Abstracts of past dissertations.

Submitted for the MA in Pastoral and Educational Studies

2007

An Investigation into the Possibility of a Catholicised Curriculum and Leadership Implications for Catholic Schools.

by Peter Eccles, 2007

The study begins by identifying the fundamental features of Catholic education. This first section focuses heavily on Christian anthropology as the major theme for defining Catholic education but proceeds to link these findings to the contemporary challenges for Catholic education today. The school context is then examined for practical implications of the above followed by a crucial section which suggests principles for defining and creating a Catholicised curriculum.

Having defined aims, engaged with the context and offered guiding principles, the study interrogates the present reality of Catholic education especially in the secondary sector. This section identifies clear expectations for a Catholicised curriculum from ecclesial and national documents plus other sources. By contrast, the study investigates a significant discrepancy between the expectations for a Catholicised curriculum on the one hand, and guidance and support for a Catholicised curriculum on the other. Similarly, it is concluded that despite the expectation very little progress has been made in creating a model Catholicised curriculum to assist schools.

Following on from these findings, the study focuses solely on the cognitive dimension of Catholic education which is defined as the means by which the curriculum is organised to serve the purpose of helping people grow in their knowledge and understanding of the faith. In order to assist with this it is argued that the Catholicised curriculum is something which schools should provide in addition to, but separate from, Catholicity across the curriculum. This section then deals specifically with the implications and suggestions for starting points for creating a Catholicised curriculum.

The study concludes with recommendations for ways in which a Catholicised curriculum might be implemented in Catholic secondary schools. Suggestions are made for leading and managing this initiative in particular, but recommendations are also made for managing significant change in particular. This section is designed to grapple with the perennial challenge of synthesising the Catholic worldview with the pressures and demands of the pastoral context.

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Facial Transplantation: A Bioethical Study from both Secular and Catholic Perspectives

by Bernard Farrell-Roberts, 2007

This dissertation explores the diverse ethical issues surrounding full facial transplantations from both secular and Catholic Bioethical perspectives. It places facial transplantation in context by explaining the history of organ and facial transplantation, and describing the current situation regarding the same.

It describes the surgical, medical and operational procedures that apply prior to, during, and following facial transplantation surgery. It then goes on to examine the ethical issues that present themselves at each of these stages, from both secular and Catholic perspectives. Issues dealt with include: donor and recipient selection; consent; research and experimentation; coercion; donor de-humanization; donor death; the costs involved, both financial and in resources; privacy; the expectations of both the recipients and their families; the required psychological support; immunosuppressant therapy; psychological and physical transplant rejection; and the right to life.

Current developments that have an impact on facial transplantation are then examined, together with their ethical implications. These being: bio-engineering; immunosuppressant drug development; and cognitive behavioural intervention.

Other ethical issues that do not easily fit into the areas already examined above are then addressed, being: donor death and the burden of proof; assumed consent; and internal beauty.

The research concludes that from both secular and Catholic perspectives there are still far too many profound unresolved ethical issues for full facial transplantations to be ethically acceptable at present. Although current developments may well eventually lead to the resolution of such problems as the life threatening secondary effects of immunosuppressant drugs, such issues as the lack of case history, the ability of the medical profession to provide adequate psychological counselling and support, the diagnosis of death, the relationship between cost and benefit, and consent, will be difficult to resolve.

Finally, the need for further research and study is highlighted, especially on the issues of brain death, consent, and theology of the body.

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How Can Liturgical Catechesis Be Adapted and Implemented to Meet the Needs of Children Participating in Catechumenal Initiation?

by Susanne Lehne, 2007

The aim of this study was to explore how liturgical catechesis can be adapted and implemented for children of catechetical age, who are being initiated by the Rite of Christian Initiation of Adults. The ritual text, as well as catechetical and theological reflections by theorists and practitioners in the field of children's initiation, were consulted. Empirical research was undertaken in a small number of parishes in the United States, where a process of catechumenal initiation for children currently exists.

It was discovered that children's initiation is not a separate process, but is rather part of an integrated ministry for adults and children, governed by the same foundational principles from the Order of Christian Initiation of Adults, and aimed at the same goal of faith formation. Catechumenal catechesis centres on the key elements of Word, Liturgy, Community Life and Mission. Each of these was seen to be essential to the process and each of them contributes in an interactive manner to the ongoing conversion of participants in the RCIA. While the rites are generally celebrated jointly, liturgical catechesis of adults and children occurs separately, as well as having some intergenerational components.

The challenge of catechumenal catechesis with children lies in the need to adapt the four foundational pillars to accommodate the age and developmental level of particular child catechumens and candidates. In the area of Word, it was found that catechetical content is built up gradually as children progress in their faith journey, and should be continued by ongoing catechesis after initiation. A large part of children's formation occurs through the Liturgy since they are particularly apt at responding to the symbols, actions and gestures of the liturgical rites, which give shape and dynamism to the process. Liturgical catechesis seeks to prepare for the rites by catechising from the content of Scripture, prayers and ritual symbols in the rites. The actual celebration is an important part of formation, as children are drawn into the paschal mystery with all their senses and experience the living presence of God in the assembly. After the rites, ritual and mystagogical catechesis tries to deepen and bring to consciousness what was experienced. The intention is to help children to draw out the meaning and concrete significance of the ritual for their lived faith response.

The research showed that the Community context in which the journey is undertaken is crucial, since children are formed by vital relationships with their parents, their peers and sponsors, their catechists and other adult members of the faith community, who are also responsible for discerning their spiritual progress and their readiness for the next step on the journey. By praying, celebrating, sharing, living and learning to serve alongside these members of the faithful, children are gradually formed into disciples of Christ. Appropriate contexts for witness and age-appropriate apostolic service have to be found to make clear that faith entails a call to Mission from the outset.

Thus it was shown that this holistic, comprehensive way of faith formation has the potential of drawing children into a living faith relationship with God and into a lasting commitment to and involvement in the Church. As such it deserves to be studied and explored further and to be implemented in a European parish context, where is has had little impact up to now. Furthermore this ritual-based process can also be adapted to post-baptismal catechesis in the context of initiation for Confirmation and Eucharist, as well as for ongoing further catechesis of adolescents and adults.

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Vocation in a Name: The Spiritual Journey of Blessed Elizabeth of the Trinity, Witness of Holiness to the Church.

by Marian Teresa Murphy, 2007

The aim of this study is to trace the spiritual journey of a little known French Carmelite, Blessed Elizabeth of the Trinity, in order to explore her life and message and her potential as a witness of holiness to the Church today.

The dissertation is primarily library-based and uses Elizabeth's writings and the main studies of her life and teaching. Historical texts help us to understand Elizabeth's secular, ecclesial and diocesan milieu. The French School of spirituality is researched in order to understand its influence on Elizabeth. Scripture, church documents and a number of classic and contemporary spiritual writers, past and present, help to contextualise and evaluate the richness of Elizabeth's life and teaching.

Following an introduction which outlines the broader context of life as call and response to God and the distinctively Catholic cult of the saints, the work falls into six chapters.

The first chapter explores the key concepts underpinning the study: vocation, journey and name. Chapter two examines how Elizabeth's journey is rooted in a full living out of our shared baptismal vocation, fostered by her Christian family. Her early experience of a vocation to religious life is later defined as a call to Carmel which she follows unhesitatingly. We note how the discovery of the meaning of her name, "house of the God of love" is a milestone on Elizabeth's journey and how her Eucharistic spirituality sacramentalises the life begun in baptism. Elizabeth thereby offers a particularly vibrant role model for young people.

The third chapter examines a critical stage in Elizabeth's journey. Prevented from entering Carmel, Elizabeth resolves to live as a Carmelite in the world; she matures spiritually through her asceticism and prayer, thus becoming an effective model for laity. The fourth chapter deals with Elizabeth's entry into Carmel and immersion into the mysteries contained in her religious name, 'Elizabeth of the Trinity'. She develops an intense awareness of God's love and a profound intimacy with the Trinity, which is encapsulated in her famous Prayer to the Trinity.

The final stage of Elizabeth's journey, marks the ultimate development of her baptismal vocation through the discovery of her name-vocation 'Praise of Glory'. This is analysed in Chapter five which shows how she is transfigured into Christ Crucified through the suffering of her terminal illness and death at twenty-six years of age.

Chapter six shows how the writer applies the fruits of this study in a series of talks to laity, priests and sister Carmelites, eliciting from them by means of a questionnaire, responses which clearly show that, as this dissertation claims, Elizabeth is a real witness of holiness to the Church today.

The conclusion provides a summary of the main findings of this study and makes some suggestions for further exploration of Elizabeth's life and spirituality. The study suggests that as Elizabeth exemplifies the Christian journey initiated at baptism and sustained by the Eucharist, her life and message offer an extensive resource for sacramental catechesis, especially for the New Evangelisation. An analysis of Elizabeth's writings would also offer a rich source of spirituality, as would a study of St Paul's influence on Elizabeth, especially in this ‘Pauline Year'.

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2006

‘Lord Teach Us to Pray’ (Luke 11:1): Fostering the Art of Prayer in the Catholic Secondary School.

by Frank Camilleri, 2006

This study looks into the current situation of Maltese 16-year-old school leavers with regard to three key areas namely knowledge, attitudes and practice of prayer.

Data was gathered through a questionnaire structured in such a way as to identify the strengths and weaknesses in these key areas of this age-group within the parameters of gender and school attendance type (State Schools and Church Schools).

