BUILDING BOYS INTO MEN: THE RELATIONSHIP BETWEEN DISCIPLINE AND

SPIRITUALITY IN HIGH SCHOOL MALES

by

Dewain E. Smith

MICHAEL MARRAPODI, EdD, Faculty Mentor and Chair

CHERYL DORAN, PhD, Committee Member

STEPHEN O’BRIEN, EdD, Committee Member

Feranda Williamson, EdD, Dean, School of Education

A Dissertation Presented in Partial Fulfillment

Of the Requirements for the Degree

Doctor of Philosophy

Capella University

May 2013
 UMI Number: 3564233

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© Dewain Smith, 2013
 Abstract

The purpose of this qualitative, ethnographic study was to discover whether a relationship

exists between discipline and spirituality in high school males. This study is important

because it will apply traditional reasons for Catholics to send their children to private

Catholic schools, to the disciplined curricular rigor and spiritual environment offered at

one single-gender, military and college preparatory, Catholic high school. This

qualitative, ethnographic study investigated the relationship between discipline and

spirituality, and the researcher was a participant-observer. The participants were

stakeholders, ranging from 18 to 65 years of age. The following data was used for

purposes of triangulation: interviews with students, parents, alumni, teachers (faculty

group), and observations of teacher practice; a preference survey of alumni; and a

comparative study of randomly selected blind (unnamed) student data, from JROTC and

Administration records. These data were collected and analyzed to provide validity and

integrity to interpreted qualitative data, and added a quantitative component to the study.

The researcher’s analysis considered the data collected to identify the themes that

emerged, and to find the voice of the stakeholder community. The study revealed 8

broad sub-themes that were paired as follows: (a) choice and culture; (b) brotherhood

and camaraderie; (c) acculturation and enjoyment; and (d) Catholic and Mass. From the

sub-theme pairs 4 overarching major themes emerged. They were choice, brotherhood,

acculturation, and Catholic. These major themes represent the heart of the investigation.

The study revealed that a relationship does exist between discipline and spirituality. This

study contributes to the academic discussion, regarding single-gender education, and a

positive learning environment. This study presents an invitation to future research.

 Dedication

This work is dedicated to my family beginning with my father, Dewain Smith

(1919-1995), and to my mother, Lydia Emma Druckhammer Smith (1921-2012). Dad’s

formal education stopped at the fourth grade because he needed to work to help support

his family financially. Mom completed an eighth grade education from a Lutheran

school, and helped her family, until she married. Together, they provided food, clothing,

and shelter for their large family of 7 children, while nurturing each of us through love,

encouragement, wise counsel, a Christian ethic, remediation, and sometimes-tough love.

It was Dad’s dream that one of his children, grandchildren, or great-grandchildren would

work toward an advanced degree, a doctorate. It was Mom’s patient love and prayer,

which helped me persevere, and advance toward completion of my doctorate. This

dissertation is dedicated in memoriam to my parents, for their wonderful guidance, strong

faith in God, and their example of wholesome love and affection.

This dissertation is also dedicated to Martha Diane Smith, my wife and best

friend, for her love, tireless encouragement, and patience during my numerous hours of

study, research, reading, praying, writing, and times of frustration. Her inspiration was

often subtle, to include watching countless home repair shows, knowing that my

preference would be to work on the dissertation, rather than watch another house show.

To our children: Paul (Christina), Mary Catherine (Jimmy), Anne Elizabeth (Carl), Lydia

(Kevin), and our 4 granddaughters, and 9 grandsons, for their support. To my siblings:

Mary Brennan (Larry), Fatty Smith (Billy), Thelma Jones (Reuben), Walter Smith, Henry

Smith (Cheryl), and Darlene Lomax, for their support, and for allowing me to be the

family representative for the honor of the dissertation challenge, and advanced degree.

iii
Acknowledgments

First, sincere and heartfelt gratitude to the mentor and chair of my dissertation

committee, Dr. Michael Marrapodi, for his incredible patience, guidance, encouragement,

insights, standards of excellence, and his subtle instructive and constructive suggestions.

Second, special thanks to Dr. Stephen O’Brien, and Dr. Cheryl Doran for being

the members of my dissertation committee. Thank you for timely responses, corrections,

and encouragement.

Third, thank you to all the members of the stakeholder community, especially to

those who chose to participate in this study.

Fourth, thank you to my academic community for their expressions of concern,

encouragement, and support, especially to Dr. Deborah Antosca, Brother Tim Brown,

Jennifer Duclos, Cheryl Ganem, Jim Hicks, Jacob Horne, Brennan Lemieux, Sandra

Levin, Ray Osorio, Joe Tvrdy, Doug Willett, Nicole Willett, and Fr. Frank Ziemkiewicz.

Last, but certainly not least, thank you to my professional learning community for

their guidance and support, especially Colonel Manson John Owens, Fr. Anthony

Wesolowski, Fr. Douglas Clark, Dr. Gretchen Reese, Ms. Anne Pinckney, and Rev. Mr.

