Catholic Colleges, the Courts, and the Constitution: A Tale of Two Cases

1989 ◽  
Vol 58 (2) ◽  
pp. 197-210 ◽  
Author(s):  
Joseph Richard Preville
Keyword(s):  
Higher Education ◽  
Public Works ◽  
Court Cases ◽  
Catholic Higher Education ◽  
Catholic Colleges ◽  
Government Aid ◽  
The Subject ◽  
Direct Government ◽  
American Catholic ◽  
The Impact

Of the forces that have shaped contemporary American Catholic higher education, few have been more generative or influential than the proceedings of two court cases which tested the constitutionality of direct government aid to sectarian and church-related colleges and universities. These two court cases were Horace Mann League v. Board of Public Works (1966) and Tilton v. Richardson (1971). The impact of these judicial rulings over the radical transformation and substantive reform of American Catholic higher education during the past quarter of a century is the subject of this article.

The End of an Era

1996 ◽  
Author(s):  
Philip Gleason
Keyword(s):  
Higher Education ◽  
Vietnam War ◽  
New Left ◽  
Catholic Higher Education ◽  
Revolutionary Change ◽  
Catholic Colleges ◽  
Tectonic Plates ◽  
The 1960S ◽  
Polar Opposite ◽  
American Catholic

The coming together of the racial crisis, bitter internal divisions over the Vietnam War, campus upheavals, political radicalism associated with the New Left, the growth of the counterculture, and the emergence of new forms of feminism made the 1960s an epoch of revolutionary change for all Americans. But for American Catholics the profound religious reorientation associated with the Second Vatican Council multiplied the disruptive effect of all the other forces of change. This clashing of the tectonic plates of culture produced nothing less than a spiritual earthquake in the American church. Although the dust has still not fully settled, it was clear from an early date that the old ideological structure of Catholic higher education, which was already under severe strain, had been swept away entirely. As institutions, most Catholic colleges and universities weathered the storm. But institutional survival in the midst of ideological collapse left them uncertain of their identity. That situation still prevails. To explore it fully would require another book. Our task now is to review the emergence of the problem, sketch its general outlines, and point out why it marks the end of an era in the history of Catholic higher education. For a number of reasons, freedom became the central theme in American Catholic higher education in the early 1960s. As the most basic of American values, it was, of course, immensely attractive to the socially assimilated generation of younger Catholics for whom John F. Kennedy’s election and Pope John XXIII’s aggiornamento vindicated the hopes of the earlier Americanists, whose travails Catholic historians had so recently explored. Moreover, the contemporaneous demand by African Americans for “Freedom Now” linked freedom to the religious idealism of the Reverend Martin Luther King, Jr.’s non-violent crusade for civil rights. Freedom was, in addition, the polar opposite of the rigidity, formalism, and authoritarianism that had become so distasteful to American Catholic intellectuals; by contrast, it meshed beautifully with their growing insistence on the importance of individual subjectivity.

The Intellectual Context

1996 ◽  
Author(s):  
Philip Gleason
Keyword(s):  
Higher Education ◽  
Nineteenth Century ◽  
World War I ◽  
Thomas Aquinas ◽  
Catholic Higher Education ◽  
Catholic Colleges ◽  
Precise Relationship ◽  
American Catholic ◽  
Medieval Universities ◽  
The University