The questionnaire was completed by two hundred 16-year-olds from four different schools in the final year of their secondary education: fifty male and fifty female respondents from two State Schools, and fifty male and fifty female respondents from two Church Schools.

The study shows that the overall situation regarding the attitude towards of prayer among the Maltese 16-year-olds is very encouraging both in the State and Church Schools. The vast majority of the respondents believe in God and regularly attend the Sunday mass.

A strong positive indication towards the practice of prayer emerges from this study. However, this practice leans heavily on petition and is generally crisis-motivated. Moreover, while the Maltese family remains the most important 'school' of Christian prayer, a higher positive correlation was expected than was actually found to be the case. This study reveals various weaknesses with regards to content in the catechesis on Christian prayer. There seems to be a grave deficiency in the awareness of the role of the Holy Spirit in the Christian life and in the Trinitarian dimension of Christian prayer among the Maltese 16-year-olds.

The study will hopefully be of use to those involved in Catholic Education in fostering an enduring life of prayer in adolescents. The data gathered by this study also suggests opportunities for further study and analysis.

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Schools Strikes and Moral Education in Kenya.

by Sr Eleanor Gibson FMA, 2006

The aim of this study is to try to arrive at a better understanding of the phenomenon of violent school protest (referred to in Kenya as 'school strikes') which has provoked both consternation and alarm in Kenya's education sector in recent years. In a particular way it is an attempt to identify what these manifestations of student unrest might be indicating about moral education.

Following an introduction which outlines the field of interest derived from the writer's personal experience, the main body of the work falls into three sections. The first examines how moral education was carried out in traditional African societies. From the material available it would seem that traditional methods were largely successful in preparing young people to assume responsibilities upon reaching adulthood and in curbing any excesses of destructive behaviour which might have arisen during adolescence. What became evident from the research, however, was that being enshrined in a close knit community context of family and kin, morality was severely compromised by the pressures of colonialism.

The second section addresses the kinds of situation young people are exposed to in contemporary secondary boarding schools. By the use of a questionnaire, students were invited to express the feelings which affect them when faced with the difficulties which can and do arise periodically in schools. There emerged a strong sense of disillusionment with and mistrust of those in authority combined with a high level of fear of peers particularly when the dominant group is inflamed and intent on destruction and violence.

The final section proposes an approach to moral education rooted in the tradition of the Catholic Church which upholds many of the values still cherished by Africans, especially those of family and community. These are given priority in the Church's pastoral choice of Small Christian Communities as the privileged place of growth in prayer, community and moral maturity. For young people in a particular way, friendship groups can be of real and effective support in living out a life of moral integrity in the context of a society in search of direction.

The conclusion provides a summary of the main findings of the study and makes some suggestions which could lead to lessening the sense of fear and isolation experienced in Secondary Schools. The study suggests that the model of the Small Christian Community, organized at youth level, could be adopted as an effective means of helping young people reach moral maturity through reflection on the Scripture and the support and encouragement found in the community.

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Supporting Family Evangelisation Between Infant Baptism and First Holy Communion.

by Anne Green, 2006

The study begins by analysing the role of parents with regard to the education of their children. It draws on Scripture and the teaching of the Magisterium of the Church to establish the responsibilities of parents particularly as first faith educators of their children.

Having established this, the understanding of parents with regard to their children's faith development between Baptism and First Holy Communion is then considered. This is conducted by obtaining the views of parents currently within this group and the relationship that exists between their understanding and Church teaching. The conclusion reached is that parents do educate their children at an anthropological level in line with Church teaching but this appears to be due to natural parenting rather than recognition of their role within the faith. There is little connection made by parents with aspects of faith requiring commitment within the faith community or faith practice.

Following on from this, consideration is given to how the Church supports these parents given the level of understanding and practice of their role. The teaching of the Church on catechesis and evangelisation is established together with the interpretation of this teaching at a local level. It concludes that although the Church clearly presents its expectations for evangelisation and catechesis for the variety of groups within the Church including adults, children and the family these expectations are not successfully met at a local level for these parents to develop their own faith and that of their children.

The study concludes by offering an outline catechesis appropriate to the families in the study. It is developed directly from the use of Scripture employed to engage parents and their children. It uses techniques and strategies appropriate to contemporary families at their current level of faith knowledge and participation in the faith community to support the development of faith in the home. It provides opportunities for and encourages links between the family and school and within the parish community.

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Eschatology at Key Stage 2: an investigation into children’s understanding of death, resurrection and eternal life at key stage 2 and the implications for RE teaching and catechesis.

by Jane Catherine Smart, 2006

The study begins by examining and defining the Church's understanding of eschatology. Evidence from Scripture and the Catechism is used to justify the need for appropriate and explicit teaching of eschatological doctrine. Having established the necessity of such teaching with regard to the deposit of faith and the Magisterium's requirements for an organic presentation of the faith, the study begins to consider appropriate eschatological Religious Education and catechesis for children at Key Stage 2.

Consideration is both theoretical and practical. It is theoretical in terms of considering psychologists’ understanding of children's cognitive and spiritual development and how this might relate the eschatological teaching children receive. It is practical in terms of exploring the eschatological content of two influential documents produced by the Bishops Conference of England and Wales and a selection of published resources.

The work of various psychologists is drawn upon in order to try to establish the age at which children are ready to comprehend eschatological concepts. The on-going and complex debate regarding what is known about the relationship between the physical, cognitive and spiritual development of children as individuals, versus the widespread application of age-related patterns of development in children suggested by Jean Piaget and James Fowler is explored.

Investigation into the eschatological content of the documents produced by the Bishops Conference of England and Wales and published schemes reveals lacunae and missed opportunities for eschatological teaching at Key Stage 2.

Information gained from a questionnaire administered to two Y6 classes is used to determine current levels of eschatological understanding in one particular setting. Analysis of the results shows areas of weakness in current eschatological provision. Ways of augmenting RE planning and current provision, including more explicit reference to the nexus mysteriorum via the Creed, the Lord's Prayer and the Liturgical Year, are recommended so as to utilize and build on children's conceptual understanding across the Key Stage. The final chapter outlines the implications for the future with regard to eschatology and the RE curriculum.

2005

What Implications can St. Therese’s Understanding of her Vocation as ‘Love at the Heart of the Church’ have for a Lay Christian’s Relationships?

by Deborah Hawley, 2005

This study examines the applicability of the insights of St Therese of Lisieux, a 19th century Carmelite nun, to the needs of lay Christians. Her vocation within a vocation ('vocation-beyond') as 'Love in the heart of the Church' is considered as a way to approach relationships encountered in the author's experience as a parent, a health professional and secular Carmelite.

The radical nature of Therese’s spirituality is analysed: its gospel origins, her complete commitment to Christ through her ‘Little Way’ of ‘abandon’ and her audacious trust springing from poverty of spirit, closely linked to profound faith and hope. It is shown that this way sprung from a rich spirituality rather than the flawed one of her time, so that she practised the virtue of charity more fully. Her study of St. Paul 's writing on Charity is seen to give her the key to a ‘vocation-beyond’, intuited as mystical union (by participation) with ‘Love in the heart of the Church’, identified as the Holy Spirit.

Next, her understanding of the Church is examined. It is envisaged more in its personal and relational character as Marian, as Mother and Bride, than in the institutional and hierarchical one prevalent in her time. Her reference to the Church's Heart is explored here, that is, the central, personal and mystical ‘place’ where Love remains. Relevant developments in Church thinking are traced in order to identify this ‘place’ as the Eucharist. These developments also enable the Church to be understood more fully as Communion, i.e: as the place of the Holy Spirit. This is seen as the foundation and source of the Christian community. The institutional aspect of the Church, which is also necessary, follows from it.

Therese is shown to have overcome factors veiling proper awareness of the transcendent (e.g.: secularism in society, the fortress mentality of an over-institutionalised Church flawed by Jansenism, and a difficult convent milieu). Her personal shortcomings, which could have reduced the contemporary relevance of her teaching, are shown to have been surmounted. Relevant aspects of the contemporary milieu are then considered. Within a culture which is predominantly secular and 'selfist' positive elements are noted: a vague hunger for the spiritual in society and a valuing of loving relationship above all. This culture also has the advantage of the developments in thought which emerged from the Second Vatican Council.

A remedy for secularism and 'selfism' is suggested: firstly, contemplation, which Therese teaches is attainable by all through her Little Way. Secondly, the enhancement of relevant personal and professional relationships. These, when nurtured by communion with God, enable the Christian to influence secular thought so that love is more than a disposable inconsistent emotion.

The attachment relationship between parent and infant, fundamental to individual and society, is illuminated by the above, as well as other such relationships. Finally, other relationships are viewed from this perspective.

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Infant Baptism: An Opportunity to Evangelise New Parents.

by Margaret Helen Wickware, 2005

This dissertation argues that infant baptism is an important opportunity for evangelisation: to proclaim the message of Christ in ways that resonate with today’s young parents. To that end, it brings to light the fundamental connection between the parents’ own baptism and that of their infant child.

Chapter One begins by introducing parenthood as a vocation. Drawing on various magisterial documents, this report sets forth the role of parents as primary educators of their children, thereby making specific the call to evangelise given to every Christian at baptism.

Chapter Two looks specifically at the theological roots of this sacrament whereby each person is joined with Christ and called to partake in His threefold mission of priest, prophet and king. Baptism is, therefore, is shown to be an integral part of God’s master plan of salvation and the work of Christ that is carried out in His Church with the help of the Holy Spirit.

