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This chapter explores the development of middle leaders in the specific context of Catholic schools. It considers the interplay between contemporary thinking on educational leadership and the insights of Catholic theology and ministry. Two key themes foundational to this interplay are examined: the connection between leading and following, and the central importance of relationships for leadership. For each of these themes, the reader is provided with related questions for middle leaders in a Catholic school context, an activity for engaging with leaders, and an exercise inviting middle school leaders to reflect on their own experience and the context within which they lead.

Purpose – In this chapter, we advance research on the socioeconomic ranking of religious groups by using both income and wealth to document the rankings of the six major religious groups in the United States – Jews, Catholics, mainline Protestants, evangelical Protestants, black Protestants, and the religiously unaffiliated – during 2001–2007, a period marked by both catastrophic economic losses and widespread economic gain.

Design/Methodology/Approach – Drawing from the Panel Study on Income Dynamics (PSID), we provide descriptive statistics to explore the socioeconomic differences among the six major religious groups. In addition, we note their ownership rates and changes in wealth and income during 2001–2007.

Findings – Overall, these findings point to enduring stratification in the U.S. religious landscape. Based on median net worth, leading into the Great Recession, the six major religious groups ranked in the following order: Jews, Catholics, mainline Protestants, evangelical Protestants, the unaffiliated, and black Protestants. At the same time, these findings point to the upward mobility of white Catholics, who increased their income and made the greatest increase in net worth between 2001 and 2007. These data also suggest a decline in the socioeconomic status of the religiously unaffiliated as compared to previous studies.

Research implications – These findings illustrate the degree to which certain religious groups have access to wealth and other resources, and have implications for how the years leading into the Great Recession may have influenced households’ vulnerability to financial shocks.

Originality/Value – We use both income and wealth to examine whether different religious groups experienced any changes in income and wealth leading into the 2008 economic downturn.

The history of Catholic Teacher Education is linked to the growth and development of Catholic schools that began in the early nineteenth century. The Catholic Church struggled to recruit enough certificated teachers and relied heavily on pupil teachers. This began to be resolved with the opening of Notre Dame College, Glasgow, in 1895 and St Margaret's College, Craiglockhart, in 1920. The two Colleges would merge into the national St Andrew's College in 1981. This national college would undertake a further merger with the University of Glasgow in 1999 to become part of the newly formed Faculty of Education, later School of Education. The School of Education continues to discharge the mission to prepare teachers for Catholic schools.

To the Most Rev. M.A. Corrigan, Archbishop of New York:

This study reports on a four-month ethnographic project conducted among young Catholic women in Mumbai, India. Here, the author examines how the media consumption of participants is implicated in reconstituting Indian national identity. Because Hinduism is closely tied to conceptualizations of Indianness and because women continue to be marginalized in Indian society, Catholic women in India are viewed as second-class citizens or “not Indian enough” or “appropriately Indian” by virtue of their gender and religious affiliation. However, through media consumption that emphasizes hybridity, participants destabilize narrow definitions of Indian identity. Specifically, participants cultivate hybridity as central to an Indian identity that is viable in an increasingly global society. Within this formulation of hybridity, markers of their marginalization are reframed as markers of distinction. By centering hybridity in their media consumption, young, middle-class Catholic women (re)imagine their national identity in translocal cosmopolitan terms that subverts marginalization experienced by virtue of their religion and leverages privileges they enjoy by virtue of their middle-class status. Importantly, this version of Indian identity remains elitist in that it remains inaccessible to poor women, including poor women of minority groups.