George Foster.

iv
 Table of Contents

Acknowledgments iv

List of Tables xiii

CHAPTER 1. INTRODUCTION 1

Introduction to the Problem 1

Background of the Study 5

Statement of the Problem 10

Purpose of the Study 12

Rationale 14

Research Questions 16

Significance of the Study 17

Definition of Terms 18

Limitations 21

Nature of the Study 22

Organization of the Remainder of the Study 24

CHAPTER 2. LITERATURE REVIEW 26

Introduction 26

The Catholic Perspective 29

Single-Gender Education and Acculturation 35

Discipline and Punishment/Remediation 47

Discipline and Academics 50

Spirituality 54

Summary 63

v
CHAPTER 3. METHODOLOGY 65

Introduction 65

Statement of Problem 66

Research Questions 67

Research Methodology 69

Research Design 71

Population and Sample 73

Sources of Data 74

Panel of Experts 77

Validity 78

Reliability 80

Data Collection Procedures 81

Data Analysis Procedures 84

Ethical Considerations 87

Summary 89

CHAPTER 4. DATA COLLECTION AND ANALYSIS 91

Introduction 91

Descriptive Data 93

Data Analysis 96

Results 127

Summary 129

CHAPTER 5. RESULTS, CONCLUSIONS, AND RECOMMENDATIONS 130

Introduction 130

vi
 Summary of the Study 130

Summary of the Findings and Conclusion 132

Recommendations 140

Recommendations for Future Research 141

Recommendations for Practice 142

Implications 144

REFERENCES 146

APPENDIX A. INTERVIEW PROTOCOL FOR FACULTY GROUP 158

APPENDIX B. INTERVIEW PROTOCOL FOR STUDENTS 160

APPENDIX C. INTERVIEW PROTOCOL FOR ALUMNI 163

APPENDIX D. INTERVIEW PROTOCOL FOR PARENTS 166

APPENDIX E. ALUMNI SURVEY QUESTIONNAIRE 168

APPENDIX F. LETTER REQUESTING PRINCIPAL APPROVAL 170

APPENDIX G. INFORMED CONSENT FORM 173

APPENDIX H. PARTICIPANT INFORMATION 176

APPENDIX I: STUDENT DATA SUMMARY 2010-2015 177

vii
 List of Tables

Table 1. Choice to Attend Catholic Boys High School 106

Table 2. Reasons to Teach at Catholic Boys High School 107

Table 3. Curricular Rigor and the Perceived Discipline 109

Table 4. Acculturation, Culture, and Brotherhood 111

Table 5. JROTC and Perceived Discipline 114

Table 6. Discipline and Sports 117

Table 7. Perceived Spirituality and Value of Spirituality at CBHS 120

Table 8. Spirituality and Brotherhood at Catholic Boys High School 122

Table 9. Observations of Teacher Practice 125

viii
 CHAPTER 1. INTRODUCTION

Introduction to the Problem

Historically, members of the Roman Catholic Church have sacrificed time, talent,

and treasure to place their children in Catholic Schools (Hamill, 1922; Spring, 2008).

They have expressed support for continuing Catholic education for their children (Dodd,

2010). The Catholic Church has sanctioned different religious orders to sponsor,

administrate, and support Catholic Schools throughout the United States (Martin, 2010;

Rivers, 2005). The Benedictines, Franciscans, Jesuits, Marists, and the Sisters of Mercy,

have active schools throughout the United States and some orders are active in the

Southeastern region of the United States (Lappin, 2011).

Catholic Schools have been successful in fostering discipline through curricular

rigor, a safe environment, a high moral standard, and a spiritual atmosphere (Chittister,

2004, 2010; Dodd, 2010; Meisel & del Mastro, 1975). Catholic Schools have been

successful in nurturing students through prayer, study, and practice of the Catholic

Church (Dodd, 2010; Martin, 2010; Rivers, 2005). Many Catholic Schools are

coeducational, but some are single-gender schools. The primary focus of this study was

to discover the relationship of discipline and spirituality, through curricular rigor, in the

students who choose to attend Catholic Boys High School.

This study is important because it applied traditional reasons for Catholic parents

to send their children to private Catholic schools to continue their Catholic education

(Dodd, 2010; Hamill, 1922; Rivers, 2005; Spring, 2008), to the disciplined curricular

rigor and spiritual environment offered at a particular single-gender, Catholic, and

1
military, college preparatory high school. These reasons face a current challenge of

economics and secularization (Rivers, 2005; Wagner, 2008). Well-funded programs at

some tuition free public schools often challenge the motivation of parents, who desire the

continuing Catholic education of their sons, to send them to tuition based Catholic

schools (Dodd, 2010). In an attempt to compete with the programs of some public

schools, Catholic schools face choices and decisions to secularize their core curriculum

(Rivers, 2005). Parents and students face choices of commitment to continuing Catholic

education (Dodd, 2010). Parents and students face the challenges of perceived spiritual

environment, curricular rigor, and discipline at Catholic schools, while considering

competing program opportunities, curricular rigor, and attitudes toward discipline offered

at public schools (Dodd, 2010; Rivers, 2005).

Discipline is a word often used to connote corrective action. Discipline is a word

also used to refer to academic subject areas. There are many variations to the definition

of the word discipline; differing ways to approach the word discipline; differing ways to

approach the process of discipline; differing opinions regarding the usefulness of

discipline, and the values related to discipline. There are many paths and approaches to

effective discipline (Gurian, 2011), especially when discipline is used in reference to high

school males in the context of education and spiritual formation.

The study addressed discipline in the bifurcated context of instruction and

training, which incorporate some levels of remediation and punishment. The study

addressed spiritual formation in the bifurcated context of spirituality and religion. The

study focused on the relationship of discipline to spiritual formation for the students at

2
Catholic Boys High School through the curricular rigor of world languages, social

sciences, mathematics, sciences, athletics, fine arts, Army JROTC, and religious studies.