Chapter Three examines the Rite of Baptism as it has developed in light of the Second Vatican Council with specific attention not only to the symbols and gestures that comprise this liturgical celebration, but also the important roles of both parents and the parish community. Moreover, it is shown that their integral roles extend beyond the actual baptismal celebration.

In light of these foundational studies Chapter Four analyses infant baptism related practices in the Diocese of Westminster including baptismal preparation, the liturgical celebration of this sacrament and post-baptismal catechesis. The major findings indicate that young parents are reminded that they have an obligation to take their children to Sunday liturgy, yet their own baptismal callings and the Christocentric nature of the sacrament are not identified as important parts of the message being conveyed to young parents. In many instances, baptisms are not viewed as parish celebrations and post-baptismal catechesis was not discovered as common practice in the Diocese.

The study concludes by setting forth a pedagogical strategy that proposes to welcome, evangelise, catechise and nurture young families in ways that involve the whole parish community. These initiatives are intended to develop a baptismal mindset that enables young parents to begin to see the course of daily living as opportunities for themselves and their children to connect faith and life.

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‘The Marian Dimension of the Church Precedes the “Petrine”’ (CCC 773).

by Ulrika Yeomans, 2005

The study starts by locating the principle of Petrine/Marian inter-relation as a fundamental feature of the ecclesiology of communion proposed by the Second Vatican Council, characterizing the bi-polar nature of the Church and its relationship with the world. Communio is shown to reflect intra-trinitarian divine love, and further examined within the framework of the symbolic, person-based ecclesiology of Hans Urs von Balthasar. The roles of Peter and Mary are established respectively as the objective pole of unity within the sacramental and hierarchical ecclesial structures, on the one hand, and the subjective response of love characteristic of the Church’s union with Christ, on the other. The mutual circumincession of the Marian and Petrine ecclesial dimensions is examined from theological, historical and philosophical perspectives. Thus the tension created by the interplay of different ecclesial realities, reflecting the human condition generally, is seen to emerge as the fundamental fuelling point for communio.

Unity in diversity is considered as the essence of communio, representing both a gift and a challenge for Christians. The active, exterior Petrine ecclesial roles are shown to be facilitated as well as received by interior Marian love, with which they co-exist in a perichoresis of two principles of unity. The Marian roles are shown to signify the fundamental response in holiness to divine love.

The enormous catechetical implications of this are then start being addressed. By means of a review of catechetical development from the second half of the twentieth century up to the present day, of the dual structure of faith, and of the new Catechism, the Christo-centric, ecclesial nature of catechesis is put into relief, revealing characteristically Marian features. These are shown to encompass the Petrine sphere of interpreting and handing on the truth and the light of Christ with the living experience of the life-changing, if counter-cultural laws of the Gospel. The impact on the goals of catechesis is discerned in the reciprocity of the horizontal and vertical aspects of communio, concluding that personal relationship with Christ, which catechesis aims to foster through conversion, commitment, teaching of the faith content and contemplation of its mystery, needs to be witnessed to, realized and developed in the manifold facets of fraternal communion.

Next it is shown how the twofold objective/subjective work of the Holy Spirit, and the employment of the pedagogy of faith, point to the paramount requirement of communio orientated catechesis not to transmit a partial message, but the entirety of God’s word, harbouring the fullness of everlasting life. Pedagogical tools of a Gospel-based Marian language of contemplation, kenosis and progression are proposed, exposing the need to work towards Gospel literacy in all for its transforming, divine power to be released, to integrate prayer with dogma, sacrament and morality, and to create space for the redemptive action of grace and a life-long process of growth.

Finally, a contemporary stage of the Catechetical Movement is suggested, incorporating amongst other categories a trinitarian, relational theology, the spirituality of communion proposed by John Paul II, and the concept of catechists as representatives of a parish community fused in one in mutual love. The study concludes with a synthesis of communio orientated catechesis, based on the implications of CCC 773, portraying catechesis as a transparent reflection of the whole Church. The Balthasarian insight that the Council re-visited the mystery of Mary under the heading of ecclesiology is traced throughout.

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2003

"Who do you say I am?" (Mk 8:29) Christology for Canadian Catholic High School Students.

by Gino Di Vincentis, 2003

This thesis documents the current attitudes, knowledge, understanding and beliefs of Canadian Catholic high school students in relation to Jesus' identity. The thesis identifies deficiencies in the students' thinking and suggests a range of possible pedagogical remedies.

The major findings of this study, based on a carefully delivered 'Christology Survey', is that the young people of our Canadian Catholic high schools show a great deal of confusion toward their understanding of Jesus. They are struggling with recognizing the divinity of Jesus and are not connecting this doctrine to the various dimensions of his life. They are in need of clear teaching concerning who Jesus is and the impact that he can have on their lives.

It is believed that this thesis is the first of its kind in Canada to look at this particular topic. Therefore, it is hoped that this thesis gives religious educators, catechists, pastors, youth workers and any individual entrusted to work with the youth of the Church in Canada, and elsewhere, information that will assist them in bringing young people into an enhanced relationship with Christ. In turn, it is hoped that this will allow our students the opportunity to answer Jesus' question, "Who do you say I am?" (Mk 8:29) as they progress through their personal journey of faith.

This thesis concludes by offering thoughts for further studies to be conducted in this area.

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Formation Needs of the Parish Catechist: An Evaluation of Present Provision in the Diocese of Arundel and Brighton.

by Carol Ann Harnett, 2003

This research paper highlights the importance of catechesis in the life of the Church and its essential role in the growth of the kingdom. It investigates the needs of the catechist working at parish level. It begins by discussing what catechesis is, as presented in the documents of the Church, before moving on to ascertain the perceived understanding and formation needs of catechists working in parishes in the diocese of Arundel and Brighton, critically evaluating these findings to the teachings of the Church.

The research reveals three groups of catechists. The first being those who had not attended any sessions of formation. The second group being those who had attended some formation, either in locally based initiatives or at diocesan days for catechists, or a combination of both. The third group was those who had undertaken a sustained course of formation to at least the level of the Catholic Certificate of Religious Studies.

The research reveals that respondents in this last group generally perceive their understating of areas of the faith as only slightly better than, and in many case, weaker than those who have not attended sessions of formation. The group of respondents who had not attended formation generally perceive less need for formation than these other groups. The research suggests possible reasons for these responses and then identifies areas of faith that are most in need of attention in the formation of catechists. These are especially doctrine, ecclesiology, the liturgy, the sacraments, morality and prayer (to differing degrees), as well as elements of methodology.

The paper discusses the impact of formation initiatives in the diocese, from the diocesan organised CCRC programme, to local initiatives led by the clergy laity. It establishes that local initiatives organised by the clergy seem to be successful in attracting catechists to or convenient for all catechists.

Finally, this research paper concludes that because catechesis is concerned, above all, to introduce a person to a deeper relationship with Christ, the formation of catechist needs to help deepen their own relationship with Christ. The paper argues that the formation of catechists should have a strong spiritual element, and must reflect the Catechism of the Catholic Church in content. The paper also argues that the methodology of catechists’ own formation needs to reflect the methodology of catechesis that they will deliver.

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Social Integration & Faith formation: An Evaluation of Catholic and Integrated Education in Northern Ireland.

by Aveen Patricia Hewitt, 2003

While the majority of Catholic pupils attend Catholic schools in Northern Ireland, a proportion are educated in other sectors of education. One of these is the integrated sector. This sector seeks to attract equal numbers of Catholic and Protestant pupils to its schools in order to promote social integration in the region. Much criticism is levelled at this sector, both from those sympathetic to its aims, and those who are not.

With this in mind, this study attempts an evaluation of the suitability of the sector in providing for the educational needs of Catholic pupils. It seeks to ascertain whether integrated education is a valid alternative to Catholic education for Catholic pupils in Northern Ireland. The study found that while efforts have been made to create a Christian ethos in integrated schools and to ensure appropriate faith provision for Catholics, there are nevertheless a number of issues of concern. These are: a lack of emphasis on Christianity in some schools, a lack of specifically Catholic formation for Catholic pupils apart from specifically sacramental preparation, a danger of relativism with regard to faith and a possible lack of synthesis between faith and culture in the schools. The extent to which these concerns are realised was found to be dependent on the individual school. It was concluded that if the integrated sector is to provide a valid alternative to Catholic education then these concerns must be addressed.

The study records that the Catholic sector, while catering for the majority of Catholic pupils in Northern Ireland, is not without its detractors. One common criticism levelled at this sector is that such confessional education causes division in the region. Therefore an evaluation of the sector was undertaken to ascertain whether Catholic education is valid/valuable in Northern Ireland. The study argues that the Catholic philosophy of education per se does not promote division, but rather is concerned with tolerance and the common good, based on Gospel values. With regard to the implementation of this philosophy in Northern Ireland, no evidence was found to prove that Catholic education in the region is divisive. However the study does argue that there is nevertheless a real need for this sector of education to discover how it can be of greater help in the divided society of Northern Ireland, and contribute more effectively than at present to the common good of the region. Several concerns were raised in relation to the sector. These were: that the translation of the ideals of Catholic education into reality could be more effective, that there is a need for further faith formation of students following Confirmation, and that there is a need for formation for lay leaders in Catholic schools.

