’ match“ " x < 4 . FEB 02 1999 OVERDUE FINES: 25¢ per W per item RETURNING LIBRARY MATERIALS: Place in book return to remove charge fro. circulation records PARENTAL PERCEPTIONS OF THE UNIQUE QUALITIES OF CATHOLIC SCHOOLS: AN EXPLORATORY STUDY, WITH IMPLICATIONS FOR TEACHER FORMATION By Rose Mary Charron, R.S.M. A DISSERTATION Submitted to Michigan State University in partial fulfillment of the requirements for the degree of DOCTOR OF PHILOSOPHY College of Education 1980 ABSTRACT PARENTAL PERCEPTIONS OF THE UNIQUE QUALITIES OF CATHOLIC SCHOOLS: AN EXPLORATORY STUDY, WITH IMPLICATIONS FOR TEACHER FORMATION By Rose Mary Charron, R.S.M. The purposes of this study were to identify (1) the specific unique and desirable qualities of Catholic schools as perceived by parents, and (2) some implications these qualities propose for the formation of teachers for Catholic schools. The study was developed from assumptions that Catholic schools have a unique component that parents want for their children and that only parents can say what it is they perceive this distinguishing component to be. Parents' perceptions of the unique and desirable qualities of Catholic schools were identified and examined for implica- tions in the formation of Catholic school teachers. In order to clarify why millions of parents choose Catholic schools for their children, a rationale for Catholic schools was presented. The historical background of the establishment, development, and goals of the Catholic school was reviewed, and the expectations of Catholic school teachers, as stated in Church documents, were outlined. The Pre-eminent role of parents, as has been decreed by both Church and State, was set forth. Rose Mary Charron, R.S.M. A stratified random sample of parents of fifty Catholic families who reside in three counties of a Mid- western diocese and currently attend urban, suburban, and rural Catholic schools was interviewed. Perceptions of the parents were obtained from the tape-recorded responses to open-ended questions during the face-to-face interviews. The researcher processed the responses and examined the data using the content analysis technique, as well as checking for consistency of response. The study is significant because it may contribute to an understanding of the survival of the Catholic schools into the nineteen eighties; because the American bishops have designated 1980 as Family Year, introducing a decade of research into Christian family life; and because the findings of the study may provide data to re-confirm the value of Catholic schools and thus encourage a greater commitment of resources for these schools. Findings may lead to an awareness of the teacher's importance and the inmortance of the teacher's spiritual and personal develop- ment. The research questions were: 1. What specific aspects of education in a Catholic school do parents want for their children? 2. What are the distinguishing characteristics of a Catholic school as perceived by parentS? 3. What do parents perceive as giving the SChOOl its unique character? 4. Rose Mary Charron, R.S.M. What implications do parents' perceptions of Catholic schools have for the formation of Catholic school teachers? Parents perceived Catholic school education to be different in kind from public education. Major conclusions of the study are: 1. Comprehensive religious instruction is the specific aspect of education most parents want. Comprehensive religious instruction was seen as the distinguishing characteristic of a Catholic school. Teachers, together with the goals of Catholic education, give the Catholic school its unique character. Parental perceptions of the comprehensive religious instruction and the unique role of the teacher have implications that spiritual development be a prominent factor in the formation of the person of the teacher. © Copyright by Rose Mary Charron, R.S.M. 1980 i tr.“ 5..“ q :1) n \ ‘ - H \ ‘3 ‘ ACKNOWLEDGEMENTS The writer acknowledges her deep and sincere appreciation to Dr. Charles Blackman, the chairman of the doctoral guidance committee, for his unfailing and insightful understanding and supportive advice during all phases of this study. Thanks is also extended for the assistance and encouragement of the other members of the committee: Dr. Louise Sause, Dr. Keith Anderson, and Dr. James Costar. A debt of gratitude is expressed to the Sisters of Mercy of the Province of Detroit for the time and support needed to complete this study. Acknowledgement, too, is given to the diocesan school personnel, the principals of the schools, and the parents through whose cooperation this study was made possible. To the many many others who assisted the writer in a variety of ways, a special note of thanks is given. Special gratitude is given to her sister Virginia who typed the dissertation and to her husband, Dr. Walter Hawkins, who made it possible for her to do so. iii CHAPTER I. CHAPTER II. CHAPTER III. TABLE OF CONTENTS LIST OF TABLES. INTRODUCTION. Historical Perspectives of the Problem. Rationale for the Study Statement of the Problem. Assumptions Research Questions. Purposes of the Study Significance of the Study Limitations of the Study. Procedures. Definition of Terms Summary and Overview. CATHOLIC SCHOOLS IN AMERICA Establishment, Development, and Goals of Catholic Schools. Formation of Catholic School Teachers Role of Parents in Catholic Education Desires and Attitudes of Parents. Des Moines Study: Original Instrument St. Louis Study: Boston College Instrument. . . . Belleville Study: Boston College Instrument. . . . . . . . Summary METHODOLOGY . . . . . . . . Explanation of the Research Method. Research Questions and Instrument Design. iv vi \DKOWOl—‘H 10 IO 12 13 14 16 l7 17 34 43 48 51 52 53 56 59 59 6O CHAPTER IV. CHAPTER V. APPENDIX A . APPENDIX B BIBLIOGRAPHY . Table of Contents (Continued) Sample and Data Collection. Data Analysis Techniques. Summary . PRESENTATION AND ANALYSIS OF DATA . Features of Catholic Schools Desired by Parents Distinctive Qualities of Catholic Schools as Viewed by Parents. Agents Giving the Catholic School its Unique Character. . . . . Suggested Improvements in Catholic Schools Predicted Responses of Parents Who Send Their Children to Public Schools. Qualities of the Catholic School Teacher as Perceived by Parents . Consistency of Responses. SUMMARY, CONCLUSIONS, RECOMMENDATIONS Summary . Religious instruction . Academic achievement Sense of community. Prayer . Personal concern . Participation in liturgy and paraliturgy. Discipline Conclusions. Implications for Teacher Formation . Reflections Recommendations for Further Research 63 7O 71 73 73 79 82 87 97 100 107 110 110 116 117 118 118 119 Table 3- 1 3- 2 3- 3 3- 4. 3- 5 3- 6 3- 7 3— 8 4- l 4- 2 4- 3 4- 4 4- 5 4- 6 4— 7 4- 8 4- 9 4-10. LIST OF TABLES Distribution of Respondents by Residential Site. Distribution of Respondents by Occupation . Distribution of Respondents by Interview Location. Distribution of Respondents by Interviewee. Distribution of Respondents by Religious Background. . Distribution of Respondents by General Educational Background. Distribution of Respondents by Catholic Educational Background. Distribution by Children in Catholic Schools. Features of Catholic Schools Desired by Parents: Specific. . . . Features of Catholic Schools Desired by Parents: Summary . . . . . Distinctive Qualities of Catholic Schools: Specific. Agents Giving Unique Character to Catholic Schools . Suggested Additions in Catholic Schools Suggested Changes in the Catholic School. Suggested Additions/Changes in the Catholic School: Composite. . . . Suggested Responses of Catholic Parents Whose Children Attend Public School Qualities Parents Perceived as Desirable in Their Teachers Qualities Parents Perceive as Desirable in Their Children's Teachers vi Page 64 65 65 66 66 67 68 69 76 78 81 83 88 91 94 98 101 103 List of Tables (Continued) Table Page 4-11. Qualities Parents Perceived as Desirable in Their Teachers . . . . . . . . . . . 105 4-12. Qualities Parents Perceive as Desirable in Their Children's Teachers . . . . . . . 106 vii CHAPTER ONE INTRODUCTION Millions of children have been educated in American Catholic schools for over a century, even though unresolved problems have caused both supporters and opponents of these schools to doubt their survival.1 An historical look at their establishment and their development helps to explain why they were continued, but it does not explain why parents are willing to pay the escalating costs of Catholic schools today.2 A review of the recent studies of Catholic schools3 reveals that parents believe that the schools possess unique and desirable qualities. Historical Perspectives of the Problem In the colonial period there were very few Catholic schools because ”The rigid penal legislation in existence in every colony . .'. curtailed the freedom of Catholics to worship, to participate in civic life, and to educate their 1William E. Brown and Andrew M. Greeley, Can Catholic Schools Survive? (New York: Sheed & Ward, 1970), p. 19. 21bid., p. 189. 3Reginald Neuwien, Catholic Schools in Action (Notre Dame, Indiana: University ofFNotre Dame Press, 1966), pp. 257-283. 4 children.” During the time of the first large immigration, Catholic schools were established to protect and to educate the immigrants for life in America.5 By 1840 there were about 200 Catholic schools in operation, and that number was multiplied many times during the next hundred years. The greatest impetus of that growth came as a result of the Third Plenary Council of Baltimore when, in 1884, the bishops decreed: .near every church a parish school, where one does not yet exist, is to be built and maintained in the future within two years of the promulgation of this council, unless the bishops should decide that because of serious difficulties a delay may be granted.7 The teachers in the schools were members of religious congregations who, for the most part, were of the same national origin as the pastor and most of the 8 parishoners. They were not specifically prepared for teaching, but they gave the school its character. They 4Neil G. McCluskey, Catholic Viewpoint on Education (Garden City, New York: Hanover House, 1959), p. 25. 5Neil G. McCluskey, Catholic Education Faces its Future (Garden City, New York: Doubleday and Company, 1969), pp. 47-51. 6Felician Foy, 1980 Catholic Almanac (Hammond, Indiana: Our Sunday Visitor, Inc., 1979), p. 473. 7Peter Guilday, ed., National Pastoral of the lunerican Hierarchy, 1792-19197(Washington, D.C.: National Catholic Welfare Council,j923), p. 263. 8McCluskey, Catholic Education, pp. 110-111. carried out instruction in much the same way that they had been taught, but it was their spirituality and strong personal dedication that conveyed transcendent values and a religious spirit as they cared for their students in an atmosphere of order and productivity.9 After World War I the Catholic school teachers joined the move of cultural homogeneity in the effort to 10 Americanize and professionalize the schools. After World War II another kind of change occurred--1ay teachers began to teach in the schools.11 A shortage of religious teachers, created by the growth spurt of the schools,12 intensified. The Sister Formation Movement13 produced requirements for lengthening the time of preparation for new members of religious orders. The delayed entrance of the new religious into the teaching field necessitated the recruitment of lay teachers. Between 1950 and 1965 the percentage of religious teachers to the total staff decreased from ninety-three to sixty-three percent.11+ 9Michael O'Neill, New Schools in a New Church (Collegeville, Minnesota: Saint JohfiTs University Press, 1971), p.8. 10 Ibid., pp. 7-13. llMcCluskey, Catholic Education, pp. 110-112. 12Official Catholic Directory for 1952 (New York: P. J. Kennedy and Sons, 1952). 13McCluskey, Catholic Education, pp. 245. 1['Frank H. Bredeweg, "Catholic Schools and Their innerican Roots" in Catholic Schools in America (Englewood, (halorado: Fisher PfiblishingFCOmpany, 1979), p. iii. The formal organization of Catholic schools reached a peak in 1965, with 13,292 elementary and secondary schools 15 and an enrollment of 5,500,800 pupils. The publication Are Parochial Schools the Answer?16 greatly accelerated the questioning regarding Catholic schools. Following the Second Vatican Council's call for renewal (1962-1965)17, unprecedented changes took place. Members of religious congregations made changes in their personal life style, their communal government, and their participation in Church ministries. Because many transferred from teaching to other forms of ministry, and because others withdrew their commitment to religious life and service to the Church, the numbers of religious who served the schools were greatly reduced. Additional lay teachers were then recruited to staff the Catholic schools.18 The changes in personnel brought changes in educa- 19 tional philosophies. Instead of the prevailing views that had produced a disciplined learning atmosphere, there lsIbid., p. v. 16Mary Perkins Ryan, Are Parochial Schools the Answer? (New York: Holt, Rinehart and Winston, 1964). 17 McCluskey, Catholic Education, p. 104. 18A. J. Clark, "Catholic Education in Transition," Eiligious Education, May 1970, p. 276. 19John Deedy, "Should Catholic Schools Survive?" Trhe New Republic, November 1971, p. 50. ”—1 Ir 5 emerged varieties of inconsistent and conflicting ideas of 20 In the midst of that what a Catholic school should be. confusion21 parish councils and boards of education were formed. Since Vatican II had called the parents to participate in the governance of the schoolszz, as well as to be ”. . .the first and foremost educators of their 23 children”, parents were given representation on the new policy-making boards.24 Many such bodies questioned the value of Catholic schools where the problems of finance mounted, the absence of religious teachers prevailed, and the quality of education declined.25 A sudden drop in the Catholic school enrollments and operations occurred in 1967. Between 1966 and 1971 twenty-five percent of the schools were closed, and by 1976 student enrollments had been reduced by forty percent.26 20 21 22Walter M. Abbott, ed., Documents of Vatican II New York: Guild Press, 1966), p. 639. 23 24 25 26 O'Neill, p. 112. Brown, p. 55. Ibid., p. 641. Ibid., p. 642. Brown, pp. 62—3. Bredeweg, p. v. ‘71 1F. 6 was the decision of the parish and/or diocesan boards of education to curtail school operations or to close the 27 This trend was seen by many as the 28 schools entirely. demise of Catholic education. Rationale for the Study 29 The shock of 665 school closings in 1967 evoked a wave of investigations. A national study,30 several diocesan studies,31 and doctoral dissertations were concerned with the crises of school finances and religious personnel. The Research Department of the University of Notre Dame developed a questionnaire to compare the most important reasons given for sending children to Catholic schools with the most successful results of Catholic school education.32’33 27Daniel R. Davies and James R. Deneen, New Patterns for Catholic Education (New London, Connecticut: Croft Educational ServiEes, 1969), p. 35. 28Virgil C. Blum, Catholic Education: Survival or Demise? (Chicago: Argus Communications, 1969), p. 29. 29 30Andrew M. Greeley, William C. McCready and Kathleen McCourt, Catholic Schools in a Declining Church (New York: Sheed 8 Ward, Inc., 1976). 31Numerous diocesan studies are discussed in Chapter Two. 32 33Gregory Miller Holtz, "An Investigation of the Raligious, Demographic, and Attitudinal Variables Associated ‘with a Commitment to Catholic Schools in the Archdiocese of St. Louis," (Doctoral dissertation, Graduate School, [kniversity of Notre Dame, 1972). Bredeweg, p. v. Neuwien, p. 271. WWW ‘h (A) s. 'h (I) The Catholic Research Center at Boston College developed an instrument which was designed to identify attitudes from which a commitment to Catholic schools could be measured.34 These two instruments were used in numerous studies from Maine to Hawaii. Representative research questions of the investigations were: Why are some parents continuing to enroll their children in a Catholic school? .2 -A.ri AMAIQ} 1!:— Why are an increasing number of parents withdrawing their children from Catholic schools? If the parishes cannot continue to support education from the elementary school level through high school, what level should be given priority? Are attitudinal variables associated with the commitment to Catholic schools?35 Thousands of people responded to the questionnaires; findings varied from study to study. Most of the reports indicated that parents choose Catholic schools because they 36 possess unique and desirable qualities. To those who did not see the schools as unique and desirable, the studies' underlying question, "What is the future of Catholic schools?“ became ”Can Catholic schools survive?"37 34Anthony John Allen, "A Study of the Attitudes waard Catholic Education in Two Midwestern Dioceses," (Doctoral dissertation, Graduate School, Boston College, 1970). . 35Questions taken from dissertations which are discussed in greater detail in Chapter Two. 36Diocesan studies used Notre Dame University attitudinal survey instrument. 37Brown, pp. 1-26. 8 Many more schools were closed and writers predicted that Catholic schools would be eliminated altogether. A more recent national study which attempted to identify and account for changes which had occurred between 1964 and 1974 was published in 1976 as Catholic Schools in a Declining 38 Church. This study showed that Catholic schools are held in high regard by the population as a whole. Only ten 1a percent of those responding stated that Catholic schools 1 have outlived their usefulness.39 L- Although findings among all the studies indicated that parents choose Catholic schools because of their unique and desirable qualities, none of the studies identified what the parents of the three million students40 enrolled in Catholic schools perceived to be the unique and desirable qualities. Statement of the Problem The problem of this study was to identify the specific unique and desirable qualities of Catholic schools as perceived by parents. 38Greeley, Catholic Schools. 391bid., p. 37 40 Bredeweg, p. v. Assumptions This study proceeded from the following assumptions: Many Catholic parents want Catholic schools. Parents perceive Catholic schools to have a desirable quality. No investigation has defined the unique and desirable qualities which Catholic parents agree are found in the Catholic school. 1“ El There is a need to consult the parents in order to .FMM- I identify what they perceive to be the distinguishing characteristics of the Catholic school. The identification of the unique and desirable qualities of Catholic schools can aid in providing direction to programs for the preparation of teachers for Catholic schools. Research Questions In this study the writer focused on that which gives the Catholic school its distinguishing character by seeking answers to the following questions: 1. What specific aspects of education in a Catholic school do parents want for their children? What are the distinguishing characteristics of a Catholic school as perceived by parents? What do parents perceive as giving the school its unique character? What implications do parents' perceptions of Catholic schools have for the formation of Catholic school teachers? ”- ’V ‘l (1. ‘1) (1' Huh... I ”vs- '5..‘ ‘8 ._C fie... -».w ‘VA‘ 'A .- \- ‘5 (1' 10 Purposes of the Study The purposes of the study were to identify (1) the specific unique and desirable qualities of Catholic schools as perceived by parents and (2) some implications these qualities have for the formation of teachers for Catholic schools. Significance of the Study This study is rooted in the Second Vatican Council's call for renewal of all institutions within the Church. The criteria for renewal of Catholic education may be determined by identification of those factors that give a Catholic school its unique character.41 This study is important for several reasons. First, it can contribute to an understanding of why Catholic schools have survived and why they haven't collapsed as was prophesied by so many writers during the sixties and the seventies.42’43’44 A second important reason comes from the fact that the United States Catholic bishops have designated 1980 as 41 42M. N. Hennessy, "Bitter Pill for Roman Catholic Education," Time Educational Supplement, 16 August 1968, p. 285. 43B. Patterson, "Catholic Schools: What's Behind the Shutdown, and What‘s Ahead," School Management, April 1969, p. 32. 44M. Hillson, "Why Catholic Schools?” Catholic School Journal, December 1969, pp. 22-24. Abbott, p. 642. :fl HUI o \O" I u-Ou.‘ u-UU - .‘O! A ~ -1... n, ' ‘V--~ 0...... ‘pn... \ h»... . . ..Ia A 'U u... lg. : ‘P-k. 6 v .& 11 ”Family Year,"45 ushering in a decade of research into Christian marriage and family life. This study is a family study in that it deals with the perceptions of parents, and the sample is drawn from parents. Catholic parents, in general, may identify with the sample of this study and re-examine their own perceptions of the qualities of Catholic schools. The results of this study may contribute to the ”71 ministry of the family. A third significance for this study is that the i 4 k. findings may provide data which will confirm what Catholic school supporters have long felt were the unique values of Catholic schools. This aspect could lead to a greater commitment of resources for Catholic schools. There have been movements and organizations, such as Citizens for Educational Freedom,46 which have attempted to improve Catholic schools through the influence of the parents. The interview format of this study encouraged the parents to share their convictions for improving Catholic education. The instrument used in this research may provide a means for further research on Catholic parents and/or Catholic schools. 45 46Citizens for Educational Freedom (1959): Iflon-sectarian group concerned with non—public education. Foy, p. 567. 12 The findings may have an impact beyond the limits of the study. The Catholic school itself has been the subject of very little research.47 The findings may be significant for determining criteria which can be used for evaluation and further studies of Catholic schools and for upgrading teacher preparation. Someone may be inspired to undertake a similar fa study of parents' perceptions of public schools and thus { contribute toward solutions of the present difficulties 1— some public schools are experiencing. Finally, the religious congregations which have been exploring many other ministries48 may re-discover the teaching ministry in a Catholic school as a significant educational and pastoral ministry for integrating faith and life. Limitations of the Study This research is limited to perceptions of Catholic parents of children who are now enrolled in Catholic schools. This is not to diminish the needed input by professional educators and authorities within the Church. It is not suggested that parents' perceptions should be the 47John T. Shields, "The Goals and Expectations for Catholic Schools” (Doctoral dissertation, Teachers College, Columbia University, 1973). 48Abbott, p. 651. 5-4 Pp;- .- b..‘ (H O ‘A 5v 'I p“, ‘. . ‘ ‘§ ‘3. - [In (I) 13 sole consideration for determining the unique and desirable qualities of a Catholic school, but it is a starting point for identifying what parents perceived to be the qualities that Catholic schools have or should have. Despite these limitations, every effort was made to draw the sample in a way that it would be representative of the typical diocese of the United States. Another limitation of the study was the fact that all the interviews were conducted, transcribed, and finally analyzed by one researcher--the author of the study. Procedures The first step in the data collection process was to design interview questions through which parents could freely give their perceptions of the unique and desirable qualities of Catholic schools. A pilot study of the interview format was completed using the first ten subjects randomly selected from the sample. No changes in the format were deemed necessary. Next, a stratified random sample of the Catholic parents of fifty families was selected for interview; the families reside in three counties and attend urban, rural, and suburban schools. The stratified random sample was drawn so as to be a sample of a diocese which would be representative of the ciioceses of the United States. The Midwestern diocese from Vfihich the sample was drawn embraces over 6,000 square miles, Vflith 1,500,000 people represented in the lower, middle, and "AA; .... u I O . AOu! cine p”.— n¥v~ I «an-- I..-\ e OR-- u§u~u 9.2 t I iu‘u 5.... on .C: e.‘ 'c 5“ 14 upper socio-economic groups which have a mixed racial and ethnic composition. Approximately fifteen per cent of the total population were registered in Catholic urban, suburban, and rural parishes which have elementary and/or secondary schools. In past years the schools have been staffed by members of various religious men's and women's congregations. At the present time some of these schools are staffed entirely by lay teachers; other schools are staffed by both lay and religious teachers and administrators. The interviews were tape-recorded and transcribed. The content was analyzed and categorized, and frequency counts were assigned prior to interpreting the interview responses. The data, together with the information identified in Chapter Two, formed the basis for the discussion of the perceived unique and desirable qualities of Catholic educa- tion. Definition of Terms Perception: The way a person views a person, situation, or event. It is the dynamic process of noting, discerning and distinguishing which results from and in a person's learning, emotion, and motivation. It is the nature of a perception to change with more data.49 In this study perceptions refer to the awareness of the what, why, and how of Catholic schools. Parental perceptions are real, but what parents perceive need not necessarily be accurate. 49W'orld Book Encyclopedia, (1974), s.v. "Perception" by W. M. Smith. I—vaw 15 Bishops: Bishops, in union with and in subordination to the pope, are the successors of the Apostles for care of the Church and for the continuation of Christ's mission in the world. They serve the people of their own dioceses, or local churches, with ordinary authority and jurisdiction. They also share, with the pope, and with one another in common, the concern and effort for the general welfare of the whole Church.50 Catholic school: An elementary or secondary school that has been canonically authorized and recognized by the bishop in his particular diocese or area of ecclesiastical jurisdiction. Parish school: Catholic school operated by a parish. Religious Congregation: Religious orders and congregations, collectively called religious institutes, are special societies within the Church. Their members, called religious, commit themselves to observance of the evangelical counsels of celibacy, poverty, and obedience in a community kind of life in accordance with rules and constitutions approved by Church authority. Lay teacher: Lay teacher is understood in this study in its ecclesiastical sense, in distinction from a teacher who is an ordained member of the clergy or a religious who is a member of a religious congregation. SOAbbott, pp. 50-51. 16 Summary and Overview Several studies indicated that parents think that Catholic schools have unique qualities. The question is raised: What Egg the unique and desirable qualities of Catholic schools as perceived by parents? In Chapter One the background to the problem, the rationale for the study, statement of the problem, assump- tions, research questions, purpose of the study, significance of the study, limitations, procedures, definition of terms, chapter summary and overview of the study are given. Chapter Two contains a review of the literature for understanding the establishment, development, and goals of American Catholic schools; the qualities and preparation of teachers for Catholic schools; role of parents in education; and reasons parents give for sending their children to Catholic schools. - The methodology, which includes the instrumentation, sample, collection of data, and method of data analysis is described in Chapter Three. Chapter Four contains a statement of each research question and its related interview questions; a summary of the analysis derived from the interview responses; and a description of responses by category including a selection (Df quotations from the interviews. In Chapter Five the summary, the conclusions, the inqflications for formation of teachers for Catholic schools, Inaflections, and recommendations for future research are presented. A! ‘fV—vvvv ’— CHAPTER TWO CATHOLIC SCHOOLS IN AMERICA This chapter describes the distinguishing characteristics of the Catholic school. The literature review is presented in four specific topics: establishment and development of American Catholic schools, incorporated within statements of goals of Catholic education written in Church documents; qualities and preparation of teachers for Catholic schools; role of parents in education; and desires and attitudes of parents concerning Catholic schools. Establishment, Development, and Goals of Catholic Schools How have the goals of education, as promulgated in Church documents, influenced the establishment and development of American Catholic schools? The first Catholic schools in America were limited to those places where Catholics were permitted to live. McCluskey recounts: During the century and a half of the colonial period, the religious tensions of the colonies were a faithful mirror of the social situation in the European mother countries, notably England. While there were a few Roman Catholic families of prominence and affluence, Catholics generally lived their lives outside the 17 18 cultural and political activities of the community. The church as such existed in the shadows with next to no organization and without strong leadership. A rigid penal code laid heavy disabilities upon Catholics, depriving them of freedom to worship together, to take part in public life, and to educate their children. The Catholic child was an undesirable alien in the colonial school, and yet his parents were liable to a heavy fine if they sent him out of the colonies for his education. Catholics themselves were barred from teaching or establishing schools. By 1704 even Catholic-founded Maryland had passed "An Act to Prevent the Growth of Popery,‘ among whose bristling provisions was one which threatened to deport any Catholic who should keep school, board students, or instruct children.1 The political changes resulting from the Revolution and the adoption of the federal Constitution eased the ‘1 restrictions on Catholics, but ”each Catholic family had to A face the dilemma of placing its children in a religiously hostile environment or of depriving them of the educational O O O O 2 preparat1on essent1a1 to econom1c and soc1a1 advancement." The Catholic people sought alternatives to the problem they experienced with the public schools that then existed. Elizabeth Ann Seton,3 a young widowed mother who 1McCluskey, Catholic Education, p. 48. 21bid., p. 51. 3 Elizabeth Ann Bayley Seton (1774-1821): American :foundress; convert, 1805; founded Sisters of Charity in the 13.8.; beatified 1963, canonized Sept. 14, 1975; first ‘Amegican-born Saint. Foy, ed., 1980 Catholic Almanac, P- 9. 19 had become a religious and founded a religious community, opened St. Joseph Parish School in Emmitsburg, Maryland, in 1810. This became the model for parish schools throughout the United States.4 Education had become such a problem that it was the primary topic of the very first conference of American bishops. The school question and other long-accumulated problems brought the seven bishops of the United States together in 1829 for the first of the seven Provincial Councils of Baltimore, covering the interval between that year and 1849. Their joint letter to American Catholics urged the necessity for Catholic schools.5 Although the bishops' pastoral letters had encouraged the people to build Catholic schools and about two hundred 6 all the bishops did not of them were in operation by 1840, agree that Catholic schools, as such, were the only answer to the education problem.7 McCluskey says that the bishops remained divided over the school question throughout the century. 4Raymond F. McCoy, American School Administration: Public and Catholic (New York: McGraw-Hill, 1961), p. 297 5McCluskey, Catholic Education, p. 53. 6Foy, p. 476. 7 Robert D. Cross, "Origins of the Catholic Parochial Schools in America," American Benedictine Review, June 1965. 8 McCluskey, Catholic Education, p. 66. AA.- u». OK~ vs- 9 2' - ‘4.