The study was qualitative in methodology and ethnographic in nature (Creswell,

2009; Yin, 2011). The ethnographic setting was Catholic Boys High School. The

mission of the school is to train boys to become men of impeccable integrity, through the

various forms of discipline in a spiritual/religious educational environment (as shown in

the organization’s online profile, 2011). The population was composed of students,

alumni, faculty, administration, and other stakeholders who form a community

supporting a small, private, male, military, Catholic high school.

Research suggests that there may be a disciplinary and environmental advantage

for students in single-gender schools (Sax, 2005, 2009; Selznick, 2009). Research

suggests that there may be a significant relationship between the influence of

administration and faculty members, and the spiritual formation of high school males

(Gurian, 2011; Dodd, 2010; Sax 2005, 2009). Gardner (2008) highlighted the importance

of teachers and administrators serving as role models and mentors for boys (Selznick,

2009), and Wagner (2008) agreed that the “need and value of mentoring and coaching

from older adults” (p. 257) helps students stay connected. High school males respond to

generational teaching, and to being taught by older males (Tyre, 2008; Wagner, 2008).

They respond to different teaching techniques (Gurian, 2011), to different learning

environments, to the disciplinary requirements of different curricular challenges (Sax,

2005, 2009), and to different teaching structures (Gardner, 2004). High school males, as

compared to high school females, respond differently to curricular discipline, and have

different disciplinary training needs (Gardner, 2004; Gurian, 2011; Sax, 2005, 2009).

3
 Boys enter Catholic Boys High School from a diverse group of feeder schools,

some Catholic, others with different religious affiliations, and some public schools. They

enter a unique process of acculturation and enculturation to a new culture, a new

discipline, a new challenge. After four years of training in the curricular rigor of the

school and in the discipline of their person, they develop into well-rounded, wholesome

young men, capable of expressing spirituality in their respective choice of prayer and

worship (Dodd, 2010; Nunes, 2009). They have received training to serve as the

foundation of their roles as future leaders in the community.

The mission of Catholic Boys High School (as shown in the organization’s online

profile) is to prepare these future leaders in mind, body and spirit (Cunningham, 2010),

through curricular discipline of their coursework, Army JROTC, fine arts, athletics and

religious studies. Research suggested that boys respond to training, to formation, to

knowing the limits (MacKenzie & Stanzione, 2010), to the surety of being held

accountable (Curwin, Mendler & Mendler, 2008), in knowing that people care about

them (Kunjufu, 2011), and to the implicitly spiritual (Chittister, 2010; Overberg, 2006;

Rohr, 1988, 2011), disciplined, and safe environment of their school. There were no

specific studies of the relationship of discipline to spiritual formation in high school

males in a single-gender, private, and military, Catholic school. Due to this void in the

literature, this study provided a new and different approach to how boys are formed

through discipline related to curricular rigor, in a spiritual environment, and filled a gap

in the existing research.

4
 Background of the Study

Catholic Boys High School was founded in 1902 and is distinguished from other

schools in the Southeast by 110 years of academic excellence and by a reputation of

forming boys into men (as shown in the organization’s online profile). Fostering this

reputation is the pride associated with providing a safe and secure learning environment,

effective discipline, a strict academic ethic, enforcement of an honor code, and

maintaining rigorous academic standards. However, academic rigor (Hargreaves &

Shirley, 2009), and the relevance associated with course requirements, training in

personal discipline, acceptable forms of discipline related to training, and the perception

of spirituality at Catholic Boys High School may have changed with time. Acceptable

practices related to training, academic discipline, academic rigor, correction, corporal

punishment for misdeeds in 1902, were viewed differently a century later in 2002, and

are viewed differently based on changing state (Barge, 2011) and current federal laws

(United States House of Representatives Committee on Education and Labor, 2009). For

example, it is somewhat ironic that many boyish pranks of yesteryear (Gorton & Alston,

2009) are viewed in the current educational environment as “bullying, harassment, and

intimidation” (Barge, 2011, p. 1), or blustering, (Tyre, 2008) and may result in severe

disciplinary correction and remediation, or carry severe legal consequences based on zero

tolerance policies.

Although tolerance for meted discipline is also different today as compared to

1902, the initial motivation is much the same. Many parents want their children to have

continuing Catholic education (Dodd, 2010; Thornton, 2010). They are passionate about

having this education take place in a disciplined, safe environment that is conducive to

5
learning (Dodd, 2010). The initial motivation to provide an all-male Catholic high school

stemmed from the desire of parents to continue the Catholic education of their sons (as

stated in the organization’s online profile; Spring, 2008).

Synonymous with continuing Catholic education for their sons, parents welcomed

and strongly supported the discipline provided by the Benedictine monks stemming from

the Rule of Benedict (Chittister, 2010). “Ora et labora,” “Work and Pray,” “Pray and

Work” benefitted the boys by keeping them busy and productive by reducing idle time

and mischief (Meisel & del Mastro, 1975). Historically, the Rule of Benedict directed

the formation of a young man in the path of spiritual training and personal discipline

(Chittister & Williams, 2010). The Rule stressed the value of the communal setting and

the security derived from the monastic structure (Meisel & del Mastro, 1975). Discipline

included corrective action when a wrongdoing occurred, complete with a plan of

remediation and spiritual guidance (Chittister, 2004). Discipline also included measures,

training (Lemov, 2010) and studies to develop well-rounded and wholesome young men

(as shown in the organization’s online profile).

