expand on, exemplify, and attempt to justify these premises. We will also argue that a blended, project-based approach, incorporating both in class and out of class learning/activation opportunities provides optimal environments for language development. In the body of the paper, we showcase the rich learning affordances in blended project designs drawing on four case studies from a range of contexts. Finally, we discuss the need to rethink the roles of teachers, learners and pedagogy within the blended model.

I consider in this paper the question of balance in popular education between what we can call annunciation and denunciation, inspired by the work of Paulo Freire. By annunciation, I mean the role of love, affirmation, encouragement and profound encounters with otherness; by denunciation, I have in mind the spirit of critique and challenge to the established order of things. In the process, I question the marginalisation of liberation theology in Paulo Freire's work among some radical educators. There has, I suggest, been a sundering of spirituality, and especially religious insight, from rational enquiry in the academic mainstream, which has influenced readings of Freire. Modernity has privileged intellectualism and critical rationality as the only valid way of knowing; matters of faith and varieties of religious experience have correspondingly been privatised.

Variationist researchers are increasingly adopting intersectionality approaches to analyse identity-linked practice. However, the field of sociolinguistic variation is yet to embrace the full ramifications of intersectionality as an analytical framework. The current paper offers a new method for integrating intersectional approaches into variationist studies by operationalising Blommaert, Jan & Anna De Fina. 2017. Chronotopic identities: On the timespace organization of who we are. In Anna De Fina & Jeremy Wegner (eds.), "Diversity and super-diversity," 1-14. Washington: Georgetown University Press chronotopic frame theory. This method is used to examine how the intersectionality of ethnic, national, and peer-group identities is structured and reproduced in different ways through Chinese Indonesian youths' selection of multilingual variants of an agreement marker in their peer-to-peer interactions at educational institutions in Pontianak city, West Kalimantan, Indonesia. The results illustrate how chronotopic frame approaches to studying identity-linked variation heed calls for integrations of intersectionality to move beyond accounting for intracategorical complexity and instead examine the dynamic mutual constitution of social categories that better represents marginalised people's lived experiences.

The Catholic Church has recently issued a call for "educating to fraternal humanism" that envisions a pluralist society in which all voices are to be heard. This contrasts with previously held positions of outright rejection of pluralist society (Augustinian Thomism) or Christianisation (Whig Thomism). This paper advances a Dominican Thomist vision of a post-secular society comprising three realms, namely sacred, secular and profane. Dominican Thomism is founded upon human reasoning whereby Catholic and liberal thinkers collaborate to build this society with a fortified secular realm that is a buffer against the other two realms. In such a secular realm the public sphere is pluralist and open to all voices. A socially productive pedagogy is the starting point and this paper points to a dialogic RE intervention in the classroom that offers much promise.

International human rights instruments provide a legal basis for an agreed set of human values globally. These 'values' are expected to underpin the purposes and content of education. This paper aims to explore how compliance with human rights instruments and values is balanced by educational leaders in Northern Ireland where diverse interpretations of human rights are held by the main communities and managerialist principles guide education policy making. The paper argues that whilst there is a political and policy commitment to protecting human rights in education as a means of addressing the causes of conflict, this commitment is constantly threatened by interpretations of rights in the local context and a polity underpinned by managerialist principles. It is argued that managerialist concerns around budgetary constraint and academic performance frame the work of educational leaders, yet it is in retrieving the human values which underpin rights, that the potential for educational leaders to transform society through education might be best realised.

Since it is a known fact that the "point de depart" of "Nostra Aetate" is the recognition of diversity, pluralism, and inclusiveness in modern society in its declaration more than forty years ago, it is the aim of this paper to point out the pedagogical problems and difficulties underlying the continued and intentional segregation of children from the same or within the same society based on religious belief and faith, especially in line with the noble intention of the same document to enhance mutual relations with other non-Christian religions, especially Muslims and Jews (as well as Buddhists, Hinduists) etc. There are two ways of looking at this: from the point of view of the type of education given to children and young ones in the name of religious beliefs and from the type of social attitudes they are meant to exhibit, which cuts them off from normal interaction with other children. The conclusion of the paper will point to the type of danger associated with this kind of segregation or isolation, leading to discriminative behaviour--especially as it works against the dynamic principles of social behaviour, based on openness and the moral values of justice, love, and honesty. The paper, whose approach is interdisciplinary, also shows that religion when mishandled, could be a major instrument of social disruption, especially in a pluralist and multi-cultural society, thus working against the very purpose of writing "Nostra Aetate" by the Second Vatican Council Fathers.