Recommendations based on these findings are made for both sectors of education. With regard to the integrated sector the provision of denominational formation for Catholic pupils in addition to more effective sacramental preparation is recommended. Also recommended is a closer collaboration with the Catholic Church in order to provide for the needs of Catholic pupils. With regard to the Catholic sector the recommendations made were: the provision of a specifically Catholic programme of R.E. to be implemented in schools, the creation of a diocesan policy centre concerned with educational methodology, a parish catechesis programme for ongoing formation for young people and a specific programme of formation for lay leaders in Catholic schools. The need for further research in relation to both sectors and possible directions for this research were also outlined.

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Support for Carers, Especially of People with Mental Illness, and Church Involvement.

by Edna Hunneysett, 1998

This study is aimed at discovering what support is available and the nature of it, for carers and families of ill people, especially where there is mental illness and including the involvement of the Church. It investigates whether or not carers’ needs are addressed and if more support is needed and tries to establish if Church support is important and sufficient.

This piece of work reviews literature including that of some personal experiences and needs of carers especially where there is mental illness. It explores the teachings of the Catholic Church on its role in supporting people in need from scripture, conciliar and other magisterial documents and gives a reflection on literature relating to carers and Church support.

An overview of support available to carers and families of ill people, especially of those caring for someone with mental illness is given, the information of which was obtained by interview within the Catholic Church community in a part of the North of England. Carers of two support groups for carers of people with mental illness, one secular and one Church-based, were invited to respond to questionnaires and analysis of these is presented.

Findings on these two pieces of field work are compared and discussed with those of the literature review and Church teachings. The main conclusions and recommendations are that carers and families should have their needs acknowledged and be given more support, especially where there is mental illness; that education in both the Church and the state sector should be undertaken to address the issue of mental illness to help remove stigma and prejudice; that partnerships should be built up between Church and state sectors to help address care in the community; that more positive and well-informed publicity should be carried out regarding carers especially where there is mental illness; that there needs to be education and training for clergy regarding mental illness so that pastoral needs of carers and families are acknowledged, addressed and support initiated including, where feasible, Church-based support groups and Church-based drop-in centres and home visits, which will need informed and trained personnel; and that resources are re-examined and re-allocated with a view to addressing these issues.

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New Ecclesial Communities: A Challenge to the Catholic Post-Primary Sector?

by Fr Gerry McCloskey, 2003

The numbers of those attending Sunday Mass in the Catholic Church has dramatically declined worldwide since the 1960's. This has been especially apparent among younger generations, with many of these having little or no contact with the Church. Conversely, during the same period - from the 1960's into this new millennium - new communities and movements have flourished in an unplanned and amazing fashion within the Church. The impact of these movements has been particularly significant among the young. Their exuberance and enthusiasm have given 'rise to a renewed missionary zeal which reaches out to the men and women of our time' (John Paul II, Address to the World Congress of the Ecclesial Movements, Rome 27-29 1998).

This report looks at the work of two communities (or movements) that have been formed especially to work in the Catholic post- primary sector in Great Britain and Northern Ireland. It looks not only at how these communities have evolved, but analyses their outreach work in the form of missions and retreats in the Catholic post-primary sector.

Initially the investigation examines the cultural influences impinging upon young people today; it concurs with the notion that present cultural trends uncover an urgent need for newer and more effective methods of youth evangelisation, and asks: why is it that the more traditional forms of evangelising young people seem to be failing? This report uncovers some of the reasons why the Catholic school is failing in this respect; it explores whether the new communities can help in this regard, in order to engender new enthusiasm for the faith not only among pupils but among Catholic teachers as well. Has the school anything to learn from their successful evangelising methods? Who or what has been the driving force behind such communities? How are their members formed? How are they trained and prepared for their work in schools? These are just some of the questions that this study attempts to answer. The report discovers formation and constructive support for teachers in the living out their vocation in a more reflective and confident fashion. Moreover, it underlines the fact that the new communities represent that great need for a boost in morale that will enable Catholic teachers to embrace their role as agents of evangelisation with fresh enthusiasm. In short, the report concludes that such communities are an effective catalyst that can bring teachers to a new awareness of their vocation and young people to new faith in Christ and involvement in the life of the Church.

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2002

Is Individual Confession an Outmoded Sacrament?

by Andrew Cox, 2002

This dissertation examines the above question in order to discover what has affected the practice of older Catholics over recent years. It identifies patterns of attendance, areas for development and suggests some strategies for augmenting the use of one of the most powerful instruments in the Church for personal spiritual growth.

The evidence base for the studies findings includes: regular first hand experience of the sacrament of reconciliation in individual and communal forms; informal discussions with a wide range of interested Catholics, fellow parishioners, school chaplains and parish priests, and a large body of material collected from interviews.

Questions for interview were distilled from a wide ranging review of literature and Church history on the topic of penance and reconciliation, and centred on a contemporary understanding of sin; the communal dimension of reconciliation; teaching and catechesis; the personal value of the sacrament for Catholics, and ways of revitalising practice.

The research showed that respondents could recall little or no significant catechesis on part which the sacrament plays in spiritual growth and development, apart from instruction about the practicalities of confession at a very early age; neither could they articulate how their sin damages their relationship with the community of the Church. Despite this, they displayed a clear understanding of the place of the sacrament in their personal and spiritual relationship with God and others.

The overall conclusion is that although attendance at confession may have declined in terms of numbers, Catholics still use the sacrament regularly and value its place in their ongoing spiritual conversion. At parish level there is still significant under-use of the new forms of penance and reconciliation, especially the communal/individual form despite the fact that respondents valued the feeling of collective responsibility that this liturgy engendered. Throughout the research, the central role of the confessor as a compassionate listener and spiritual guide was reaffirmed.

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Confirmation Catechesis

by Patricia Melvin, 2002

This study sets out to investigate current confirmation practice in the diocese of Killala in the West of Ireland. By means of surveys carried out among two groups of secondary school students, the parish priests of the diocese and the parents of one group of confirmation candidates, the role of teachers, parents and the wider Christian community in confirmation preparation and confirmation follow up is investigated. A recent survey carried out by Martin Kennedy into the attitudes of teachers was also used.

The primary finding indicated that young people, when confirmed at twelve years of age have a positive attitude towards the sacrament. However as they move through their teenage years their appreciation of it decreases significantly, despite the fact that these same young people continue to value their faith in general. This finding leads to an investigation of whether or not the age at which they are confirmed has any bearing on their attitude" and of whether or not a change in the age of administration might help to make the experience more enduring and more meaningful for those receiving it.

As a result of investigating the arguments for both earlier and later ages of administration, it is decided that, for the diocese in question, it would be more beneficial to concentrate on improving the participation of parents and of the local Christian community, both in confirmation preparation and in mystagogy, than to change the age of reception. The assessment is that the lack of involvement of these groups is at least partly responsible for the increasing negativity expressed by the young people surveyed, and that greater efforts to increase their involvement would have a twofold effect. Firstly, it would result in young people having a greater appreciation of the sacrament of confirmation, and secondly, it would assist in the building up of the Christian community.

The final two chapters of the study comprise practical suggestions as to how the diocese might go about involving parents and the wider Christian community firstly, in confirmation preparation and secondly, in a structured form of confirmation follow up.

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The Distinctiveness of Catholic Headship.

by Philomena Mullins, 2002

This study examines how a small group of serving Catholic headteachers perceive their leadership to be distinctive from non-Catholic headteachers. It investigates leadership and management practice in ten Catholic Schools from both the primary and secondary phases in order to identify how each headteacher fulfils her vocation as the spiritual leader of her school. Data was gathered through a questionnaire which was structured to reflect the five key areas of headship defined within the National Professional Qualification for Headship. The study concludes that there is scope for the further development of serving Catholic headteachers as spiritual leaders and that training and development in spiritual leadership should be offered to middle managers within our Catholic schools in order to motivate and prepare the spiritual leaders of the future.

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Faith and Reason.

by Paul Thomas Snowe, 2002

This dissertation examines the traditional Roman Catholic teaching with regard to faith and reason in the context of a consideration of apologetics as a part of Catholic faith and life. The rationality of Catholic faith is argued for. After a consideration of a possible contemporary Catholic philosophy of education and the place of Religious Education within this vision there is an analysis of apologetic emphasis or content within contemporary RE. The final chapter proposed a more philosophically robust approach to secondary school RE than exists at present and argues for apologetics as an intrinsic component of this subject.

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2001

Third World Charities in the Secondary School Curriculum.

by Mary Harding, 2001

The purpose of this study is to draw attention to the educational benefits derived from Third World charities by secondary schools, and their importance for the curriculum. The specific focus is their contribution to spiritual and moral development. The particular situation of Catholic schools is examined throughout the study. Attention is given to the experience of both Catholic voluntary aided schools and county schools so that neither sector is seen in isolation. The author’s own evidence from school inspections supports the study throughout.

First of all, the study seeks to show that these charities are a proper part of the school curriculum. There is a variety of learning to be derived from them in RE and other subjects but the most significant learning relates to the personal development of students - spiritual, moral, social and cultural (SMSC). SMSC is an essential part of the school curriculum and as such is inspected by OFSTED school inspectors, and also by Section 23 school inspectors in denominational schools. Also charities offer the kind of voluntary service in the community that will be required by National Curriculum Citizenship.