Strict adherence to excellence in the academic curriculum of mathematics,

science, language, and social sciences became the standard for this institution. The rigor

of a JROTC program provided another element of training and discipline for these young

cadets through strict military courses, leadership, respect for the chain of command,

strategic athletic skills standards, and competitive physical training/fitness (PT) tests and

Cadet Challenges. The military has a unique aspect of spiritual formation based on the

leadership trust model (Lutzenberger, n.d.) of military preparedness. To help complete

6
the model of a disciplined boy, the initial school sponsored athletic programs were

football, basketball, baseball, wrestling, track, and boxing.

Twenty-first century boys are different from the generations of their fathers and

grandfathers (Sax, 2005, 2009; Wagner, 2008). Tyre (2008) pondered the current and

obvious changes that are apparent in the twenty-first century boy. There are

environmental factors and technological advances (Christensen, Horn & Johnson, 2011)

which relate to and reflect these differences. The Internet and the instant access to broad

categories of information may account for many boys trying to multitask, as well as their

ability to secure interest-based information (Wagner, 2008). The educational focus, the

methods of teaching and learning (Curwin et al. 2008), classroom management (Antosca,

1997; Tyre, 2008), and the requirements for success are different.

The Rule of Benedict continues to be a valid model for spiritual formation,

personal discipline and curricular discipline (Chittister, 2004, 2010). However, a

paradigm shift from the explicit focus on the Rule of Benedict in a communal setting, to a

more subtle and implicit, almost generic focus on the Rule, may be observable and

predictable. The Rule of Benedict is implicit at Catholic Boys High School, with a daily

schedule that includes prayer each morning, noon, and at the close of the school day. It is

customary for students, faculty, and administration to stop, stand, and pray at these times

during the day. Other activities specifically aimed at the spiritual and formative side of

student activities include a monthly mass and penance services during Advent and Lent.

Religious Studies courses for each year of the four-year high school experience are in

accordance with the United States Conference of Catholic Bishops (USCCB) core

curriculum mandate for high schools (2008).

7
 The students are required to engage in religious studies. Religious studies classes

present the tenets of the Roman Catholic Church, and the Deposit of Faith defined as

“Sacred Scripture and tradition passed down through the Apostolic Fathers” (Armenio,

2007, p. 32). The religious studies classes do not explicitly focus on converting non-

Catholic students to Catholicism. The religious studies classes do not teach catechesis,

which would specifically focus on the instruction in the Roman Catholic Church for

catechumens. A catechumen (Catechism of the Catholic Church, 2000) is someone “who

has not been baptized in the Christian tradition” (Thomas & Santos, 2007, p. 131).

Catechumens are those who have made a decision to become members of the Roman

Catholic Church through “training in doctrine and discipline before baptism” (Merriam-

Webster’s Online Collegiate Dictionary, 2011, p. 195).

Catholic Boys High School complies with the Bishops’ vision for religious

instruction at Catholic high schools. Ninth graders study Old and New Testament with a

fourth quarter focus on the Judeo-Christian views of human sexuality. Tenth graders

study morality. Eleventh graders study life choices, including marriage and vocations.

Twelfth graders study Church History and Religions of the World. One historical

exception to the religious studies curriculum is that a Jewish Rabbi teaches Jewish studies

to Jewish students. The religious studies classes are required for all students, and, while

respecting all religious values, these classes present the Catholic perspective (USCCB,

2008).

The Benedictine presence has changed at the school. The number of monastic

priests and religious has diminished due to the age and health of the monks (Rivers,

2005). Qualified instructors, two Catholic laity and one deacon ordained for the local

8
diocese, teach the religious studies classes. In some conversations, some stakeholders

have verbally expressed their concern about the current state of the Benedictine presence

at the school. Benedictine presence, in this instance, would mean the number of monks,

priests, and brothers, wearing the Benedictine habit or clerical attire. Concern for the

Benedictine presence includes both Catholic laity and religious in positions of authority

as administrators (NCEA Data Bank School Summary Form: 2011-2012 Academic

Year). The percentage of non-Catholic, non-clerical faculty has increased (as stated in

the institution’s annual report for 2011). The percentage of non-Catholic students has

increased (NCEA Data Bank School Summary Form: 2010-2011 Academic Year).

Regardless of the changing description of the Catholic presence, parents of Catholic and

non-Catholic boys follow a historical precedent (Dodd, 2010; Hamill, 1922; School

Website, History, 2011) to entrust their sons to the perceived relevance of the academic

rigor (Hargreaves & Shirley, 2009), discipline, and spiritual environment of Catholic

Boys High School.

Parents of boys of varying ages indicate the same concerns that boys are not

engaging in their studies (Sax, 2009), boys are not responding to their educational

environment (Tyre, 2008), and many boys have mentally checked out (Gurian, 2011), or

at least distanced themselves (Selznick, 2009) from not some, but most of their course

requirements. A small percentage of juniors and seniors choose to leave the JROTC

program at Catholic Boys High School. The reasons vary from not liking the structure, to

not wanting to wear hot uniforms, to unhappiness over their rank. Seniors frequently

choose to leave their favorite sport. The reasons vary from being tired of the sport

9
because training is virtually year round, wanting to experience a different sport, or just

wanting to relax and focus on their academic coursework (Thompson & Barker, 2008).

Some students state that they are tired of being taught religion (Thomas & Santos,

2007). Some say they choose to abandon their belief in God (Chittister, 2004). Others

state that they have never gone to church because their family just does not go to church

(Rohr, 1988). Some have found their place in a different faith experience, walk, or

preference (Martin, 2010). Some are genuinely searching for God (Chittister, 2010;

Rohr, 2011). An attitude of disinterest and apathy was occasionally noted at different

levels, and has a different, yet unique expression in different students.