Central to the intellectual revival that dominated Catholic higher education between World War I and the Second Vatican Council was the recovery of Scholastic philosophy and theology, particularly that of St. Thomas Aquinas. The “Scholastic Revival,” as it was called, began in the middle decades of the nineteenth century and was officially endorsed by Pope Leo XIII in 1879. Although its influence was felt earlier, especially in seminaries, it did not affect American Catholic higher education in a really pervasive way until the 1920s. By the end of that decade, however, Neoscholasticism had become a “school philosophy” that served for Catholic colleges very much the same functions that Scottish common sense philosophy and Baconianism served for Protestant colleges in the first half of the nineteenth century. To understand how this came about, we must review the earlier phases of the revival and highlight the main features of Neoscholasticism as a system of thought, before attempting to link its popularization with other events and movements of the 1920s. The term Scholasticism refers broadly to the teaching and method of the “schoolmen,” that is, the philosophers and theologians who propounded their views at the medieval universities, especially at the University of Paris. St. Thomas Aquinas (1225-74) is generally regarded as the outstanding figure among the Scholastics, and the revival of the nineteenth century aimed primarily at recovering his ideas and drawing upon them to establish Catholic teaching on a solid intellectual foundation. This effort involved a process of gradual clarification because the full richness of Thomas’s thought emerged only in the course of the historical investigations set off by the revival. The same is true of its relation to the thinking of other schoolmen and of later commentators, especially post-Reformation Scholastics like the Spanish Jesuit Francisco Suarez, who died in 1617. The virtually interchangeable use of the terms “Neothomism” and “Neoscholasticism” reflected the ambiguity that persisted well into the twentieth century as to the precise relationship between the thought of St. Thomas himself and that of the larger school of which he was the acknowledged master.

scholarly journals Some results of studying the impact of digital technologies upon learning activities

2020 ◽  
pp. 1-14
Author(s):  
Elvira Vitaljevna Burtseva ◽  
Olga Chepak ◽  
Olga Kulikova
Keyword(s):  
Higher Education ◽  
Social Networks ◽  
Negative Impact ◽  
Digital Technologies ◽  
Educational Process ◽  
Learning Activities ◽  
Key Factor ◽  
Negative Effect ◽  
The Subject ◽  
The Impact

The subject of this research is the implementation of digital technologies in educational process of a university. The goal consists in studying the impact of digital technologies upon the students’ learning activities. The article presents the results of questionnaire-based survey among students by the three question pools. In the course of research, the author examines such aspects of the problem, as the positive and negative impact of technologies upon learning activities of the students of digital generation. Particular attention is given to consideration of students’ attitude on digitalization of higher education. The opinions of pedagogues on the results of conducted research are presented. The scientific novelty lies in mainstreaming the question on the negative impact of digital technologies upon learning activities of the modern generation of students that deserves special attention. On the background of common passion of the scholars of researchers and pedagogues for the ideas of digitalization of education, when digital technologies are viewed as virtually the key factor for modernization of educational process; second come the problems of growing pathological dependence of youth on digital technologies, undesired to switch to digitalized educational process to the disadvantage of communication in social networks and pleasant pastime online. The problem of the negative effect of digital technologies on learning activities must be recognized in order to find the ways for its solution.

Secularization and Catholic Higher Education

2021 ◽  
pp. 65-79
Author(s):  
James L. Heft
Keyword(s):  
Higher Education ◽  
Open Space ◽  
Charles Taylor ◽  
Private Sphere ◽  
Catholic Higher Education ◽  
Catholic Colleges ◽  
The Many

Until the 1970s, most sociologists thought that it was only a matter of time before the process of secularization would marginalize religion to the personal and private sphere. That has not happened. Thinkers such as José Casanova, Charles Taylor, and others clarify the many meanings of secularity and open space for theology. A comparison of Protestant and Catholic colleges shows how the latter has a chance to remain religiously rooted intellectually, depending on the formation of its faculty and the contributions of a global reality of Catholicism.