“ , .. n: 1 20 During the same time that Catholic schools were opening, religious teaching and practice were being removed 9 from the public schools. The bishops had become more convinced of the impact that schools had on youth, and together they challenged the logic of the secularization of the schools in their pastoral letter of 1884 which stated: .many, unfortunately, while avowing that religion should be the light and the atmosphere of the home and of the Church, are content to see it excluded from the schools, and even advocate as the best school system that which necessarily excludes religion. Few surely will deny that childhood and youth are the periods of life when the character ought especially to be subjected to religious influences. Nor can we ignore the palpable fact that the school is an important factor in the forming of childhood and youth--so important that its influence often outweighs that of home and Church. It cannot, therefore, be desirable or advantageous that religion should be excluded from the school.10 This same body of bishops deliberated, discerned, and decreed the historic decision of multiplying Catholic schools "till every Catholic child in the land shall have "11 within its reach the means of education. This noteworthy decree stated: 9Herbert M. Kleibard, ed., Religion and Education in America (Scranton, Pennsylvania: International Textbook Company, 1969), pp. 67-85. 10Peter Guilday, ed., National Pastorals of the Amer- ican Hierarchy, 1792-1919 (Washington: National Catholic ‘Welfare Council, 1923), p. 245. ll O'Neill, p. 9. 21 After full consideration of these matters, we the American Bishops of the Third Plenary Council of Baltimore (November 9, -December 7, 1884), conclude and decree: I. II. III. IV. 12 That near every church a parish school, where one does not yet exist, is to be built and maintained in perpetuum within two years of the promulgation of this council, unless the bishop should decide that because of serious difficulties a delay may be granted. A priest who within this time prevents the building or maintenance of a school through his serious neglect, or after repeated warnings by the bishop does not discharge his responsibility, deserves to be removed from the church. The mission or parish which neglects to aid the priest in erecting or maintaining the school, that on account of supine negligence, the school cannot exist, is to be reprimanded by the bishop and induced by more effective and prudent means to bring forth the necessary support. That all Catholic parents are bound to send their children to the parish school, unless it is evident that sufficient training in religion is given either in their homes, or in other Catholic schools; or when because of a sufficient reason, approved by the bishop, with all due precautions and safeguards, it is licit to send them to other schools. What constitutes a Catholic school is left to the decision of the bishop.12 Guilday, p. 263. 22 Among other actions of the Council that influenced education in Catholic schools was "the preparation of the line of Baltimore catechism which became a basic means of religious instruction in the United States."13 The decree to build and maintain Catholic schools 14 but it was was neither fully accepted nor implemented, challenged. Many bishops hoped that some sort of compromise could be reached between them and the public schools within 15 complained, "The their dioceses. Archbishop John Ireland burden upon Catholics to maintain parish schools up to the required standard for all the children of the church is almost unbearable. ."16 Leaders like Ireland and Gibbons17 were aware of the value of the public schools for the immigrant children; they recognized that the immigrant children needed the acculturation that the public school offered them.18 13Foy, p. 474. 14 McCluskey, Catholic Education, p. 92. 15John Ireland (1838-1918) American prelate, born Ireland; arrived U.S., 1849; ordained priest, 1861; chaplain in Union army, 1862-1863; bishop 1884 and first archbishop 1888-1918, St. Paul; outspoken opponent to national churches. Foy, p. 405. 16 17James Gibbons (1834-1921); American cardinal; ordained priest, 1861; vicar apostolic of North Carolina, 1868-72; cardinal, 1886; patriot, controversialist; writer; Apostolic Delegate to Third Plenary Council of Baltimore; championed rights of labor. Foy, p. 403. 18 McCluskey, Catholic Education, p. 92. McCluskey, Catholic Education, p. 92. () 23 Ireland applied to Rome for approval of a plan used 19 where the public school rented in Fairbault and Stillwater the Catholic school and paid the operation costs of the school. So much confusion and discord resulted when Ireland received approval that "Even high-ranking prelates blasted one another in print."20 In an effort to resolve the Catholic school question, Pope Leo XIII sent a personal legate, Archbishop Francesco Satolli, to address the American archbishops during their annual meeting in November, 1892. Satolli was instructed to ease the German-Irish antagonism, which was considered, in large part, the cause of the clash over the schools.21 Satolli presented a set of fourteen propositions which were intended to clarify the school question, but they actually contributed to greater confusion and distrust. The Bishop of Rochester, Bernard J. McQuaid, stated his personal reaction of the episode in a letter to Archbishop Corrigan of New York: We are in a nice pickle, thanks to Leo XIII and his delegate. Just as our arduous work of the last forty years was beginning to bear ample fruit, they arbitrarily upset the whole. If an enemy had done this! 191bid., p. 91. 201bid., p. 95. 21 Ibid. “Van; 7.5.. ' o n! "P '0- ."‘{'JC Sflhflf. ‘IAV‘\ l“ c.ge I I '. I 0 ‘~ «H‘rt ”QR 3 .x , Hug 24 It is only a question of time, when present Roman legislation having wrought incalculable mischief, that we, school children of the hierarchy, will again receive a lesson in our catechism from another Italian sent to enlighten us.22 Bishop McQuaid sent his objections to Satolli's propositions to Pope Leo and explained his own view of the negative aspects of public school education. What we have most to dread is not the direct teaching of the state schools, it is the indirect teaching which is the most insidious and the most dangerous. It is the moral atmosphere, the tone of thought permeating these schools that give cause for alarm. It is the indifferentism with regard to all religious beliefs we most of all fear. This is the dominant heresy that, imbibed in youth, can scarcely ever be eradicated.23 After that time many public school opponents made McQuaid's view their own and supported the idea of Catholic schools. Rapid progress was made in school construction between 1884 and 1900 when 1,348 new schools were built. Thirty-seven percent of the parishes operated a total of 3,812 schools with 903,800 students enrolled by 1900.24 The bishops turned to the European congregations of teaching men and women to take on the work of the schools.25 22F. J. Zwierlein, The Life and Letters of Bishop McQuaid (Rochester, N.Y.: Art Print Shop, 1927), p. 192. 23 Ibid., p. 202. 24McCluskey, Catholic Education, p. 105. 25 Ibid., p. 110. 25 From the very beginning of American Catholic schools, members of the clergy and religious congregations bore the major responsibility for founding, staffing, and operating the schools. The church and school were closely identified with the immigrant community. Separate parishes and schools were set up to serve people of different nationalities. Priests who could speak the native language of the people were assigned to serve them; in turn, teachers who spoke the language of the parishoners were sought.26’27’28 Following World War I, two different prominent events influenced the schools. American society was ridding itself of all foreign elements of language, custom, and even immigrants, by passing the Immigration Act of 1924.29 26Don Brophy and Edythe Westenhauer, The Story of Catholics in America (New York: Paulist Press, 1978), pp. 38, 66, 92. 27During the decades when our larger American cities all contained immigrant neighborhoods, the ethnic character of these neighborhoods were mirrored in the parochial schools. Predominantly German, Pol1sh, or Irish districts in these cities often gave rise to "national" parishes and parochial schools of German, Polish, or Irish coloring. McCluskey, Catholic Viewpoint, p. 98. 28While many parishes have specific geographical boundaries with "Americanized schools" and are using the vernacular in the liturgy, there are traces, yet today, of the immigrant parishes where Catholics pass one or more Catholic churches on their way to worship with their parish. 29 Brophy and Westenhauer, p. 100. 26 The other factor was the promulgation of the body of 2,414 canons governing the Church. "American Catholics felt bound to obey it to the letter--since that is the way they obeyed "30 Twelve canons were specifically applicable their own law. to aspects of Catholic education, such as the three given here : Canon 1373. Religious Instruction in Elementary and Secondary Schools. In every elementary school the children must, according to their age, be instructed in Christian doctrine. The young people who attend the higher schools are to receive a fuller religious training, and the bishops shall see that this training is given by priests conspicuous for their zeal and learning. Canon 1374. Neutral and Mixed Schools. Catholic children shall not attend non-Catholic or undenomin- ational schools, nor schools that are mixed (that is to say, open also to non-Catholics). The Bishop of the diocese alone has the right, in harmony with the instruc- tions of the Holy See to decide under what circumstances and with what safeguards against perversion, the attendance of such schools by Catholic children may be tolerated. Canon 1379. Establishment and Support of Catholic Schools. If there are no Catholic elementary or secondary schools, spoken of in Canon 1373, it is the duty especially of the local Ordinaries to see that they shall be established. . . .The Catholics should not refuse to aid according to their means in the building and 31 maintenance of Catholic schools. 30 31T. Lincoln Bouscaren and Adam C. Ellis, ed., Canon Law: A Text and Commentary (Milwaukee: Bruce Publiéhinngompany, 1957), p. 176. Ibid. 27 The ideal to have every child educated in a Catholic school now had the sanction of Church law. The building of parochial schools and the operation of them were given new prominence in education and the Church. Pope Pius XI, in his 1929 encyclical letter Divini Illius Magistri, discussed the nature, purpose and scope of Catholic education--formal and informal. Passages from the document, as given here, indicate the theological and the philosophical bases of traditional Christian education. Since education consists essentially in preparing man for what he must be and for what he must do here below, in order to attain the sublime end for which he was created, it is clear that there can be no true education which is not wholly directed to man's last end. .32 The proper and immediate end of Christian education is to cooperate with divine grace in forming the true and perfect Christian, that is to form Christ Himself in those regenerated by baptism. .33 The true Christian, product of Christian education is the supernatural man who thinks, judges and acts constantly and consistently in accordance with right reason illumined by the supernatural light of the example and teaching of Christ.34 Christian education takes in the whole aggregate of humafifllife, physical and spiritual, intellectual and moral, individual, domestic and social. .35 32Pius XI, The Christian Education of Youth: Divini Illius Magistri (Newaork: America Press, 1945), p. 7. 331bid., p. 11. 34 35 Ibid., p. 24. Ibid., p. 33. 28 in order to elevate, regulate and perfect it, in accordance with the example and teaching of Christ.36 College education courses on the philosophy of Catholic education were built on this encyclical.37 Members of religious congregations continued to staff the Catholic schools, but with the increased population after World War II it became necessary to recruit lay teachers to teach with the sisters and brothers.38 In an address to the First International Congress of Teaching Sisters in 1951, Pope Pius XII expressed his concern for excellence in education when he said: Many of your schools are being described and praised to us as being very good, but remember many parents entrust their daughters to you because their consciences bid them to do so. But this does not mean that the children should suffer by receiving in your schools an education of inferior value. 0n the contrary, you must do all you can to assure parents that their children are getting the best education right from the elementary classes. Soon after, action was taken to improve the prepara- tion of religious women teachers with the establishment of 36 37John D. Redden and Francis A. Ryan, Catholic Philosophy of Education (Milwaukee: Bruce Publishing Company, 1942). 38Annette Cronin, "Catholic Schools Need Lay Teachers,” America, 24 April 1954, pp. 104-106. 39 Ibid., p. 36 McCluskey, Catholic Viewpoint, p. 103. 29 the National Sister Formation Conference.4O Many congrega- tions of sisters that had followed the practice of placing young sisters into the classroom immediately after they had completed their two-year canonical postulancy and novitiate training extended the time of teacher preparation an additional two years, so that the sisters had at least a baccalaureate degree before being assigned to full-time teaching.41 With more religious in houses of study and fewer of them available for teaching, there was an increased demand for lay teachers in the classroom. The diverse composition of the staff and confusion of the goals gave rise to new 42,43,44 problems. Many of the new lay teachers were not well prepared for teaching and some of them were not Catholic; they did not have the religious and spiritual preparation of the men and women religious who had staffed 40Sister Mary Emil, I.H.M., Mind of the Church in the Formation of Sisters (New York: Fordham University Press, 1957), pp. 3-7. 41Sister Rose Matthew, Plannipg for the Formation of Sisters (New York: Fordham University Press, 1959), p. 28. 42There was a shortage of teachers throughout the country and non-Catholic lay teachers, as well as Catholic lay teachers, were recruited to teach in Catholic schools. Some of these non-Catholic teachers are still teaching in those schools. 43John B. McDowell, "So We Have a Lay Teacher Problem," Catholic Educator, March 1962, p. 106. 4['Sister Elizabeth Ann, "Are Qualified Lay Teachers Available?" Catholic School Journal, December 1957, p. 76. 30 the schools previously. These teachers were faced with new 45’46 a fact educational demands for technological knowledge, which contributed to a declining morale within the schools. Many people who were dissatisfied with some aspect of the local parish school and were questioning its value found an expression of their discontent in Mary Perkins Ryan's Are Parochial Schools the Answer? In this 1964 book undesirable qualities of Catholic schools were identified in order to support the stand that the ideal of "every child in a Catholic school" was unrealistic and that the Catholic school was not likely to build up vital Christian communities as would be called for by the Second Vatican Council. The furor caused by the title of the book and its extensive popular news coverage conveyed the message that Catholic education of the future should be total parish education without a school. Throughout the country the efforts to eliminate Catholic schools were heightened. In 1962 Pope John XXIII had called the Second Vatican Councill'7 which produced sixteen documents to be used for renewing the church in all of its institutions and practices. 45William M. Alexander, Changipg Curriculum Content (Washington: Association for Supervision and‘CurrTCElum Development, 1964). 46National Catholic Education Association, Criteria for Evaluation of Catholic Elementary Schools, 1965 (Washington: Catholic University of America Press, 1965). 47January 25, 1959: Pope John XXIII, at St. Paul's Outside the Walls, first announced his intention to summon a Council which solemnly opened October 11, 1962. 31 One of these documents, "The Dogmatic Constitution of the Church," provided an excellent foundation for a new and creative approach to the role of the laity in the education 48 ministry. Its concept of the Church as a people to whom God communicates in love49 became the basis for Church approval of parent involvement in Catholic education board 50 development and action. As other documents were imple- mented more responsibility was assumed by the laity. Another document, "Declaration on Christian Education,‘ was devoted exclusively to education, and re-emphasized the value of Catholic schools. It restated the traditional positions of the Church on education51 including the goals of education. a true education aims at the formation of the human person with respect to his ultimate goals, and simultaneously with respect to the good of those societies of which, as a man, he is a member, and in whose responsibilities as an adult, he will share.52 48Walter M. Abbott, ed., Documents of Vatican II (New York: Guild Press, 1966), p. 634. 49 50 51 52 Abbott, pp. 24-36. Davies, p. 31. Abbott, pp. 24-36. Ibid., p. 639. 32 Some American Catholic leaders among the clergy, religious, and laity were getting a mixed message from those who were advocating the ideals of Catholic education and from those who opposed Catholic schools and saw a dim future 53 or no future at all for them. As a consequence, numerous boards hastily decided to close their schools.sl"’55’56 In the "Declaration on Christian Education” national hierarchies were requested to formulate "detailed statements on the educational ministry in the context of the Church and n57 society in their own countries. The American Bishops responded in 1972 with To Teach As Jesus Did: [\Pastoral Message on Catholic Education. "It set forth an ideal of a Christian community committed to serving the educational needs of all its members.”58 Through this document, the Bishops tried to bring the American Church to a greater awareness of the totality of the Church's educational mission and to encourage the cooperation of all in the total educational effort of the Church. It was the result of a systematic consultation in 53Ibid., p. 650. 54Clark, pp. 289-315. 55M. N. Hennessy, "Twilight of American Catholic Education,” Time Educational Supplement, 30 May 1969, p. 177, 56Mary Angela Harper, "Identity Crisis of Catholic Education," Catholic School Journal, April 1970, pp. 30-34. 57Olin J. Murdick, "Developments Since the Pastoral: A Pastoral Perspective," Notre Dame Journal of Education, February 1976, p. 197. 581bid. 33 the Catholic community on the nature and scope of the educational mission of the Church The need for planning and participatory decision- making as appropriate means of carrying on the educational mission was likewise given a new focus in the document which stated: Representative structures and processes should be normative means by which the community, particularly Catholic parents, addresses fundamental questions about educational need, objectives, programs and resources. Such structures and processes, already operating in many dioceses and parishes in the United States, should become universal.59 The place of the Catholic school in the total educational effort of the Church is still being challenged, but trends in declining enrollment have been reversed. The place of the laity on boards and staffs of the Catholic school has been established, and the American Bishops still insist: Of the educational programs available to the Catholic community Catholic schools afford the fullest and best opportunity to realize the threefold purpose of Christian education among children and young people.60 59National Conference of Catholic Bishops, To Teach As Jesus Did: A Pastoral Message on Catholic Education (Washington: United‘States Catholic Conference Publications Office, 1973), p. 38. 6OIbid., p. 28. 34 Formation of Catholic School Teachers "By their witness and their behavior teachers are of the first importance to impart a distinctive character to "61 Catholic schools. This statement in the 1977 document, The Catholic School, confirmed the position the Second Vatican Council delegates took regarding the significance of the teacher in the Catholic school.62 In the "Declaration on Christian Education” the specific role of teachers was stated as to form the "human person with respect to his ultimate goal, and simultaneously with respect to the good of socities of which, as man, he is a member, and in whose responsibilities as an adult, he 63 Also stated was the fact that Christian will share. educators, who have a special calling with special gifts, were in need of on-going formation. In other words, according to that document, the teacher in the Catholic school should have unique qualities which need unique development. What are the unique qualities? What components go into the formation of the unique and desirable qualities of Catholic school teachers? 61Gabriel-Marie Garrone, The Catholic School (Washington: United States Catholic Conference Publications Office, 1977), p. 23. 62Abbott, p. 646. 63 Ibid., p. 643. 35 The vocation of a teacher is described in the "Declaration on Christian Education": Beautiful, therefore, and truly solemn is the vocation of all those who assist parents in fulfilling their task, and who represent human society as well, by undertaking the role of school teacher. This calling requires extraordinary qualities of mind and heart, extremely careful preparation, and a constant readiness to begin anew and to adapt. The American bishops had pointed out in 1972 the importance of the teacher as the one who is essential to the total formation of the total human being. This integration of religious truth and values with the rest of life is brought about in the Catholic school not only by its unique curriculum but, more important, by the presence of teachers who express an integrated approach to learning and living in their private and professional lives.65 Inasmuch as teachers are essential to the educative process, there is a need for programs and procedures for the initial and on-going formation of Catholic school teachers who carry out the aims of Catholic education. The process of teaching presupposes that a person does the teaching, and it is the personal development of the teacher which is the topic of several recent studies. 64 p 65National Conference of Catholic Bishops, To Teach As Jesus Did, p. 29. Ibid., p. 643. 36 R. I. Brown completed a case study of how to approach the framework of uniqueness of each teacher in a way that is 66 growthful for that teacher. He used the Teacher Perceiver Interview of Selection Research Incorporated (SRI). The Perceiver had been developed through research studies that had been conducted during a twenty-five-year period.67'68 69,70,71,72,73 66Robert Ignatius Brown, "An Application of an Individualized Approach to Staff Development Based on the SRI Model of Development: A Case Study" (Doctoral disserta- tion, Graduate School, Ohio State University, 1979). 67Donald 0. Clifton and William E. Hall, "A projective Technique to Determine Positive and Negative Attitudes Toward People in a Real-Life Situation", Journal of Educational Psychology, May 1952, pp. 273-283. 68T. A. Lamke, "Personality and Teaching Success," Journal of Experimental Education, May 1951, pp. 217-259. 69L. R. Bonneau, "An Interview for Selecting Teachers (Doctoral dissertation, University of Nebraska, 1956). 70David G. Ryans, "Assessment of Teacher Behavior and Instruction, " Review of Educational Research, May 1963, pp. 415-551. 71 R. L. Turner, "Characteristics of Beginning Teachers: Their Differential Linkage with School System Types," The School Review, November 1965, pp. 48-58. 72Allen K. Warner, "A Structured Interview for Predicting Future Pupil-Teacher Rapport” (Doctoral disserta- tion, University of Nebraska, 1969). 73A. Olmsted, K. F. Blakington, and R. Houston, "Stances Teachers Take," Phi Delta Kappan, January 1974, pp. 330-334. 37 A description of the qualities of an effective teacher derived from the research is given in twelve themes or patterns which were significant in a teacher who was able to help students learn, grow and feel good about themselves. A description of the twelve themes is given here: Mission is what takes some individuals and groups out of society's mainstream in order to assure the quality and purposiveness of that mainstream. Mission is a deep underlying belief that students can grow and attain self- actualization. A teacher with mission has a goal to make a significant contribution to other people. Empathy is the apprehension and acceptance of the state of mind of another person. Practically, we say we put ourselves into the other person's place. Empathy is the phenomenon that provides the teacher feedback about the individual student's feelings and thoughts. Rapport Drive is evidenced by the teacher's ability to have an approving and mutually favorable relationship with each student. The teacher likes students and ex- pects them to reciprocate. Rapport is seen by the teacher as a favorable and necessary condition of learning. Individualized Perception means that the teacher spontaneously thinks about the interests and needs of each student and makes every effort to personalize each student's program. Listening is evident when a person spontaneously listens to others with responsiveness and acceptance. Listening is more than merely hearing. It is viewed as beneficial to the person speaking. 38 Investment is indicated by the teacher's capacity to receive a satisfaction from the growth of students. The satisfaction comes with the response of the learner rather than the performance of the teacher. Input Drive is evidenced by the teacher who is continuously searching for ideas, materials, and experiences to use in helping other people, especially students. Activation indicates that the teacher is capable of stimulating students to think, to respond, to feel-- to learn. Innovation is indicated when a teacher tries new ideas and techniques. A certain amount of determination is observed in this theme because the idea has to be implemented. At a higher level of innovation is creativity where the teacher has the capability of putting information and experience together into new configurations. Gestalt indicates the teacher has a drive toward completeness. The teacher sees in patterns--is uneasy until work is finished. When gestalt is high the teacher tends toward perfectionism. Even though form and structure are important, the individual student is considered first. The teacher works from individual to structure. Objectivity is indicated when a teacher responds to the total situation. Gets facts and understands first as compared to making impulsive reaction. Focus is indicated when a person has models and goals. The person's life is moving in a planned direction. The teacher knows what the goals are and selects activi- ties in terms of these goals.74 74Selection Research, Incorporated, SRI Teacher Perceiver (Lincoln, Nebraska: SRI Perceiver Academies,l974). 39 In the same year as the SRI Perceiver was developed the National Catholic Educational Association prepared a list of characteristics of teachers in Catholic schools. The twenty-one statements of traits and behaviors of the teacher center on the uniqueness of Catholic schools to focus on the religious instruction and the climate in the 75 school for religious development of students." The characteristics are here stated: 1. The teacher understands and accepts the fact that the schools are operated in accordance with the philosophy of Catholic education. 2. The teacher accepts and supports the on-going building and living of a Faith Community, not simply as a concept to be taught but as a reality to be lived in worship, service, and interpersonal relationships. 3. The teacher has an overall knowledge of the goals of the entire school program and can relate his specific expertise to these goals. 4. The teacher reflects in his personal and professional life a commitment to Gospel values and the Christian tradition. 5. The teacher acknowledges that faith commitment is a free gift of God that is both rational and intellectual. 75Commission of Teachers, ”Guidelines for Hiring Teachers for Catholic Schools" in Guidelines for Selected Personnel Practices (Washington: National'Catholic Educational Association, n.d.), p. 1. 10. ll. 12. 13. 14. 15. 40 The teacher accepts the responsibility for providing an atmosphere for fostering the development of a faith commitment by the students. The teacher accepts accountability in the fulfillment of his professional responsibilities. The teacher accepts professional evaluation of his performance. The teacher demonstrates good classroom management and record-keeping techniques. The teacher provides for continuous professional growth by engaging in advanced studies, attending workshops and inservice programs, reading current professional journals and adapting to improved teaching ideas, methods and materials. The teacher recognizes and appreciates the contri- butions of the other members of the professional staff, and shares with them his ideas, abilities and materials. The teacher understands the limits of his pro- fessional competencies and makes appropriate referrals for the benefit of the student. The teacher recognizes and respects the primary role of the parents in the education of their children. The teacher relates to the students in an adult Christian manner and contributes to the student's sense of self-worth as a Christian person. The teacher shows an understanding of the principles of human growth and development. l6. 17. 18. 19. 20. 21. 41 The teacher is creative and resourceful in choosing instructional materials and in using appropriate school and community resources to facilitate optimum learning for all students. The teacher fosters the apostolic consciousness of students by encouraging them to join in experiential learning activities that give witness to Christian justice and love. The teacher motivates and guides the students in acquiring skills, virtues and habits of heart and mind required to address with Christian insight the multiple problems of injustice which face individuals and our pluralistic society. The teacher demonstrates the use of skillful questions that lead pupils to analyze, synthesize, and think critically. The teacher provides learning experiences which enable students to transfer principles and general- izations developed in school to situations outside of the school. The teacher provides for on-going evaluation of students and the learning program in order to modify the learning process in accord with each student's needs, interests and learning patterns.76 After the Sister Formation Program.went into effect in 1954, the number of lay teachers in the Catholic schools increased steadily. The Vatican Council faced the situation and responded with the "Decree on the Apostolate of the 76Committee on Personnel Supervision, "Character- istics of Teachers in Catholic Schools," in Guidelines for Selected Personnel Practices in Catholic Schools (WaShington: National Catholic Educational Association, n.d.), pp. 6-7. 42 Laity.” This decree is based on the theology of the Church 77 and is the official teaching of the Church. The renewed lay apostolate is viewed as essential to a renewed Church. In Chapter VI "Formation for the Apostolate" a description of the specific requirements of formation are given: In addition to the formation which is common for all Christians, many forms of the apostolate require a specific and particular formation as well. . . . Above all, however, the lay person should learn to advance the mission of Christ and the Church by basing his life on belief in the divine mystery of creation and redemption and by being sensitive to the movement of the Holy Spirit who gives life to the People of God.78 While the formation of the laity discussed here refers to all ministries, the on-going formation of teachers mandated in The Catholic School in 1977 is based on the principle: It is, therefore indispensable to ensure their continuing formation through some form of suitable pastoral provi- sion. This must aim to animate them as witnesses of Christ in the classroom and tackle the problems of their particular apostolate, especially regarding a Christian vision of the world and education, problems also connected with the art of teaching in accordance with principles of the Gospel.79 77 78 79 Abbott, p. 487. Ibid., p. 517. Garrone, p. 23. 