Statement of the Problem

It is not known how and to what extent, a relationship exists between the

discipline of curricular rigor and spiritual formation in high school males at Catholic

Boys High School. The perceived value of academic excellence, curricular rigor, and

training in spiritual matters associated with Catholic presence in Catholic schools is in

question. The parental motivation to pursue continuing Catholic education for boys may

be subject to economic conditions related to tuition-based education, as compared to non-

tuition based education. The parental view of conscientious or obligatory ties to the

Roman Catholic Church, and the previous acceptance of expectations or mandates by the

Church for the education of children may be different or changing (Rivers, 2005). The

legacy tradition, which focused on the boy attending Catholic Boys High School because

his grandfather, father, or uncle attended Catholic Boys High School, may be changing.

Some parents may allow the boy to choose the high school he attends. His choice may be

his preference for sports and fine arts opportunities, rather than on continuing Catholic

10
education, the perceived spiritual environment, the discipline associated with curricular

rigor, the discipline associated with a JROTC program, or the single-gender school

environment.

Information regarding single-gender research is extensive, yet nebulous (Gurian,

2011; Martin & Luke, 2010; Sax, 2005, 2009, 2010; Tyre, 2008). Information

referencing the process of instilling discipline and spirituality in boys is extremely

inconsistent (Payne-Gold, 2010; Smith, n.d.). Although literature supports the research

area of single-gender study in both males and females, it does not specifically address or

provide an understanding of the relationship between curricular discipline and spiritual

formation of high school males in a very diverse socio-economic, demographic, ethnic,

and spiritual setting. The study was of concern to the researcher because the researcher is

a participant observer at a private, single-gender, Catholic, and military, college

preparatory high school. Due to this gap in research, and the desire to add to the

academic discussion, a study was proposed.

What needed to be explored was whether there is a perceived cultural advantage

related to curricular discipline, for students in single-gender Catholic schools, as

compared to students in coeducational private or public schools. What needed to be

explored was whether there is a perceived cultural advantage related to spiritual

formation, for students in single-gender Catholic schools, as compared to students in

coeducational private or public schools. What was unknown was whether there is a

perceived value of discipline in Catholic schools as compared to current private or public

school educational environments. What was unknown was whether there is a perceived

value of spirituality in Catholic schools as compared to current private or public school

11
educational environments. A study was needed to explore how, and to what extent, a

relationship exists between curricular discipline and spiritual formation in high school

males. A study was needed to increase the understanding of the relationship between

curricular discipline and spiritual formation in a small, private, single-gender, Catholic,

military school. A study was needed to provide information to guide and assist parents

and their sons when making a decision to pursue continuing Catholic education.

Purpose of the Study

The purpose of this qualitative study was to understand the relationship between

discipline associated with curricular rigor and spiritual formation for the students at

Catholic Boys High School. Catholic Boys High School is a single-gender, Catholic, and

military, college preparatory high school located in the southeastern United States. Many

changes have taken place since the founding of Catholic Boys High School in 1902, and

in the 48 years since Vatican II (Rivers, 2005). The mission statement of the school

continues to be to build boys into men, through the various forms of discipline associated

with curricular rigor, in a spiritual/religious educational environment (as shown in the

organization’s online profile).

The research was qualitative in methodology and ethnographic in design. The

researcher conducted this field-based study (Yin, 2011) at the school over a five-month

period, observing different members of the stakeholder community. As a faculty member

at the school, the researcher was a participant-observer (Yin, 2011) in the research.

Members of the Catholic Boys High School stakeholder community were the invited

participants.

12
 The researcher observed, inquired, and interviewed individual participants, and

diverse groups of stakeholders. The researcher was careful to record the data collected

during the process of interviews, which represented the voice of the participants. The

researcher attempted to consider personal, environmental, and institutional concerns

related to the lives of the people of the stakeholder community. The researcher recorded

information, and wrote rich interpretive text related to the emerging themes that

developed. The researcher worked to “collect, integrate, and present data from a variety

of sources of evidence” (Yin, 2011, p. 9) as part of the study conducted at Catholic Boys

High School.

The population was students, parents, faculty, administration, alumni, and

supporters of this school community. The stakeholder community changes with time,

and the level of individual involvement. The Catholic Church has changed since Vatican

II (Rivers, 2005). The Catholic identity of Catholic Boys High School has changed. This

research explored the perceived value of discipline associated with curricular rigor, and

the perceived value of spiritual formation of the 21st century boys of Catholic Boys High

School to ascertain whether a current relationship exists. At this stage in the research, the

relationship between the discipline associated with curricular rigor and spiritual

formation of the students at Catholic Boys High School was defined as a perceived value.

This perceived value may change as the stakeholder community changes and evolves

with time. The study examined the thoughts, values, and criteria of this stakeholder

community.

13
 Rationale

The researcher identified several factors that indicated and supported a need for a

study at Catholic Boys High School. The planned research was qualitative in

methodology, ethnographic in design, and the research site was Catholic Boys High

School. The researcher was a participant-observer (Yin, 2008) based on his interest in

single-gender education, Catholic education, academic rigor, and spiritual formation of

boys. The Roman Catholic Church has been more visible since Vatican II (Rivers, 2005).