At the fin de siècle the Industrial Revolution created egregious physical, emotional and spiritual conditions for American society and especially for the worker but who would come forward to alleviate those conditions? Protestants implemented their Social Gospel Movement as a proposed cure to these problems. Secular Progressives engaged in a more activist role both materially and through legislation. Both of these groups had limited successes with disappointing outcomes. America's Catholics, more accustomed to living and working in industrialized neighborhoods, eventually developed their own programs and agenda to address social and labor concerns. However some scholars believed that Catholic efforts merely replicated what others had achieved. It was the actions of America's Catholics in answer to these issues that propelled them onto the national scene with a sense of purpose, inclusion and equality. This paper examines each group to ascertain their programs, relevant accomplishments and demonstrate how resolutions to solve social and labor problems proceeded yet stagnated for some. For America's Catholics their agenda for social reconstruction empowered them to assert themselves as equals with a long lasting viable program of future corrective action.

Teaching sensitive histories in post-conflict societies makes particular demands on educators to understand students' identities and their relationships to the past. This paper expands our understanding of post-conflict youth identities and experiences of history education through a small-scale study of students' life stories in Northern Ireland which defied sectarian boundaries in different ways: some were children of interfaith marriages, while others attended integrated schools or were part of cross-community peace-building organisations. Participants saw themselves as forging new identities and 'moving on' from the past, although this process was fraught with ambivalence. I describe these expressions of identity through Ulrich Beck's (1992) model of triple individualisation. For these 'postsectarian' students, school history was seen largely as a tool towards achieving qualification, far removed from their everyday struggles of self-fashioning.

Given the paucity of studies regarding research practices of teachers, particularly English language teaching (ELT) practitioners in the ASEAN region and in the Philippines, this study explores the research practices of English language teachers in the Philippines. Using purposive-convenience sampling, a total of 49 teachers of English from a Philippine university were asked to answer a survey. To validate the data, pertinent public university documents were examined, and interviews with the university research heads were conducted. Findings suggest that the teachers were cognizant of the link between teaching and their own and their schools' research practices. This research also reports the teachers' positive perception towards research, and high receptivity to and interest in it. However, such research engagement was somehow constrained by factors such as crowded teaching timetables or heavy workload, lack of funding or financial support, difficulty in understanding (e.g., the language) published research, and the challenge of contextualising research findings for classroom use. This paper concludes with a note on how a conducive research climate in a school is a requisite in cultivating teachers' interest in research.

This paper explores the educational practices of the Syriac Antiochene Maronite Catholic Church in the United States towards Maronite children and adults. The paper proposes, to a large extent, that the current educational forms have led to an uncritical obedience to the ecclesial tradition. These forms are: Qurbono (liturgy), catechetical texts, storytelling, and communal modeling. Part one of the paper contextualizes the conversation and describes the four educational forms practiced within the tradition. Part two argues for a refashioning of the educational forms so that they are consistent with a more dialogical and multi-linguistic approach. This is achieved through the practice of being prophetically obedient and placing the current educational practices of the group in direct conversation with prophetic literature. It offers a renewed vision of pedagogy and curriculum for Maronite Religious Education in the United States. The aim is to accompany and guide the Maronite people towards a Prophetic Obedience to this ancient tradition in a revitalized form.

This study reports on findings from an online survey which was carried out in Ireland, in May-June 2019, as part of the Adult Religious Education and Faith Development (AREFD) research project being conducted at the "Mater Dei Centre for Catholic Education," Dublin City University. Data provided by 738 respondents to the survey are reported upon in this paper. The three areas focused on are the profile of the respondents, the content areas and skills in religious education and faith development they said they would like to engage with, and the forms and modes of delivery they preferred. The key findings point to the importance of identity, influence, and language, the broad and diverse interests expressed by participants, and the preferences they indicated for blended learning, evening engagement during the week, and local discussion groups. The findings of the study will be beneficial to those involved in developing new and creative approaches to adult religious education and faith development.

