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Item Māori, Catholic, education in Aotearoa New Zealand : a thesis presented in partial fulfillment of the requirements of the degree of Doctor of Philosophy in Education at Massey University, Palmerston North, New Zealand(Massey University, 2021) Lawson, VickyThis thesis investigates Māori participation in Catholic education in Aotearoa New Zealand. The purpose of this study is to provide a specific understanding on the Māori perspective of Catholic education, that involves the identification of cultural values and beliefs in relation to Māori practices of tikanga. The intention of this thesis is not to suggest how Catholic educational institutions of Aotearoa New Zealand should govern, manage, or operate themselves. Rather, it provides a snapshot of the Māori Catholic perspective of ‘tika’ or rightness. With the vast majority of Catholic primary and secondary schools legislated as State-integrated schools under the Private School Conditional Integration Act, 1975, the Roman Catholic Church has an obligation to monitor the reasonable steps that school boards, proprietors and diocese education offices are taking to ascertain and consider the views and concerns of Māori communities (Education Act, 1989). Both historical and contemporary trends and patterns are analysed in this thesis, including legislation and State policy, in order to identify the reasons why there is a disconnection between Catholic educational policies and the educational aims of and for Māori. Major educational policies are reviewed alongside the wider political ideologies in order to illustrate the connections between the position of Māori in Aotearoa New Zealand and the likelihood that the educational aspirations of Māori will be met. A life history approach using oral narratives was used to examine the reality of the participants’ lives growing up, being educated, and navigating through the dual worlds of Te Ao Māori (Māori world) and Te Ao Katorika (Catholic world). This approach adds a personal element that brings life to the findings.Item Schola caritatis : twelfth century Cistercians and the ideas of monastic caritas and amicitia : a thesis presented in partial fulfilment of the requirement for the degree of Master of Arts in History at Massey University(Massey University, 2004) McIntosh, GordonIn the sixth century Saint Benedict recorded that he was composing his rule for monastic communities 'to safeguard love [caritatis]...' The idea of fraternal love, or caritas, had for a number of centuries been developed as the foundational concept and guide for monks living together in communities Ever since Pachomius had brought monks together in the fourth century the centrality of the idea of caritas had never been disputed. For Saint Benedict the practice of caritas within a community led to caritatem perfecta, or 'perfect love' of God – the goal of all who followed the monastic life. The Rule of Saint Benedict became the fundamental observance for most of Western European monasticism and the idea of caritas as Saint Benedict had expressed it was the bond that held these communities together A related idea, the idea of amicitia, or friendship, with its implications of exclusivity and distraction was marginalised, although never really disregarded completely. Amicitia was always possible, according to monastic rules and institutions written by men such as John Cassian and Saint Augustine, and also in the Rule of Saint Benedict, but in practice the idea was discouraged. It was not until the growing affectivity of the eleventh and twelfth centuries that, within some monastic communities, the distance between these related ideas of caritas and amicitia began to narrow. In particular, a redefined idea of amicitia began to be integrated with caritas and to assume a more central position than it had previously held. The late eleventh and early twelfth centuries were a period of challenge and change for the monastic houses of medieval Europe. The appearance of new reforming orders challenged the older Benedictine orders such as Cluny and similar abbeys, refuting and abandoning their splendour and power for a new life centred on prayer and the practice of asceticism within a supportive community. Of these reforming orders, the Cistercians were the greatest and most successful. The Cistercians defined their Order by the Carta Caritatis, or Charter of Love. This document not only instituted a strict observance of the Rule of Saint Benedict, but gave the idea and practice of fraternal caritas a central role in maintaining a uniform observance in all abbeys throughout the rapidly growing Cistercian Order, so that they would 'live by one charity [sed una cantale], one Rule, and like usages'¹Chrysogonus Waddell, (ed.), Narrative and Legislative Texts from Early Cîteaux: Latin Text in Dual Edition with English Translation and Notes, Cîteaux: Commentarii cistercienses, 1999, p. 444. It was within the nurturing reform environment where the practice of fraternal caritas was openly and deliberately encouraged by the cultural framework created by the charter that individual abbots began to redefine the idea of amicitia and relocate its practice within the monastic environment. The work of Bernard of Clairvaux indicates a shift in acceptance of the idea of amicitia in which it became an acceptable, even desirable, part of monastic experience and was linked with the practice of caritas – friends and brothers together. The later work of Aelred of Rievaulx integrated the two ideas further. The idea of amicitia became located within the context of fraternal caritas. For Aelred amicitia was an exclusive form of carifas reserved for one or two close and intimate companions within the abbey environment. These close bonds of amicitia embedded within fraternal caritas could lead to what Aelred called amicitiae perfectionem – the 'perfect friendship' of God.