Secondly the study looks specifically at Third World charities. It seeks to establish that they have a particular role in the increasingly important global dimension of education. The study points out the importance the government attaches to global education, and to education about diversity. It goes on to examine the situation in Catholic schools, offering the argument that a global context for Catholic social teaching is vital, especially for the concept of a preferential love for the poor, and a global context for practical charity is equally important. If this is the case, then CAFOD should have a special place in Catholic schools as a socio-pastoral agency of the Church, operating on behalf of the world's poorest communities in partnership with Caritas Internationalis.

The third chapter specifically explores the ways in which spiritual and moral development is aided by Third World charities. It asserts that it is important to be explicit about this because the formational implications of charities are not always clearly recognised in schools, and spiritual development is less understood than moral development. Related issues here are the possibility of a difference in response to charities between boys and girls, and the difference between understanding 'spiritual' in a religious way and in a secular way.

The final chapter is concerned with what is best practice and how Third World charities can be integrated into the curriculum more effectively. It seeks to establish that charities are most effective educationally where there are three tiers of action: the institutional structural level, the formal curriculum of lessons, particularly RE, and the 'informal curriculum' of activities and opportunities for responsibility and service. It argues that a school that is itself a spiritual and moral community, in which the students experience justice, is one which is more likely to be successful at the spiritual and moral of its students than other schools. The institutional aspects of a school are sub-divided so that mission, leadership, ethos, chaplaincy and parental involvement are all evaluated.

Three case studies follow as appendices, and give sustained examples of schools that possess many of the good features identified in chapter four in the ways in which they support Third charities and make curricular use of them.

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The Principle of Double Effect and the Irish Abortion Debate.

by Sunniva McDonagh, 2001

This dissertation examines the key role played by the principle of double effect in the ongoing debate concerning abortion in the Republic of Ireland. An outline of the history and legal context of the abortion question in Ireland is given. It is explained how the Constitution came to be modified by the insertion of an amendment designed to protect unborn life. In the debate concerning the amendment, the principle of direct effect was relied on by supporters of the amendment and criticised as unworkable and sectarian by opponents of the amendment. The Catholic hierarchy and pro-life groups supported the wording of the amendment leading most people to assume the wording of the amendment somehow encompassed the principle and that no abortions prohibited by the Catholic Church were envisaged as lawful by the wording. However in The Attorney General v. X, the wording was interpreted as permitting lawful abortion where there was a real and substantial risk to the life of the mother, including a risk of self-destruction.

Developments since the X case are outlined, especially in relation to the medical issues raised by the debate. The evidence of the Irish medical experts with respect to the medical need or otherwise for abortion is examined. This is done mainly in the context of the hearings before the Joint Committee on the Constitution, held in Spring and Summer, 2000. It is suggested that, although different language is used by many of the experts, there is convergence among them on how these difficult conditions should be treated.

The history of the principle of double effect is looked at next. Its traditional application, which emphasises immediate physical causality when examining whether the good effect comes through the evil effect, is examined. Various difficulties with respect to the principle are discussed. The arguments of those, such as proportionalists, who reject the principle, are considered: the magisterial response to these arguments is outlined. A more nuanced application of the principle is then considered. In particular, the views of Germain Grisez are set out. Referring to Papal pronouncements, Grisez posits that direct abortion means abortion "intended as an end or chosen as a means". Thus he distinguishes between an intentional choice to do harm and the making of a choice which one foresees will have harmful consequences which are not intended or desired. Under Grisez's proposal, some treatments, traditionally defined as direct abortion, would be categorised as indirect and therefore permissible.

The principle is applied to the medical and legal issues raised by the Irish debate. Each of the problematic medical conditions is examined to see whether medical intervention resulting in the death of the unborn can be justified. Legal difficulties with respect to enshrining the principle in law are examined. It is suggested that these difficulties are not insurmountable and should not deter efforts to enshrine in law the right to life of the unborn while affording pregnant women with life threatening conditions all necessary medical treatments.

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2000

On-going Pastoral Support for Marriage in the Archdiocese of Southwark.

by Brendan Balhetchet, 2000

This study attempts to determine the extent to which the Roman Catholic Archdiocese of Southwark, in England, actively offers on-going pastoral support for marriage.

"Support" here is specifically understood to mean what is being done, in the sense of continuing pastoral care, to foster the development of strong, dynamic married relationships. The period of interest is radically more comprehensive than proximate preparation for marriage and the wedding ceremony, spanning the years well before a couple even meet, to retirement and beyond. What is notincluded is research into problem marriages or those which have failed irretrievably, meaning those marriages which are subject to remedial counselling or tribunal processing. It is well known that there is abundant support available for such couples.

The study begins by reviewing what the Church understands and teaches about marriage, in order to lay the theological groundwork necessary for a critical evaluation of Southwark’s pastoral practice in this respect. The next stage was an attempt to determine Southwark's pastoral response to Church teaching, by researching the relevant documentation.

Documentary evidence peculiar to the diocese was found to be scarce. Two documents were authored by the Archbishop himself: the Diocesan Policy on Marriage of 1982, and a Pastoral Letter written in 1999. Though commendable as pastoral policies, these do not give an account of actual practice. A third document was the Introduction to a Family Catechesis Course, initiated and running successfully in a Southwark parish. Widening the search nationally and internationally produced several more theme-specific publications, including two by the UK Government.

Given the low incidence of literature retrievals in Southwark, it was therefore necessary to collect "primary" data by survey. A small scale qualitative survey was chosen, and carefully selected people were interviewed. Though modest in number, they were judged capable, collectively, of painting a reasonably accurate picture of the Southwark situation. The survey responses show little evidence of formal support for the marriage and family life ministry, promoted in any coherent and sustained sense. Episcopal policy statements are not ostensibly supported by the convincing application of clergy, laity and budgetary resources.

However, there is some evidence of localised initiatives in the form of family support groups, and programmes for parenting, marriage enrichment, and especially marriage preparation. The quality of these programmes was found to vary considerably from parish to parish, ranging from the nominal to some highly commendable examples of the domestic Church and collaborative ministry in action.

Certain marriage-specific organisations were included in the interviews. Marriage Care, although notably active in the fields of marriage preparation and remedial counselling for problem marriages, currently does not claim to provide marriage enrichment in the sense of on-going proactive support. Teams of Our Lady is a movement which offers a programme of sustained support for married couples of all ages, and their families, addressing the formation needs of the Ecclesia domestica in a very positive way. Worldwide Marriage Encounter is another movement which aims to revitalise the relationship between the spouses at any stage in their marriage. Catholic in orientation, it presents positively the beauty of the Church's teaching about the Sacrament of Marriage.

The survey findings suggest widespread -though not ubiquitous- indifference to the need for ministering to couples with stable marriages. While support for problem marriages is deemed essential, the equally pressing needs of the greater "average" majority go largely unrecognised. Compared to the richness of Church teaching on marriage, the pastoral response seems curiously lacking in strong commitment. It is left to a few visionary priests and their people, working on their own initiative, to offer this ministry.

The survey indicates, therefore, a clear need for a much more radical pastoral response to the crisis facing marriage and family life, beginning with an acknowledgement that other approaches deserve to be tried. Couples need proactive support throughout their marriage, based on authentic adult catechesis. The clergy must be visibly committed and involved, together with their people.

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How children perceive moral values and attitudes as portrayed in popular television programme.

by Fiona Marsden, 2000

The purpose of this dissertation is to investigate how children perceive moral values (particularly justice and honesty) as portrayed in popular television programmes. As television is such a dominant feature of children's leisure time, parents and educators feel instinctively that it must exert some influence upon their moral outlook. It is however extremely problematic to ascertain this directly or conclusively. It is nevertheless possible to approach the issue indirectly, through three key areas which might influence responses. The first of these is moral development; we expect our children's ability tithin the Ignatian tradition.

The research provides evidence that a kind of sacramental or graced imagination develops through the ministry of Spiritual Direction, enabling spiritual development to take place and for Imaginative Contemplation to become action in terms of serving God by lovingly accompanying others. The research also considers the ways in which this ministry is offered within a pluralist and increasingly secularised world, with respondents being invited to comment on the role of the laity and the potential for ecumenical and interfaith dialogue. This study concludes that imagination is a key factor in spiritual development and is a gift to be used ‘Ad Majorem Dei Gloriam' - for the greater glory of God.

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“Pro-Choice”: A Critical Examination of Pro-Choice Language in Abortion.

by Eamonn Power, 2000

This dissertation starts from the position that metaphor is an intrinsic part of our language, rather than a device only for inspired and poetic language. Metaphor can be regarded as a means of understanding even the most difficult concepts in a way that a pure dictionary definition cannot do. Moreover, the formulation and acceptance of these metaphors is deeply embedded within a culture.

This work focuses very much on the language used by the "pro-choice' lobby in the abortion debate. It is not intended to be an apologetic for the "pro-life" position, it is rather a study on language, meaning and truth, specifically in regard to "pro-choice" language.

The main purpose of this work is to examine the metaphors within the "pro-choice" philosophy, with a view to examining the view that acceptance of these has allowed those of the "pro-choice" lobby to disguise their real agenda, namely, that "pro-choice" means "pro-abortion".

The second chapter, therefore, undertakes a study of the metaphor "pro-choice", noting especially "pro-choice advocates’ tendency to oppose the expressions "pro-choice" and "anti-choice', or "anti-abortion". This chapter also examines how the concept of "compassion" is brought into "pro-choice' literature and philosophy.