43 Role of Parents in Catholic Education The role of parents in education has been defined in many Church and State decisions and decrees. In these documents the parents are recognized as having the primary right and obligation to educate. This right is prior to the rights of civil and ecclesiastical society because it is based on the natural relation of parents to their offspring, which is the most basic in nature.80 The Council of Baltimore had decreed that parents were to rear their children as good Catholics and send them to Catholic schools.81 In Canon 1113 of the Code of Canon Law, which regulated Church directives beginning in 1918, the obliga- tion of parents to give their children a Catholic education included much more than the religious and moral education. Parents are under grave obligation to see to the religious and moral education of their children, as well as to their physical and civic training, as far as they can, and moreover to provide for their temporal well- being.82 In two major decisions the United States Supreme Court also upheld the right and obligation of parents to educate. In the decision of Pierce v. Society of Sisters in 1925 the Court wrote: 80 81 82 McCluskey, Catholic Viewpoint, p. 80. Guilday, National Pastorals, p. 263. Bouscaren, p. 140. 44 The fundamental theory of liberty upon which all govern- ments in this Union repose excludes any general power of the State to standardize its children by forcing them to accept instruction from public school teachers only. The child is not the mere creature of the State; those who nurture him and direct his destiny have the right coupled with the high duty to recognize, and prepare him for additional duties. Again in 1944 the Court maintained that "the custody care, and nurture of the child reside first in the parents. Support for the primacy of the family right is also found in the Universal Declaration of Human Rights, pro- "84 claimed by the General Assembly of the United Nations in 1948: Article 16. The family is the natural and fundamental group unit of society and is entitled to the protection by society and the state. Article 26. Parents have a prior right to choose the kind of education that shall be given to their children. These documents affirm that humans are born into three societies: the family, state, and Church; but the parents have the primary right and obligation to educate.86 Pope Pius XI wrote in defense of parental rights in education in his encyclical Christian Education of Youth in 1929. Restating the argument that St. Thomas Aquinas had 83 85 John G. McGrath, Church and State in American Law: Cases and Materials (Milwaukee: Bruce Publishing Company, 1962), p. 77. 84 85General Assembly of the United Nations, Universal Ibid., p. 287. Declaration of Human Rights, (n.p. 10 December, 1948). 86 McCluskey, Catholic Viewpoint, p. 80. 45 used, he explained that the family does not possess exclusive rights to education because "Familial society is not self- sufficient but must achieve its temporal development in civil society in union with other family units."87 He explained further that the education of youth is precisely one of those matters that belong both to the Church and the State.88 The changing role of parents as educators and as sharers of the responsibility for providing Catholic education is discussed in several of the sixteen Vatican II documents. In the ”Dogmatic Constitution on the Church” parents are told that ”the family is, so to speak, the domestic Church. In it parents should, by their word and example be the first preachers of the faith to their children."89 An entire chapter of the pastoral constitution on the Church in the modern world is devoted to the importance of the family.90 In another document the significance of the parents is stressed: They are the first to communicate the faith to their children and to educate them; by word and example they train their offspring for.the Christian and apostolic life.91 87Pius XI, pp. 30-31. 881bid., p. 56. 89 Abbott, p. 29. 90 91 Ibid, pp. 248-258. Ibid, p. 641. 46 Throughout the "Declaration on Christian Education" parents are "acknowledged as the first and foremost educa- n92 tors and are instructed that "certain rights and duties belong to civil society."93 The American Bishops explain the changing role of parents when they say: While it was relatively easy in more stable times for parents to educate their children and transmit their values to them, the immense complexity of today's society makes this a truly awesome task. The school is central to the education of youth, but neither the school nor the home alone is expected to educate the children adequately. It is a mutual sharing of responsi- bility: "The relationship between the Catholic school and the family is the key to the success of much of our educa- tional effort."95 In order to fulfill their responsibility as primary educators of their children, the parents need information, psychological support and spiritual vision. Pope John Paul I while addressing American Bishops in 1978 said: 92 93 94National Conference of Catholic Bishops, To Teach As Jesus Did, p. 14. 95Donald B. Conroy, "The School and the Family," NCEA Notes, January 1979, p. 1. Ibid. Ibid. 47 The Christian family is so important, and its role is so basic in transforming the world and in building up the kingdom of God, that the Council called it the 'domestic church'. Let us do everything we can for the Christian family.96 The American Bishops have proclaimed 1980 as the "Family Year” which will usher in a decade of research into Christian marriage and family life. In their Plan of Pastoral Action for Family Ministry the bishops direct parish schools and parent-teacher associations to develop effective home programs and lines of communication with families.97 The Council documents on education contain specific reminders for parents who are to play a major role in the education of their children. Parents are called to be members of parents' associations to provide Catholic education 98 in Catholic schools. Parents are to make sure that their children receive religious education which will pace the development of their children as Christians with their total physical, intellectual, and psychological growth.99 Parents are again told that: 96 97National Conference of Catholic Bishops, Plan of Pastoral Action for Family Ministpy (Washington: Un1ted States Catholic Conference Publications Office, 1978), p. 16. 98 Ibid. Abbott, p. 645. 99lbid., p. 644. 48 the Council calls to mind their duty to entrust their children to Catholic schools, when and where this is possible to support such schools to the extent of their ability, and to work along with them for the welfare of their children.100 The American Bishops stated in greater detail how parents personally fulfill their mission as educators: In the family children learn to believe what their parents' words and example teach about God, and parents enrich their own faith by participating in the formal religious education of their children; for example by preparing them to receive the Sacraments of Penance, Eucharist and Confirmation.101 The bishops also explained that the parents need one another in community, and the Church needs the involvement of the entire Catholic community. They call parents to be members of boards of education and to share the planning and decision-making needed to provide Catholic education in America.102 Desires and Attitudes of Parents Catholic schools were established, developed, reached their peak enrollments, declined, and experienced many clos- ures before they were studied. The financial and religious 1OOIbid., p. 647. 101National Conference of Catholic Bishops, To Teach As Jesus Did, p. 7. lozIbid., p. 38. 49 personnel crises of Catholic schools during the 1960's sparked widespread investigations. National, regional, and diocesan studies took on various forms to determine the future of Catholic schools. The Research Department of the University of Notre Dame directed a national study as well as several diocesan studies of Catholic schools. The most important reasons given for sending children to Catholic schools were compared with the most successful results of the Catholic school education. The findings of the 1966 Survey of Catholic Element- ary and Secondary Schools in the United States showed that the most important reasons parents sent their children to Catholic schools were (l)honesty, truthfulness; (2)knowledge of God; (3)practice of religion; (4)thinking for self; and (5)qualified religious sisters. The most successful results of the school or what the parents thought the school best achieved were (l)knowledge of God; (2)practice of religion; (3)honesty, truthfulness; (4)reading, writing; and (5)citizenship. What parents considered to be the three most important reasons for sending their children to Catholic schools were reversed when they rated the achievement.103 MOST IMPORTANT REASONS MOST IMPORTANT RESULTS Honesty, truthfulness Knowledge of God Knowledge of God Practice of religion Practice of religion Honesty,truthfulness Think for self Reading, writing Qualified religious Citizenship 103 Neuwien, Catholic Schools, p. 280. 50 In 1968, the study for the Archdiocese of Denver, Colorado showed that the parents sent their children to Catholic schools for education in religion and then for 104 personal, social, academic, and practical reasons. The survey of the parents of Savannah, Georgia in 1969 also indicated that Catholic schools succeeded most in personal 105 and religious training. The Montgomery, Alabama survey of 1970 showed that parents wanted Catholic schools for religious, personal, and social reasons.106 The St. Louis, Missouri parents in 1972 saw the goals of Catholic schools 107 to be religious and personal. The Staten Island study of 1973 was quite different from the others; it found that most parents sent their children to Catholic schools for . 108 academ1c reasons. 104"Catholic Schools of the Archdiocese of Denver: A Research Study," Denver Metropolitan Ave, March 1968. 105Catholic Board of Education, Diocese of Savannah, Chatham County Catholic Schools of the Diocese of Savannah, Georgia (Notre Dame, Indiana: University ofiNotre Dame Press, 1969). 106Catholic Board of Education, Diocese of Mobile, Demographic and Attitudinal Study Concerning Catholic Education in Montgomery, Alahama (Notre Dame, Indiana: University of Notre Dame Press, 1970). 107 Variables." 108 Holtz, "Religious Demographic and Attitudinal Shields. were : 51 Sample research questions from comparable studies Des Moines study: an original instrument109 Which of the following do you perceive as the most important goals of Catholic education today? Rank from 1 to 5. __To To To To To provide religious instruction that is intellectually and theologically sound. develop students who recognize the value of human freedom and who know how to use it responsibly. help students realize the significance that Jesus Christ has in their lives. develop in students an honest appreciation for the uniqueness of all individuals. develop students who are flexible and adaptive to change. Which of these do you consider to be the most important values of a Catholic elementary school system? Rank from 1 to 5. _It __It __It 109 provides parents with an educational alternative to the public school. provides a school system in line with a Catholic philOSOphy of life. can directly promote a specifically Christian value system. Marie Michelle Schiffgens, "A Study of the Attitudes and Perceptions of Catholic Parents Toward Catholic Education in Metropolitan DesMoines, Iowa" (Doctoral dissertation, Graduate College, University of Iowa, 1969), Appendix A. 52 St. Louis study: Boston College instrument The next series of questions ask your opinions on various aspects of the Catholic schools in your area. Please indicate whether you Strongly agree, Agree, Disagree, or Strongly disagree with each of the following statements.110 __The differences between Catholic and public schools are no longer great enough to justify two separate school systems. __The recent increase in the number of lay teachers required to staff Catholic schools has improved the overall educational program in the St. Louis Catholic schools. __The quality of the Catholic schools in this area is generally satisfactory. In your opinion, which four of the following statements best describe the reasons a family would send their son or daughter through the Archdiocesan school system?111 ___Catholic schools are strong in arithmetic and science. __Catholic schools teach children to think for themselves. ___Catholic schools take a personal interest in their students. __Catholic schools teach children about God, Christ, and religion. ___Catholic schools discipline students to respect authority. ___Catholic schools help gifted and slow learning students. -__Catholic schools prepare children for college. __Catholic schools encourage children to accept people of different races and nationalities. __Catholic schools teach children to practice their religion. __Catholic schools produce leaders for our nation and our communities. __Catholic schools have space for all who want to attend. __Catholic schools teach children to read and write clearly and well. 110Holtz,"Religious, Demographic, and Attitudinal Variables," p. 145. 1111616., p. 149. 53 Belleville study: Boston College instrument Below are some reasons which parents sometimes give for their decisions whether or not to send their children to Catholic schools. Please indicate whether you Strongly agree, Agree, Disagree, or Strongly disagree with each of the following reasons. __Previous experience with Catholic schools. __Quality of education. __Tuition costs. __Distance of Catholic school from home. __Discipline. __Religious or moral atmosphere in the school. __Developing personal freedom and responsibility. __Racial mixture in public schools. __Use of uniforms in Catholic schools.112 On the basis of your knowledge of Catholic and public schools or the experience of your children in such schools, how would you rate the factors listed below? __Physical education programs. __Developing proper attitudes toward social problems (war, poverty, race). __Teaching honesty and truthfulness. __Developing good citizenship. __Preparation for a job. __Teaching of self-discipline. __Provision for slow learners.113 112James August Rohr, "A Comparison of Attitudes Toward Catholic Education in the Six Deaneries of the Diocese of Belleville, Illinois" (Doctoral dissertation, Graduate School, St. Louis University, 1973), pp. 101-102. 113Ibid., pp. 102-103. 54 The Catholic Research Center at Boston College developed an instrument which was designed to identify attitudes from which a commitment to Catholic schools could be measured. It was first used in the 1968 Indianapolis, Indiana study which found that parents, because of religious and moral reasons, chose Catholic schools for their 114 children. During the same year studies were made in 115 Evansville, Indiana; Louisville, Kentucky; and Providence, Rhode Island116 which showed that parents chose Catholic schools on three grounds-—religious, moral, and disciplinary. The Boise, Idaho survey of 1969 showed that the major reason parents sent their children to Catholic schools was the 117 The Dubuque, Iowa Christian formation offered them. study in 1969, The Joliet, Illinois and Davenport, Iowa studies in 1970, and the Peoria, Illinois study in 1973 all found that there is overwhelming agreement that Catholic 114George Elford, Alternatives in Catholic Education: A Midwestern Study ofhthe Church's Teaching Mission (Indianapolis: Archdiocesan Board of Education,l968). 115 116Henry Brickell, Nonppblic Education in Rhode Island (n.p.: Rhode Island Department of’Education, 1969). Allen, "Attitudes toward Catholic Education” 117"Catholic Educational Study for the Diocese of Boise,” Idaho Register, 12 October 1969, p. 1. 55 schools have a unique and desirable quality not found in public schools.118:119.120,121 Other instruments were used in studies from Maine to Hawaii. The 1967 Portland, Maine study found that parents sent their children to Catholic schools for religious 122 reasons rather than educational ones. Likewise, the parents surveyed in the 1969 Des Moines, Iowa study sent their children to Catholic schools to provide them with a God-centered education and to secure professional help in 123 religious education. A limited study of Charleston, South Carolina in 1970 found the major reason for sending children to Catholic schools was a church and self-imposed 124 obligation. Another short study of 1970 in Pittsburgh, 118North East Educational Develppment Survey (Dubuque: Aidhdiocese of Dubuque, 1969). 119Catholic Board of Education Diocese of Joliet, Catholic Educational Study (Joliet, Illinois: Diocese of Joliet, April 1970). 120Catholic Board of Education, Diocese of Davenport, Iowa South East Evaluation (Davenport, Iowa: National Council of Catholic Men, 1969). 121Jerome Wray, "Study of the Attitudes and Opinions of Members of the Diocese of Peoria Regarding Catholic Education” (Doctoral dissertation, Loyola University, 1972). 122Catholic Board of Education, Diocese of Portland, Maine, Attitudes of Greater Portland Catholics toward Catholic Education (PortlandTVMaine: Diocese of Portland, 1967). 123 124Catholic Board of Education, Diocese of Charleston, An Attitude and Opinion Survey of Catholic Elementary Education in the Diocese of Charleston (Notre Dame, Indiana: University offNotre Dame Press, 1970). Schiffgens, "Attitudes and Perceptions.” 56 Pennsylvania found that academic, facilities, discipline, ability of students, race, religion, and social factors were 125 reasons for sending children to Catholic schools. The Honolulu, Hawaii survey showed that parents were uncertain why they wanted Catholic schools to continue.126 The Greeley studies, both 1963 and 1973, pursue the question of the effectiveness of value-oriented education; the latter study also raises the question of the survival of the Catholic school system under a decade of pressure.127 Summary A few Catholic schools were established in America as alternative schools as early as the revolutionary period at the insistence of parents, prior to the Councils of Baltimore or the injunctions of canon law. The great period of growth of the Catholic educational system, however, began in 1884 after the promulgation of the decrees on Catholic schools of the Third Plenary Council of Baltimore. Little attention was paid to the preparation of qualified teachers, all of whom.were members of religious congregations. This was left largely to the discretion of the religious institutes themselves until Pius X1 in the 125Catholic Board of Education, Diocese of Pitts- burgh, Report of Educational Structure Commission (Pittsburgh: Diocese of Pittsburghfil970). 126Catholic Board of Education, Diocese of Honolulu, Catholics and Their Attitudes toward Catholic Education (Honolulu: Diocese of Honolulu, 1971). 127 Greeley, Catholic Schools, p. 5. 57 encyclical "The Christian Education of Youth” spoke to the training of those persons entrusted with educating the whole person of the Catholic youth. With the inception of the Sister Formation Program which withheld young sisters from the schools until they were fully qualified, the sit- uation first became worse; for the lay teachers who replaced the religious were often not only ill-prepared but not Catholic. As the qualified sisters returned to the classrooms, the number of pupils was also increasing and lay personnel, now generally fully qualified as teachers, continued to be employed. With Vatican II and the "Dogmatic Constitution of the Church," the "Declaration on Christian Education,” and the "Decree on the Apostolate of the Laity” the teaching power of the Church gave full support to the preparation of qualified teachers, the employment of lay teachers, and the important role of parents in educating their children. The documents were followed in the United States by the American bishops' pastoral messages, To Teach as Jesus Did and the Plan of Pastoral Action for Family Ministry. By the time Vatican II closed, problems of morale as well as personnel and finances for the school became acute with many parishes discontinuing their school operations. Many studies were then undertaken to investi- gate the reasons parents sent their children to Catholic schools, the effectiveness of the school, and the questions of its survival. 58 Parents' reasons for sending their children to Catholic schools as effective educational institutions as surfaced in these studies can be classified as religious, personal, social, academic, and practical. The differences lie in the order in which parents rank these reasons. In all studies but one, however, religious reasons are primary; in the exception, academic reasons rank first. All parents seemed to perceive unique and desirable qualities in Catholic schools not found in public schools. None of the previous studies, however, focused on what these distinctive qualities of the Catholic school were. Therefore, this exploratory study was undertaken. The methodology of the study is presented in Chapter Three. CHAPTER THREE METHODOLOGY What do parents perceive to be the unique and desirable qualities of Catholic schools? How does one inquire so that parents respond with what they feel, rather than with what they think they should feel? In this chapter the research questions and instrument design, sample selection and data collection, and analysis techniques are presented. Explanation of the Research Method In order to answer the research questions, data which revealed the personal beliefs and feelings of parents were needed. Of all the methods of survey research, the personal interview using open-ended questions was considered the best.1’2’3 1C. Cannell and R. Kahn, ”The Collection of Data by Interviewing" in Research Methods in the Behavioral Sciences, ed. L. Festinger ande. Katz (New York: Holt, Rinehart and Winston, 1953), Chapter 8. 2H. H. Hyman, et al., Interviewing in Social Research (Chicago: University 5f Chicago Press, 1954). 3S. A. Richardson, B. S. Dohrenwend, and D. Klein, Interviewing: Its Forms and Functions (New York: Basic Books, 1965). 59 60 The written questionnaire was considered, but even with multiple responses in a questionnaire, the reasons a particular parent had for choosing a particular response might never be identified. The critical incident technique was considered; there were too many risks in getting returns of the written responses and of getting the parents' personal feelings and beliefs regarding Catholic schools. The telephone interview was considered and even tried during the time the interview questions were being developed. The responses were very brief and impersonal; there was little rapport established over the telephone. The procedure for scheduling and conducting the interview provided for a cooperative atmosphere in which truthful data could be given and received. The personal non-verbal interaction, as well as the tone of voice and the inflection of speech, provided help in interpreting the content of the responses. The process made it possible to probe systematically the responses which were further screened and clarified to help find answers to the research questions. Research Questions and Instrument Design The interview questionnaire was designed in response to the research questions which asked what elements parents identified as the unique and desirable qualities of a Catholic school and what agent they identified as effecting these qualities. 61 Each research question is now presented along with the description of the interview questions which were developed from it. Research question one: What specific aspects of education in a Catholic school do_parents want for their children? was intended to specify those incidents or conditions that parents see as desirable and distinctive in the Catholic school. The first four interview questions were designed to answer that question. Interview question one: ”What would you say are the reasons parents choose to send their children to Catholic schools?" was intended to be general, positive, and non-threatening. It would help parents to clarify their own motives before being asked the second interview question: "What would you say is the reason for sending ypp; children to a Catholic school?" This question was intended to bring the respondent to his/ her personal decision after reflecting upon what he/she thought others would give as their reasons for choosing Catholic schools. These general questions were intended to bring the respondent to a personal opinion orientation and help to convey the feeling that the interview was not seeking "correct" answers, but only his/her answers. Interview question three: "Would you please describe what you mean by (whatever were the responses to interview question two)?" was asked for each of the reasons given to question two, so as to bring the 62 respondent's perceptions into focus. If the descriptions were vague and/or incomplete, interview question four was asked: "Would you recall a particular occasion that is an example of the kind of (whatever were the responses to question two) that your child receives? Please tell me more about it." Research question two: What are the distinguishipg characteristics of a Catholic school as perceived by parents? was intended to identify those qualities which parents perceived as making a school a Catholic school. Interview question five: "Describe what happens in a Catholic school that does not happen in a public school to provide (some of the things given in an earlier response)" was used to help the respondent identify the qualities that are unique to Catholic education by limiting the responses to these conditions that are present in a Catholic school but not in a public school. Research question three: What do parents perceive as giving the Catholic school its unique character? was addressed by one or more versions of interview question six: "Why is the Catholic school capable of providing ?” or "What causes to happen?" or "What differences do you see between the Catholic school and the public school?” or "How do you account for the differences?" Interview questions ten and eleven were designed to focus on what parents perceived to be the qualities they thought the Catholic school teacher should have and the ways that those qualities made an impact on the students. 63 Interview question ten was adapted from the critical incident technique and stated: ”Think of a teacher who made a positive impression on you--one that you remember as being influential in your Christian formation. Think of an incident when that teacher helped you. Describe the incident without identifying people or places." Interview question eleven was asked in two ways: ”If you were to select the teacher for your children, what would he/she be?" and ”What advice would you like to give to teachers?" This question was intended to give the respondents the opportunity to express what they perceived to be essential qualities for the Catholic school teacher. Open-ended questioning was intended to give the researcher an opportunity to discern the respondents reasoning. Sample and Data Collection A random stratified sample, containing those factors which are typical of most dioceses in the United States, was selected. Those factors incorporate a representation from lower, middle, and upper socio-economic levels; urban, suburban and rural populations; industrial, professional and governmental occupations; schools that are sexually and racially integrated, have various religious communities on the staffs, have both religious and lay administrators and staff members, have lay staff only; represent communities with strong family units. The researcher consecutively numbered the parish school directories and, with the aid of 64 the tables of random numbers, selected fifty families for interviews. The parents were telephoned, and times and places for interviews were mutually arranged. Of the total sample (Table 3-1), twenty-four families live in the city, eighteen in the suburbs, and eight in the rural areas. TABLE 3-1 DISTRIBUTION OF RESPONDENTS BY RESIDENTIAL SITE Residence Number Percent City 24 48 Suburb 18 36 Rural 8 16 Seventy-two percent of the mothers are full-time homemakers with no other employment; the remaining twenty- eight percent are employed part-time or full-time. None of the mothers work in the factories. Ten percent of the mothers and ten percent of the fathers are teachers; six percent of the fathers are college professors. Twelve percent of the mothers are nurses (Table 3-2). The racial composition of the total sample included five blacks, seven Hispanics, one Indian, and fifty-one whites. 65 TABLE 3-2 DISTRIBUTION OF RESPONDENTS BY OCCUPATION Mother Father Occupation Number Percent Number Percent Homemaker--Fulltime 36 72 0 0 Employed outside home 14 28 50 100 Nurse 6 l2 0 0 Teacher 5 10 10 College professor 0 0 6 Industry 0 0 20 40 Government 0 0 12 Professional 0 0 6 12 Secretary, clerk, farmer, barber, Police, butcher, journalist, com— puter programmer 3 6 10 20 Forty-eight percent of the interviews took place in the homes of the respondents, forty-eight percent took place in the home of the interviewer, and four percent took place elsewhere (Table 3-3). TABLE 3-3 DISTRIBUTION OF RESPONDENTS BY INTERVIEW LOCATION Location Number Percent Homes of respondents 24 48 Home of interviewer 24 48 Other places 2 4 66 Interviews took place during a seventy-eight-day period between November 12, 1979 and January 29, 1980. Twenty-eight percent of the interviews were with the father and mother together; seventy-two percent were with the mother alone (Table 3-4). TABLE 3-4 DISTRIBUTION OF RESPONDENTS BY INTERVIEWEE Interviewee Number Percent Mother only 36 72 Father only 0 0 Couple together 14 28 All respondents are Catholic families. Seventy- six percent of the mothers and eighty-two percent of the fathers were reared in Catholic families. Twenty-four percent of the mothers and fourteen percent of the fathers are converts to the Catholic faith; four percent of the fathers are non-Catholic (Table 3-5). TABLE 3—5 DISTRIBUTION OF RESPONDENTS BY RELIGIOUS BACKGROUND Individual Parents Reared Catholic Convert Non-Catholic Number Percent Number Percent Number Percent Mothers 50 38 76 12 24 0 0 Fathers 50 41 82 7 14 67 All parents had the minimum of a high school education. Thirty-five parents had the minimum of a baccalaureate degree (Table 3-6). In twenty families both parents had attained the same level of education. Four parents had received their education in their native countries--Nether1ands, Cuba, Colombia, India. TABLE 3-6 DISTRIBUTION OF RESPONDENTS BY GENERAL EDUCATIONAL BACKGROUND Individual Some Bachelor's Master's Professional Parents College Degree Degree Degree Number Number Number Number Mothers 50 27 12 2 Fathers 50 9 12 2 In only three of the families interviewed neither parent had had experience in a Catholic school. Thirty-six percent of the mothers and fortv percent of the fathers had been in Catholic schools for all grades. one through twelve. Sixteen percent of the mothers and eight percent of the fathers had less than twelve years in a Catholic school. Thirty-two percent of the mothers and thirty-two percent of the fathers had received no Catholic school education (Table 3-7). 68 TABLE 3-7 DISTRIBUTION OF RESPONDENTS BY CATHOLIC EDUCATIONAL BACKGROUND Less than Twelve More than Parents None twelve years* years twelve years Percent Percent Percent Percent Mothers 32 14 36 16 Fathers 32 20 40 8 *Includes one parent who attended only Catholic college. The children of these parents attend seven Catholic elementary schools, one Catholic high school, three public junior high schools and five public senior high schools. The Catholic schools are staffed by six different religious communities. They are currently administered by five religious women, one lay woman, and two lay men. Eighty-two percent of the parents have children in Catholic elementary schools only; eighteen percent have children in both elementary and secondary schools. The specific distribution of these pupils is tallied in Table 3-8. 