The General Education Law was approved half a century ago. It was designed by Francoism to reform the educational system, adjusting itself to the liberal-developmental approach that Franco's regime followed in its last few decades. The oppression that the so-called "vernacular languages" were subject to during the former years of Francoism made their learning recognition stand out amidst the rest of the changes and developments that this law provided. The aim of this paper is to review the concepts and measures that structured Francoist educational politics in regard to languages. Special attention will be paid to the causes, foreseen in the "Libro Blanco" (Spanish for "White Book"), that fostered the change established in the 1970 Law. The idea will be presented that the incorporation of regional languages in the new policies happened to fulfil the idiomatic regulations requested by UNESCO and the Catholic Church, and to meet the need to cope with the popular currents of linguistic demand emerging in the scenario of socio-labour conflict that characterised the final years of the dictatorship. This moment was determined by the tensions generated within a system reluctant to change its traditional values, although it was forced to resolve the external and internal pressures that urged it to recognise the multilingual reality of the Spanish State in schools.

The engagement of both school and university has played a significant role in initial teacher education. The focus of this paper is the growth of an alternative style of school-university partnership from a single school to a Hub of 19 school-university partnership, in the inner-west suburbs of Sydney, Australia. Four school and university mentors who have participated over a seven-year period have completed surveys on their engagement. Using a Community of Practice (CoP) theoretical framework to underpin model development, it is possible to showcase the growth of the partnerships as important in informing discussion relating to the implementation of integrated school-university partnerships and practice.

As "justice natives," today's undergraduate students are motivated to engage directly with the world around them in ways unseen throughout most previous generations. Interestingly, secular humanistic perspectives on changemaking are in keeping with a wide variety of biblical teachings and principles of Christian social thought. At the same time, educators and practitioners can better engage these students to lessen a disconnect that often seems to emerge between social justice causes and the modern church. This paper applies a praxis-based approach, Kingian Theology, the Beatitudes from the gospels, elements of liberation theology, Wesley's thoughts about community engagement, and principles of both Catholic and broader Christian social thought to the modern idea of changemaking, positioning Christianity and the gospels as a liberating force for equality rather than as a colonizing or even racist-associated oppressive ideology.

Adopting a social cohesion framework, we consider how the shared education model in Northern Ireland reflects distributive, ideational and relational dimensions of social cohesion, and the processes through which its implementation may be contributing to a more socially cohesive society. We use this case study to reflect on the current conceptualisation of social cohesion in the literature and to argue for dynamic and interdependent connections between aspects of cohesion that are often assessed in isolation. Our analysis draws on the body of research on shared education that has accumulated since the first pilots were introduced in 2007.

This paper takes up concepts from John Henry Newman's work to support contemporary educational personalism. Newman's ideas are developed in light of his sharp critique of the pragmatic educational model. This essay focuses on the transcendence assigned to the theological and philosophical foundations of Newman's pedagogical ideas, as well as on the value of the educator's example and of trust as key factors in the educational process. Notional assent and real assent in the formation of the person are addressed as relevant educational factors, in conjunction with the gratuity of knowledge, the power of mystery, and the importance of the illative sense.

According to Church statistics, 6.9 million children were enrolled in Catholic primary and secondary schools in Europe. Enrolment has remained relatively stable over the last 40 years in comparison to other regions of the world, contributing to education pluralism. This may be in part because in many countries, Catholic and private schools benefit from state funding, which helps in reducing out-of-pocket costs for parents to send their children to the schools. At the same time, public funding for private schools, including Catholic schools, often remains below the level of funding for public schools. This paper discusses enrolment trends in Catholic schools over time, compares the level of public funding for private and public schools, and looks at the relationships (or lack thereof) between such funding and enrolment in Catholic and private schools.

Previous studies suggest that small rural schools experience a range of challenges relating to their size, financial difficulties and geographical isolation, as well as potential opportunities relating to their position within their communities. In Northern Ireland, these schools are situated within the comparatively rare context of a religiously divided school system. However, research on these schools in this jurisdiction is scarce. The notion of consociationalism is highlighted as central to an understanding of the prevailing schooling system and the peace process in Northern Ireland as a post-conflict society. Set against this backdrop, the paper reports on a survey of principals of small rural schools in Northern Ireland; the challenges they face and their engagement with the communities they serve. The findings reveal how these small rural primary schools, while encountering many similar challenges to such schools globally, continue to play a central consociational role in serving their respective divided communities. Their relationship with the Church is seen as particularly important. The findings raise important broader questions as to the extent to which the current system of schooling is able to contribute to the building of a more integrated society.