The following chapter introduces the main metaphors to be found in "pro-choice" language, giving examples of their usage before going on to explore how these metaphors are used in parliamentary discussion of the abortion issue. Among the metaphors examined in this work are “woman is autonomous” and “abortion is medicine”. The latter metaphor is seen especially in the widespread use of expressions such as "treatment" and "healthcare" in regard to abortion, and here we explore to what extent the use of these metaphors helps to obscure the reality of what is actually happening. The dissertation will examine a range of "pro-choice" literature, including campaign literature for various "pro-choice" organisations and will attempt to demonstrate that the metaphors described here are used throughout the language of this literature.

This examination of "pro-choice" literature will be conducted at a deeper level in the second half of the dissertation, with a view to determining how the language we use relates to truth. Chapter Four therefore examines the concept of truth and how truth may be perceived and experienced. Important in this regard will be the theory propounded by the authors Lakoff and Johnson, namely, that those who get to impose their metaphors on society at large get to define what truth is. The dissertation speculates as to whether this has happened with regard to "pro- choice" metaphors and whether we can determine this from the language used on the subject of choice and abortion. The chapter examines the consequences of the use of metaphor in regard to human actions and how the use of metaphor affects the way people might think and perceive, and also the things they do. Also explored here will be the question of whether the use of expressions such as "products of conception" helps to obscure the reality of the child in the womb. The chapter concludes that the current situation is one where truth can be regarded as entirely subjective and thus open to definition for oneself.

The fifth chapter of the study is devoted to the concept of freedom, especially in regard to the metaphor "abortion is freedom". Freedom is a crucial idea in "pro-choice" language and literature, which is dominated by the principle that a woman must be "free" to choose abortion, with no constraints of time or law on that freedom. The Christian understanding of freedom is examined in this chapter and contrasted with the "pro-choice" understanding, in order to understand how fundamentally different these understandings of freedom actually are.

The study concludes by asking the question whether such a study of language is as important as a more traditional apologetic for the pro-life position. It is argued that since language shapes not only perception and understanding, but also action as well, such an approach must be included as part of an effective “pro-life” apologetic. The study also concludes that "pro-choice" really does mean "pro-abortion".

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Land and Journey: An Exploration of the Themes in Relation to Religious Vocation.

by Elizabeth Obbard, 2000

Using a combination of Scriptural texts, the works of classic and contemporary spiritual writers, and the insights of modern psychology, this study examines the initial stages and progressive development of a religious vocation under the Biblical paradigms of land and journey, paying special attention to times of transition.

The pattern of exodus, settlement, exile and return that emerges in Scripture, records Israel's progressive understanding of God and God's ways, together with a growing consciousness of her own identity as a people. This takes place within a covenantal relationship where external upheaval is also a catalyst for inner change and self-understanding.

The present study transposes the communal experience of Israel as a nation to the experience of the individual person, who must mature humanly and spiritually within the tradition and heritage of a particular religious Order. The Order is likened to the Promised Land, and the journeys of exodus and exile symbolise the faith and vocational transitions of the individual, who is called to appropriate the land in an ever more personal and meaningful way.

The study also raises some questions and makes some suggestions about how this maturation process may be hindered or facilitated by those holding positions of responsibility in religious life. In a final chapter, the writer draws on her own 'first and second journey' experiences to trace the Biblical pattern within one particular life.

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Memory’s Role in Catechesis.

by R B Williams, 2000

The aim of this dissertation is to explicate memory's role in catechesis. A brief historical overview confirms the continuity between catechesis and memory from apostolic to present times. Selected tasks of catechesis, liturgy and worship, modelling, personal relationship, verbal instruction or explanation, listening attentively, recitation, practice and study, and selected aspects of memory for which they are stimuli are identified. The functions of the working, procedural, semantic, episodic, automatic and emotional aspects of memory are defined within a cognitive neuroscientific perspective. Knowledge about the selected aspects of memory that are useful to catechists in planning and carrying out the tasks of catechesis are discussed.

It is proposed that one of the aims of catechesis ought to be to achieve a catechisation of the long-term working memory of each student to at least a pedestrian level of expertise indicated by (a) religious literacy, (b) knowledge, understanding and skills appropriate to age and capacity to think spiritually, ethically and theologically, and (c) awareness of the demands of a religious commitment in everyday life seen behaviourally in such practices as regular attendance at Mass, religious studies, and Church support via donations or personal service. The study concludes with a discussion of the role and relevance of memory to the tasks of catechesis throughout the human life-span. The primary value of the dissertation resides in the fact that it (1) relates selected aspects of memory and tasks of catechesis in practical ways and (2) provides a view of the pervasive role that memory plays in catechesis.

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1999

Pastoral Responses to the Problems of Cohabitation.

by Fr Edmund P Adamus, 1999

In an address to Italian bishops in 1986, Pope John Paul II encouraged pastors to 'approach people living together with discretion and respect, and strive through patient and loving action to remove the impediments and smooth the road toward regularizing the situation.' (Fiorenza, 1987)

The purpose of this dissertation is to outline attempts to give clergy and laity a means for responding to this request. Couples who cohabit are to be encouraged to grow in awareness of their action in the light of Catholic teaching. However, education in Christian love is a formation that must take place at every stage of human development, so that people can make a more conscious and free decision to commit themselves to one another in the Sacrament of Matrimony.

Part One of this study offers an analysis of the cultural context in which couples live and all its inherent dangers in this regard. Part Two is a theological and spiritual reflection on marriage and sexuality undertaken so as to illuminate any practical outcomes of the work. Part Three proposes a pastoral approach that will facilitate people reflect critically on their lives in the light of Catholic teaching and today's cultural milieu. It follows the guidelines set down by the Pontifical Council for the Family in the document, Preparation for the Sacrament of Marriage. Such preparation, falls into the three categories of remote, proximate and immediate. It is therefore thorough, holistic and respects the dignity of the human person.

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How Compatible is the National Curriculum With Presenting a Catholic Philosophy of Education in a Catholic Secondary School? What Contribution Can the Ideas of Bernard Lonergan make to this Discussion?

by Fr Bernard P A Barrett, 1999

The dissertation is concerned with critically examining the relationship between Catholic philosophy of education and an externally-imposed, secular curriculum. It poses questions that were once asked by Cardinal John Henry Newman when he examined the consequences of the secularisation of education. The hypotheses it aims to test are, therefore: (i) that people would be ignorant of religion (ii) the rounded whole of human knowing would be mutilated (iii) the remaining parts of the curriculum would endeavour to complete the whole once more despite the omission of a part and, as a result, they would suffer distortion from their effort to perform a function for which they were not designed.

The study uses field research to test these hypotheses and proposes a solution to the perceived weaknesses in the development of a new philosophy based on the ideas of Bernard Lonergan. Rather than seek to impose a classical philosophical system, it is argued, we seek to build up a method common to, and crossing, all subjects. Lonergan shows that what is common to all subjects is the human knower. He gives us three transcendental questions to re-organise each subject into a high unity founded on the irrevisable foundations of human knowing: what I am doing what I am knowing? Why is doing that knowing? And what do I know when I do that?

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Changing Unjust Laws Justly: Does Evangelium Vitae Permit Legislators to Vote for “imperfect legislation?”

by Colin Harte, 1999

This dissertation considers the question of voting for legislation to restrict abortion when it is not possible to repeal pro-abortion laws. The magisterium addressed the issue directly for the first time in John Paul II’s encyclical letter, Evangelium Vitae (1995), which teaches: “When it is not possible to overturn or completely abrogate a pro-abortion law, an elected official, whose absolute personal opposition to procured abortion was well known, could licitly support proposals aimed at limiting the harm done by such a law” (EV 73).

Most commentators have interpreted EV 73 as teaching that legislators may vote for laws limiting the number of weeks during which abortions can take place, or prohibiting certain categories of abortion (e.g., social abortions) though not others (e.g., for foetal handicap). Although the encyclical does not use the term, such restrictive legislation is frequently referred to as “imperfect legislation.”

Ethical principles commonly cited as justifying laws to restrict abortion include the requirement to save lives, the acceptance of the lesser evil, and the acceptability of political compromise. The dissertation examines these and other principles, and rejects them as inadequate justifications for legislative votes for measures to prohibit some categories of abortions but not others.

Professor John Finnis’ argument that restrictive legislation can be justified as legitimate material cooperation in evil receives particular consideration. The dissertation argues that Finnis’ analysis is faulty because a legislator’s vote for a law to restrict abortion can be judged not to be a good action. The dissertation concludes its examination of ethical considerations with the view that a legislator cannot justly vote for a law which prohibits some abortions but which permits or tolerates others.

The author acknowledges that he holds a minority view and he is able to cite only one writer—Dr Arthur Utz—who shares his view. However, whereas Utz criticizes the teaching of EV 73, the author takes a different view. He argues that the teaching of Evangelium vitae is widely misinterpreted partly because the official English text differs from the normative Latin text. Furthermore, he makes (what would appear to be) an original contribution to the debate by making a distinction between two categories of laws which affect abortion. He argues that the “primary abortion legislation” (which establishes which abortions are permitted) can be distinguished from “secondary abortion legislation” (which deals with issues that may affect a woman’s access to abortion, such as financing and the rights of doctors). The dissertation argues that legislators may licitly vote for just “secondary legislation” and that it is this sort of just proposal that EV 73 allows legislators to vote for. The validity of the term “imperfect legislation” and is queried and the author argues that Evangelium Vitae has not clearly taught that legislators may vote to restrict abortion by means of unjust proposals affecting the “primary abortion legislation.”

