Called to be holy: the transformative potential of Christian service programmes in Catholic schools
This is the second in a series of four papers which seeks to articulate theologically and practically the consequences of the ecclesial identity of the Catholic school. The series is based on the principle that the ‘marks’ of the Church - one, holy, catholic, and apostolic - are also marks of the Ca...
| Main Author: | |
|---|---|
| Format: | Electronic Article |
| Language: | English |
| Check availability: | HBZ Gateway |
| Journals Online & Print: | Drawer...
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| Fernleihe: | Fernleihe für die Fachinformationsdienste |
| Published: |
Routledge
2009
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| In: |
Journal of beliefs and values
Year: 2009, Volume: 30, Issue: 2, Pages: 193-204 |
| Further subjects: | B
Catholic Social Teaching
B Holiness B social analysis B Christian service |
| Online Access: |
Volltext (lizenzpflichtig) |
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| 520 | |a This is the second in a series of four papers which seeks to articulate theologically and practically the consequences of the ecclesial identity of the Catholic school. The series is based on the principle that the ‘marks’ of the Church - one, holy, catholic, and apostolic - are also marks of the Catholic school, since the Catholic school is within the Church and derives its ecclesial identity from the Church. Each paper analyses one of these ‘marks’, discerning what it means theologically and practically for the Catholic school. In this paper, the second of the marks of the Church and therefore of the Catholic school - holiness - is discussed in terms of what it means to be, and to continually become, holy. In reference to a current research project, Christian service programmes in Catholic schools are analysed in regard to what they already contribute to the formation in holiness of Catholic students, but also in terms of what more they may become. It is argued that for their potential for growth in holiness for teachers and students to be fully realised, Christian service programmes need to be more than just charitable works, and that they need to engage critically with inequity and injustice in keeping with the Church’s radical social teaching. | ||
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