According to Rivers (2005), the past 48 years have altered the institutional presence of

the Church, and have fostered inclusiveness and ecumenical dialogue, while maintaining

the integrity of the teachings, dogma, doctrines, and practices, which are required of the

faithful who profess membership in the Roman Catholic Church. Similarly, some

institutions, which were specifically Catholic, because of a clerical presence or the

presence of a religious community, are facing crises (Rivers, 2005). The post-Vatican II

inclusiveness of the Church, the expanding ecumenical dialogue, and the changing

“dominant culture which was set apart” (Rivers, 2005, p. 6) related to things Catholic,

neighborhood churches, social organizations, and neighborhood or parish-sponsored

schools, may be viewed currently with a different and particular independence.

Exacerbating the crisis related to the changing Catholic presence at Catholic Boys

High School is the perception of the supporting stakeholder community. The perception

may stem from the value associated with the historic methods of discipline associated

with curricular rigor as compared to current requirements. The perception may stem

from the number of priests and religious monks teaching in the classrooms, and the

historic process of spiritual formation for boys at a tuition-based, single-gender, Catholic,

14
and military, college preparatory high school. The perception may stem from concern

over achievements being challenged by competition from tuition-free public schools.

Additionally, there is evidence that identifies a growing concern for the education

(Selznick, 2009), discipline, and spirituality of boys (Gardner, 2008). Many argue that

this concern is widening and that it has reached the level of a crisis in the education of

boys (Sax, 2005, 2009, 2010; Selznick, 2009; Tyre, 2008). Parents face an ethical

(USCCB, 2008) and financial (Dodd, 2010; Thornton, 2010) decision when choosing

public or private, single-gender (Harris, 2010) or coeducational schools for their sons.

Many boys continue to struggle with their personal discipline (Gardner, 2008),

their study ethic, and their desire to achieve excellence in their endeavors (Gardner, 2008;

Gardner, Csikszentmihalyi, & Damon, 2001). Many boys struggle with their desire to

continue in the faith walk, religion or the spiritual path of their parents (Magaldi-Dopman

& Park-Taylor, 2010). This study should add to the academic discussion of single-gender

education. This study should add to the academic discussion of discipline associated with

curricular rigor and its relationship to spiritual formation in a college preparatory,

Catholic high school.

Qualitative data was collected through interviews with members of the

stakeholder community who support this small high school with its historic diversity.

The school population is ethnically diverse, socio-economically diverse, demographically

diverse, spiritually diverse, and male. This diversity may have added value to the study.

This study filled a gap in the literature related to high school males in a diverse single-

gender educational environment. This study was worthwhile because it provided a better

understanding of whether a relationship exists, between the discipline associated with

15
curricular rigor and spiritualty, in high school males, at a single-gender, tuition-based,

Catholic, and military, college preparatory high school. Future research may include a

similar study at a single-gender female school, or coeducational catholic or public

schools.

Research Questions

Four research questions guided the qualitative, ethnographic study to discover

whether a relationship exists between discipline and spirituality in high school males.

1. What is the perceived cultural influence for students at Catholic Boys High

School related to curricular discipline?

2. What is the perceived cultural influence for students at Catholic Boys High

School related to spirituality?

3. What is the perceived influence of discipline at Catholic Boys High School?

4. What is the perceived influence of spirituality at Catholic Boys High School?

The study framed the research questions in the context of a single-gender,

Catholic, tuition-based, and military, college preparatory high school. The stakeholder

community participated in the study. The data collected led to the answers to these

questions.

Data were collected through interviews with various groupings of students,

parents, teachers, alumni, administrators, and other members of the stakeholder

community. These data were expected to inform the study with how parents and students

determine the value associated with attending Catholic Boys High School. Data were

collected through observations of students and teachers in the classroom settings. These

16
data were expected to inform the study with how students and teachers collaborate and

interact in the curricular and spiritual environment on a daily basis.

Data were collected through a quantitative survey of alumni, and existing records

from the JROTC department, and the office of the principal. These data were expected to

inform the study with how students have performed statistically, and how alumni

assigned value to their educational experience at Catholic Boys High School.

“Interviewing, observing, collecting and examining (materials), and feeling” (Yin, 2011,

p. 129) were the “four field-based activities” (Yin, 2011, p. 129) used to collect data to

answer the research questions.

Significance of the Study

Presently, a number of research studies have addressed different aspects of

Catholic education, discipline, and spirituality. Some are quantitative studies dealing

with different aspects of spirituality and religion (Ahern, 2009; Archuleta, 2010; Bartlett,

2010; Cho, 2011; DeSilva, 2010; Harris, 2010; Huppe, 2010; Kim, 2010; Mazzula,

2009). Some are qualitative studies dealing with different age groups of students in

Catholic educational environments (Blash, 2010; Chang, 20009; Creagh, 2011; Domfeh-

Boateng, 2011; Edmunds, 2011; Fonseca-Martinez, 2011; Foote, 2009; Hamlin-Glover,

2009; Lilienthal, 2010; Payne-Gold, 2010). However, to date, no study specifically

addressed the relationship of discipline as it relates to curricular rigor and spirituality in

males in a single-gender, Catholic, and military, college preparatory high school. This

qualitative study contributes to the academic body of research by including curricular

rigor as one of the inductive, personal, and intrinsic predictors influencing discipline and

spirituality in high school males.