69 TABLE 3—8 DISTRIBUTION BY CHILDREN IN CATHOLIC SCHOOLS Elementary School Only Elementary and Secondary Schools Children Percent of Children Percent of enrolled families enrolled families 1 30 l 0 2 40 2 2 3 10 3 4 4 2 4 8 5 5 2 6 6 2 The pilot study consisted of the first ten inter- views. Since no significant changes in the interview questions seemed necessary, and since each interview and the processing of data required from fourteen to sixteen hours, it was decided that the pilot study should become part of the total study. Each interview lasted from one to two and one-half hours, depending upon the time needed by the respondents. Some time was required by the interviewer for eliciting the responses. Positive attitude, cooperation and gracious hospitality were shown by all respondents. Without exception, the interviewer was thanked at the close of the interview by an expression of enthusiastic sharing, such 70 as, "I hope I have been helpful to you." Many requested information about the study. Fifteen persons requested copies of the questions for discussion with other parents. Some respondents sent notes to the interviewer. One in particular was moved by the interview and stated, "Every day since our interview I have thought of you and some of the things we talked about. We are observing Advent in our home for the first time. Your questions caused us to face our privilege of being Catholic parents." Data Analysis Technique The major analysis technique employed was content analysis. The interviewer transcribed the tape-recordings and observed the responses by listening to the tapes and reading the script several times. Each interview question was treated separately. Categories based upon responses were designed; a preliminary frequency table was designed for each question. Categories were collapsed where possible, but it is acknowledged that some loss of informa— tion was inevitable when categories were combined. It is, therefore, important that tables be interpreted with the aid of written explanations, so that a more accurate picture may be derived and distortions from simplicity of presenta- tion may be minimal. The responses were analyzed for consistency with the following questions: What would you say are ypp; reasons? Do the reasons the parents choose Catholic schools 71 correspond with what they say are the distinguishing characteristics of a Catholic school? Is there a cause-and- effect relationship with the agent of Catholic education and the distinguishing characteristics of Catholic schools? Are the personal incidents cited examples of what the respondents consider the behavior of the ideal Catholic school teacher? After responses were categorized and the recurrent responses were noted, causes for those responses were examined. Finally, the parents' perceptions of Catholic schools were compared with the goals as identified in the discussion of the literature in Chapter Two. Summary In this chapter the research questions and instrument design, sample selection and data collection were presented. The research questions were designed to identify what conditions parents saw as desirable and distinctive in the Catholic school, what characteristics they perceived as unique to the Catholic school, how parents viewed the role of the teacher, and what they perceived as desirable qualities for the teacher in the Catholic school. Perceptions of a stratified random sample of parents of fifty Catholic families were obtained through face-to- face interviews in which open-ended questions were asked. This approach allowed for observation of non-verbal reactions and vocal inflections, as well as clarification 72 of responses by additional probing questions. Interviews were tape-recorded. After the researcher transcribed the tapes, she analyzed the responses using the content analysis technique. The analysis of the data is presented in Chapter Four. CHAPTER FOUR PRESENTATION AND ANALYSIS OF DATA Millions of children are enrolled in American Catholic schools. What do parents perceive as the unique and desirable qualities of the schools they want for their children? Responses of parents were obtained through fifty interviews and content analyzed; they are presented in this chapter. For each research question there is a statement of the question and its related interview questions, a summary of the analysis derived from the interview responses, and a description of responses by category with a selection of quotations from interviews. Features of Catholic Schools Desired by Parents Research question one: What specific aspects of education in a Catholic school do parents want for their children? was intended to specify those incidents or condi- tions that parents see as desirable and distinctive in the Catholic school. The first four interview questions were .designed to address that issue. Interview question one: "What would you say are the reasons parents choose to send their children to Catholic schools?" was intended to be general, positive and non-threatening. 73 74 The first question would help parents to clarify their own motives before being asked the second interview question: "What would you say is the reason for sending ypug children to a Catholic school?” This question was intended to bring the respondent to his/her personal decision after reflecting on what he/she thought others would give as their reasons for choosing Catholic schools. These general questions were intended to bring the respondent to a personal opinion orientation and help to convey the feeling that the interview was not seeking "correct” answers, but only his/her answers. Interview question three: ”Would you please describe what you mean by (whatever were the responses to question two)?” was asked for each of the reasons given in response to question two so as to bring the respondent's perceptions into focus. If the descriptions were vague and/or incomplete, interview question four was asked: "Would you recall a particular occasion that is an example of the kind of (whatever were the responses to question two) that your child receives? Please tell me more about it." During forty-five of the fifty interviews, responses were given to interview questions three and four. In five of the interviews there were no responses to those questions. The five interviews which did not respond to interview questions three and four were with a husband-wife couple and four mothers. The five women and two of the husbands 75 had been Catholics all their lives; two of the women's husbands were non-Catholic, and one was a convert to Catholicism. The responses to questions one and two were used as leads to questions three and/or four. Those responses to questions one and two are not reported here because the purpose of the questions was the generating of additional questions. The responses of the forty-five interviews which offered answers to interview questions three and four were placed into fourteen categories (Table 4-1). Since there was no limit on the number of reasons that could be given, ninety-nine reasons were identified in the responses of the forty-five interviews which gave responses to these questions. The percentages were computed on the frequency of a response category to the total number of responses to interview questions three and four. Not all categories are mutually exclusive. "Respect and courtesy" may be, in some cases, the reasons for mentioning "Christian atmosphere” and, in other cases, ”Discipline". "Prayer" may mean ”Participating in the LiturgY"; "Learning atmosphere” may mean "Order". In most instances the researcher was able to clarify the reasoning behind a given response, but this did not always help in categorization; therefore caution should be exercised in data interpretation. 76 TABLE 4-1 FEATURES OF CATHOLIC SCHOOLS DESIRED BY PARENTS: SPECIFIC Research question one: What specific aspects of education in a Catholic school do parents want for their children? Number of Percent of Category Responses Responses Religious instruction 17 18 Academic achievement 11 ll Sense of community 10 10 Prayer 9 9 Personal concern 9 9 Christian atmosphere 8 8 Participation in Liturgy 7 \ 7 Respect and courtesy 6 6 Order 6 6 Discipline 5 5 Learning atmosphere 4 4 _ Service 3 3 Example/Association with priest and religious 2 2 Communication with parents 2 2 Total 99 100 77 Religious instruction was cited most frequently as the aspect that parents wanted for their children. There were likenesses and differences in the responses, such as the five quoted here: Each class is God-centered; it is not only the prayer; it's everything throughout the day. Such things as using spelling words in sentences--my daughter expresses religious thoughts in them. The children are brought up with that all day. I know they are getting religion every day. Religion is integrated throughout the day, like in social studies they learn about the Cambodian refugees; or in English they write something that has 4 a religious foundation. ,gThe religion is there all day long; they seem to //bring religion into each class, even if it's not " / O O 0 ; rel1glon, 1n some way. I had a friend tell me that my daughter was at my friend's house at the time of a death in their family, and my daughter explained to her that when you die you go to heaven and see God. My six-year— old girl who had just begun in a Catholic school could explain to another little girl her understanding of death. I have been thrilled the way my children can explain their religion to other children who come to visit our home. All the responses could be placed in three less distinct categories: religion, better education, and discipline (Table 4-2). 78 TABLE 4-2 FEATURES OF CATHOLIC SCHOOLS DESIRED BY PARENTS: SUMMARY Research question one: What specific aspects of education in a Catholic school do parents want for their children? Number of Percent of Category Responses Responses Religion 56 57 Better education 24 24 Discipline 19 19 Total 99 100 Some of the personal concern aspects are part of the discipline, some are part of the academics, and others of religion. Three examples of personal concern, with different meanings, are quoted here: I know if my children are having a problem, the principal or teacher sits and talks with them. My daughter fell--even days later they asked how she was doing. When my son missed school because of illness, some of the children sent him get-well notes and sent him his homework so he wouldn't get behind. When he did return to school, the principal stayed after school to help him learn the lessons he missed during his absence. There were a variety of meanings underlying the notion of discipline. Some meant order and regulations, some meant correction, and some meant punishment, as shown with these examples: 79 When there is something wrong, it is taken care of; they follow through on discipline. One of the teachers called me and told me that my son was disrupting other children in school; it's a good thing that they pointed this out to us. Perhaps this is a small thing, but they tend to small things before they become big. They discipline in telling why it is wrong. I think the discipline that you want--they learn to respect--it all works together with the religion. Distinctive Qualities of Catholic Schools as Viewed by Parents Research question two: What are the distipguishing characteristics of a Catholic school as perceived by parents? was intended to identify those qualities which parents perceived as making a school a Catholic school. Interview question five: "Describe what happens in a Catholic school that does not happen in a public school to provide (some of the things given in an earlier response)" was used to help the respondent identify the qualities that are unique to Catholic education by limiting the responses to the conditions that parents find in a Catholic school but not in a public school. Of the fifty interviews, forty-nine offered responses to interview question five; one gave no response. Forty-one included religion as what happens in a Catholic school that doesn't happen in a public school, and eight gave qualities of things other than religion. Of the 8O forty-one that included religion in the responses, nineteen included both religion and other, and twenty-two mentioned religion only. Eighty-four percent of the forty-nine families who responded to the question gave some aspect of religion as a distinguishing quality of Catholic schools; sixteen percent did not mention religion. Of the eighty-four percent of the interviews that cited religion as one of the distinguishing qualities, forty-four percent named religion only, and forty percent named religion along with some other aspect. Sixteen percent cited qualities other than religion as that which is found in the Catholic school but not in the public schools. One hundred twenty items were identified in the responses by the forty-nine families who cited conditions unique to Catholic schools; those items were placed into fourteen categories (Table 4-3). 0f the one hundred twenty responses given to interview question five, twenty-six percent cited religious instruction as the distinguishing quality; eighteen percent gave prayer as the quality that distinguishes the Catholic school; eleven percent stated it was Christian atmosphere; eight percent identified moral education and eight percent named the Liturgy. Order was mentioned in seven percent of the responses; personal concern and community each named in six percent; size and/or school organization four percent; academic and communication were each mentioned in two percent of the responses. 81 TABLE 4-3 DISTINCTIVE QUALITIES OF CATHOLIC SCHOOLS: SPECIFIC Research Question two: What are the distinguishing character- istics of a Catholic school as perceived by parents? Number of Percent of Category Responses Responses Religious instruction 31 26 Prayer and pray for the dead 21 18 Christian atmosphere 13 ll Moral education 9 8 Liturgy and religious observance 10 8 Order 8 7 Personal concern 7 6 Community 7 6 Size: organization 5 4 Academic 3 2 Communication 3 2 Example/Association with priest and religious 2 1 Learning atmosphere 1 1 Total 120 100 82 The following quotations selected from the forty- nine responses to interview question five (Appendix B) illustrate how parents view religion as the unique and desirable quality of the Catholic school. In the Catholic school they had close associations with sisters and priests so they could communicate with them when they needed guidance. The children attend Mass together and receive the Sacraments at least once a week. There are signs and symbols of their faith in the school, such as crucifixes in the classroom. Some of the textbooks are written for instruction in a Catholic school. I just think that the emphasis on prayer is a good thing. The religion classes daily and the emphasis on prayer would not be available in the public school. Agents Giving the Catholic School its Unique Character Research question three: What do parents perceive as giving the school its unique character? was addressed by one or more versions of interview question six: "Why is the Catholic school capable of providing ?” or "What causes to happen?" or "What differences do you see between the Catholic school and the public school?" and "How do you account for the differences?" The one hundred three responses to interview question six were placed into seven categories (Table 4-4). 83 TABLE 4-4 AGENTS GIVING UNIQUE CHARACTER TO CATHOLIC SCHOOLS Research question three: What gives the Catholic school its unique character? Number of Percent of Category Responses Responses Teachers 30 29 Goal of Catholic schools 27 26 Administration 16 16 Home and school 13 13 Parents 11 11 Students 4 3 Size of school 2 2 Total 103 100 Of the one hundred three responses to interview question six, twenty-nine percent indicated that teachers are the ones who give the Catholic school its unique character. Twenty-six percent cited the goal of the Catholic school; sixteen percent credit the administration, thirteen percent give credit to the cooperation of home and school. Eleven percent identified the parents as the agent for giving the school its character; three percent named the students; and two percent cited the size of the school. Those responses to interview question six which identify the teacher as being the agent for giving the school its unique character are quoted here: 84 We have very devoted people that stress religion. The teacher is very committed to helping the student understand and practice his religion. All the teachers seem to love it in our school; I guess they are here because they enjoy being here. They are so involved with the children. Those who make it happen are the teachers. Maybe the teachers are of a higher caliber than those in the public school. teachers, not just a job. It happens because of the teachers. To be a good teacher you have to be devoted to children; teachers who are really devoted Catholics; teachers show it in their teaching. It happens through teachers who have a good religious background. the teachers; they work hard. . .. The teacher who is a Catholic. . .is going to teach our children. Maybe it is because the teachers are so dedicated-- they are there mainly because they want to help and the children seem to pick up that attitude, that the teachers care. .the teachers; they are getting good teachers out there, too. They hire teachers not only for education, but for what they believe in and I think that is where it falls; there are a lot of them who are parents themselves, and they are all kind. 85 Twenty-six percent of the responses identified the goals, the purposes, the reasons Catholic schools exist as that which gives the school its unique character. Five of the responses are quoted here: The whole purpose of the Catholic school is to develop a Christian person. The main purpose of the Catholic school is to learn religion; that is not possible in a public school. They all have the same basis; they all start out with the same belief--you don't have to fumble around to try to find a common ground for everyone, and you aren't restricted by a bunch of secular laws--like you can't have and do religious things. The parents know that there are certain things that are going to happen in a Catholic school that are not going to happen in the public school. Because I believe every child has a right to have a faith, to know about God; that is why we have Catholic schools. The responses that gave the administrator or administration as agent for giving the school its unique qualities indicated that the leader is important, as these responses illustrate: I think it starts with the diocese on down, the pastor, the principal. We have a terrific administrator. We're asking administration and teachers to be accountable for their actions because we have a big investment. 86 Those who govern the school can set their own guidelines and get feedback from the parents. The expectations have remained high. The school sets its own rules. Principal has to select teachers to find a specific teacher who is a Catholic and can teach our children. The cooperation of the home and school was the reason some parents cited as the cause for the school having a unique character, as indicated in the following responses: Those that make it happen are the teachers, the administrators, priests, sisters and parents all work- ing together. They are not working with children of parents who don't care. I think more of the attitude of all the people involved. Some parents viewed the role of the parent as being the prime agent in giving the school its unique character when they stated: It happens because more and more parents are working together. It is supported by the parents. If it weren't happening, the parents would withdraw the children from the school. Other responses indicated that the quality of the students give the school its unique quality, as ”Maybe teachers are working with the cream of the crop." 87 Suggested Improvements in Catholic Schools Interview questions seven, eight, and nine are related to research questions one, two, and three. The responses to these questions will be presented separately. Interview question seven was intended to give the respondents an opportunity to express additional ideas of what they perceived to be the real distinguishing qualities of Catholic schools by asking, "Is there anything that you would like to see the Catholic school do that it is not now doing?” In forty of the fifty interviews the respondents listed ninety-eight things they would like to see the Catholic school do that it is not now doing as far as the respondents know about. These items have been placed into three major categories: curriculum, administration, and finance (Table 4-5). Those items which affect content and process of instruction are placed under curriculum; those that call for total school action, school policy and enforéement, and public relations aEa“grcupcd under administration. 'Those items dealing with money or that would necessarily require additional funds are placed under finance. In ten of the fifty interviews, or twenty percent of all interviews, no responses were given to interview question seven. 88 TABLE 4-5 SUGGESTED ADDITIONS IN CATHOLIC SCHOOLS Interview question seven: Is there anything you would like to see the Catholic school do that it is not now doing? Number of Percent of Category Responses Repponses Curriculum: (47) (48) Religious personnel increased 10 21 Religious instruction bettered 6 13 Religion textbook improved 4 8 Religious vocations promoted 3 Positive reinforcement implemented 5 11 Drug education introduced 3 7 Foreign languages introduced 3 7 Art classes developed 2 4 Exceptional children provided for 2 4 Homework realistically assigned 2 4 Teaching methods improved 2 4 Teachers as models upheld 2 4 More electives offered 1 2 Young writers' club organized l 2 Physical education increased 1 2 Subtotal 47 100 89 Table 4-5 (Continued) Administration: (34) (35) Home—school communication improved 14 41 Catholic education promoted 5 15 More discipline provided 4 12 Family-oriented activities encouraged 3 8 School environment improved 2 6 Dress code enforced 2 6 Public relations improved 2 6 Student population balanced l 3 Administration centralized 1 3 Subtotal 34 100 Finance:‘ (17) (17) Funds increased 3 18 Catholic schools increased 3 18 Teacher quality improved 3 18 Teacher salaries increased 2 12 Tuition lowered 2 12 Libraries improved 1 5.5 Audio-visual equipment increased 1 5.5 Maintenance improved 1 5.5 Grade-levels extended 1 5.5 Subtotal 17 100.0 Total (98) (100.0) 90 In forty-seven of the responses, areas of the curriculum were given which the parents thought were absent or not present in the degree they considered adequate for the Catholic school which they want for their children. Of these, twenty-four were things other than those pertaining to religion and twenty-three were some of the aspects that give the school its religious character. Administration was mentioned in thirty-four of the responses, and finance was recorded seventeen times. Interview question eight asked, "Is there anything in the Catholic school that you would like to change?” To many of the respondents this appeared to be the same ques- tion as question seven, and some respondents gave the same answers that they had given to question seven. The repeat responses were not recorded in Table 4-6. Forty-eight percent of the parents' responses to changes in the Catholic school related to administrative changes. Improving home-school communication and school discipline each drew seventeen percent of the responses in this major category. Fourteen percent of the respondents spoke of changing meaningless rules. In the category of curriculum fifty percent of the responses asked for improved religious instruction, particularly in moral education; nineteen percent desired more sisters teaching, and thirteen percent indicated that more frequent liturgical participation would be desirable. 91 TABLE 4-6 SUGGESTED CHANGES IN THE CATHOLIC SCHOOL Interview question eight: Is there anything in the Catholic school that you would like to change? Number of Percent of Category Responses Responses Curriculum: (16) (32) Improve religious instruction, especially moral education 8 50 Have more sisters teaching 3 l9 Participate in liturgy more frequently 2 l3 Improve religion textbook 1 6 Provide for slow and bright child 1 6 Provide electives, such as woodworking and language 1 6 Subtotal 16 100 Administration: (24) (48) Improve home-school communication 4 17 Improve discipline 4 17 Change meaningless regulations 3 14 Bring athletic and scholastic in line with Christian values 2 8 Realistic amount of homework 2 8 Improve teacher appearance 1 4 Eliminate competition in dress 1 4 Recognize girls' achievement in athletics l 4 Chapel available to students 1 4 Enforce high standards in teaching 1 4 Increase enrollment l 4 Support administrator I 4 Encourage parent involvement 1 4 Prepare religion teachers 1 4 Subtotal 24 100 92 Table 4—6 (Continued) Finance: (10) (20) Have schools available to more children 3 30 Control expense to parents 3 30 Reduce distance between home and school 2 20 Enroll smaller classes 1 10 Provide more gymnasium facilities 1 10 Subtotal 10 100 Total (50) (100) 93 In the category of finance, thirty percent of the responses expressed a desire for greater availability of Catholic schools; at the same time thirty percent favored control of the expenses of a Catholic education. Because it appeared that interview question seven and interview question eight had meant the same thing to many of the respondents, the researcher considered it essential to combine the responses of the two questions in order to identify what the parents perceived as ways of improving schools. When the responses to interview questions seven and eight were combined (Table 4-7), something more or different in the area of curriculum was cited most often; but the sub-category with the highest number of responses asked for improvement in home-school communications with thirty-two percent of the responses in the category of administration. Improvement in religious instruction and increased religious personnel in the schools each received twenty percent of the responses in the curriculum category. Fewer responses were received in the category of finance, but twenty-two percent of the responses expressed a desire for more Catholic schools. 94 TABLE 4-7 SUGGESTED ADDITIONS/CHANGES IN THE CATHOLIC SCHOOL: COMPOSITE Interview question seven: Is there anything that you would like to see the Catholic school do that it is not now doing? Interview question eight: Is there anything in the Catholic school that you would like to change? Number of Percent of Category Responses Responses Curriculum: (64) (44) Improve religious instruction 13 20 More religious personnel in school 13 20 Improve religious textbooks 5 8 More positive reinforcement 5 8 Realistic amount of homework 4 6 Foreign languages in grade school 4 6 Drug education 3 4 Promotion of religious vocations 3 4 Provide for slower and bright child 3 4 Participate in liturgy more frequently 2 3+ Improve teaching 2 3+ Teachers as models 2 3+ More art instruction 2 3+ More options, electives 1 2 Young writers' club 1 2 More physical education 1 2 Subtotal 64 100 95 Table 4-7 (Continued) Administration: Improve home-school communication Improve discipline Promote Catholic schools Family-oriented activities Change meaningless regulations Improve student dress code to include uniform Bring athletic and scholastic competition in line with Christian values Improve school environment Publicity for general public Maintain optimum balance of student population More efficient central administration Prepare religion teachers Enforce high standards of teaching Improve teacher appearance Make chapel available to students Recognize girls' athletic achievement Encourage parent involvement Support administrator Subtotal (56) 18 WWO‘CD N F4 P‘ P4 P‘ P‘ F4 H‘ H‘ H‘ U‘ 0‘ (38) 32 14 11 3+ 3+ NNNNNNNNN 100 96 Table 4-7 (Continued) Finance: (27) (18) More Catholic schools available 6 22 Realistic cost to parents 5 18 More funds 3 ll Improve quality of teachers 3 11 Increase teachers' salaries 2 7 Reduce distance between home and school 2 7 Smaller classes 1 4 More gymnasium facilities 1 4 Better libraries 1 4 More audio-visual equipment 1 4 Extend grades in school 1 4 Better maintenance of buildings 1 4 Subtotal 27 100 Total (147) (100) 97 Predicted Responses of Parents Who Send Their Children to Public Schools When interview question nine, "What answers do you think Catholic parents who send their children to the public school would give to these questions?” was addressed by the respondents, the intention was to widen their perception of possible deficiencies in the Catholic school. The fifty responses were divided among corroborative responses, oppositive responses, and no response (Table 4-8). Fifty-eight percent of the responses projected by the interviewees as the anticipated answers of Catholic parents of public school pupils were oppositive. The largest number of responses focused on the broader curriculum of the public school, with its advantages of wider election, special education, and smaller class size. The cost of Catholic education ranked next among these answers. "With the high taxes that we pay, why pay again?" is cited as a typical response. Corroborative responses were twenty-eight percent of the total. Eighteen percent offered approbation of Catholic education with the reservation of expense. Eight percent were seen as believing religious values of the Catholic school were important. Some interviewees did not know Catholic parents whose children were not in Catholic schools; others said that those who had no experience themselves in Catholic schools would not be able to respond to these questions. Fourteen percent of the responses fell into this group. 98 TABLE 4-8 SUGGESTED RESPONSES OF CATHOLIC PARENTS WHOSE CHILDREN ATTEND PUBLIC SCHOOL Interview question nine: What answers do you think Catholic parents who send their children to public schools would give to these questions? Number of Percent of Category Responses Responses Corroborative responses: (l4)* (28) Approve of Catholic school: (( 5))** ((10)) Religious values important 4 8 Liturgical experiences important 1 2 Approve with reservations: (( 9)) ((18)) Too expensive 9 18 Oppositive responses: (29) (58) Broader curriculum in public school 9 18 Too expensive 6 12 Religion not a value 4 8 Overprotective environment in Catholic school 2 4 Unavailability of Catholic school 2 4 No experience with Catholic school 2 4 Bad experience with Catholic school 2 4 Poor teachers in Catholic school 1 2 Few sisters in Catholic school 1 2 No response ( 7) (14) Do not know 7 14 Total 50 100 *subtotals **sub-subtotals 99 A sampling of the responses which were classified as corroborative includes such statements as: I know they would respond the same way I do; they feel that kids should have Mass every day. Yes, except some feel they can't afford it or there is not one to attend. I think Catholic families who send their children to the public school really just don't have the money. They were sending their children to the Catholic school but claimed that they couldn't afford the transportation anymore. It is necessary for the mother to work and it is not possible to pick them up when their schedules are different--that is a problem I think a number of parents have. Financial. The truth is that a lot of people do not want to ask for help. Some selected quotations of the responses which had been considered in the oppositive category are as follows: They will probably say the public school is best because they have to face the world of public people, but the Catholic kids are going to find it a lot different when they get out. Well, it bugs me; it is the wealthy ones who do not usually send their kids to a Catholic school. Some of them have said that Catholic school children are going to have to cope with all kinds of people and this is what they get in a public school that they do not get in a Catholic school. 100 One example that comes to mind is a neighbor who had a bad experience; I do remember they took the entire family out. That was before the nuns had a choice. I would suspect that they don't feel the need. You used to think that the Catholic school was a place where you learned the normal subjects-—you learned and were taught by nuns and you felt that they bothered about you--maybe people are starting to feel the same way and the people are saying, well what are the bene- fits? Nuns were a drawing card for a school. Qualities of the Catholic School Teacher as Perceived by Parents Interview questions ten and eleven focus on quali- ties that parents perceive as desirable for a teacher in the Catholic school. Question ten asks the parents to look to the past for a teacher who made a positive impression on them, while question eleven refers to the qualities desired in a teacher for their children. Fifty interviews elicited forty-five responses and five non-responses to interview question ten. The open- ended question allowed for the expression of many items by each interviewee, and onehundred twenty-four responses are tabulated (Table 4-9 and Table 4-11). "Reaching out as a friend" and "warm, kind, pleasant” ranked as prime qualities in the positive impressions made by a teacher. Ten percent of the responses indicated that helping students to learn was important. 101 TABLE 4-9 QUALITIES PARENTS PERCEIVED AS DESIRABLE IN THEIR TEACHERS Research question four: What implications do parents' perceptions of the Catholic school have for the formation of Catholic school teachers? Interview question ten: Think of a teacher who made a positive impression on you--one that you remember as being influential in your Christian formation. Think of an incident when that teacher helped you. Describe the incident without identifying people or places. Qualities Reach out as a friend Warm, kind, pleasant Help students learn Consistent, exacting Integrate religion and other subjects Inspiring, challenging, motivating Understanding, patient Personal interest in students Made learning fun, told jokes Encouraged, praised learning Listened, could talk to them Fair, taught us to forgive and forget Good teacher, expected me to learn Self-control, disciplined Total Number of Responses 20 14 12 10 |....