Theology in the Catholic University

2021 ◽  
pp. 185-200
Author(s):  
James L. Heft
Keyword(s):  
Higher Education ◽  
Moral Education ◽  
Religious Studies ◽  
Unique Contribution ◽  
Catholic Higher Education ◽  
Catholic Colleges ◽  
Catholic Theology ◽  
Ex Corde Ecclesiae ◽  
Catholic University ◽  
Catholic Colleges And Universities

Major secular universities do not teach theology; they teach religious studies, if they teach anything about religion at all. It is impossible to imagine a Catholic university without theology. Four characteristics of Catholic theology show the unique contribution the discipline makes to Catholic higher education. False dichotomies are identified: critical or catechetical and faith or reason. This chapter describes the dramatic changes over the past sixty years in who teaches theology and what is taught to lay students at Catholic universities. Theologians need to address effectively the problem of widespread religious illiteracy among most college students. The Vatican document on Catholic higher education, Ex corde ecclesiae, offers a broad and demanding vision of the type of theological and moral education necessary for Catholic colleges and universities. The expectations of Catholic theologians in the academy and beyond it are daunting.

Introduction: Catholic Higher Education in 1900

1996 ◽  
Author(s):  
Philip Gleason
Keyword(s):  
Higher Education ◽  
United States ◽  
Twentieth Century ◽  
Women's Colleges ◽  
The United States ◽  
Turn Of The Century ◽  
Catholic Higher Education ◽  
Catholic Colleges ◽  
Universities And Colleges ◽  
Age Range

A great many Catholic colleges existed in the United States at the opening of the twentieth century. Exactly how many it is impossible to say with certainty because any answer presupposes agreement on the answer to a prior question: “What should be counted as a college?” The Catholic Directory for 1900 listed 10 universities, 178 “colleges for boys,” 109 seminaries, and 662 “academies for girls.” According to this count, there were no Catholic women’s colleges at that time, although the College of Notre Dame of Maryland graduated its first baccalaureate class in 1899 and is included among the 128 colleges for women listed in U.S. Commissioner of Education’s Report for 1899-1900. The same Report, however, listed only 62 Catholic institutions among the 480 included under the heading: “Universities and colleges for men and for both sexes.” No doubt some Catholic colleges simply failed to provide the information necessary to appear in the Commissioner’s Report. But their failure to do so is in itself significant; and even assuming that is what happened, it still leaves an enormous gap between the Commissioner’s figures and the 188 colleges and universities reported in the Catholic Directory. Moreover, many of the “colleges for boys” could, with equal justice, have been called academies, since elementary- and secondary-level students made up the majority of their student bodies. As the case of Notre Dame of Maryland indicates, Catholic “academies for girls” were beginning to upgrade themselves to collegiate status. Had the word college been more freely applied to non-Catholic institutions for women at an earlier date, a good many of these academies would probably have called themselves colleges long before, for they did not differ all that much from the “colleges for boys” in terms of curricular offerings and age-range of students. While the situation of Catholic institutions was particularly murky, the question “What makes a college a college?” engaged the attention of practically everyone involved in secondary and collegiate education at the turn of the century.

Introduction

2021 ◽  
pp. 1-10
Author(s):  
Gerald J. Beyer
Keyword(s):  
Higher Education ◽  
Catholic Social Teaching ◽  
The United States ◽  
Social Teaching ◽  
Catholic Higher Education ◽  
Catholic Colleges ◽  
Responsible Investment ◽  
Diversity And Inclusion ◽  
Institutions Of Higher Learning ◽  
The University

The introduction describes the author’s purpose, aims, and methodology of the book and why it should matter to all who care about Catholic higher education. The author discusses his own indebtedness to Catholic higher education and acknowledges that Catholic colleges and universities in the United States serve students and society in laudable ways. However, the introduction presents the thesis of the book: many Catholic institutions of higher education have failed to embody the values of the Gospel and the principles of Catholic social teaching (CST) in some important institutional policies and practices. Just Universities argues that the corporatization of the university undermines the fidelity of Catholic higher education to its mission by hindering efforts to promote worker justice on campus, equitable admissions, financial aid, and retention policies, just diversity and inclusion policies, and socially responsible investment and stewardship of resources. The author acknowledges the argument of the book represents one perspective and is intended to generate more sustained conversation about ways that Catholic social teaching should shape the life of Catholic institutions of higher learning.

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