17
 Additionally, there were two implications that this study was able to address.

First, if the results support the hypotheses of the study, the study would bridge the gap in

understanding between the United States Conference of Catholic Bishops’ core

curriculum for Catholic high schools, and the Catholic Church’s belief that Confirmation

is an initiation sacrament (Tkacik & McGonigle, 2007) for young people, but not a

definitive end to their need for spiritual formation. Second, if the results do not support

the hypotheses of the study, the findings may assist religious studies teachers in

determining the presentation of information related to religious education and catechesis,

and provide a broader teaching definition based on the difference between religious

education and catechesis. This research may help Catholic schools determine the benefit

of or value in the continuance of religious studies courses and interdisiplinarity in the

curriculum. This study could lead Church officials, school administrators and teachers to

a better understanding of the perception of high school males toward the levels of

discipline in their coursework and activities, whether there is an effective transfer of

spirituality to this relationship, and where spirituality and discipline either intersect,

collide or are determined to be one and the same.

Definition of Terms

There are a number of terms important to this study. The list of terms included

acculturation, Benedictine spirituality, catechesis, catechumen, catechumenate, Catholic,

Catholicism (Roman Catholicism), curricular rigor, discipline (associated with curricular

rigor), enculturation, ethnography, participant-observer, religion, religious order, self-

discipline, and spirituality. These terms are defined operationally as follows:

18
 Acculturation. Acculturation is a decision to move from one culture and to enter

a different culture. It is the adjustments that must be made in attitude, behavior, and

values (Ahern, 2009).

Benedictine spirituality. Is spirituality comprised of prayer, study, and

contemplation in an environment of a “welcoming spirit, passed down from St. Benedict.

St. Benedict said, “All guests should be welcomed as Christ” (Martin, 2010, p. 3).

Catechesis. “An education of children, young people, and adults in the faith of

the Church through the teaching of Christian doctrine in an organic and systematic way to

make them disciples of Jesus Christ” (Catechism of the Catholic Church, #5, 426-427, p.

869).

Catechumen. “A person who is preparing for Baptism” (Catechism of the

Catholic Church #1247, p. 318).

Catechumenate. The “formation of catechumens, aims at bringing their

conversion and faith to maturity, in response to the divine initiative and in union with an

ecclesial community” (Catechism of the Catholic Church #1248, p. 318).

Catholic (catholic). “The word catholic comes from a Greek word which means

‘universal’” (Thomas & Santos, 2007, p. 123).

Catholicism. “The branch of Christianity which acknowledges the leadership of

the pope in Rome (Roman Catholicism)” (Thomas & Santos, 2007, p. 118).

Curricular rigor. College preparatory coursework where “teachers know that

inspired students whose learning connects with their dreams and their lives are the most

likely to push themselves to higher levels of achievement” (Hargreaves & Shirley, 2009,

p. 22).

19
 Discipline. First, it is “a distinctive mode of cognition that characterizes a

specific scholarly discipline, craft, or profession” (Gardner, 2008, p. 3) and second, it is

“training to perfect a skill” (Gardner, 2008, p. 5).

Enculturation. Enculturation is choosing to honor the customs and norms of the

original country, specifically language, traditions, realizing that this might slow the

enculturation process (Ahern, 2009).

Ethnography. “Involves a field-based study lengthy enough to surface people’s

everyday norms, rituals, and routines in detail” (Yin, 2011, p. 17). “Ethnography is a

strategy of inquiry in which the researcher studies an intact cultural group in a natural

setting over a prolonged period of time by collecting, primarily, observational and

interview data” (Creswell, 2009, p. 13).

Participant-observer study. “Conducts field-based research based on the

researcher locating in the real-world setting being studied” (Yin, 2011, p. 17).

Religion. “A set of beliefs and practices followed by those committed to the

service and worship of God” (USCCB, Catechism of the Catholic Church, 2000, p. 896).

Religious Order. “A group of men or women who live a vowed life in

community, pray together, and generally share a common work, either within a

monastery or among the people; more common in the Catholic Church and Orthodox

Churches than in other Christian denominations” (Thomas & Santos, 2007, p. 120).”

Self-discipline. “Refers to the state of being able to do something the right way.

In the meaning of self-discipline: the ability to make oneself do things all the way

through and in the form of the word that refers to a body of ideas or method of thinking

20
(as an academic discipline). At the core of this definition is teaching—teaching students

the right and successful way to do things” (Lemov, 2010, p. 146).

Spirituality. “A way of living in relationship with God” (Martin, 2010, p. 2).

Limitations

This research study was qualitative in methodology, ethnographic in design, and

the researcher was a participant-observer at the research site, Catholic Boys High School.

There were no qualitative studies addressing these specific criterions. Therefore, this

research was empirical and the following limitations were present in this study:

1. This study specifically addressed discipline and spirituality for high school

males at one Catholic high school.

2. This study did not address discipline and spirituality for high school females

at a Catholic high school.

3. This study did not address discipline and spirituality for males or females at

other sectarian or non-sectarian private schools.

4. This study did not address discipline and spirituality for elementary school

students at either private or public schools, since the disciplinary requirements

and spiritual formation will vary with each school’s goals and mission.

5. This study may be generalizable for the students, parents, alumni and faculty

of this unique Catholic, male, military, college preparatory high school.

It is possible that the study is generalizable, in some respects, for some stakeholders in

some other or similar educational environments, especially those where high school

males are a substantial percentage of the school population. Some aspects of the study

are generalizable in Catholic or other church specific, single-gender, girl’s high school

21
settings, especially in respect to the discipline associated with curricular rigor (academic

excellence) and spiritual formation. It is distinctly possible that the findings in this study

are not generalizable in some non-military, non-sectarian, or public school settings,

specifically related to spiritual formation.