The American College of St Maurice at Münster in Westphalia was founded in 1867 to train priests for the Catholic missions in the United States. This paper outlines the history of this short-lived educational institutions (1867-1879), with particular focus on the 68 seminarians, who attended this theological seminary for their pastoral formation, accompanied by scholarly studies in theology and philosophy at the Academy of Münster. This educational concept and history of the American College is considered against the background of the scholarly dispute about the dogma of papal infallibility and the Prussian "Kulturkampf," that eventually led to the closure of the American College in 1879. Finally, attention is paid to the pastoral ministry of the alumni and the situation of the German Catholics in the United States. The alumni of the American College became a particularly sought-after group of priests, not only due to their religio-cultural background, but also with regards to their broader pastoral and academic formation that helped to meet the challenges ahead.

Mathematics was considered to be a universal language that God used to write the book of nature. Many of the greatest mathematicians (such as Descartes, Leibniz, Euler, Cantor) saw their mathematical work as a way to have a clearer insight into the existence of God and His infinity, as well as to glorify His name. This paper explores the mathematics-theology relation in the works of some of the greatest mathematicians from the fifteenth century to the present day. It also discusses how this information could be used to introduce the investigation of the reality of mathematics as divine language in the mathematics curricula of Catholic universities and colleges. At advanced levels, students need to understand Mathematics not only as a secular subject of technical utility, but also as a rich culture in which ideas of transcendence can be explored.

The majority of the Catholic schools under the leadership of their respective Congregations are aimed at transforming the surrounding society by conveying holistic education. The Evangelising Sisters of Mary is one of the Catholic Institutes running different schools among the less advantaged people in the society. This paper explains how the Missionary Congregation of the Evangelising Sisters of Mary carries out its education mission in regard to its charism in the church and society. It gives a brief historical background of their foundation and their founders as it expounds on how they manage the whole idea of running schools, financing the schools, maintain discipline, raising academic performance and handling challenges facing the management of the secondary schools under its care.

In this article, Anne Masters responds to Erik W. Carter's "The Absence of Asterisks: The Inclusive Church and Children with Disabilities." Masters agrees that Carter provides a much needed framework for catechetical programs and parishes. Carter's ten dimensions of belonging remind the reader of the shared human need to belong, which is emphatically supported in Catholic Social Teaching commitment to support human flourishing in the world and the Pastoral Statement of the US Catholic Bishops on Persons with Disabilities (Council Fathers of Vatican II, 1966/1989; United States Conference of Catholic Bishops, 1978). Masters agrees that Carter includes many great suggestions, and points out that the greatest gift is his clarification of the dimensions of belonging, which serve as guideposts to facilitate meaningful participation and a true sense of belonging. Within this is also the challenge to recognize the capacity for growth, development and contributions of individuals with disabilities. Learners with disabilities will particularly benefit from enhanced expectations and valid opportunities to contribute, because low expectations not only undermine flourishing, they deeply wound spirit and diminish belief in one's self. Masters concludes that Carter has given a framework describing meaningful inclusion in, and a sense of belonging in parish life. [For "The Absence of Asterisks: The Inclusive Church and Children with Disabilities," see EJ1286909.]

Democracy needs dissent. More specifically, democracy needs citizens with "knowledge" of how to practice political dissent, a willingness to "think" about why and when such dissent is necessary, and "habituation" to the practice of good dissent. Where, then, are citizens to develop such habits? In Sarah Stitzlein's "Teaching for Dissent: Citizenship Education and Political Activism," she suggests that public schools are the place best-suited to train American citizens in habits of good dissent. And more, she argues not only are public schools best-suited to this task, but American citizens have a positive right to learn dissent from them. In this article, Kathleen Sellers seeks to expand Stitzlein's argument to include private schools, using the insights of Catholic political philosopher John Courtney Murray, SJ to help construct a framework for thinking about institutional autonomy as a privileged positionality, which enhances private schools' ability to practice (and therefore instruct students in) dissent. First Sellers explains Stitzlein's thesis regarding dissent as a positive right, locating it within the broader context of civics education in American democracy. She then explains the context of a private, mission-driven school, with particular emphasis on features that differentiate such institutions from public schools. Sellers then introduces Murray's insights to explain how mission-driven contexts possess distinct positionality for practicing dissent, a positionality which inheres responsibility for the practice of this positive right. This is followed by concluding remarks.

