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Published in 1988. Christianity has been one of the most potent forces in the development of education. This book critically examines this influence and discusses its political implications.
Christianity and Education is a collection of papers published in Transformation: An International Journal of Holistic Mission Studies over a period of 15 years. It brings to life some of the papers that lay buried in shelves and in disparate volumes of Transformation, under a single volume for theological libraries, students and teachers. The articles here represent a spectrum of Christian thinking addressing issues of institutional development for theological education, theological studies in the context of global mission, contextually aware/informed education, and academies, which deliver such education, methodologies and personal reflections.
Presenting a robust and philosophically based account of education from the Catholic point of view, Sean Whittle engages with important debates and questions concerning the nature and purpose of Catholic education and schooling. The book opens with a review of the criticisms that have emerged about the prevalence of Catholic schools within the state system and, indeed, about the very notion of there being such a thing as 'Catholic education'. The author then goes on to survey official Church teaching on education and the work of key Catholic thinkers, Newman and Maritain, before moving on to discuss the writings of Karl Rahner, a leading twentieth century theologian. A Theory of Catholic Education argues that Rahner's approach, with his focus on the place of mystery in human experience, provides a way forward. Ultimately, Whittle demonstrates how Catholic theology can offer a unique and much needed theory of education.
In placing his argument within the context of liberal-democratic values Thiessen gives concrete examples of objections to religious schools and offers practical suggestions that follow from the philosophical treatment of the problem. In Defence of Religious Schools and Colleges bridges the gap between philosophical argument and educational practice. It will be of interest not only to philosophers and educational theorists but also to practitioners in education. Academics, policy makers, political theorists, lay-people, teachers, administrators, and parents - those who object to religious schools and colleges and those who find themselves trying to answer the objections - will benefit from reading this book.
When in 1858 Newman was retiring from the Catholic University in Dublin, friends approached him when confronted with the problem of where to educate their sons and he became the central figure in the establishment of the Oratory School. Newmand and his co-founders - a trio of brilliant Catholic laymen, two parliamentary barristers and Lord Acton - faced stiff resistance in setting up the first Catholic public school; and once it opened their troubles were compunded by a staff mutiny and threats of closure from Rome. This is no standard story because the Oratory School was no standard school. It was the school's fate to be caught up in many of the key controversies of the time, not least because of its association with Newman; and for this reason the tale of its formative years under Newman provides important insights into Victorian life and English Catholic history. The story of the early years of the school, which counted Gerard Manley Hopkins among its masters, Hilaire Belloc among its pupils, and Newman as its guiding light, is told here fully for the first time.
This book considers the historical legacy and current debate concerning Education in Religion in the Republic of Ireland with specific reference to the primary school sector under Catholic denominational patronage. Given Ireland’s increased religious, non-religious and cultural diversity today, it is no longer tenable that approximately ninety percent of the country’s schools should remain largely under the control of one particular patronage. On the one hand, it is the duty of the State to provide for diverse forms of school management in order to cater for the educational needs of Irish school children. On the other hand, it is the business of the Catholic Church to realise its moral responsibility towards children in their schools whose parents and guardians do not wish for them to be educated in, or witness celebrations of, a faith tradition or set of values other than that to which they espouse. The purpose of the book, therefore, is to consider two contrasting issues by way of contribution to the current debate arising from the complexity of Ireland’s relatively unique context. The first questions the appropriateness of Irish State primary schools to continue to provide for denominational religious education given the changing situation in Irish life. The second enquires if it is appropriate to expect denominational schools to provide an exclusively phenomenological programme of religion without undermining their mission to educate in a given faith tradition. Therein, however, is the kernel of the problem and one which the book explores.
For centuries, the Catholic Church around the world insisted it had a right to provide and organize its own schools. It decreed also that while nation states could lay down standards for secular curricula, pedagogy, and accommodation, Catholic parents should send their children to Catholic schools and be able to do so without suffering undue financial disadvantage. Thus, from the Pope down, the Church expressed deep opposition to increasing state intervention in schooling, especially during the nineteenth century. By the end of the 1920s however, it was satisfied with the school system in only a small number of countries. Ireland was one of those. There, the majority of primary and secondary schools were Catholic schools. The State left their management in the hands of clerics while simultaneously accepting financial responsibility for maintenance and teachers' salaries. During the period 1922-1967, the Church, unhindered by the State, promoted within the schools' practices aimed at 'the salvation of souls' and at the reproduction of a loyal middle class and clerics. The State supported that arrangement with the Church also acting on its behalf in aiming to produce a literate and numerate citizenry, in pursuing nation building, and in ensuring the preparation of an adequate number of secondary school graduates to address the needs of the public service and the professions. All of that took place at a financial cost much lower than the provision of a totally State-funded system of schooling would have entailed. Piety and Privilege seeks to understand the dynamic between Church and State through the lens of the twentieth century Irish education system.
The aim of this handbook is to present an overview of the work on learning, written by leading scholars from all these different perspectives and disciplines.
This book offers the first full-length study of the education of children living within the Gaeltacht, the Irish-speaking communities in Ireland, from 1900 to the present day. While Irish was once the most common language spoken in Ireland, by 1900 the areas in which native speakers of Irish were located contracted to such an extent that they became clearly identifiable from the majority English-speaking parts. In the mid-1920s, the new Irish Free State outlined the broad parameters of the boundaries of these areas under the title of ‘the Gaeltacht’. This book is concerned with the schooling of children there. The Irish Free State, from its establishment in 1922, eulogized the people of the Gaeltacht, maintaining they were pious, heroic and holders of the characteristics of an invented ancient Irish race. Simultaneously, successive governments did very little to try to regenerate the Gaeltacht or to ensure Gaeltacht children would enjoy equality of education opportunity. Furthermore, children in the Gaeltacht had to follow the same primary school curriculum as was prescribed for the majority English speaking population. The central theme elaborated on throughout the book is that this schooling was one of a number of forces that served to maintain the people of the Gaeltacht in a marginalized position in Irish society.