| LDMO‘C‘O‘O‘VQOO 124 Percent of Responses 16 11 H bbU‘lUlUlU'IO‘O‘NmmO 100 102 The incidents recalled qualities of teachers whom the interviewees had remembered through the years. Comments within these responses included such statements as: My favorite teacher made it fun; I looked forward to going to class. She was marvelous, strict, and so nice. My eighth grade teacher took a personal interest in me. She talked to me about God's love and how He manifested that to me. I can think of a teacher who would always listen. He would comment like he understood me. I think all my teachers contributed to my Christian formation. They were strict, yet gentle. They expected us to do certain things; be in class on time, have homework done, go to church. I think that we were told when we were wrong and praised when we were right. My third grade teacher was a beautiful person; every day she would take time to tell us something about a saint; also, if we heard the siren or an ambulance or fire truck, we would stop everything and pray for the people involved. She taught us how to forgive. I got new insights about self control and discipline. Forty-nine of the fifty interviews responded to question eleven with 219 responses given (Table 4-10 and Table 4-12). The four main qualities which parents desire in the teachers of their children emerge as "compassionate, accepting, understanding” in ten percent of the responses, "loving, warm" in nine percent, "concern for child's learning" in nine percent, and ”firm, strict" nine percent. 103 TABLE 4-10 QUALITIES PARENTS PERCEIVE AS DESIRABLE IN THEIR CHILDREN'S TEACHERS Research question four: What implications do parents' perceptions of the Catholic school have for the formation of Catholic school teachers? Interview question eleven: If you were to select the teacher for your children, what would he/she be? Number of Percent of Qualities Responses Reppgnses Compassionate, accepting, understanding 21 10 Loving, warm, kind, gentle, cheerful 20 9 Concern for child's learning 20 9 Firm, strict, disciplinarian 20 9 Catholic educator, knows God and self 18 8 Communicates with child and parents 17 8 Open, honest, just, forgives and forgets 15 7 Organized, flexible, sets guidelines, peaceful 15 7 Knows what he/she is doing and loves it 15 7 Makes learning fun, sense of humor 12 5+ Always learning, gives limited homework ll 5 Uses many ways to promote learning 10 5 Treats each student as a person Know needs and interest of child 8 3+ Expect student to perform and praises him when he does ‘ 6 2+ Listens--one to talk to about problems 2 l Total 219 100 104 The following selected quotations from the responses to question eleven illustrate those desirable qualities: Compassionate, with the wisdom of Solomon; not be too quick to judge either the kids or the parents; just be compassionate and understanding; you never stop learning; try to grow as opposed to being stagnant. It is very important for the kids to know that you like them. Truly try to love each of the children a little bit like Christ. It is important to praise if you see the least bit of progress. Very understanding, has a sense of humor, would be able to relate to a child; love the children, love teaching. I think teachers should think of each child as an individual, should really try to see what each child needs and take an interest in each child; want to do the best they can; there is a unique opportunity in Catholic schools to bring religion and Christ into the life of the children to make it a part of everyday living. Don't put anyone down; be stern--have control of that class; try to know where the child is and go from there; if a child gets in trouble today--tomorrow it has to be forgotten; they are happy; take each child as an individual. As another means of viewing the data generated by research question four, the SRI themes, which were described on pages 36-38 were used to categorize the 124 personal qualities of the teachers whom parents recall as being significant in their lives (Table 4-11). 105 TABLE 4-11 QUALITIES PARENTS PERCEIVED AS DESIRABLE IN THEIR TEACHERS Research question four: What implications do parents' perceptions of the Catholic school have for the formation of Catholic school teachers? Interview question ten: Think of a teacher who made a positive impression on you-—one that you remember as being influential in your Christian formation. Think of an incident when that teacher helped you. Describe the incident without identifying people or places. Number of Percent of Qualities viewed as SRI themes Responses Responses Rapport Drive: warm, kind, friend 34 27 Individualized Perggption: help students learn, personal interest 19 15 Activation: inspiring, challenging, made learning fun 15 12 Gestalt: consistent, exacting, self- control, disciplined 15 12 Mission: good teacher, expected me to learn, integrate religion with other classes. 15 12 Empathy: understanding, patient 8 7 Listening: could talk to them 6 5+ Investment: encouraged, praised learning 6 5+ Objectivipy: fair, taught to forgive and forget 6 5+ Total 124 100 106 TABLE 4—12 QUALITIES PARENTS PERCEIVE AS DESIRABLE IN THEIR CHILDREN'S TEACHERS Research question four: What implications do parents'perceptions of the Catholic school have for the formation of Catholic school teachers? Interview question eleven: If you were to select the teacher for your children, what would he/she be? Number of Percent of Qualities viewed as SRI themes Responses Responses Rapport Drive: loving, warm, kind, gentle, cheerful, communicates with child and parents 37 17 Gestalt: firm, strict disciplinarian, organized, set guidelines, flexible peaceful 35 16 Mission: Catholic educator, knows God and self, knows what he/she is doing and loves it 33 15 Individualized Percgption: knows needs and interests of child, concerned 28 13 Objectivity: open, honest, just, forgives forgets, treats each student as a person 24 ll Activation: makes learning fun, sense of humor, uses many ways to help students learn 22 10 Empathy: compassionate, patient, accepting, understanding 21 9+ Input Drive: always learning, gives limited homework 11 5 Investment: expect student to perform and praise him 6 3 Listening: listens, one to talk over problems Total 219 100 107 The fourteen categories of Table 4-9 were collapsed to nine categories. Rapport drive, with twenty-seven percent of the responses, ranked as the prime teacher quality which the parents identified from their own school experiences. Individualized perception was implied in fifteen percent of the responses; the themes of activation, gestalt, and mission were each identified by twelve percent of the responses. When the SRI themes were used to categorize the 219 qualities explicitly mentioned in response to interview question eleven, the sixteen categories were reduced to ten categories (Table 4-12). Rapport drive, with seventeen percent of the responses, again ranked first. The gestalt theme was mentioned sixteen percent of the time and mission ranked third with fifteen percent of the responses . Consistenpy of Responses The data were analyzed for consistency of response by reviewing and comparing the responses of the following questions: 1. What do you say are yppp reasons? 2. Do the reasons the parents choose Catholic schools correspond with what they say are the distinguish- ing characteristics of a Catholic school? 3. Is there a cause-and-effect relationship with the agent of Catholic education and the distinguishing characteristics of Catholic schools? 4. Are the personal incidents cited examples of what the respondents consider the behavior of the ideal Catholic school teacher? 108 The consistency of the responses of a single interview was different from the consistency of all the responses to a particular interview question. There was a high degree of consistency of the responses in twenty-eight of the fifty interviews. If the parents had stated that the reason they send their children to the Catholic school was to receive religious instruction, they usually said the distinguishing characteristic of the Catholic school was religious instruction, prayer, the liturgy, or Christian atmosphere. The agent which determines the unique quality of the school was identified as more than one factor. The parents usually mentioned the teacher and/or administrator and the goal of Catholic education in all cases regardless as to what was given as the distinguishing characteristic. The personal incidents or qualities that parents remember about their own teachers were of the same kind that they would like for the teachers of their children. In the twenty-two interviews with inconsistent responses, the parents may have thought that once a response was given it should not, or need not, be mentioned again during the interview. A comparison of the percent of the responses indicate that fifty-seven percent of the responses given for choosing Catholic schools was religion and that seventy- two percent of the responses give religion as the distinguishing characteristic of a Catholic school. 109 In the sense that the distinguishing characteristic is caused, there is a cause-and-effect with the agent of Catholic education and the distinguishing characteristics of Catholic schools. Teachers, goals, and administration ranked the highest; it was evident that regardless what was considered to be the distinguishing characteristics of the school, the agent or reason that parents gave for the uniqueness was the teacher, the goal of Catholic education, and the administration. The personal incidents or traits which parents recall about their own school teachers were the same as they wanted for the teachers of their own children. Summary In this chapter the responses to the interview questions four through eleven were presented and content analyzed. For each research question there was a statement of the question and its related interview questions, a summary of the analysis derived from the interview responses, and a description of responses by category with a selection of quotations from the interviews. The data were also analyzed for consistency of responses. The summary, the conclusions, the implications for formation of teachers for Catholic schools, reflections and recommendations for further research are presented in Chapter Five. CHAPTER FIVE SUMMARY, CONCLUSIONS, RECOMMENDATIONS This chapter is presented in five parts: summary; conclusions; implications for teacher formation; reflections; and recommendations for further research. Summary The purposes of this study were to identify (1) the specific unique and desirable qualities of Catholic schools as perceived by parents, and (2) some implications these qualities propose for the formation of teachers for Catholic schools. The study was developed from assumptions that Catholic schools have a unique component which parents want for their children and that only parents can say what it is that they perceive this distinguishing component to be. In order to clarify why millions of parents choose Catholic schools for their children, a rationale of Catholic schools was presented. The historical background of the establishment, development, and the goals of the Catholic school was reviewed, and the expectations of Catholic school teachers, as stated in Church documents, were outlined. The pre-eminent role of parents, as has been decreed by both the Church and the State, was set forth. ' 110 111 A stratified random sample of parents of fifty Catholic familes who reside in three counties of a Midwestern diocese and currently attend urban, suburban, and rural Catholic schools was interviewed. Perceptions of the parents were obtained from the tape-recorded responses to open-ended questions during the face-to-face interviews. The researcher processed the responses and examined the data using the content analysis technique, as well as checking for consistency of responses. The study is significant because it may contribute to an understanding of the survival of the Catholic schools into the nineteen eighties; because the American bishops have designated 1980 as Family Year, introducing a decade of research into Christian family life; and because the findings may provide data to re-confirm the value of Catholic schools and thus encourage a greater commitment of resources for the schools. Findings may lead to an awareness of the teacher's importance and the importance of the teacher's spiritual and personal development and thus influence teacher formation. Catholic schools were established to prepare Catholic youth to exercise their rights and to assume their responsibilities as Christians in America. Many bishops recognized what an impact school experience had on youth and the favorable influence Catholic schools had on the students where schools were available. The foundation for an organ- ized program of Catholic schools throughout the United States was legislated in 1884 by the Council of Baltimore. 112 Little was said or done, however, about the quality of the teachers because they were members of religious congrega- tions which were, within their own structures, accountable to the Church for the lives of their members. The teachers of the Catholic schools learned from one another and shared the responsibility for the schools. The Church codified its ordinances, twelve of which regulated education. During the time that these canons were being interpreted to the people, movements to Americanize churches and schools as vital institutions of society led to changes among the members of religious institutes who, in turn, effected changes in the schools. Pope Pius XI and Pope Pius XII stressed the importance of the schools, declaring that education was not true education unless it bore a Christian character. Both of these pontiffs wrote documents that emphasized the role of the Church in education and the responsibilities of parents and teachers in being models of Gospel living and in conveying Gospel values to youth. Pope Pius XI called for the curriculum to be Catholic and called for an American Commission on Christian Social Living to give direction to the American Catholic schools. Pope Pius XII insisted that the major superiors of religious communities see to it that an extended period of time be devoted to the initial preparation of new members, so that the quality of the ministry would be in keeping with the needs of the individuals served. "5113 The population explosion, the impact of technology, and the necessity of recruiting lay teachers to replace the sisters being educated in accordance with the injunction of Pius XII, and under the auspices of the Sister Formation Program, gave rise to many problems. The Catholic schools incorporated a large number of lay teachers who were often less well-prepared than the sisters whom they replaced or those with whom they worked. Classrooms became overcrowded and tensions mounted. The reactions of some parents and teachers to the real and imaginary educational problems led to a mood of depression and to a feeling of the worthlessness of Catholic schools. There was a rash of school closures. The phenomenon was examined in a number of studies which attempted to predict the continuance or non—continuance of Catholic schools in particular areas. Pope John XXIII convened the Vatican Council which called for renewal in all areas of Church influence. Under the leadership of Paul VI the Council promulgated the ”Declaration on Christian Education." The American bishops addressed their people in 1972 with the first pastoral message on Catholic education: To Teach as Jesus Did. This document addressed the issue of total religious education, affirming that faith development and education are continuous from birth to death and that all people and all institutions are to respond to those facts in developing the content and process of religious education. \ - ' 114 The bishops stated that the Catholic school offers the ...._..-‘-_r- wornaw‘n. an“... ‘flm' ‘au-t-U' . ._ ~‘ "" “"' Nari-“- 41W ,_ I best opportunity of learning to integrate faith and life. a. . a...“ The school is missioned to teach the message of the H-r-, l—d4 Gospel, to build a faith- filled community, and to serve people with unmet needs. ‘— _.—v-x., , Pervasive religious influence seems to be the chief distinction of the Catholic school in the parents' view as found in this study. This is expressed in various ways: ‘ “W “ha—1p.-.“ -_. M... A "V'M‘ ' "‘ 0h -_...1 a loving, sharing atmosphere; an opportunity to 11ve one' 3 faith; the experience and participation in liturgical and paraliturgical celebrations; the comfortable permeat1on of all school happenings by religion. The religious trait would seem to be indigenous to Catholic schoolsmdhdwwas already present in 1829 when the First Plenary Council of Baltimore urged the necessity of Catholic schools. It was even more emphatically stressed by Pius XI and Pius XII and in the Vatican II document on education. Most recently the pastoral message of the American bishops reiterated and expanded this concept. When parents declare that the reason for their choosing a Catholic school over a public school is religion and all that it entails, they are on firm historical ground. The program of studies of a Catholic school should reflect the importance the school places on instruction in authentic doctrine. This is, as the documents of the Church declare, the chief reason for the existence of the Catholic school and its prime distinguishing feature. Parents, too, 115 place the teaching of religion high on the scale of unique features of the Catholic school (Table 4-1). The Church documents call for a discipline that urges the Christian to choose right over wrong, to take control of one's life and decisions, to at least equate a neighbor's rights with one's own, if not to prefer them. The Catholic school is perceived by parents as developing and maintaining this quality in its pupils. For this reason, many of the parents who were interviewed choose the Catholic school for their children. ’3 lek Parents saw the Catholic school as unique in the building of and living out the true community of faith. ___- This quality is embodied in such phrases 33'19}9§9-3919»” r“- 1" \WwWfl m -" "family fee11ng, H H H 'l concerned teachers, parents sharing," H H work1ng with people. ‘rfifi‘nfimn ma“._.[ "relating to each other, ‘ Again, the rationale of the Catholic school is stated in the American bishops' pastoral message: ”Building and living community must be prime, explicit goals of the contemporary Catholic school."1 In 1929 Pius XI pointed out in his encyclical on Christian education the need for youth to be prepared in arts and sciences for the benefit of civil society. The Catholic schools have always embraced all facets of human life--physica1 and spiritual, intellectual and moral, individual and social. When parents view the Catholic 1National Conference of Catholic Bishops, To Teach as Jesus Did, p. 30. 116 school as academically superior, they reflect this attitude of the Church toward intellectual culture. Parents spoke of .—.—— the academic excellence of the schools in such terms as "more .‘—,51 Auto—.4" 1:1... concerned teachers, M more real teaching," "w1111ngness to aid a slower pupil, '"Pupils better prepared than their public school counterparts, ” "interest takenI in individual pupils." -~ ' The distinctive qualities which have been set forth in Church documents as a rationale for Catholic schools are likewise perceived by parents as the unique qualities of Catholic schools. The qualities expressed by the parents interviewed are included in eight specific categories: religious instruction, academic achievement, sense of community, prayer, personal concern, Christian atmosphere, liturgical and paraliturgical experiences, and discipline. Some overlapping of categories was created by varying parental interpretations. Religious instruction. A significant number of parents who desired religious instruction for their children would prefer a formal catechetical style; a few parents stress that rote learning may not be desirable. The "traditional" attitude surfaced again in a wish for the memorization of formal prayers. The permeation of religion throughout the classes ‘4. g... “R ":1":- .(W and activities of each dayI is seen as a means of reinforcing -sv. me raga-Ma h..- cad-.12.- ~ _ -_-. H‘ "Vv "“- 'm» "--.———~ .7...---r' ' H r" H'u' “‘“fi‘nfi- -a-....-___ 117 the child's Catholic background; of not only learning about God, but also knowing Him as the basic reason for living. A few responses indicated that parents view religious instruction as a fundament enabling children to cope with life's problems or to determine right and wrong, a point some parents classified as a form of discipline. One parent appeared to object to the formal approach to religion by the statement, ”I hope my children don't get too much Catholicism and not enough Christianity." The opinions of parents can be summed up in one parent's response: "Religion--that's what the Catholic school is all about.". _ j)- F;:¢.Lpg.kzfi‘ f..._ I) ‘- Academic achievement. Academic achievement is \ %‘ i perceived with greater unanimity than any other quality, except Christian atmosphere. Parents see the Catholic school pupil as receiving superior aCademic preparation. They base their opinions on experiential grounds: A child transferred from the public school to the Catholic school is not as advanced in basic skills as those in the new school; or, conversely, the pupil who transfers from the Catholic school to the public school is more skilled and “flvflw.m IW and.“ -_— kr- ~----.....,.. “H, ..lI-q\..'|-f-‘Iflf" MM“ WWI-”V” has greater control of subject matter than the public school 5'.,JQRM“ *"1P1““ y‘r ‘0" pupils.‘ Transfers from Catholic school to public school m are cited more frequently because a greater number of “fl‘aa ‘\A \ ,'\";‘.{\ ‘03 APE" childrethransfer from Catholic elementary school to a public high school. I I '1. 118 Various causes of the perceived superior achievement were given: smaller classes, individual attention, greater expectations. One parent expressed a cautionary idea: "Twenty-five years ago the Catholic school system was better than the public school system, but I don't think that is an automatic truth today." ’ Sense of community. Parents expressed this concept as ”like a family, a kind of extension of home," ”close knit," "sharing and working together." As parents, they had greater involvement with the Catholic school because of openness to parent input, efforts to make parents feel important, and good communication between school and home. One instance cited by a parent--classes to inform parents about the content and methods being used in religion classes in one parish--was presented as an example of good communication between school and home. Two parents expressed a fear that the sense of community resulted in a too-sheltered environment for children; that it could be "a big shock when they get out." Prayer. Unique to the Catholic school, in the respondents view, is the frequency and openness of prayer. Prayer is a "given" in the Catholic school. The children pray at the beginning of the day, before each class, at the end of the day. They pray for each other and offer supportive prayers at times of death or illness in families of schoolmates. They pray together; they pray individually during time for personal prayer. 119 Parents find younger children ”More attuned to prayer than when we were in school," and more comfortable with prayer and talking to or about God. Children bring prayer into the home with night prayers or grace before meals. One parent expressed a desire for the teaching of formal traditional prayers in the school. Personal concern. For the most part, parents interpret personal concern as a teacher's interest in the individual pupil, and they find the degree and quality of concern unique to the Catholic school. This concern is H H expressed as "having time for pupils, giving extra help on her own time," " "being concerned with more than subject matter.” Teachers are commended for loving concern for a pupil with a problem, and for talking with pupils about God's love and its manifestation in each one's life. In a few instances parents perceive personal concern as functioning between pupils. The example is cited of a Catholic school in which the sixth graders act as "big brother" or "big sister" to first graders. Christian atmosphere. The omnipresence of a Christian atmosphere that parents saw as unique in the Catholic school was summarized by the statement: "The Catholic school is not just teaching; it is a way of life." Parents felt that environment was a value, that children learn more from example than from books, that children pick up the attitude of a loving atmosphere. trying to know pupils and their families, 120 Sensitivity to individuals and a real relationship to the Lord are fostered in a harmonious Christian environ- ment where a child can be imbued with Christian values without ambivalence. Participation in liturgy and paraliturgy. Parents distinguish between this participation and prayer but find both of these unique to the Catholic school. A number of parents mentioned the children's participation in the Mass. They appreciate the children's opportunities to plan and share good liturgies, to be prepared for special Masses and holy days, and to observe events of the liturgical year. A few parents regretted that their children had no opportunity for daily Mass; one parent remarked, "I'm glad they don't require children to go to church every day; it got to be a chore." Discipline. Although discipline was named as a distinctive value by most of the respondents, it was defined in a variety of terms. The common meaning seemed to embody the idea of control--self control, organizational control, the teacher's control of a classroom. Discipline was equated with a sense of authority, as well as with a sense of right and wrong. Only one parent openly defined discipline as punishment. One interviewee felt that discipline in the Catholic school was based too much on fear, and too little on love of God. One parent added that love should be used as a motivation and to point out why an act is good or bad. _~..~.m....-' ‘w -A-‘~ _ ---.. ._~ - - .. 121 Conclusions This study of parental perceptions of the unique qualities of Catholic schools was guided by four research questions: 1. What specific aspects of education in a Catholic school do parents want for their children? 2. What are the distinguishing characteristics of a Catholic school as perceived by parents? 3. What do parents perceive as giving the school its unique character? 4. What implications do parents' perceptions of the Catholic school have for the formation of Catholic school teachers? Parents perceived Catholic school education to be different in kind from public school education. The major conclusions of the study are: 1. Comprehensive religious instruction is the specific aspect of education in a Catholic school that parents want for their children. 2. Comprehensive religious instruction was seen as the distinguishing characteristic of a Catholic school. 3. Teachers, together with the goals of Catholic education, were perceived as the agents giving the Catholic school its unique character. 4. Parental perceptions of the comprehensive religious instruction and the uniqueness of the role of Catholic school teachers suggest implications for the spiritual formation of the Catholic school teacher. 122 Implications for Teacher Formation The parents of this study identified a religious dimension which permeates the environment, personnel, and curriculum as the distinguishing characteristic of the school. They viewed the teachers, along with the goals of Catholic education, as the agent which gives the religious dimension to the school. Some implications which emanate from the parental perceptions are as follows: 1. Parents expect Catholic schools to have teachers with a religious orientation. Catholic schools need teachers with a religious orientation. The religious orientation should be comprehensive. Comprehensive religious orientation programs should provide for spiritual development. Spiritual development is dependent on the total formation of the teacher. Formation refers to the harmonious dynamic development of the person. The formation of teachers calls for a plan of experiences which cause a person to grow. A program for spiritual development is integral to the formation program for Catholic school teachers. Religious teachers have experienced the type of formation which prepared them to give the Catholic school 123 the uniqueness of comprehensive religious instruction. As members of religious congregations, they have had a spiritual orientation, with a background in Catholic doctrine. They have had the opportunity of personal conversion within a Christian community. If the lay teachers were guided through like faith experiences, both personal and communal, the schools could continue to have teachers with a comprehensive religious orientation. The program for formation for Catholic school teachers should be geared to the total development, the total integration of the teacher. The program for spiritual development would help integrate the total person of the teacher. The physical, intellectual, psychological, emotional, social, moral, cultural, and spiritual development would be so harmoniously integrated that one area would not be totally distinct from the others. The emphasis on a spiritual development would in no way minimize the professional focus. The teacher education program would center on professional competence of the teacher. The spiritual development would transcend all areas of development of the person who would be the professional teacher. An on-going spiritual development plan with continuity should be implemented by agencies responsible for education such as: 124 1. Colleges of education which provide comprehensive religious instruction in the teacher education programs. 2. Diocesan educational leaders who establish a process for the on-going spiritual development of all school personnel. 3. Members of boards of education who recognize the need of schools to have teachers with a spiritual orientation, and the need for teachers to have on-going spiritual opportunities. The ideal of having a Catholic school with teachers who give the school a unique religious character would require that criteria be established for the selection and placement of teachers who are personally, professionally, and spiritually integrated. Problems of evaluation for an individual teacher may arise from a lack of agreement on the criteria. The manner of resolving conflicts which would arise from trying to keep Christ in the Catholic school, might indicate how Christ is regarded in the school. Reflections The readings, interviewing, analyzing, and reporting undertaken for this study have absorbed my thoughts for many months. The Catholic school, the significance of the teacher, the role of the family, and my personal experiences and insights have been the subject 125 of some reflections, dreams, questions, and visions. Catholic Schools. Money can't make a Catholic school in the same way that money can't buy life or time. Money is needed to purchase the goods and services that make up the parts of the school, but it does not make a Catholic school. The school is Catholic only if Christ is present in the school personnel. To call a school Catholic without the presence of Christ in its people and curriculum is inaccurate. The operation of Catholic schools is big business; the costs of operation is high. Unless the purposes of the school are carried out, the funds have been misappropriated. To operate a Catholic school without evangelizing its students is to misuse funds. The Catholic school story has been written in the minds and hearts of its students. It means different things to different people. Most of the parents who were inter- viewed expressed delight with the school which their children attend; if the child was happily progressing, the parents were happy. Most of the parents remember their own Catholic school days as helpful satisfying. They were affected by the personal qualities of the teacher. They remember not the class assignments, or the test scores, but how they as persons, were affirmed or activated to learn. They remember how the teacher listened to them and cared for them. They recalled that they looked forward to going to school. 