[FROM INTRODUCTION]Item The effects of integration of New Zealand's Roman Catholic schools : a thesis submitted in fulfilment of the requirement for the degree of Master of Arts in Sociology at Massey University(Massey University, 1984) Atkins, E. AnneThe principle aim of this thesis was to investigate Integration, in particular the integration of Roman Catholic Schools in New Zealand. By March 1983 every Roman Catholic School had integrated (258).1 Historically, in the 1960's and early 1970's, 252 teaching Religious left their schools, many left religious life. Their defection created a spiritual problem, disillusioned youth left the Church. At this point, the Catholic Authorities missed an opportunity: to investigate causes of the spiritual malaise and to ask serious questions about whether Catholic schools were the best solution to it. Instead they turned a spiritual problem into a financial one by replacing the religious with paid lay staff. In turn, this financial problem became a political one, with the Catholic Authorities seeking increased Government assistance to their schools. In 1973, the Labour Party, in Government, called a State Aid Conference from which a Steering Committee drafted the concept of Integration, in 1975, to become a Bill (Act?). This controversial Private Schools Conditional Integration Act, termed the 'shotgun wedding', steamrolled through the dying session of Parliament amidst continual protest from the National Party, in Opposition. The Act provided for the conditional and voluntary integration of private schools into the State system on a basis in which their special character is pre-served and safeguarded. Special character is the Trojan Horse inserted into a Bill that has had the effect of jeopardising the goodwill hard won by many Catholics in New Zealand regarding their schools. With Integration, the Roman Catholic Bishops agreed to meet the upgrading costs of all New Zealand Catholic Schools before the State is prepared to take over their future maintenance. Few non-Catholic Private Schools went ahead with this upgrading integration condition having got what they wanted: a continuance of State Aid. This serious financial commitment signed for all Roman Catholic schools has caused a financial crisis within the Catholic Church diverting money and energy from other Church projects and neglecting Catholic children in State schools. Besides the enormous cost to the Catholic Church, millions of dollars of Housing Corporation money is loaned to Roman Catholic schools for two-thirds2 of their cost at a time of loan cut-backs. Whilst State schools are drastically cut back financially there appears to be no cut back financially of Government money to integrated schools. Bitterness and ill-feeling is mounting in the State sector. What a cost to the Catholic Church for it seems their spiritual problem that became a financial problem, then a political one is boomeranging back as a spiritual problem. A questionnaire on Faith (taken from the Baptismal questions) and on practice (from Canon Law) was given, as part of this thesis, to Catholic children in State schools and in Roman Catholic schools, under exactly the same conditions [State school Catholics score higher in Faith]. Was it worth it to pour millions of dollars into a system, from which 600 religious had left since Integration, and which still claims to have a special character belonging to the Roman Catholic church, with half its lay-staff non-Catholics?Item A study of organisational climates and patterns of participative style in seven parish councils : a thesis presented in partial fulfilment of the requirements for the degree of Master of Arts in Psychology at Massey University(Massey University, 1975) Curry, LeoEven to the casual observer, there is evidence that, in the last ten to twelve years, the Catholic Church has undergone and is undergoing a process of rapid and considerable change. While there is clearly a basis of continuing belief and unchanged "essentials", the Catholic Church now experiences new forms of theology, new attitudes, new expressions of authority, new styles of worship, new teaching methods; and among the fruits of this change has been the growth of new forms of shared responsibility. In a society accustomed to a vigorous and vertical rule of law, the emergence or re-emergence of such bodies as the College of Bishops, Diocesan Councils, Priests Senates and the Parish Pastoral Councils has produced new possibilities - and naturally enough, new problems. It would be misleading to suggest that the existence of these bodies amounts to a total democratisation of the Church, but the change from single to shared responsibility in many fields is a significant reality and one which provides a fascinating field of research for the social scientist. It is the purpose of this thesis, therefore, to examine one of these new bodies, the Parish Pastoral Council, to assess, through objective research, some of its possibilities and some of its problems.Item New life, old