[Having completed the MA dissertation, Colin Harte’s ongoing interest in the subject led to a deeper exploration of the ethical issues, and research into various practical, jurisprudential, legislative and doctrinal aspects of the question. His work is published as Changing Unjust Laws Justly: Pro-Life Solidarity with “the Last and Least” (Washington D.C.: Catholic University of America Press, 2005).]

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The Exercise of Preference in Catholic Practice: Personality Type/Temperament and the Targeting of Spiritual Resources in the Vale of the White Horse.

by Sister Mary Henderson, 1999

This is a survey of preferences, within the Didcot-Abingdon-Wantage triangle of Catholic parishes in the Vale of the White Horse Deanery in the Diocese of Portsmouth, which was carried out in Summer 1998. The instruments used were the Myers-Briggs Type Indicator and the student's Catholic preference survey constructed on Myers-Briggs principles. The results were analysed according to temperaments identified by Kiersey, Frisbie and Myers and Jungian personality type, and to Myers-Briggs personality type.

From a high response rate, a self-selecting group of ISTJs and ISFJs was noted, and a shift of preference (possibly due to the animus/anima) to Introverting, Intuiting, Feeling and Perceiving was observed when respondents of all types were operating in a Christian context. No underlying/unconscious temperament was discerned, although IJ was seen as a possible temperament. In a Christian context, the temperament theories of Kiersey were not borne out, and the ideas of Michael and Norrisey were found not to be reproducible.

Preferences expressed seemed to cross barriers of type and temperament. The sample reported feeling most at ease with God as Father and with the Blessed Virgin Mary, rather than with the person of Jesus and the Holy Spirit. Almost half the sample favoured the use of organ and choir in Mass. Private devotion was preferred by the majority, and Evangelisation was the least-preferred option. There was a strong vision of Christ's Church as communion. Doctrinal understanding seemed well-grounded, especially concerning the sacrifice of the Mass, and Mary as Mother of the Church.

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Use of Drama and its Elements in the Liturgy of the Roman Catholic Church.

by Liene Lace, 1999

The Christian Church and drama are not contrary to each other. Drama, or action, had its roots in the religions of ancient Greece. It rose from the festivals dedicated to the worship of Dionysus, the god of spring and wine. The history of Christianity shows us drama and the Church being 'in opposition' in the first centuries, but it also tells us about the great experience of the Medieval Church from the first Easter and Christmas liturgical plays to the great cycles. In the early Middle Age drama was introduced in the liturgy of the Church. Colourful vestments, lights, incense, liturgical objects, set words and gestures can be seen as theatrical elements. By the power of the Holy Spirit these signs and symbols from the human world become expressions which reveal invisible realities and allow the people of God to re-experience God's own self-revelation. The whole liturgy of the Church can be seen as drama.

The aim of this study is to show that an understanding of the liturgy, and especially the elements of drama involved, may help to develop in man a living, explicit and active faith. This investigation covers a survey of the relations between the Christian Church and the theatre from the historical view-point, which includes the Early Church, the Medieval Church, and the post-Medieval Church which is represented by the Jesuit theatre; the liturgy of the Church, drama itself, and reflections on the Pedagogical Investigation (the purpose of which was to discover how much ten to fourteen year old children practising their faith were involved in the liturgy of the Holy Mass, and how much of the symbolic language of the liturgy they understood). As part of this investigation, adults involved in catechetical work in different Roman Catholic parishes in Latvia were interviewed to find out how the Drama Method (one of the most effective ways how to teach the Bible) is used in the religious education of young people

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Living by the Truth: A Study of the Work for Justice of Irish /Cabra Dominican Sisters in South Africa During Apartheid, in the Light of the Dominican Ideal of Truth and Vatican II Theology.

by Sister Honor McCabe, 1999

This dissertation is a study of the work for justice of one group of Dominican Sisters working in South Africa during the apartheid period. The purpose of the study is to evaluate their work for justice according to the tradition of justice in the Dominican Order and the contextual theology of the post-Vatican II Church.

The first chapter is a survey of contextual theology and an attempt is made to show that all great movements in Catholic theology are contextual because the Incarnation itself took place in the context of human history. The focus is on Thomism since it is traditionally the theological inspiration of Dominicans, while the second great influence on those Dominicans working in South Africa in recent decades was Vatican ll's contextual theology as exemplified especially in Gaudium et Spes, the pastoral constitution of the Church in the Modern World.

Chapter Two examines the work for justice of some of the great historical figures of the Dominican Order and how they applied the teaching of Thomas Aquinas to the social problems of their time, thus contextualizing Thomism for the age in which they lived. The remaining three chapters identify three phases of the Cabra Dominicans' ministry in South Africa: first, ministry to the children of Catholic settlers; secondly, their ministry to all races but within apartheid law; thirdly, open solidarity with the oppressed.

Chapter Three contains a brief review of South African history relevant to the Dominican mission there and considers the position of the Catholic Church in an environment hostile to it. Already, in the nineteenth century, a segregationist attitude to non-Whites existed in the Dutch Reformed Church. These two factors determined the Catholic emphasis on ministry to Catholic settlers.

Chapter Four deals with the second phase - ministry to all races, but within apartheid law. Apartheid is considered in its religious and educational context while the dilemma facing missionaries - to openly oppose an obviously unjust political system or to try to work for change from within - is reviewed.

Finally, in the third phase, the Cabra Dominicans' decision to open their schools to all races is evaluated. In the middle '70's, the order accepted the risk involved in the desegregation of their schools and undertook further public action in solidarity with the oppressed.

In evaluating their work for justice, one becomes aware of the great achievement of Vatican II restoring to Catholic theology its contextual characteristic and in giving these missionaries the vision that freed them to be in solidarity with the oppressed. The ultimate issue was to ensure freedom without the will to revenge. By their activity in solidarity with the oppressed they contributed to the truth and reconciliation that, in spite of violence, characterises South Africa today.

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An Environment for Faith – A Catholic imperative in West Africa.

by Rosemary Uwemedimo, 1999

This study, undertaken by an English woman resident in Nigeria for more than forty years, aims to analyse through literary and practical research the roles of conversion, faith, morality, and community in Uyo Diocese in South-Eastern Nigeria, where Africa's current problems and certain Nigerian traditions adversely affect the work of the Catholic Church. Since the historical and geographical background to the study, and the personal background of the researcher both are relevant to the research project, the Introduction describes these as well as the methods used in the research.

Chapter One explores the connection between faith and morality, raising, through reference to existing literature on the topic, the problem of an apparently world-wide crisis of morality. Issues affecting morality in the researched area of Nigeria are discussed with reference to the results of the survey, and the difficulties of making the Eucharist the focal point of Christian life are analysed.

Chapter Two is concerned with conversion and community, stressing the importance of a personal encounter with Christ and of a genuine conversion, and the meaning and relative importance or unimportance of these as seen by interviewees and respondents. Attention is drawn to the problem of new, independent, Pentecostal-type churches in Nigeria. The negative influence on community of the pre-Christian, but still powerful, ideas on magic is also illustrated. The views of a Catholic sociologist on the importance of building Christian communities is summarised, as are the negative and positive reactions to certain new Christian movements, some of which now exist in Nigeria.

The third and last chapter analyses and makes explicit some of the problems associated with the research, and outlines the future of Catholicism in the researched area as seen by the researcher. Extracts from texts not easily accessible to the reader are reproduced as an appendix.

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The Spiritual Development of Young People: The Contribution of the Focolare Movement.

by Patricia Whitney, 1999

The subject of this dissertation is the contribution of the Focolare Movement to the spiritual development of young people in Great Britain. Operating within a Christian perspective, its intention is to examine if the Focolare (a new ecclesial movement) facilitates spiritual development in fourteen to seventeen year olds in a way that may enhance the work that is already being done in many Roman Catholic schools and parishes.

The dissertation is divided into three main sections:

Section One examines the development of the new ecclesial movements, their history and their relationship with the institutional Church. It also reviews the spirituality of the Focolare Movement and the work of its youth section.

Section Two assesses currently held notions of "spiritual" and "spiritual development" and provides a basis upon which an analysis of the contribution of the Focolare can justifiably rest. Another chapter of this section delineates the damaging effect of contemporary culture on spiritual development and offers a critical evaluation of several false notions of spirituality.

Section Three consists of a report of qualitative research completed among young people of the Focolare Movement and a control group of other Catholic teenagers. The fieldwork seeks to understand significant factors in their spiritual formation and the effects, if any, that this has had on their lives. In the concluding chapter, features of the Focolare experience that may be of use to Christian educators in facilitating spiritual development within schools and parishes are identified and analysed.

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1998

Towards a Catholic Media in a Secular Society: What it means to present news in a Catholic manner.

by Fr Richard Aladics, 1998

This dissertation seeks to define the nature of a Catholic presentation of news in the context of the media, and, in so doing, to propose the identity of a Catholic media for the contemporary era. The Catholic identity of such a media is found to be determined not so much by the thematic or subject content of the media, as by the underlying moral basis upon which the presentation of news is made and an analysis of the moral basis is offered here. Since the problem of objectivity is a key issue for those involved with the presentation of human events and concerns by the media, this study attempts to provide principles for presenting news by considering truth as a value. A comprehensive and practical contextual setting for a Catholic media is undertaken, and a discussion of some contemporary news stories is made in order to illustrate the ideas conveyed in the dissertation. The last chapter addresses directly the nature of evangelization within the context of the media; and a greater emphasis on an explicit presentation of the Gospel is argued for.