126 The Catholic school has changed. It has been supported by talks from the pulpit and letters from some priests and bishops, but ignored or condemned by others. Some parents would like to see the school promoted. The lack of concern for the school could have other causes, but I think the Catholic school story needs to be told for what it is and can be. The school buildings that are vacant give negative accounts of the Catholic school. They reveal that some people don't recognize the value of Catholic education. Many schools were built and operated at a time when funds were very scarce. Why isn't there the faith to invest in such ventures for the education of people today? Catholic education in a Catholic school should be the goal of the Catholic people. It shouldn't need to be mandated in order for it to be desired and worth a sacri- fice. More affluent parishes should be made aware of the need and opportunity to educate the poor. What can be done to provide Catholic school education for the Catholics who are very poor? We should not compromise in making our schools both Catholic and educational. We should dare to organize into community schools—- schools which reflect real life situations; have children grouped as families. 127 Some of the parents were concerned about the Catholic school accepting a greater number of students with problems than the school could effectively serve. Some parents urged that the school be selective in admissions. Should a Catholic school accept anyone who applies? Teachers. The ideal teacher is Christ. Many of the parents suggested that teachers have Christ-like qualities to a high degree. I have come to view the significance and influence of teachers as awesome because they deal with the person of the child. Teachers help children to see themselves as loved or not loved. What teachers do to children can influence what children become. Teachers who see children as God's children will help them develop spiritually and aid them to find the meaning of Jesus in their lives. When anyone is accepted into the teacher education program, the teacher-to-be and the school of education enter into a mutually grave agreement: the teacher accepts the responsibility for providing an environment for fostering the development of a faith commitment by the students; the school of education accepts the responsibility for pro- viding the future teacher with experiences which will help them in their total development. The parents interviewed had great expectations of teachers. They wanted them to take the extra step, to consider teaching more than a job. Parents, themselves, often spoke of their occupation as a job. Teachers should 128 have the support and recognition that will help them realize how important a role they play in the lives of people. Should Catholic schools be operated at the expense of Catholic school teachers? Should the teacher be asked to make a greater financial sacrifice than others? I have known teachers who taught in a Catholic school, but were not able to pay to send their own children to a Catholic school. The influence of a teacher is so profound and far- reaching that selection, preparation, placement and on-going development of the teacher must be accomplished with the greatest of care. Parents. The parent interviews were interesting, satisfying, and inspiring. At the time of the interviews, parents identified some of their own psychological and spiritual needs in addition to giving responses to the interview questions. Many also asked questions or expressed inaccurate notions about the Church or school. It seems to me that visiting and interviewing parents could be a fulltime ministry for someone who has had teaching experience and is acquainted with the current Catholic school scene. Parents who have inadequate or incorrect information regarding changes in the Church and changes in education could be properly informed. Retired Sisters and lay teachers who could make a one-time visit to an area may find home visiting to be a very satisfying ministry. 129 I view the isolation of the parents to be similar to the isolation of many classroom teachers. The parents were eager to learn the results of the study just to see how their perceptions compared with those of other parents. Parents who send their children to the Catholic school today want their children to have the opportunity to grow in faith even though they may not know how to help their children do this. Parental responses show a measure of ambiguity and contradition. The same interviewee asked for increased religious personnel for the schools, but indicated reluctance to have one of his/her children enter a religious congregation. Parents view religious instruction as the prime reason for sending children to the Catholic school, but do not approve of the "new stuff" the children are being taught. There are probably many more cases where parents don't understand the religion program and therefore reject it. The plea for the Baltimore catechism seems to have a solid foundation. It wasn't that the parents were asking for rote learning a catechism only, but they wanted their children to have a compendium of faith. The rationale of the Church for Catholic schools, as noted in its documents on education, parallels the perceptions of the parents in this study; both view the Catholic school as a unique educational institution. Many of the parents reflect the decrees of the 1884 Plenary 130 Council of Baltimore, saying that Catholic parents have the obligation to send their children to Catholic schools. In all probability the respondents had not read nor heard of these decrees or of the encyclical of Pius XI and the American bishops' pastoral message on education. Some parents see the Catholic school as good, but at the same time see a discrepancy between the practices of the school and the ideals of Christian education. I agree that there are many areas for renewal and improvement in the schools. Parents have a sense of power over their school. Some think that their presence in the school for volunteer work is a help to the school in many ways. Parents indicated that they want their children in a school that has discipline. They want their children to know right from wrong and to choose the right over the wrong. I wonder if the discipline in the home is the kind of discipline parents are asking for in the school. Are parents aware of their roles in the formation of conscience of their children? Could it be that parents assume that by enrolling their children in a Catholic school, paying the price of tuition, the children will receive their moral education? Personal. This study has proved to be a self—study. My personal life has been so identified with Catholic schools that when any subject of Catholic schools is discussed I have pondered it as a student, teacher, or principal. 131 The writing of the rationale for Catholic schools challenged me to reflect on who I am; I have been brought to a greater sense of dependence on God and others-- a greater awareness that of myself I am nothing, yet unique and of eternal value. As I am so is each other person-— each person who has touched my life and each person whose life I have touched. This sense of being has greater meaning to me than anything I have achieved. However, a review of my values and a reassessment of my goals in ministry have made way for new visions and hopes for future involvement in the lives of others. This dissertation is a symbol of myself. It was brought into being by forces outside of my life. The data were derived from people whom I may never encounter again. This study was brought thus far through the assistance of many others in my family, my religious community, and my professional advisors, who have repeatedly supported me in times of emergency. Like myself, this dissertation is unfinished-- it may lead to further studies, further involvement of helping people to know themselves, others, and God. I recognize the Spirit speaking to me through the process of this study. I want now to give myself more completely to God through a ministry in Catholic education. 132 Recommendations for Further Research 1. Additional studies similar to the present study should be undertaken to test the general applicability of the findings of this study. Comparable samples in other diocesan areas of the United States should be examined. A comparison of the perceptions of innercity and suburban parents would be useful in providing formation programs for teachers. 2. Investigation of the attitudes and perceptions of parents of children attending schools conducted by other religious bodies, e.g., Lutheran schools, Hebrew schools, would provide valuable comparative insights for teacher formation. 3. A study of parents' perceptions of public schools should be instituted to help resolve some of the problems the public schools have. 4. A study of the perceptions of teachers could be used in developing a formation program for teachers in Catholic schools. 5. A comparative study of the teachers in the Catholic school and teachers in the public schools may give the teachers insights regarding themselves and their colleagues. 6. A comparative study of the perceptions of boards, school administrators, teachers, and parents on the uniqueness of the Catholic school and the Catholic school teacher may give some direction to the teacher. APPENDIX A 133 INTRODUCTION TO INTERVIEW During the conversation before the interview the follow- ing ideas were expressed: I'm grateful to you for arranging to meet with me (today/tonight). You will be very helpful to me in my research which may lead to ways of improving Catholic schools. The major purpose of this interview is to find out from parents what they consider to be unique and desirable qualities of a Catholic school today. Therefore, it is critical to this research that you be totally honest with me and yourself as you respond to these questions. I want you to relax and enjoy telling me just what you think. You will not be identified with these responses. I'd like to record so that I won't miss any of the important things you will be telling me. I would like to read my introduction to the interview to you now. This interview is part of a study to determine the unique characteristics of a Catholic school. The interview has some questions that you will find thought-provoking. I will read each question as I have it written so that I will ask all the people I interview the same things. I will not interrupt your responses with my comments or observations. I will be listening to you. However, I will repeat a question whenever you want me to; and you may go back and add to previouw queStions any time you want to. Unless you have a question, I'll turn on the recorder and we'll get under way. 10. 11. 134 INTERVIEW QUESTIONS What would you say are the reasons parents choose to send their children to Catholic schools? What would you say is the reason for sending your children to a Catholic school? Would you please describe whay you mean by (whatever were the responses to interview question two) that your child receives? Would you recall a particular occasion that is an example of the kind of (whatever were the responses to question two) that your child receives? Please tell me more about it. Describe what happens in a Catholic school that does not happen in a public school to provide (some of the things given in an earlier response). Why is the Catholic school capable of providing ? What causes to happen? What differences do you see between the Catholic school and the Public school? How do you account for differences? Is there anything that you would like to see the Catholic school do that it is not now doing? Is there anything in the Catholic school that you would like to change? What answers do you think Catholic parents who send their children to public schools would give to these questions? Think of a teacher who made a positive impression on you--one that you remember as being influential in your Christian formation. Think of an incident when that teacher helped you. Describe the incident without identifying people or places. If you were to select the teacher for your children, what would he/she be? What advice would you like to give to teachers? APPENDIX B 135 INTERVIEW RESPONSES TO RESEARCH QUESTION ONE WHAT SPECIFIC ASPECT OF EDUCATION IN A CATHOLIC SCHOOL DO PARENTS WANT FOR THEIR CHILDREN? Interview Question 4: Would you recall a particular occasion that is an example of the kind of (whatever were the responses to question 2) that your child receives? 1. The classroom has order; the students are expected to be seated and attentive during class. The children show courtesy on the bus; as soon as there are deviations, the parents are informed and the parents, teachers, bus driver and so forth work together. No response. The class spent some time in church on the days of Eucharistic adoration. After school my daughter wanted the whole family to go to church and pray there together as a family, which we did. Another daughter has chosen a religious service project to help clean classrooms after school. My daughter comes home from school and talks about what she has learned in religion class. During the time that her pet kitten was sick, she prayed every day for its recovery, but it died. I thought she might become resentful, but instead she was sad, but at peace with herself and God. I have checked with some friends who are teachers in the public school. They say that the students of our school are well prepared when they begin in the public school, so I know that they are achieving academically. Firmness. I like a lot expected of my children rather than drifting. I want the students to know that the teachers are in charge. 10. 11. 12. l3. 14. 136 No response. No response. My daughter took her sun glasses to school and was playing with them during class time. After the teacher asked her to put them.where they would not distract her, the child's feelings were hurt and she cried. The teacher reported the incident to me so that I could know the facts of the incident. I like that. I feel sure that my child will be corrected when she needs it, and I will know about it. No response. You have God-with-you-all-the-time type of atmosphere. I can't get anything from my kids, but other adults say they can remember their First Holy Communion like it was yesterday because they spent the entire year getting ready for it--and I imagine that my children have had the same experience because of the type of teaching they had through the whole second grade. Actually they can live their whole day-~their whole life around God. The religion they get is a twenty-four hour a day thing. Example is important and I think they get it. Every week the child brings her papers home so the child knows that the teachers are in close touch with the parents. It is because it is a small school, close—knit, small group, the family type feeling--the small school, I think, compared to the big cities. Better education--well, the little things, you know, the teacher who teaches mathematics, etc. are versed in that one subject, but here, the teachers, when I was in school if you walked with round shoulders, or some other things that were bad for you, they would straighten you 15. 16. 17. l8. 19. 20. 137 out; they didn't just care that you were good in math. They correct you if you make mistakes in your speech; it's nice to have teachers who do that. The person can be a real genius, but if you don't have a good character, or moral values, it is not enough. Prayers! He knows his prayers. They learn about God every day--my second grader is the one who wants us to pray--she is the one who wants to go to church--she reminds us to hear her night prayers. The religion is there all day long-~they seem to bring religion into each class even if it's not religion in some way. My twenty-one-year-old son shot a deer and immediately said, Well, I guess my prayers last night to get a deer are answered." I went to Catholic school all my life and we had a religion period every day--that would be something they can't get at home--they can't get the depth they can get in a Catholic school. I went to Catholic school for first grade only and I can still remember it and then I went to the public school and religion class once a week-—that made little impression on me. We think it is the same way with the children. I think the discipline that you want--they learn to respect--it all works together with the religion. In the Catholic school, you can refer back and remind them of the basic commandments so there is something to base their discipline on. I know if my children are having a problem, the principal or teacher sits and talks with them. Religion is integrated throughout the day, like in social studies, they learn about the Cambodian refugees; or in English they write something that has a religious foundation. 21. 22. 23. 24. 25. 26. 27. 138 One of the teachers called me and told me that my fifth grader was disrupting other children in school. It's a good thing that they pointed this out to us; perhaps this is a small thing, but they tend to small things before they become big. My daughter fell--even days later they asked how is she doing? The sixth graders adopt a first grader--they learn caring and responsibility and help a younger child. My boy and friend went to public kindergarten--my boy went to the Catholic school and the friend went to the public school. The child from the public school is quite a bit behind my boy in reading and math--and this child is attending a good public school; also the idea that my son has the desire to read, and he is not the best of student, but he wants to do things; my husband and I think it is because of the kind of teaching my son receives. All the times I visited the school, I thought everything in the classroom was well organized; the children were not rowdy and noisy, but responsive, and would listen to instruction. In May you have devotions to our Blessed Mother more than other times, you pray the rosary at home and I know that in school the children are going to be taught just like they are at home. The religious education is on-going every day and not just once—a-week CCD class. The quality of education; the Catholic shcool is a little more advanced than the public schools because I noticed that when my children left the Catholic school and went to the public school they had the same thing that they had already had before. They learned to live what they learned. They learn compassion at school--for each other and other people. My daughters learn to say they are sorry in school and they are often reconcilers at home. 28. 29. 30. 31. 32. 33. 139 No response. Each class is God-centered; it's not only the prayer, it's everything throughout the day. Such things as using spelling words in sentences, my daughter expresses religious thoughts in them. The children are brought up with that all day. Well, I just see it as top-notch quality. I know that my children are learning more than the children of the same age in the public school. Solidarity of the kids being together at a time of a family crisis. Someone in class developed cancer when he was a junior and they prayed for him and there was another boy two years before him who had an accident and is paralyzed from the waist down was supported and helped in his condition; it shows by the number of students who turn out for prayer service and funerals at time of deaths in the family. The liturgies that the children participate in are especially good; the paraliturgical services and practices such as the Jesse Tree, the Advent Wreath at different seasons of the year; the preparation for the reception of the Sacraments of Reconciliation, Eucharist, and Confirmation. I had a friend tell me that my daughter was at my friend's house at the time of a death in their family and my daughter explained to her that when you die you go to heaven and see God. My six-year-old girl who had just begun in a Catholic school could explain to another little girl her understanding of death. I have been thrilled the way my children relate to other children. When other children come to our house my children very confidently answer questions the other children have regarding religion. 34. 35. 36. 37. 38. 140 During Advent they have an emphasis on kindness and generosity. Each child draws a name of a classmate who becomes a Kris Kindl. This group practice of learning to be helpful and experiencing the love of others is evident in the life of my son. The kids get in the liturgy by planning it and partici- pating in it. They work together as students on projects. I have seen them bubbling with enthusiasm in singing and sharing. Loving care; if a child has a problem and one teacher sees the problem they will work on it as an individual and discuss it with another teacher, but in a positive way so that teachers will support and also try to help that child. Quality education; we have children in different levels, if you can prove that you can perform, you can go at your own pace. When the kids can talk about Jesus, Mary, God--I like it when my kids can freely discuss it--they come home and we sit at the table, they use the Bible to complete their homework. I like that. Discipline--I went to the public school, so I know there is a difference--more quietness in the school so that they can learn by being in a Catholic school. The teachers can demand more right behavior; there is much more order and peace and more of a learning attitude; they are trying to teach the children by their own order. There is a great expectation of self- discipline; they are given work assignments that are to be achieved independently. I have noticed that our son is more concerned about his work and his religion since he has changed to the Cath— olic school. He talks more about God. He asks different questions--where is God? Did he create us? Right now he is very involved in preparing for his first confession and first Holy Communion--he is praying more and reports every day the new things he does for that. 39. 40. 41. 42. 43. 141 We have noticed that the kids pick up more when they go to the Catholic school. Religious--the Advent wreath, they pressured me to have an Advent wreath. To Michael, our eight-year-old it was very important to him. Every year we intended to observe Advent but it was Michael who said, "I know Christmas just does not mean anything to you but gifts", so we had our Scripture reading every night-- it forced us to have family unity. The kids realize that they are at school for learning; they are con- cerned about completing their homework. When my kids were in school they enjoyed being with the nuns and being with the priests; they talk about it today. There is just something special about that closeness. One of the boys was having some difficulties in school when he was in the seventh grade; when Sister learned that I was pregnant she took him under her wing and like a turning point she cared for him; I just think it was her way of helping me through him; she had more compassion. Every morning he has religion class, I believe an hour; before they begin classes, they pray; and before dis- missal, they pray: they can go to Mass every day. So Jimmy is getting in school what I want for him and he is getting at home what I want. The children of each grade have their own Mass, go to Mass and they read the Scriptures and this makes them feel wanted in the family of the Church; like our boys have been serving at Mass. When they were pre- paring for First Communion that was given prime importance. The whole school gets together in the morning for prayers to ask God to help them throughout the day. The atmosphere--everyone is loving, working together, like for instance when Brian had his tonsils 44. 45. 46. 47. 142 out, some of the children sent him.his get-well notes and sent him his homework so he wouldn't get behind and when he went back to school, the principal stayed after school to put him in the same level. The atmosphere of the school is dress code for one thing. The students are thought of as individuals. When there is something wrong , it is taken care of--the follow- through on the discipline. I know they are getting religion every day. My daughter was not being taught in the public school-- I took her to the Catholic school and within two years she was reading as well as the other students of her class. My son has gone on a camping trip with one teacher who has taken the added responsibilty to recognize and take the students out to camp. The kids are grateful that they were put in a Catholic school. The kids remarked that the teachers and principals know them by name. We have always found that Catholic schools pretty much stick with a basic teaching pattern--if we moved to a new place, she was going to be able to pick up without too many subjects being lost. We have always sent our children to the Catholic school; they are certainly friendly. Discipline: I have never heard the children talk back to the teachers; when people go to the school the children are much more polite and well-behaved. Religion--they always seem to bring in the brotherly love concept into working, sharing--I like that. They get a set of doctrines--clearly a Christian set -- with no ambivalence whatever; you get a feeling for the sacraments, for the Mass; they get the whole liturgical year cycled many times. 48. 49. 50. 143 Learning atmosphere--well, just in the hallway when I am.waiting for a teacher to get homework, the kids in the hall are quiet and they smile, try to help. They will do things for their teachers better than they will for their parents. Discipline--the classroom is more controlled. What is expected of one is expected of all; they know that certain language is not permitted. I am always impressed such as when I go to the school, older children help the younger children; younger children come up to the older children for help if they have problems or something-- oh they just seem to be such a group, a family setting. Religious atmosphere--they attend Mass; in our school they attend it daily. They respect their teachers, peers. Christian attitude or atmosphere--I work there every week and I am a room mother. I find that no matter what they teach they are Christlike, in dealing with the parents or dealing with their teachers. I find that they maintain a very loving atmosphere. There's a lot of hugging; if a child is hurt, the children do a lot of nice loving things; it is passed on through the whole day. They discipline in telling why it is wrong. 144 INTERVIEW RESPONSES TO RESEARCH QUESTION TWO WHAT ARE THE DISTINGUISHING CHARACTERISTICS OF A CATHOLIC SCHOOL AS PERCEIVED BY PARENTS? Interview Question 5: Describe what happens in a Catholic School that does not happen in a public school to provide (some of the things given in an earlier response). 1. In the Catholic school they had close associations with Sisters and priests so they could communicate with them when they needed guidance. The children attend Mass together and they participate in the Mass and receive the sacraments at least once a week. There are signs and symbols of their faith in the school, such as Crucifixes in the classrooms. Some of the textbooks are written for instruction in a Catholic school. 2. Results: thinking is better. My daughters refused to help one of our neighbors to care for their crippled son. After they had certain religion lessons, they reached out to help the handicapped and saw Christ in that person. They have been very helpful to the mother and the little boy. That wouldn't happen in the public school. 3. I just think that the emphasis on prayer is a good thing. The religion classes daily and the emphasis on prayer would not be available in the public school. 4. Well-structured program and good discipline is found in the Catholic school. The teachers care for each child so they feel that they are special. 5. When you walk in a Catholic school there is a quiet, serene, respectful atmosphere. There is much more to school than learning math, English, whatever-~learning how to cope and treat other people is very important. 10. 11. 145 The emphasis on God—-aware of their faith-—more than once a week religious education. I like the prayer experience my daughter has had as a result of being in a Catholic school. At dinner time she likes to pray her own prayer, and I attribute that to the prayer experiences she has had at school. She seems much more aware of peoples' feelings, too. My child gets the help in guidance and instruction when he wants and needs it. The religion classes and the Christian atmosphere with prayer in the school would not be present in a public school. The school is stricter in every way. If something goes wrong, we are informed immediately. We had one instance already where the teacher just let us know that didn't begin her work and disturbed other children. That has been corrected because we were informed of it very soon after it was recognized. They treat each child like he is special. They show interest in the child after they have taught them, like the teacher one child had last year, made a special effort to ask the child how he is. At the end of each week the students receive certificates in recognition of their ocoperation. My daughter was impressed to see her teacher in church on Sunday. I can see a big difference in her attention and participation in church since school started. I think that religious instruction prayer, personal attention and caring are all things that happen in a Catholic school that does not happen in a public school. Pray, teach religion. Getting basics of religion--to understand your faith. Kids conversations about church. 12. l3. 14. 15 16. 17. 18. 19. 146 I think they are expected to do a lot more in a Catholic school. They are expected to excel. They learn to think and study. Nothing, as far as I am concerned; I went to a public school myself; we did the same things; we didn't turn out heathens. Religious education is the only thing different about this school. Religion is brought into every subject. In a Catholic school I think there is a closer watch what children are taught in books and what books have in them. There is a totally different atmosphere in the Catholic school; they seem to be a family and they try to help each other. Probably the daily prayer; I wouldn't know any other school to send them to get a Catholic background. I don't know the difference; we have had no contact with the public school. Religious education, discipline, and respect for authority. The lunchroom is definitely different-- that is one of the biggest differences our children notice when they leave grade school and go to the public high school. They do have more respect than public school--discipline, faith, respect for authority all goes hand in hand. Prays--talk about God. The way in which discipline problems are handled is much more toward a corrective nature as opposed to a punishment or get away from the problem type in a public school. I teach in a public school; a student who is a discipline problem is just removed physically as opposed to working with the parents; very often they don't even reach the parents .the teacher has a built-in sense of frustration with that as opposed to Catholic school where the parents must care, where parents expect something for their money. 20. 21. 22. 23. 24. 25. 26. 27. 28. 29. 30. 147 They affirm what you learn at home. They start the day off with prayer and that is another way to bring God in the classroom--makes the children more aware. My sixth grade child prays the rosary with his class every day; they are learning to pray by praying. Religious atmosphere. Opportunities to exercise Catholic religion. Special Masses, prayers, different projects andprograms that show a special interest in the children. One thing the prayer can be brought out hwich can't be had in the public school. Speaking directly to the children about God. Care for the child's spiritual welfare. Religious studies for one thing. They pray for the dead. They go to Mass. There is more discipline and more authority in the Catholic school than in the public school. I feel it is close-knit; parents are involved. They go to Mass, participate in more activities, and have more communica- tion with the home. They are taught discipline, neatness, courtesy, how to deal with other people and have respect for people. Just prayer for one thing, and I think our morals are brought out in each subject throughout the day, not just in religion class. They are taught about God in a Christian atmosphere. Teach the importance of God and God and prayer is the center of school. The students are free to talk about religion whether it be in math class, spelling, or religion class. Merely your religious education--you have a good back-up of the home on discipline. 31. 32. 33. 34. 35. 36. 37. 38. 39. 40. 