The increasing religious diversity in educational space has raised a legitimate question on how Catholic theology/catechesis must be taught in Philippine Catholic universities given the institutional mandate to educate students "into the faith of the Church through teaching of Christian doctrine in an organic and systematic way" (Wuerl, [Wuerl, D., 2013], 1). On this note, the paper makes reference to "centered pluralism" (CP), a positional posture espoused by Georgetown University in dealing with this predicament. In an attempt to (re)appropriate CP into local context, there is a need to explore the Filipino conception of self/others as enveloped within the indigenous concept of "kapwa." Hereon, the paper finds that CP is not just feasibly suitable in local context but with "kapwa's" more inclusive description of the relationship of self and others, a CP-based teaching paradigm in theology/catechesis is a promising project in the educational scene of the Philippines.

This paper is about Catholic subjectivity and teacher education. We explore multiple notions of Catholic subjectivity drawing from their Korean, Irish American, and Filipino-Polish heritages. Lived religion and memory writing are conceptual and methodological foundations of this paper. We examine multiple meanings of Catholic subjectivity via self-reflexive investigations on self, others, and the community in diverse sociocultural contexts. We argue that attention to teacher subjectivity with spirituality is deeply aligned with promoting the public good, such as advancing diversity and social justice issues in teacher education.

For many years educational practitioners have tended to focus on issues within the child for the causes of special educational needs and or disabilities. However, as the field has developed in professional maturity, a more inclusive approach has now tended to look beyond the child themselves, and recognise that often the cause of the child's educational struggle is more to do with within school factors, and factors from the home. In some instances, researchers have suggested that the home-based factors can account for around 80% of the difficulties experienced by children. In this paper, the overview of the research carried out with four Belfast schools will be provided, along with the key findings, including the impact of teacher aspiration, parental struggles with their own education and community influences. Belfast has a unique history, and divisions remain between Protestant and Catholic schools as to their outcomes for pupils. The research crossed the religious divide and findings will be presented as to the differences in educational aspiration and engagement from the two communities. [Paper presented at the Inclusive and Supportive Education IV Conference Congresso Internacional da Pró-Inclusão (8th, Lisbon, Portugal, July 26-29, 2016).]

The aim of this paper is to show how changes in the social fabric of Malta have resulted in amendments to the school curriculum in respect to the teaching of moral values. The curriculum now caters for a new subject in schools called Ethics, which is aimed at students who opt out of the mainstream Catholic Religious Education classes. As educators directly involved in its introduction in Maltese schools, as well as in the training of the subject teachers, we reflect on how this new subject relates to the development of both Maltese and migrant students' identities. We highlight some of the challenges the subject of Ethics presents to parents, teachers and students, and the tensions some students encounter between the religious values taught at home and secular values taught at school.

This paper examines the socio-political history of the discrimination suffered by the group called Burakumin (部落民) in the city of Nagasaki in early modern and modern Japan (1600–present). More specifically, it looks into, first, the emergence and evolvement of hostility and antagonism between Burakumin and Catholics in Nagasaki, and second, how discrimination against Burakumin became socially invisible in post-1945 Nagasaki when post-atomic bomb reconstruction transformed the urban landscape of Nagasaki and representations of the city came to be dominated by the Catholic imagery of prayer. The paper argues that, on the one hand, the modern nation-state, established on the principles of the freedom and equality of citizens, did not eradicate discrimination, but instead concealed it, resulting in discrimination continuing in changed forms, and on the other hand, Catholics in Nagasaki, while having themselves suffered political persecution in Japanese history, have been involved in practices of discrimination against the Burakumin. There is, however, not an innate relationship between religion and discrimination, but rather the relationship is historically contingent. Understanding its contingent nature requires us to address the historical conditions contributing to discrimination. By so doing, we can start imagining new ways to tackle and eliminate discrimination. [ABSTRACT FROM AUTHOR]