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An Exploration of the Attitudes of Adult Deaf in Relation to Moral Dilemmas in a Roman Catholic Context.

by Sr Janet Arrowsmith, 1998

This is a study of the way deaf adults come to make moral decisions. As an introduction to the study there is a brief discussion of the problems of deaf persons who live in a world dominated by hearing people. The particular impetus for this study is the need to explain the moral principles surrounding Natural Family Planning to deaf teachers of the method. The study is conducted by a series of interviews with 12 deaf adults and, as a comparison, 7 hearing adults. The two populations were matched for age, educational attainments, religion and professions.

The interviews are analysed in three main ways. The first is by using the characteristics of cognitive reasoning of Lawrence Kohlberg's stages of moral reasoning. The second method was an estimation of each interviewee’s compliance with Roman Catholic ethical teaching. Finally an overall impression of the interviews was taken especially looking for the way each interviewee related to the characters in the stories used; how they treated the power figures, the use of abstract thought and attitudes to the events described.

The study has shown that both deaf and hearing use Kohlberg's stages of moral reasoning and the most common stage for both groups is Stage Four. There is overall great acceptance of Catholic ethical teaching except in the area of Sunday working and sexual ethics. The overall impressions showed the deaf to treasure certain values, to empathise easily with the characters used in the study, and to criticise the figures in the stories.

The study does help us to understand better the way this group of people makes moral decisions. Using this information it should be possible to suitable teaching aids for the moral principles which surround the teaching of Family Planning.

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The Challenge to Christianity by the Market Place and the Economic Order.

by John Lusby, 1998

This dissertation attempts to bring Christian thought to bear on the market place and the economic order. The content of chapter one reflects an attempt to briefly set the scene for the arguments involved to be developed further.

The inclusion in chapter two of a description of the origins and development of modem economic theory, particularly the theory of the free market, or laissez-faire approaches to the economy, as originally presented by Adam Smith, is essential in highlighting the importance of self-interest as the basic motivator in the economy. In exploring the nature and significance of the market the choices between pure market economics and planner solutions in the allocation of resources and in dealing with unemployment, inequality and poverty, pose major questions to which Christian values need to be applied.

Chapter three takes forward the debate about the market, not just as a search involving technical economic analysis but requiring a wide range of ethical judgements. The contrast between the wealth and comfort of some and the poverty of others and similar questions confronts any sensitive economic analysis. The ethical issues are portrayed as an important determinant in any analysis of the market.

The thesis of the dissertation is that Christianity has much to contribute to the analysis of major economic issues. Theologians and Christians of differing theological backgrounds have made their contribution towards solving economic problems which can vary from one period to another. In establishing a Christian framework for analysis God's grace is mediated through the proper stewardship of material resources.

There is a danger that any theological analysis can become autonomous and lacking in a full understanding of the issues so that it obscures rather than facilitates an understanding of what should be the Christian response to complex economic problems. Images such as the Body of Christ and the Kingdom and such concepts as the Common Good, if based on communitarian and participative approaches to society and if developed in a way that is relevant to contemporary economic issues, are put forward as aspects of a reworked Christian paradigm relevant to the market and the economic order. Above all, the dissertation has been a personal, intellectual and spiritual pilgrimage allowing its author to draw from his studies and personal experience of attempting to grapple with some of the issues raised.

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New Communities – Sources of Church Renewal and Instruments of a New Evangelisation?

by Janine Mueller, 1998

This dissertation seeks to demonstrate that, in spite of the challenges facing the Church today, there are signs of renewal. One of the sources of spiritual regeneration is constituted by the ‘new communities’. In contrast with growing individualism, an emerging spirituality of communion is seen to represent the ‘source and fruit of mission’ (PO2). By means of their collective worship, shared life and group apostolate, new communities are instruments of such communion. Consequently, their missionary thrust is found in their whole way of life which is inseparably contemplative, communitarian and apostolic. New communities are shown to participate actively in the new evangelisation as they make the fabric of the Church from within and witness to humankind’s vocation to communion with God and fellowmen.

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Spiritual Education in the Light of Catholic Spirituality: The Carmelite Contribution to a Model of Spiritual Formation in Catholic Secondary Schools.

by Heather P Ward, 1998

This dissertation is a comparative study of the understanding of spiritual formation in pluralist and Catholic educational thought. It aims to examine the areas of conceptual disparity and of possible dialogue between the two models and to explore the contribution of Carmelite spirituality to the understanding and practice of the Catholic model, especially in its dialogue with pluralist thinking, This involves analysis of six major documents in this field for their understanding of 'the spiritual', of the concept of development, and of the nature of Man which informs them. These documents are Spiritual Moral Social and Cultural Development (Ofsted 1994), Spiritual and Moral Development (SCAA, 1995 ), Education for Life: the spiritual and moral development of young people (SCAA, 1996 ), The Catholic School (Sacred Congregation for Catholic Education, 1977), The Religious Dimension of Education in a Catholic School (Sacred Congregation for Catholic Education, 1988), and Spiritual and Moral Education Across the Curriculum ( CES, 1995).

This analysis highlights major disparities between the two models and lacunae within the SCAA model from both a secular and a Catholic perspective. Whereas the development of the individual as a centre of consciousness is identified as the aim of the pluralist model, the aim of Catholic formation is seen to be the actualisation of baptismal, ecclesial identity, that is, growth in the life of faith. Analysis of Carmelite teachings and of qualitative research amongst present-day Teresian (Discalced) Carmelites, both religious and lay, is then brought to bear on these findings. Carmelite spirituality is shown to reflect the major lines of thought of the Church documents analysed here, in ways particularly appropriate to the affective needs of adolescents. It is shown to meet the lacunae within the SCAA model whilst providing a conceptual framework within which, and tools with which, to enter into a critical dialogue with the SCAA model.

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Fostering Contemplative Prayer in the Catholic Primary School.

by Stephen Yates, 1998

The study begins by arguing for the possibility and the necessity of fostering contemplative prayer within the Catholic primary school. The argument draws on Scripture, Church teaching and the writings of various Doctors of the Church to establish that the call to contemplative prayer is universal, and that infused contemplative prayer is necessary in order to achieve the sort of holiness which is normative for all the baptised.

Having established this, the study employs both a priori and a posteriori considerations to support the claim that children are able to begin learning such forms of prayer. Both the nature of contemplative prayer itself and the experiences of those involved in fostering prayer in children are used in reaching this conclusion. Various principles are outlined by which a genuinely Catholic contemplative spirituality might be fostered, and practical comments are made concerning the organisation of contemplative prayer within the primary school setting.

The actual awareness of the need for the contemplative element within the Catholic educational community is next considered: national and diocesan RE guidelines, RE schemes and diocesan inspection criteria being examined for references to contemplative prayer. The conclusion is reached that while there is some awareness of the need to foster contemplative prayer, this is not widespread or prioritised, and generally expectations do not seem to be particularly high within the Catholic educational sector.

Schools are next examined. Section 13 (now 23) reports from the Diocese of Salford, and information from interviews with the RE co-ordinators of schools which the diocese considers to be good examples regarding prayer, are analysed and discussed. The conclusion is reached that the majority of Catholic schools are under-addressing or neglecting contemplative prayer, while even the few that acknowledge it are in need of substantial guidance and support. The study concludes by identifying several ways in which the above shortcomings might be addressed. RE guidelines, schemes, diocesan criteria and teacher formation are considered, as well as the links between school and the home/parish base.

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1996

Women and the Church:Feminist Theology in some writings of Rosemary Radford Ruether.

by Josephine Robinson, 1996

This dissertation examines Rosemary Radford Ruether's feminist theology and compares it with the teachings of the Church.

Chapter One demonstrates that her theology focuses on 'women's experience', rather than on God. She understands the good/evil dialectic as deriving from patriarchy, and rejects 'humanocentrism'. She notes the resources of pagan tradition for feminist theology, and lists liberalism, romanticism and Marxism as three streams in feminist theology, opposed to traditional Christianity.

Chapter Two examines Ruether’s ideas in the light of the Vatican document on the Interpretation of Scripture. It demonstrates that she rejects the Old Testament as patriarchal. She downgrades the traditional role of women. She describes three creation stories, rejecting the Hebrew as misogynist. She endorses the idea of social amelioration in the Old Testament.

Chapter Three argues that Rosemary Ruether does not see Jesus as the Messiah, but as (at best) a bringer of hope of a better society. In debate (with Daphne Hampson) she rejects the historical basis for Christianity. She is unable to account for the Apostles' faith after the resurrection.

Chapter Four examines Ruether’s concept of Mary: as a bad role model for women. She dislikes the concept of obedience but sees a parallel in the 'mother of the gods'. She misunderstands the Immaculate Conception and rejects the virgin conception and perpetual virginity as unscriptural. She sees Jesus as hostile to the family and the Assumption as a 'tool of ecclesiastical triumphalism'.

Chapter Five consists in a critical evaluation of women's liturgies. Ruether speaks of the Eucharist as a simple blessing and giving of food. She re-iterates interest in pagan sources for worship.

In Chapter Six, the key questions considered are: what is man, as male and female? Are women always dominated? Why a male pronoun for God?

Chapter Seven examines Ruether’s personal and theological development and what she appears to hope for.

Throughout the whole study, her views are critically compared to scripture, the documents of Vatican II, the Catechism, Anselm, Aquinas, Newman and others key Catholic thinkers.

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