Beyond Obedience and Abandonment: Toward a Theory of Dissent by Graham P. McDonough

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By Graham P. McDonough

Catholic faculties have completed educational, social, and non secular successes, yet have additionally struggled with moving twenty-first century social values. faced with matters similar to the correct remedy of non-heterosexual scholars, disagreements over the ordination of ladies, and assertions that colleges aren't safely educating doctrine, Catholic colleges are inclined to hearken to issues after which resume proven institutional courses. In past Obedience and Abandonment, Graham McDonough proposes that Catholic faculties include dissent as a robust chance for rediscovery within the Church. development a case for effective dissent, McDonough offers a nuanced research of latest Catholic schooling. He considers the ways that the tested physique of theology, background, and curriculum conception helps devoted war of words in the culture of non secular education and descriptions new views for overcoming doctrinal frustrations and administrative hindrances. past Obedience and Abandonment is a well-reasoned and interesting paintings that illustrates the restrictions of present practices and proposes new designs that may let larger dissent and fuller participation in Catholic education.

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Extra resources for Beyond Obedience and Abandonment: Toward a Theory of Dissent in Catholic Education

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Second, any effort at formation is misspent if the student is unreceptive. 18 In this vein the Congregation for the Clergy aptly recognizes the “diversity of the religious situation” possible among those a Catholic school serves, including those who are unbaptized, incompletely initiated, “in grave crises of faith,” or “moving towards making a decision with regard to faith,” among the many possibly resistant or unreceptive students. Additionally, those who the cc recognizes “have already made such a decision and call for assistance”19 should not be excluded from this group, since their intentions regarding all aspects of the faith might not completely match the school’s or Church’s.

Both terms imply many different things that sometimes may overlap, but just as easily may not. The breadth of both terms, and the wide variety of experiences and offerings implied in each, thus requires that definitive precision be obtained not through a narrowing of their scope but instead through an enumeration of their possibilities. The observations of Gabriel Moran, a Catholic theorist of religious education, are very helpful in the efforts of definition. He observes that “‘Catholic Education’ is a very ambiguous phrase.

14 Groome specifically refers to love as the basis for Christian community, and speaks of the challenge to integrate both secular and Catholic values within the school: “The love commitment to the school should be realized as a profound care and ‘right relationship’ among and between teachers, administrators, and students, and toward the school’s extended community of parents, former students and the parish(es) of its local context. ”15 This characterization underscores the multiple and simultaneous aims of formation and social service that are present in the school.

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