148 Prayers. Prayers for someone who is sick, injured, died. Sense of community among the students. Religion, Mass, prayer services. Faith reinforced in the school. The child can show their love for God. The can pray. Their values of caring, sharing, respect, and service are taught. Discipline is carried out--the students know what is expected of them. They are expected to do their homework. Teachers take an interest in the student as an individ- ual. Deal with the problem child--the whole problem; at the public school they can only deal with the educational part of it. I think a child needs to be able to deal with all parts of himself. They talk about the Lord, have prayer, also the way they teach the subjects-~I think in the public schools you get a more secular humanism taught which means that God is completely out of the picture and that won't happen in the Catholic schools. I think that the Catholic school is more to me--I have a feeling it more like a family--togetherness. They don't get their Bible in the public school; they don't get their prayers; they don't have right and wrong as much as from the Catholic school. You can get that in the other, too, but not as much. More caring--they work more with the soul than they do in the public school. More with the heart. That is obvious to me--teaching religion--there shouldn't be much difference other than religion so they can talk about God freely. In the Catholic school you have the obligation to bring up God, not just a right. I think it approaches education from a different standpoint. I would like to think that in the Catholic 41. 42. 43. 44. 45. 149 school's format the child is first and the subject matter secondary--the relationship first. I always get the feeling that in public school the subject matter is first, but they don't seem to stress it. General community feeling, more personal interest in the Catholic school. They are treated like people. She knows all the people. The principal is so genuinely interested. There is a difference in the Catholic high school. I think the major thing that the Catholic school can do , what the public school can't do is teach them about God and the things they are supposed to know and they have the beautiful Christmas pageant, Easter pageants and learn so much more than the poor children who don't have or aren't exposed to it. Can teach about God. The public school could do it but they don't. In school the kids are well-behaved. Many children in the public schools come from families that don't care, here fifty percent of the families are divorced and so many who are not divorced are unhappy. The main reason probably that there are not as many students as your public school has. I think it is a closer-knit community. I think more smaller classes. They have more individ- ual attention, more time for each one of them. It is something new this year, too; they are reporting to the parents on a regular basis. Of course, the part that I really like is the fact that they get their religion. The money is well spent now they have the religion back in. It is something that's great. 46. 47. 48. 150 We have had the opportunity to judge both the public and the parochial school--there have been different places that we couldn't get in a Catholic school and had to wait until the following year. It seems that they care more in a parochial school for the child than they do in the public because there are many of them in many different classes, and there isn't time for them--there isn't time for them to get to know anyone--it really seems to me that they don't care; there is just another child. If you learn fine, if you don't, that is no skin off my nose. They can give a little bit of Christianity where they can't in the public school. It is very important that God can be brought into everyday life and not be put aside. I think it can discipline the child more, take more of the responsibility for the behavior of the child on the part of the school than the teachers in the public school can take. They can expect and receive a particular kind of dress code and they can encourage the child in their religion and discuss it and have the children partici- pate in religious activities. They can be a more private kind of an institution because they do not have to accept all students. The Catholic schools are right there with all the other white academies; they do a terrific job with the middle of the distribution. It does a great job of maintaining middle classes. Because of its homogeneity, they can promote a kind of school spirit that is just unheard of anywhere else. They can have great teams in athletics because of their homogeneity. Onathing they are stricter; they follow through and there is no fooling around. They can teach them religion. 49. 50. 151 For one thing, they can_have prayer in school when they go to a Catholic school. They have a little more leverage on discipline--they can demand certain behavior. They can have Christmas celebrations. It is hard for parents to send their children away for five or six hours a day and the Catholic school is kind of an extension of the home--they are having the same type of atmosphere there that they are getting at home. The education is as good as the public school and the kids have a love of learning. I find with my children that they have a love of math and reading, as well as a love of religion. 152 INTERVIEW RESPONSES TO RESEARCH QUESTION THREE WHAT DO PARENTS PERCEIVE AS GIVING THE CATHOLIC SCHOOL ITS UNIQUE CHARACTER? Interview Question 6: Why is the Catholic school capable of providing ? What causes to happen? What differences do you see between the Catholic school and the public school? How do you account for the differences? 1. Freedom of religion in this country-~we make that choice to send the children to the Catholic school instead of the public school. 2. We have very devoted people that stress religion. The teacher is very committed to helping the Student under- stand and practice his religion. 3. All the teachers seem to love it in our school; I guess they are here because they enjoy being here. They are so involved with the children. The whole purpose of the Catholic school is to develop a Christian person. The entire surroundings in the school and the relation- ship of the students with one another and the adults makes this possible. 4. Parents, teachers. 5. Maybe smaller--you can control a smaller group of children better than you can a larger group. Those who govern the school can set their own guidelines and get feedback from the parents. If kids don't behave, they can be dismissed. If it weren't happening, the parents would withdraw the children from the school. 6. The main purpose of the Catholic school is to learn religion; that is not possible in a public school. Those that make it happen are the teachers, administrators, priests, sisters and parents all working together. 10. ll. 12. 13. 14. 15. l6. 17. 18. 153 Maybe the teachers are of a higher caliber than those in the public school; maybe the teachers are working with the cream of the crop--not getting those children from homes who are not interested in succeeding in school. They are not working with children of parents who don't care. Teachers, administrators, not just a job. It happens because of the teachers, and also the principal. To be a good teacher or principal you have to be devoted to children; teachers who are really devoted Catholics; teachers Show it in their teaching. It is a private school where you can teach Catholic beliefs. It's your religious teachers, your nuns, your Sisters, your priests. Teachers more personally involved with the students-- maybe the child has a spelling problem or reading problem. I don't understand. Teachers are dedicated; the nuns that I had were much better than the teachers that I had in high school and trade school; the top five best teachers I ever had were nuns . The family; we seem to be a family, our little family and the larger family--we love each other--we care for each other. I don't know. No response. The expectations have remained high. I don't think they have ever let loose like the public school regard- ing the dress code, smoking, drugs, 19. 20. 21. 22. 23. 24. 25. 26. 27. 28. 154 Because Sisters are teaching--it becomes a part of your daily life. I think more of the attitude of all the people involved--our children, the teachers; know they are expected to do certain things. Because it is a religious school; that is their platform. I think the teachers are motivated and interested, and realize that this is a very important part of each day. Because we are Catholics. They all have the same basis, they all start out with same belief--you don't have to fumble around to try to find a common ground for everyone and you aren't restricted by a bunch of secular laws--like you can't have and do religious things. They have some of the best trained people who can give this on to children. Basically, the value structure is the same as the parents who send them to school. Sacrifice--people are willing to sacrifice to pay the tuition for an educational program that is long—lasting and life- fulfilling. The teachers have more authority, a little more respect, plus the fact you have the religious background throughout too. I think it is because it is private; if you want your child to go there, he is going to behave. If they get unruly they will ask them to leave. You are paying out that money; you are going to want them to behave themselves. The school sets its own rules. I think it starts with the diocese on down, the pastor, the principal, the lay teachers, the nuns, brothers, everyone has that basic Catholic religious knowledge and they are more able to pass that on in the way that Christ taught and the pope believes. 29. 30. 31. 32. 33. 155 We have a terrific administrator, tremendous principal, good faculty, and because of the Christian atmosphere. I don't think it's the parents themselves. We are always being brought up to date as to what the children are doing. The communication between the faculty and the parents and the education part is not just on the students, but they keep the parents informed and recognize the need for the parents to be brought up to date on some of the things--the biggest thing is the strength of the communication between the school and the home; faculty, parents, and students. Probably everyone having the same background on their faith or a common background of their faith and the values that we all have that makes anything happen if you all believe in the same thing, same judgment on something. Because the basis of it is religion and respect. I think the parents believe in their religion and I imagine most of them practice it that way and they encourage their children to practice it that way and I think the kids are more ready to accept something they see: do as I do more than do as I say--if they see that type of thing going on around them, they will do it too. It's the administration because it's their form of education-~back to the basics, teaching traditional things. I feel that school-age children are too young to be left to make big decisions without an adequate base. Because they are not funded by the government so it is supported by the parents--the parents who send their children there because they want them to learn about God and to have a Christian education. Any of the 34. 35. 36. 37. 38. 39. 156 subjects that you teach and the teachers have, whether they are Sisters or lay teachers are all equipped teachers and the reason they are capable of doing it; they are not depending on the government; the parents are paying for that and . The school is there to serve the children; the teachers are there because they want to be there. People are making a special effort to provide this kind of education for the children. It happens because more and more parents are working together. It's expensive and we're asking administra- tors and teachers to be accountable for their actions because we have a big investment. In our house we work as a team. My job is to pay the bills; the children's job is to learn. Main parts are the parent, the teachers, and the reason for the school being there. What I mean by that, the parents work in unison for the good of the child. Parents know that there are certain things that are going to happen in a Catholic school that are not going to happen in public school--the child is not going to run the school. He is there to get an education, to have a religion background and to deal with other people. The teachers. The church is supposed to be based on the Bible and if you are going to have anything based on God's word, it has to be followed through. Through the support of the parish you want them to learn about God as well as everything else. Upbringing--inner feelings of the people in the Catholic school, teachers, Sisters, togetherness; the feeling that they have; the students and the teachers; the willingness to learn. More caring. 40. 41. 42. 43. 44. 45. 46. 157 Like an extension of the family in Catholic school. Whoever is there running the school; priests, the Catholic school teacher and the Catholic school process has an advantage of having parents who care. The school has the same goals as the parents. People who work in a Catholic school are a little bit differently motivated than the people who teach in the public school. There are fewer nuns; but they are there truly because they want to be there; because of the teacher's background. Because they are free to do what they want to do; this is the basic reason for being in operation. To teach history they don't just teach history—-they bring in the church and influence the church had in establishing the country and any other country, which the public schools donlt. Basically, they all recognize the Supreme Being; I just think that is the most important. Because I believe every child has a right to have a faith, to know about God-~that is why we have Catholic schools. The teachers work hard; principals have to select teachers to find a specific teacher who is a Catholic and she is going to teach our children. Maybe it is because the teachers are so dedicated--they are there mainly because they want to help, and the children seem to pick up that attitude. That the teachers care-~then maybe because we know most of the families too. I think it is a closer knit community; the teachers can get along together. The teachers; they are getting good teachers out there too. They are by law perfectly able to do that-~bring God into the school. 47. 48. 49. 50. 158 The diocese says this is the way to go; this is the way it is going to go. The public school has local autonomy—-no system to tell them what to do. Catholic school has a hierarchy, authorative structure that relies on the hierarchy of the church--continuation of this homogeneity. No response. It is the parents' choice and usually in doing that you know they have certain ways of handling discipline so they can carry out some of these things; they don't have to be so careful how they talk to each child. I guess basically there is more authority in a parochial school for the teacher, principal, and so forth to carry out means of discipline than in the public school. I think probably why they have the Catholic school; whoever is leading it is just keeping it all together. They are when they hire teachers; they hire them not only for education, but for what they believe in, and I think that is where it fails. There are a lot of them who are parents themselves, and they are all kind. What they are doing, parents want the kids to get, and they know also for future children what they will want them to have. It's a happy loving atmosphere that they are getting. 159 INTERVIEW RESPONSES TO RESEARCH QUESTIONS ONE, TWO, THREE WHAT SPECIFIC ASPECT OF EDUCATION IN A CATHOLIC SCHOOL DO PARENTS WANT FOR THEIR CHILDREN? WHAT ARE THE DISTINGUISHING CHARACTERISTICS OF A CATHOLIC SCHOOL AS PERCEIVED BY PARENTS? WHAT GIVES THE SCHOOL ITS UNIQUE CHARACTER? Interview Question 7: IS there anything that you would like to see the Catholic school do that it is not now doing? 1. 2. 10. Give the children a lot of praise. They should be encouraging young people to participate in social events at school so that they get to know the other Catholic kids. They should be encouraging young people to enter the ministry of the church. It would be nice if they taught a foreign language. Have more parent input in the school. No response. Add a few electives; however, what they are achieving is more important; maybe some fun courses could be offered. More family-oriented activities where both the parents and the children participate. Have teachers who are happy, jovial, positive. I would like the children to have experiences of the real world; Our school might be too sheltered. No response. More options if the students need them. When a student does well, praise him. More positive approach. Demonstrate and live the message of values taught in religion class. 11. 12. l3. 14. 15. 16. 17. l8. 19. 20. 160 I would like more Sisters teaching. I would like to see them have a catechism. I would like to see the priests encourage the parents to send their children to the Catholic school. I get the impression that they don't want any more students. Not really; it's a nice little school. I would like to see the parents more willing to pay more. I wish we could have more Sisters. I wish we would pay the teachers more so we did not have such a turnover in staff each year. I would like to have more Sisters here. Perhaps it would help if we had more equipment for teaching science. I really can't think of anything--they have been so good, so nice. I know they are keeping up with the public school curriculum, and whatever. I think they Should be teaching the Sixth graders about drugs and alcohol--when they get in public junior high, they get in contact with a lot of stuff--they haven't any idea of what it is like, they just go into it blindly. I think that they can be stricter and insist that there be more respect of authority. I would like to see the school go back to the catechism so that they would know their faith. I would like to see the financing changed so the school does not have to have large-scale carnivals, things of this nature. I think parents should support it financially. No. 21. 22. 23. 24. 25. 26. 27. 28. 161 I would like a priest to go to the classrooms and play an important part in the school. Sisters and priests play an important role in leaving good impressions on children. Definitely; it should be mandatory that the children learn the Ten Commandments. Give the students adequate instruction on the commandments--give them the rules for their life--help them to know what it is that will bring peace to their lives. I think they Should undergo a little bit of drug education--not in the positive sort of way, but even at this level. Have more Catholic schools for one thing, and have them for higher grades too. I would like to see more Sisters teaching in our school. I surely would like to have them have a religion book that taught the Catholic faith instead of all these liberated secular humanistic books that anyone could use and be perfectly comfortable with--we have to go to structured religion whereby the children know some specifics they will need to know; they don't have time to reason that all out when they are faced with a moral decision. It would be nice if we had more nuns and brothers teaching. I wish we had seventh and eighth grade in our school-- the children would more likely stay in a Catholic high school. I wish there were more nuns teaching, because I always think that people look up to them so much. Definitely--bring back the uniform; I think that with inflation it would help families see their way, for it would help cut the cost. I would like to see the children of grades 1-8 have a better basic religious 29. 30. 31. 32. 33. 162 doctrine taught to them. I don't think our children are now taught enough about the support of the pastor, the support of the church, what is expected of them. I think if we went back to the Baltimore Catechism, some of these things would be improved. I would like to see all children have an opportunity to attend the Catholic school so it won't be just for the elite. I would like to see an emphasis put on the future ministers of the church. I would like to have talks sbout the idea of becoming priests and religious. I would like to see more Catholic schools. I would like to have us go back to the basics of the Baltimore Catechism for one or two years in the child's life. It is very difficult to play the game if you don't know the rules. After the rules are learned then you can explore and expand and apply them to volunteer service. They would learn you don't volunteer your service this year because it is the "in thing to do” but you do it because as a Catholic you do some type of service-- whatever you are able to do, but not because it is the "in thing to do". I want them to have a basis for their faith; I find the teaching of the Bible kinda--sorta in a confused state-- I would like the school to inform parents if the school is going to teach things differently from what the parents know. It's the same with the sex education--I want to be adequately informed so that there are not conflicts because parents are saying one thing and the school another. I am pleased with what the children are learning. 34. 35. 36. 163 Perhaps having physical fitness class more frequently. I would like to see foreign language classes, especially where many children Speak both Spanish and English. Pastors pushing and promoting Catholic schools more than they have been doing recently. I would like to see more religious in the Catholic school system. I would like to see us promote religious vocations. Yes, I would like to see it deal more with programs so that the parents, the community, and everyone knows what is happening in the school. Right now we are limited to just the parents and the teachers. I'd like to see the priests get more involved. I'd like the community to know that we are really doing something, going ahead. We are not just catering to just a few children but--like, for instance our tax money; our schools are not given that. I think that if more people understood more about the program of Catholic schools, that we could get some of that money and make it easier, like our Catholic program. Have it told to more people so that they can understand us, so they will know that we are not trying to take anything from any- body; all we are trying to do is doing what is best for our children. . .lower the price of the tuition. I'd like to see the building a lot more well taken care of in terms of being well kept. To me it tells about who is running them--cracked windows, dirty floors, or obscenity things still on the wall. I'd like to see the teaching staff upgraded and those teachers paid a lot more; in that way you can get more super qualified. I found that when you have teachers in transit it affects the kids. I would like to see something changed about central programs--how each parish is charged for the same work that the parish secretary has already done for them--duplication of work and cost. 37. 38. 39. 40. 41. 42. 43. 44. 45. 46. 47. 164 I would like to see more Bible study brought in. Maybe a little more parent and school participation. Nothing. I don't think they can pick more with just children in grade l-6. These children are learning what we got in high school. The thing is they don't have the funds to do it. There are audio-visual aids that would be nice to have. Have the priests take a little more active role. They are complaining that they don't have enough priests. They could make sure that everyone is adhering to the Standards. Academically, I would like to see them teach languages in grade school. It is hard to answer that right now. My child is just in the fourth grade and every year I am learning something and probably when he is going to be in the seventh and eighth grades, there will probably be something more. The one thing about the Catholic schools--they are weak in library skills. I would like to see better school libraries in the Catholic school, or at least a good use of the public libraries; otherwise it is very well done. Well, I think I have my complaints just like any other parent does. No. Lower the tuition, but that is not possible. I would like to see them become more selective in the students, in that I would not like to see a Catholic school turn into a reform school, and I find that when enrollment is down, they tend to take students with behavior problems—-serious behavior problems. 165 48. I would like them to get more art; young authors club. 49. Some nights when they come home with homework, I wish they wouldn't give them so much homework. I think they should have some, but sometimes it gets out of hand. 50. No 166 INTERVIEW RESPONSES TO RESEARCH QUESTIONS ONE, TWO, THREE WHAT SPECIFIC ASPECT OF EDUCATION IN A CATHOLIC SCHOOL DO PARENTS WANT FOR THEIR CHILDREN? WHAT ARE THE DISTINGUISHING CHARACTERISTICS OF A CATHOLIC SCHOOL AS PERCEIVED BY PARENTS? WHAT GIVES THE SCHOOL ITS UNIQUE CHARACTER? Interview Question 8: Is there anything in the Catholic school that you would like to change? 1. We think they have been to weak in the religion that is taught. We see some improvement, but students don't have a sense of what Catholicism is. Don't overburden Students with homework;sometimes the kids have more than they can handle. Don't overburden the parent with increased cost of Catholic schools. If the cost con- tinues to rise, the schools will be for the elite only. I think the kids should go to Mass every day. Make sure that the chapel or church is available to the students for prayer. Maybe some of the classrooms would be improved if there were fewer students in them. No response. No response. The school seems to be much nicer than when I went to school. I think they tolerate more nonsense from some of the students than they should. Maybe we don't need all the frills that make the cost go up. Improve the communication with the parents. No response. 10. ll. 12. l3. 14. 15. l6. 17. 167 Improve the home-school communications by stressing the positive in the school regulations; involve parents in the school. Allow more time for parent-teacher confer- ences; provide for the slow learner and the bright child. Communicate with parents--such as if a child is not doing well and the parents can influence the child's progress. I think the parents should be informed about it before it goes on record at report card marking. I don't think we are qualified to prepare our children for confession. I think they need to be told by somebody else. Each year the kids have new teachers and they talk about what the teacher said. When you say it's up to your conscience--as an adult you know when you do somethflmgright and wrong--right then and there, but I don't think a child really knows; they should not be taught that way: it's on your conscience--I think children need more definite understanding of right and wrong. Before you can do something out of love, you have to be trained to do it, then there has to be a point when you choose to do the right thing out of love. You have to have the guide- lines. Little rules, maybe, like going to the bathroom. I'm quite well satisfied with it physically. Everything is fine. I can't think of any. I would like to see them have the sacrament of reconciliation more; I think that is better than having the parents push them to go. 18. 19. 20. 21. 22. 23. 24. 25. 26. 27. 28. 29. 168 The only thing I question is whether they Should be older when they make their first Holy Communion. Second grade is young to learn all those things to stay with them all their life. After that, go into the Bible. No, now that they have thrown the ties out. Be more reasonable about such things as allowing a T-shirt to Show at the neck without buttoning the top button. There are times that I think a little bit more disci- pline could be applied. Basically get a little more back to the Bible and knowing the Ten Commandments. I think the parent involvement should be opened to all parents and have a PTA or PTO. I have met some teachers I have disapproved of and some of the dress and grooming of the teachers. I would like them to look more professional, modest, and appro- priate. Nothing other than the religion program and textbooks. Not really. It would be nice if we had more nuns and brothers teaching. I wish there were more religious teachers. I think that teaching the Catholic faith is what needs to be changed right now. I would like to see the Catholic school open to all the people and not just to those who can afford it. There has to be some way that those who can't afford it could send their children. When you have only kids in a school who can afford it, you have a whole different atmosphere. 30. 31. 32. 33. 34. 35. 36. 37. 38. 39. 40. 41. 169 I would like it to change so it would be available to anyone who wished to attend. I'm hung up on religion. There is no point of me sending my kids there if they don't get adequate religious instruction. The changes are in process. I can't think of anything. I would like all violence eliminated. I would like to have more religious in the Catholic school system. We would like to see it not quite so expensive for parents. I'd like to see something done about the administration office that charges the parish twice for the same work; I'd like to see the school be available to all kinds of people--black, white, Spanish. I'd like to see less social life developed in the grade schools-—stick to a more Christian perspective than to be swayed by the worldliness of public schools that lots of times the Catholic schools try. I would like to see a common approach to discipline; teach the sacraments and the Lord better--be more staunch in a Catholic school and full of Christian teaching. Not as yet. No. There are some parents who are not letting the principal do her own job. There is so much butting in; I hope she doesn't leave. They should make sure that everyone is adhering to the standards of teaching. I can't think of anything. With the limited finances I think they do a very good job. I volunteer and work in the office-—I really think they do a very good job. 43. 44. 45. 46. 47. 170 Well, maybe if they had more sports and more gym facilities; some of the schools have it better than others. I would also like to see the enrollment increased. It is bad to see the Catholic education is just for the wealthy. Well, I think one thing, I would like to see change in the religion department. I don't know how they pick these people out to teach religion to start with; but they go to college; but I am sure that when they go to college they don't learn their religion like a nun or priest does. I have a very close friend who teaches religion. I have a son who teaches CCD and yet they are teaching from the book; they are not really teaching from what they have learned or experienced or anything. Also the Sports; I don't think the girls get what the boys do, but they work just as hard as the boys and they should have the recognition too. The boys' sports are all over the paper. The clothing part. Not make it such a competition. Girls walk in there with great big heels and dressed like they were going to dinner or a dance. No. One of the problems that I face and have worked with for a long time, that it would not be out of place to stress basic ideas of Christianity in your total program and I started with the cheerleaders; that was the most vicious; and we eventually got to the point where we had multiple squads of given grade levels and we eliminated the viciousness. Then we went to work with the athletic program--all the children in the elementary school level who went to practice and showed up at the game got to play. It is unfortunate that when you do that in one Catholic institution, others don't do it. They are getting defeated. It seems that the 48. 49. 50. 171 Not so far. The distance they have to travel to get to school iS one thing I would like changed. I would like to see the homework demands modified. It would be nice if there were classes in woodwork, home ec, or languages. No. I am exceptionally happy with the school. I really haven't had any complaints at all. 172 INTERVIEW RESPONSES TO RESEARCH QUESTIONS ONE, TWO, THREE WHAT SPECIFIC ASPECT OF EDUCATION IN A CATHOLIC SCHOOL DO PARENTS WANT FOR THEIR CHILDREN? WHAT ARE THE DISTINGUISHING CHARACTERISTICS OF A CATHOLIC SCHOOL AS PERCEIVED BY PARENTS? WHAT GIVES THE SCHOOL ITS UNIQUE CHARACTER? Interview Question 9: What answers do you think Catholic parents who send their children to public schools would give to these questions? 1. Some think it is too expensive for them. 2. I know they would respond the same way as I do. They feel that kids should have Mass every day. 3. No response. 4. Probably not. They think that the curriculum of the Catholic school is not as good as the public school so they sent their children to the public school. 5. I don't think so. Some have gone to the Catholic school but have switched to the public school where they have the extras. 6. No, or they would send their children to the Catholic school. They may not realize what the Catholic school is like today. Most Catholic parents I talk with send their children to Catholic schools. Perhaps those who don't can't afford to--or may not take their faith seriously. 