churchskins : the initial implementation of Pastoral Liturgy in New Zealand, 1963 to 1970 : a thesis presented in partial fulfilment of the requirements for the degree of Master of Philosophy in History at Massey University(Massey University, 1996) Grayland, JosephIn the period between 1963 and 1970 the Catholic Church's liturgy change dramatically. The event Catholics know as the Vatican II, produced the impetus for this substantial renewal of the Church and its liturgy, which was then implemented throughout the world. The new liturgical practice was known as Pastoral Liturgy. In New Zealand the liturgical reforms were directed by the bishops and implemented by them according to the only model of Church leadership they knew, a top-down model. In parishes too this model was often followed, resulting in confusion for both Laity and Clergy. Pastoral Liturgy's underlying theology challenged the methods of Episcopal authority, the role of the priest and the role of the Laity, as much as it changed ritual worship patterns. This study necessarily begins with the Liturgical Movement in Europe and the Document Sacrosanctum Concilium. This contextualises the liturgical changes in New Zealand in their wider context and helps the reader to see these changes as part of a bigger movement within the Church. The role of the Episcopal Conference and the activities of the St Paul's group are compared to give an illustration of the different levels of interest in liturgical renewal within the New Zealand Church. The varied response of the Catholic people to the renewal and the common memory of having not been consulted during the period is evaluated in light of the modern needs in the Church.Item Catholic women's programme in Malaita, Solomon Islands : breaking the culture of silence through empowerment : a thesis presented in partial fulfilment of the requirements for the degree of Master of Philosophy in Development Studies at Massey University(Massey University, 1996) Macbride-Stewart, SheilaThis thesis describes the initiation, development and progress of a programme to empower Melanesian village women. The women are disadvantaged in many ways, among them being minimal literacy skills and living in a patriarchal society. This thesis found that revealing to the women their great value and skills and so increasing their self-worth and confidence was a crucial initial step of the programme. A participatory approach to the women's empowerment targeted personal inner development of the women rather than being pre-occupied with income generating projects as so many women's programmes are. The programme expanded from teaching about leadership, women's roles and integral human development, to include a health programme and a young women's programme. The programme is assessed in terms of the achievements of its goal of empowering women. It was found to address strategic gender needs that the women themselves had identified during the programme. Women are now more able to challenge men and tradition in order to work towards a more equitable society.Item 'As loyal citizens......' : the relationship between New Zealand Catholicism, the state and politics, 1945-1965 : a thesis presented in partial fulfilment of the requirements for the degree of Doctor of Philosophy in History at Massey University, Albany, New Zealand(Massey University, 2014) Buckley, BarryThis thesis has asked how both Church and state worked with one another across three areas of mutual concern, namely education, welfare and the anti-communist campaign. They were moderately successful. A combination of ecclesiology, ideology and pragmatism underpinned the interaction between the parties. Ordinary Catholics, like other Christians, were influenced by both secular and spiritual concerns, and there were a variety of viewpoints within the Church on those issues where the state was involved. The relationship of church and state during the twenty years from 1945 to 1965, was both confrontational and highly supportive. Education had been the point of conflict since 1877, while the anti-communist activity sponsored by the Church actively supported successive governments in rebuffing communism. As the Welfare State expanded, there were differences as to how far the state should intrude into the lives of its citizens. Catholic social teaching was always wary of a slide into totalitarianism, but Church and state co-operated in the provision of a range of caring services whose cost effectiveness was helped by a low cost religious workforce. Such social services were needed for ordinary Catholics amidst the demands of modern living. Until the reforms of Vatican II, the Church was principally concerned with itself and its people. Catholic separatism was accepted by the state as a condition for participation. By 1965 it was evident that reform would change the nature of the relationship between the Catholic Church and the state. From the end of the Second World War until then, both the state and Church had to deal with a changing world: a rapidly expanding population; major changes to education; the slow dissolution of sectarian rivalry; the manner in which secularisation affected state sector policy and the increasing expectation that Christian values and viewpoint have a single unified voice. By 1965 these factors helped put the Catholic Church on a quite different relationship with the state than had been the case in 1945, although not one which saw a diminished role or influence.