In everyday life, one encounters many experiences of affliction that, for whatever reason, nature (ours or others') cannot resolve. Yet, when nature's finite resources are exhausted and hope seems in vain, humans often experience extra-ordinary moments of renewal and resolution—breakthroughs, remissions, insights, and conversions. We experience these moments in our natural existence; yet, we feel they cannot originate, cannot be attributed to nature alone. Rather, these experiences, called "graces" in Christianity, are attributed to a divine power acting in us. How do we come to describe these experiences in this way? Is it possible to formulate a general theory of these experiences as "graces"? Is there an "experience" of grace in general, a "state of grace", which serves as ground and unifying experience for the "graces" we receive? Working from the Catholic theological point of view, this paper examines such experiences of affliction and renewal, as well as the basic Catholic framework schematizing them as found in the Bible and Catholic religious writings. In doing so, this paper highlights the theme of impossibility (absolutely or in context) underlying each experience, and broadly categorizes them as happening within three regions of human life: the external, ethical sphere, the interior self-relationship, and the vertical relationship to the Divine. In dialogue with theologians and phenomenological thinkers, general formulations of the experiences are placed within their respective spheres, and certain problems in the identification or interpretation of these experiences are identified. The paper then explores how the experience of a "New Creation" can serve not only as a label for the totality of these experiences, but also as a totalizing and overarching ground-experience of "grace" and an interpretive hermeneutic for graces in general. As a result, a graced moment of total personal "rebirth" or "recreation", prevenient with respect to any personal co-operation or experiences of grace as grace, is identified as a potential ground for all other graces considered. Finally, this paper considers some potential implications of this account of grace for both Catholic thought and Phenomenology more generally. [ABSTRACT FROM AUTHOR]

This paper examines the relationship between science and religion in the education system of Roman-Catholic Portuguese society. In particular, we explored perceptions of the relationship between science and religion for religious education teachers. We surveyed 198 Portuguese religious education teachers about how they view science and religion. The questionnaires' results revealed a number of similarities: religious education teachers are highly involved in religious practices and exposed to science; they perceived a compatibility between science and religion; and they have an openness to dialogue between both. They do not adhere to anti-scientific perspectives, but they simultaneously try to limit what can be explained by science. Thus, an interpretative view of dialogue and/or integration seems to best explain the perceptions of religious education teachers of the relationship between science and religion. These findings allow a space of discussion, enabling teachers to possibly foster the science-religion dialogue in their contexts of pedagogical activity.

Historians have observed that the period 1860-1890 was educationally progressive. This paper identifies the renaissance with the creation of the General Synod of the Church of Ireland in the aftermath of Church Disestablishment. Disestablishment legislation facilitated the inclusion of the laity in Synod. The paper argues that the lay-clerical dynamic generated educational reform at all levels of provision. Post-Reformation denominational divisions qualify the discussion. The structure of Synod--General Synod, Diocesan Synods, Boards of Education and Education Committees--was the outcome of an intense debate as the post-Disestablishment Church of Ireland sought to reinvent itself. The 'art' of the title refers to Synod's adroit use of this structure in promoting educational reform that mitigated tensions surrounding the religious-secular conflict which characterised Irish post-Famine modernisation. Synod's role as agent of educational reform constitutes the theme. The paper aims to contribute to what, regretfully, remains an undeveloped historiography.

After recounting the historical circumstances of the establishment of independent boards at Catholic colleges and universities, this paper considers the present conditions of boards at six Holy Cross institutions. Interviews and correspondence with the presidents of these institutions provided answers to a number of questions, including: How are boards educated in the institution's Catholic mission and identity? Are they typically educated in the principles of Catholic social thought? Are lay members expected to be well-informed about the institution's Catholic mission and identity, or is this considered to be the charge of members representing the religious congregation? The paper closes by considering the prospects for the next fifty years of partnership between religious and lay persons in the governance of Catholic colleges and universities. In particular, what roles and expectations are appropriate for lay members of boards, especially in light of Vatican II's declaration that "modern conditions demand that [the lay] apostolate be broadened and intensified" (Decree on the Apostolate of the Laity, §1)?