By Kathleen Engebretson
During the 1st decade of the twenty first century the Catholic Church within the constructed international has confronted a decline in its ethical authority, expanding accusations of irrelevance to an earthly age, and a steep and regular decline in dedication between successive generations from the Nineteen Sixties on. regardless of this Catholic faculties have extended and grown in acceptance and academic success.
The ebook units out a programme for the contribution of Catholic faculties to the way forward for the Church, overlaying such themes because the non secular schooling curriculum in its cognitive and affective points, the sacramental lifetime of the college, number of employees, the difficulty of employees and Catholic witness and lots of different issues.
Engebretson argues that Catholic colleges are a robust key to the way forward for the Church and indicates how, inside of their range, Catholic faculties should be ecclesial groups, that have at their middle the build up of the Church.
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Extra resources for Catholic Schools and the Future of the Church
1986). Self-identification: Toward an Integration of the Private and Public Self. In R. F. ), Public Self and Private Self (New York: Springer-Verlag), 21–62. Smart, N. (1971). The Religious Experience of Mankind (London, Collins). —(1996). Dimensions of the Sacred: An Anatomy of the World’s Beliefs (London: HarperCollins). Stark, R. and Glock, C. (1970). American Piety: The Nature of Religious Commitment (Berkeley: University of California Press). Vermeer, P. (2010). Religious Education and socialization.
In addition, while many schools focused on Catholic charities such as Caritas and missions belonging to the order whose charism the school carried, others cited service learning for Red Cross, bushfire relief and other community-led programmes as part of the RE curricula. While it is important to give students a sense of the need to be involved in fundraising for the community, I argue that the RE curriculum should support specifically Catholic charities alongside learning about the Scriptural and social teaching imperative that underpin them.
More often, however, in a cultural context of the privatization of religion and a secular culture the peer group may be quite distant from religion, preferring a personal form of spirituality or being completely disinterested. , 2001; Mason, Singleton and Webber, 2007). This is underlined by the fact that young people spend so much of their time in educational institutions, where their associations with peers, teachers and curricula devoid of religion helps them to gradually withdraw from the primary influence of their The Catholic High School and Religious Socialization 35 family and interiorize other values and cultural norms.