7. No. They don't see much good in the Catholic school. They resent money going to the school. They probably don't know just what the school is or does. They have 'made some comments about Catholic school kids being spoiled. 10. ll. 12. l3. 14. 15. l6. l7. l8. 19. 20. 21. 22. 173 Yes, except some feel they can't afford it or there is not one to attend. Some think that the teachers are not as good as the public school because they accept less salary. Others want more options available for their children. They feel the same way. I really can't say because there are no people that I come in contact with who send their children to the public school. I don't think they have any idea of the importance of what the kids can get from the Catholic school. I have no idea. Those I know aren't well informed and strong in their religion. They buy recreational vehicles which would cost more than tuition for their children; so it isn't that they can't afford it. I don't know any now. I think they would answer the questions the same as I would. I don't know anyone now. All my friends send their kids to the Catholic school. Our neighbors do not send their children to the Catholic school, but I do think it is the tuition. In many cases it's convenience. I'm sure we won't get the real answer a lot of time; we never discussed it at any length with them. Probably the same as I. They think parents are sending their children to get religious education. I never talked to anyone. I think a lot of parents say it's up to the child and not to the parent which school they choose. Costs too much money. 23. 24. 25. 26. 27. 28. 29. 30. 174 I think a lot of Catholics attended the public schools themselves. I think if a person doesn't believe in the principles of the Catholic school, they can pick on any little aspect and say like "I wouldn't send my kid there because they did so and so to so and so at noon time." Or because this nun wouldn't let them answer back they weren't going to send their other kids to the Catholic school. Some say, ”Oh, I would send mine if I could afford it,” but they have snowmobiles instead. I think they would agree that the religious education is good; maybe they don't care that much about that education in the 3 R's to know the difference between the Catholic and public schools. I wouldn't have any idea. I think most people, if they can afford it should send their kids to the Catholic schools. No! No swimming pool at Catholic Central--big problem for some parents. It costs too much money. It's hard to say--depends on their background. If there is religion in the home, I think they would answer the way I do. Yes. I think a lot of them would send their children to the Catholic school if they had the money. Then there are those who would not because they could send their children to the Catholic school if they were willing to sacrifice for it. I think a lot of people can't afford it, and there are people who just don't think it is important. I don't think they can answer some of the questions if they don't know the Catholic school. They wouldn't answer the way I do. A lot would like more given in a program. They would not answer the same as I do. 31. 32. 33. 34. 35. 36. 37. 38. 39. 40. 175 I don't think so. Those Catholic parents who send their children to the public school do so because they don't have the money; distance is too great, or there is no Catholic school available to them. I don't know. If they haven't had any experience with the Catholic school, they couldn't answer. A lot of them can't send them because of finances and if it's not financial, it's got to be a matter of priorities. There are a lot of different reasons why people don't send their children to Catholic schools. A lot of people just feel they can't afford to send their child- ren to the Catholic school. I don't think it would be a matter of tuition. Maybe there isn't a school available. All of the other Catholic parents I know send their children to the Catholic school. The majority who are not sending their children to the Catholic school can't afford it. However, I know in a lot of cases, it is not because of money; so I don't know why they send them to the public school. I think Catholic families who send their children to the public school really just don't have the money. No response. No response. The women I hang around with send all their children to the Catholic school. One example that comes to mind is a neighbor who had a bad experience. I do remember they took the entire family out-—that was before the nuns had a choice. I would suspect that they don't feel the need. You used to think that the Catholic school was a place where you learned the normal subjects-~you learned and were taught by nuns. . . nuns were a drawing card for a school. 41. 42. 43. 44. 45. 46. 47. 48. 49. 176 Probably financial. No response. They were sending their children to the Catholic school, but they claimed that they couldn't afford the trans- portation anymore. It is necessary for the mother to work and it is not possible to pick them up when their schedules are different-—that is a problem I think a number of parents have. Well, it bugs me. It is the wealthy ones who do not usually send their kids to a Catholic school. Some of them have said that Catholic school children are protected more and some day in their life they are going to have to cope with all kinds of people and this is what they get in a public school that they do not get in the Catholic school. Financial. The truth is that a lot of people do not want to ask for help. I really don't know. My friend sends her child to the public school because he needs speech therapy that would not be available in the Catholic school. Many of them look at the small classrooms in the public schools--children get a better opportunity in their education because of classroom size. They feel comfortable with what they are doing. There is a horrendous fallout from 8th grade--very, very inconvenient. They will probably say the public school is best because they have to face the world of public people, but like the Catholic kids they are going to find it a lot different when they get out. I know one typical response: With the high taxes that we pay, why pay again? 177 50. I can't think of any of my friends who do not send their children to a Catholic school. I think a lot of it (not sending) has to do with busing. 178 INTERVIEW RESPONSES TO RESEARCH QUESTION FOUR WHAT IMPLICATIONS DO PARENTS' PERCEPTIONS OF THE CATHOLIC SCHOOL HAVE FOR THE FORMATION OF CATHOLIC SCHOOL TEACHERS? Interview Question 10: Think of a teacher who made a positive impression on you--one that you remember as being influential in your Christian formation. Think of an incident when that teacher helped you. Describe the incident without identifying people or places. 1. I remember one time that I wrote an essay and thought I had done a good job and the teacher praised me for my achievement. I felt real good about it. I have remembered that teacher all my life. Some of my best teachers were very experienced and good teachers--close to retirement; they showed a personal interest in me, but I can't identify a specific incident. One Sister took me to Hudson's to buy me an Easter bonnet--I shall always remember that; we were poor and a hat at that time was very important, especially for church. Sisters gave me vocation literature and one talked with me about becoming a Sister. That made an impression on me. I have been concerned that my daughters have not been interested in entering the Church ministry. A speech teacher in high school helped me achieve a sense of success in speaking before a group. She challenged me, supported me, and recognized me. No response. My typing and shorthand teacher instilled discipline and thoroughness in my work; she always expected more than I thought I could do, but I did it. She always had time to listen to me and was a very pleasant person. 179 One no-nonsense teacher who was interested that I learn made an impression on me. My husband didn't want the Catholic school for our children, but when it came time to send our child to school, he remembered the good things that happened in school and insisted that we enroll our children in the Catholic school. There wasn't any Specific incident or Special way this teacher helped me, but she helped me with my school work. In class we were "cut-ups" but She never lost her patience. I often think of her and how she understood us children and was always helpful. I think kids need teachers like that. When I think of her, it helps me to be patient with my own children. I had a problem learning how to read, and I was fortunate enough to have a teacher who stayed after school and helped me and encouraged me to learn how to read. Another coach took a personal interest in me; he used to talk to me when I thought sports were the only real important thing in life. This coach told me of his own personal experience and shared his values, assuring me that, after high school, I needed more than sports. One Sister I had always smiled; she was stern and exacting, but she got all the work from you you could do. She was able to get you to want to work hard. She was interested in me personally, and I just couldn't try hard enough because She gave me a challenge. This teacher was very kind, strict; maybe reminded me of my mom. She always had the time. She would help me or other students at school, come to our house, or she even had us go to her house. 10. ll. 12. 13. 14. 15. 180 One priest we had in high school was always very positive and understanding. One time he thought one of my friends and I were doing something wrong, but when we explained the situation to him, he apologized. We were always special friends after that. He had the humility of admitting that he was wrong. That made an impression on me. My husband speaks of a homeroom teacher who helped students learn. He speaks of her and her helpfulness to this day. I can't think of a specific incident, but I can think of a teacher who would always listen--he would comment like he understood me. I knew if I ever needed help, I could go to him. I think all my teachers contributed to my Christian formation. They were strict, yet gentle. They expected us to do certain things; be in class on time, have homework done, go to church. I think that we were told when we were wrong and praised when we were right. I don't remember a certain incident. I remember some were more lenient than others and we learned more from the strict teacher. When I made my first Communion, the nun was strict. She made sure that we learned everything we were to know; we knew it'word for word and understood it too. When she would be teaching other things, She would bring the commandments in with it-- or she would be telling us stories; she would bring Christ in so many things throughout the day. The whole year impressed me so I can never forget it. I wanted to be a Sister like the Sister I had for class. I just felt inspired by her. I can't recall an incident. ii l6. l7. l8. 19. 20. 21. 22, 181 An art teacher took time for me. He could criticize my work and was so nice when he did that. A nun I had in the fifth grade had a way of correcting you without hurting. I wanted to be a nun and be like her. She would recognize you and remember you. She directed the choir and could get us to perform just the way she wanted. She had a way that made you respect her. I still write to her. I could and did always go and visit with her on Saturday afternoon and help her clean or decorate. If I was upset with my parents, She would try to explain their side of the problem. We would see her at the Holy Hour on Saturday evening and at the ball games on Sunday. She was a friend, not just a teacher. My first grade teacher explained Creation. The way she told the story had a profound impact on me that has remained with me throughout my whole life. I knew that One was outstanding because she was so kind; she always put her arms around the children. I remember her for that, not for one particular incident. My second grade teacher kept me after school because I was disruptive during the day. She sat down with me and we discussed the situation; she was so under- standing. She left an impression on me of how to deal with problems with my own children. My third grade teacher was a beautiful person; every day She would take time to tell us something about a saint; also if we heard the siren of an ambulance or fire truck, we would stop everything and pray for the people involved. She taught us how to forgive. I got new insights about self control and discipline. 23. 24. 25. 26. 27. 28. 29. 182 I always remember something that one particular Sister used to say and it seems to have helped me--"A man's true greatness was what he would do if he knew he weren't watched." There were so many who helped; it's hard to separate one thing. I went to many schools, but there was one teacher who was very motherly. She observed that I was having trouble with my lessons, so She made a special effort to let me know that She would help me, which she did. I had one teacher who really made an impression on me. She was an older lady and she would mention every year about how grateful She was on her birthday to her own mother--I think of that now that I am older. There were several who were understanding, made it pleasant, had a sense of humor, so we looked forward to going to that class. I went to a one-room school and the teacher gave me the impression that she was strong. A butterfly came up to the window, and she said, "If you promise to work hard and get your work done, we will all go out and find butterflies. That was one afternoon that I remember was so nice. We came inside and everyone got right down to work. She also invited us girls over to make candy; she Showed us how to make bread. One teacher was a Sister who was very strict and very fair. She was very confident and always had time to help you if you needed help. If she told you things were going to be a certain way, she always held to it. I was quite young at the time and we had some real family problems. This Sister who taught me sensed that something was wrong. She did not force me to tell what was happening, but she was very reassuring, sat with 30. 31. 32. 33. 183 AS a teacher of religion in the tenth grade, a Sister gave me a deep appreciation of the Mass. She presented the Sacraments and then took the Commandments and then, during the last part of the year, she presented an explanation of the Sacrifice of the Mass. She really hit home with me. Her whole units were really excellent. She helped me to understand so the Mass has a very deep meaning to me. That was the year my Catholic faith was really taught to me. When I was in the second grade, a car ran over my foot; it didn't hurt me at all. We thanked God that day that my guardian angel was watching over me. It was real nice; I got fussed over. The teacher used the opportun- ity to teach that we have guardian angels. I have always remembered that. There was one teacher who never carried a grudge when you came back to school. She would say at the beginning of the school year, "We are starting out new, so what you did last year is entirely forgotten. If you get in trouble this year, I'll correct you, but I won't be bringing up things that you did in the past." Every day you could begin anew. One priest was very soft spoken, very caring, and tried to reach out. I talked to him about becoming a Sister. Other teachers used to give examples and tell stories that made an impression on me. One in particular that I remember is harm that gossiping can do and how impossible it is to retract. It is like taking a pillow to the top of the Capitol building and letting all the feathers out of the pillow and then go to find all the feathers. It would be impossible to retract. 184 34. I went to the public school, and I can't think of any teacher who helped me personally. 35. A Sister who was my teacher and prefect in my dormitory said you aren't worth too much if you do not get at least one correction. One day She told me that and grabbed me and gave me a hug and a kiss and said, "Believe me, you are worth quite a bit." That has stayed with me and I often tell my own kids that. One Sister that I thought was too strict when I was in the eighth grade, one who wouldn't let small things grow into larger problems was respected by most of the boys when we got into high school. Today, as I remember her, I am grateful that we had her for a teacher. 36. Absolutely, I know her. Yes! I went to school Monday morning without going to bed the night of a weekend party. Before my first class, my English teacher--I'll never forget that--I looked so bad that she asked to speak to me alone, and when she found out that I had not been to bed, she took me to the teacher's lounge to Sleep. I slept most of the day, but when it was time to go home, Sister came to get me to do the work that I had missed during my time of rest. She kept me until seven o'clock and I had to walk five miles home. That was significant to me--Sister cared enough about me to do that. She was a wonderful, wonderful lady. Until this day, I check my eyes in the morning to see that I look good in the morning. 37. My eighth grade teacher took a personal interest in me; she talked to me about God's love and how He manifested that to me! 38. No particular teacher or incident. 39. 40. 41. 42. 43. 44. 185 I think they all did a little bit--they didn't have much time to do extra things with us, but the nuns would come out during noon-hour play period and walk up and down the yard. If you wanted to talk with them, we could chat then, and many of us did. I thought our seventh and eighth grade nun was a marvelous example of a Christian woman. Almost all of my friends wanted to go or did go to the convent because of her. After twenty years, one of our class traveled to Pennsylvania just to see her. The Sisters in high school were fantastic. They were such beautiful people. The treated you like people; they made it interesting to begin with; and there was none of this if you didn't do your work. I really don't know how they made it such a pleasure; I guess it was the quality of the teacher who made it so good--like when we had a dance, they were all there; they were interested in my love life and my family. In our country we didn't have a teacher who would teach religion; we had a priest. He helped me to know and grow in our faith. I thought she was the most beautiful thing I had ever seen; she was so nice to us; she got to know me as a friend. School in our country was very regimented, but this teacher just made me want to go to school every day. She was my eighth grade nun. She looked to me as the most beautiful thing; She used to let me help her clean the sacristy at the church. She was seriously injured so her appearance was greatly affected and scarred. I was concerned that I wouldn't be able to relate to her after that; but she was just as kind and helpful to me for years. I could go and talk to her and she always seemed that she always cared. She was truly a friend to me. 45. 46. 47. 48. 49. 50. 186 No incident or teacher. All the Sisters were older when I was in school, but one that I thought the world of, and everybody loved her--it was probably her personality. There was nothing in particular that she did other than being a beautiful person. She used to make learning fun; I used to love being in her class. She was the type of person you could talk to; she would always listen to you-—she always solved problems without telling you-- she was just a sweetie! I think all the Sisters I had in school did contribute to my spiritual development, but I didn't get a very good education, because, I guess it was because of my own lack of interest, maybe, you know, as a student, or maybe the class size. I just don't know what the reason is. He gave me an increased confidence; he had confidence in my ability; we had a great time learning with him. My favorite teacher made it fun; I looked forward to going to class; she was marvelous, strict, and so nice. No particular teacher or incident. When I was in high school, the Dean was always very concerned about me; she was kinda like my second mother there; if I needed something, I could always go to her; she was always there to care. The teachers were always ready with a smile; if you had problems with your subject matter, they had time to be with you and they were always there. I remember one who always had a good joke to tell the class to get it going; they were just sweet and loving people. 187 INTERVIEW RESPONES TO RESEARCH QUESTION FOUR WHAT IMPLICATIONS DO PARENTS' PERCEPTIONS OF CATHOLIC SCHOOLS HAVE FOR THE FORMATION OF CATHOLIC SCHOOL TEACHERS? Interview Question 11: If you were to select the teacher for your children, what would he/she be? What advice would you like to give to teachers? 1. Have good discipline; make sure that the kids learn their religion; don't give them too much homework; make school interesting, be patient, but in control; if the child is having difficulty of any kind, inform the parents immediately. Realize that each student is important; and that each student is different; be happy and pleasant and prayer- ful; both my husband and I want to know what would be going on in school; don't compare one child of a family with the next one; each one is different and precious. Encourage students to be priests, brothers or sisters. Be in touch with the parents; cheerful and enthusiastic, sense of humor, set good example in speech, dealing with other students and teachers, take a personal interest in the Students; be organized and have interesting lessons. Be able to teach religion so the child wants to pray. Be an example of kindness and industry. Challenge the students, but don't load them with tasks that are boring. Get to know each child, especially mine. If my child doesn't cooperate, let me know immediately. Be one who teaches graciousness, love, and respect. Know my child so you can help her learn to pray and want to pray. Ii 10. 11. 188 Teach my child religion that I can't do. Be firm; challenge the children; don't let them drift. Help them to love learning, life and God. Have high academic qualities, including religion. I want my child to have the examples of a Christian teacher. Be patient, concerned; consider each child as a unique person. Make religion interesting so my child loves to go to church, willing to sacrifice and serve others. Have an organized and peaceful class. Help the students when they have problems with work or getting along with others. Keep parents informed. Praise the child for good work and behavior. Set guidelines and expect the children to follow them. Punish children who deprive others of a quiet and productive classroom. Teach the children to pray and respect the property of others. One who knows how to incorporate religion into education. Understands the Catholic religion. Has reverence for himself and the children. Helps the child learn. If the child has a problem, find out what is wrong; maybe the child can't hear well or something else. I want a teacher who is responsible enough to let the parents know a child is on the wrong track--disturbing class-—good communicator; I would want a teacher who would recognize a child's difficulty of Speaking before a group. I want my kids to have someone to look up to and follow. At home the teacher has more impact than the parents do on some things. I had a child who was in school a year and a half and he was doing lip reading; they never noticed that he was hard of hearing. 12. l3. 14. 15. l6. l7. 18. 189 Don't put anyone down; be stern; have control of that class. Try to know where that child is and go from there. If a child gets in trouble today, tomorrow it has to be forgotten; they are happy; take each child as an individual. Keep her cool; they should have an understanding that mothers do care about their children, whereas we think that teachers don't understand the home; when they send homework home, they don't understand what it is like at home; consider the life of the child outside of the school; get to know each one's homelife; be aware that circumstances at home are not necessarily as their home was; be a Strict teacher, but give a little, bend a little. Consider each child as an individual. We like the type of teacher who lets the parents know what's going on. If a kid is having a problem, we find out about it in October instead of April--that't really good. Send home papers so we know what is going on as far as school work and behavior are concerned. Communicate, frequent and accurate; have frequent teacher-parent conferences. Listen to explanations, but then don't let them get out of hand too. Have rules and enforce them. Take the time to be there if they need you; be conscious if something is bothering them. Just be understanding; don't embarrass the child in front of the class if some- thing happens; take care of it afterwards. Be strict from the start; lay the law down; let them know that you are the boss. Don't send the kids home with a lot of homework. Be sure that they learn math. Be herself; retain respect; communicate with the children and listen to the children. 19. 20. 21. 22. 23. 190 See each child as an individual; speak softly, but carry a big stick; make demands on the children, but not break them down. Be a good example of a Christian, organized, generally caring, getting the students to work. Strict disciplinarian, one that is not going to take fussing around in class and take away from the other children who want to learn; understanding, able to get the respect of the children; patience, you learn as you go along; if she has a problem, go to the parent 3? immediately; listen to the parents; if there is a problem, there must be a reason; teach the children; establish values in them. Very understanding, has a sense of humor; would be able to relate to a child; love the children, love teaching. I think teachers should think of each child as an individual, should really try to see what each child needs and take an interest in each child; want to do the best they can. There is a unique opportunity in Catholic schools to bring religion and Christ into the life of the children, to make it a part of everyday living. Never walk into a classroom without asking God for help; He sees you through the day. You are not running a popularity contest with the kids; never make a threat you are not going to keep, never. I think of all the promises God made; you are never alone; get to know God! If there are any problems in the class, head it off right away. Maintain a good line of communication with and get the parents' trust. Don't let the parents intimidate you too much; some squawk about the silliest things. 24. 25. 26. 27. 28. 29. 30. 31. 191 Be a very patient person; understanding, well-educated; remember the smaller the child, the greater the impres- sion. To be a good teacher, you really have to want to be a teacher! Don't come down to the level of the children; it 3 amazing how perceptive children are as to whether people are trying to put them on; it's the basic, be yourself, honest, humble enough to admit it if you do make a mistake, avoid the overbearing attitude; have a manner that lets them know you will give them a little leaway, but you are in charge of the environment; let them know that you do care. Have discipline and be completely in control, but yet have understanding and a little sense of humor. Discipline; don't threaten without following through; they want acceptance of the teachers and recognition for doing a good job. Be firm, honest, loyal, strict; don't tolerate unruli- ness; not always to have to have everything on such a strict schedule; give some homework so the child has some responsibility; Should there be personality conflicts, don't take it out on a child's grades! Be a strong person. Kindness to others; know themselves; let respect Show through. Compassionate, with the wisdom of Solomon; not to be too quick to judge either the kids or the parents; just be compassionat and understanding; you never stop learning; try to grow as opposed to be stagnant; do something new; broaden your horizons; do what you can do; Read! 1.73 32. 33. 34. 35. 36. 37. 192 Know the subject matter; able to teach children in a way that is meaningful to them. Be honest with students; do not grade on a curve that makes it look like the teacher is doing a job when they are not; my number one thing for them, have the faith! Keep the kids under control; don't be wishy-washy. Don't be afraid to give a little extra other than academics; there are a lot of nice little things. It is very important for the kids to know that you like them. Truly try to love each of the children a little bit like Christ. It is important to praise if you see the least bit of progress. Cares as much about the children as the parents; make him believe in himself and have enough confidence; I would hope that they would have a strong base, a strong faith--if their faith does not come across, they can't help the children grow in faith. Encourage them but not punish them. Keep the channels of communication open so that you can communicate with the parents when it is necessary. I would like them to be flexible; be open and truthful, setting some form of example for my children to see them as a teacher. Honesty with those they are working with; pray. I think it is a fantastic profession. Set realistic goals that are not so great so they can be met. God first, no pets; treat everyone like they are human beings; deal with the whole person--not just one aspect of the child; be firm, but loving and caring. Be in touch. Ideally, I would like someone within the community teaching my children, and in that they would have the same expectations as home so far as order in their life, discipline, right behavior. 38. 39. 40. 41. 42. 43. 44. 45. 46. 193 Love; caring between teacher and student. Understanding; know how to cope with some of these children; it takes a lot of courage. Intelligent, personable with the parents and the kids; bubble with enthusiasm; like to teach; someone who cares; soft spoken, in control. Someone who loved to teach; love children and who was a friend, yet a disciplinarian. A good person, and well-educated; a loving teacher, a caring teacher, attends to her children and one who works closely with the parents. No response. Open-minded, understanding; one who would take time, not always in a hurry to do something else; know what She was doing, had the knowledge to be able to teach; the main thing for the teacher is to be open-minded, compassion; understand the student, it is easier for some than it is for others; . . . for the ones who are behind; I think it means a lot as parents. I think the appearance, neatness or whatever, is important. One that has good ability and knowledge as far as Catholic education; also a disciplinarian which I think is one of the most important things; but yet a person who is compassionate because, especially in grade school, they need someone who gives T.L.C.; fairness, compassion, and discipline. 1 just don't think there is enough discipline in a lot of schools. Warm; I mean this as Sincere love of people, because kids recognize that quicker than anything; someone you could trust, someone that makes learning fun isntead of grim; someone you can talk your problems through; makes you want to learn; one who worries if a child doesn't learn; if they don't learn, find out why. 47. 48. 49. 50. 194 Well, I think first of all I would like them to get to know my child and understand their potential a little bit and not expect anything that they realize is not up to their level. They should always say, ”We know you have the ability; let's see you perform and use your skills." Keep insisting upon that, moving along, and I think to require the child to reach a little bit and, if the child is a good student, not to pile more work on him necessarily, but help open new avenues, new interests that they can investigate; have them continue to grow and not to vegetate. We want teachers who can say, "I want you to be able to think like this; I want you to be able to write like this” and show them; expose them to good instructors. I want a teacher who has enough sense both to plan ahead and work to get there. Make it fun--tell jokes and stuff; first day lay the ground rules down and then let them know what you expect. Be a teacher who smiles, looks you right in the eye; Shows interest to the students and the student knows it; loves her job; a really nice person who can get along with their superior and get along with the students, parents; whether they agree or not, but because it is their job. Remember you are handling a miniature person. Look at each child first of all, prepare for different children, different types of learning; I think I would tell them to love each child; the child realizes that you do love them; create an atmosphere where the child isn't afraid and where the child can relax and love learning. 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