Nature of the Study

There are many ways to approach a study with the intent to collect data,

determine emerging theories, or measure responses. The initial approach included

discovering why one particular research design was preferable to another. The reason

qualitative research was chosen for this study is directly related to the work of two well-

known qualitative researchers, Creswell (2008, 2009), and Yin (2011). For example, the

decision process included the possibility of conducting a study at Catholic Boys High

School using a quantitative design to examine up to 25 years of existing records from the

JROTC Department, 8 years of AP scores, or the ethnic and racial diversity, or a single

race. The decision process included the possibility of conducting a qualitative,

ethnographic study, at Catholic Boys High School, with the researcher conducting the

study from the vantage point of a participant-observer.

With Creswell (2009) as the source, consideration of a qualitative study included

his three categories of a research design: philosophy, strategy, and method of collection.

The reason to choose qualitative research complements Creswell’s “philosophical

worldview category” of “social construction” (p. 5). Social construction complements

ethnography because it involves the participation of the stakeholders, records the voice of

the participants, and allows the researcher to interpret the findings. The influence of Yin

(2011) included his five features of qualitative research: (a) “real-world conditions,”

22
(b) “views, and perspectives of the people in the study” (p. 7), (c) “covering the

contextual conditions,” (d) “emerging concepts,” and (e) “multiple sources of evidence”

(p. 8). This study was qualitative, adds to the body of qualitative research, and carries

forward the work of Creswell and Yin, while exploring the relationship between the

discipline associated with curricular rigor and spirituality or spiritual formation in the

students at a single-gender, private, Catholic, and military, college preparatory high

school. The study was ethnographic. The research site was Catholic Boys High School.

The researcher was a participant-observer at the research site. The participant-observer

had the opportunity to examine essays and documents, field notes of student work, and

conducted interviews with current students, alumni, teachers, parents, and other

stakeholders.

Discipline and spirituality are complicated concepts and are pervasive in the lives

of every human being (Catechism of the Catholic Church, 2000; Gutek, 2004; Lappin,

2011; Rivers, 2005; Tkacik & McGonigle, 2007). A qualitative study was helpful in

answering the research questions.

1. What is the perceived cultural influence for students at Catholic Boys High

School related to curricular discipline?

2. What is the perceived cultural influence for students at Catholic Boys High

School related to spirituality?

3. What is the perceived influence of discipline at Catholic Boys High School?

4. What is the perceived influence of spirituality at Catholic Boys High School?

All students, faculty, administrators, members of the stakeholder community, and

alumni were invited to participate. From this population, a minimum sample of 50

23
students, 30 faculty, 5 administrators, and 50 alumni, and 50 parents, clergy and other

stakeholders, were expected to participate in individual and group interviews. A schedule

was coordinated with the researcher to visit different classes that represent the

curriculum, for the purpose of observing and recording field notes. The study was

qualitative and ethnographic with added validity from a 25-question survey sent to the

active base of 1,900 alumni. The questionnaire was computer generated and distributed

to the alumni through e-mail, with an invitation to participate. This questionnaire

provided a quantitative component to this qualitative study.

Organization of the Remainder of the Study

The study was qualitative in methodology and ethnographic in nature. The

ethnographic setting was Catholic Boys High School. The mission of the school is to

train boys to become men of impeccable integrity, through the various forms of discipline

in a spiritual/religious educational environment (as shown in the organization’s online

profile). The population was composed of students, alumni, faculty, administration, and

other stakeholders who form a community supporting a small, private, male, military,

Catholic high school.

Historically, members of the Roman Catholic Church have chosen to place their

children in Catholic Schools (Hamill, 1922; Spring, 2008). Catholics have explicitly

supported Catholic schools, and promoted continuing Catholic education for their

children (Dodd, 2010). Parents, Catholic and non-Catholic, have chosen to send their

children to Catholic schools because these schools have a long-standing reputation for

fostering discipline through curricular rigor, providing a safe environment, and

maintaining a high moral standard in the context of a spiritual atmosphere (Chittister,

24
2004, 2010; Dodd, 2010; Meisel & del Mastro, 1975). Catholic Schools have been

successful in nurturing students through prayer, study, and practice of the Catholic

Church (Dodd, 2010; Martin, 2010; Rivers, 2005). Many Catholic Schools are

coeducational, but some are single-gender schools. The primary focus of this study was

to discover the relationship of discipline and spirituality, through curricular rigor, in the

students who chose to attend Catholic Boys High School.

The remainder of the study is as follows: Chapter 2 includes a literature review of

sources from 2008 to the present. A few seminal (older) works are foundational to

current works by the same authors. Sections included in the literature review are the

Catholic perspective, single-gender education (acculturation), discipline and academics,

discipline (punishment and remediation), spirituality and religion, and a summary.

Chapter 3 includes an introduction, a statement of the problem, research questions,

research methodology, research design, population sampling procedure, sources of data,

validity, reliability, data collection procedures, data analysis procedures, ethical

considerations, and summary. Chapter 4 includes an introduction, descriptive data, data

analysis, results, and summary. Chapter 5 includes an introduction, summary of the

study, summary of findings and conclusion, recommendations, recommendations for

future research, recommendations for practice and implications.

25
 CHAPTER 2. LITERATURE REVIEW

Introduction

The title for this study began with a statement (as shown in the organization’s

online profile) from Catholic Boys High School, which refers to the historical mission of

the school, in the context of helping boys to become men who are capable of being

leaders in their respective communities. The school opened in 1902 as a single-gender,

private, Catholic, and military high school for boys. By description, historically and

currently, Catholic Boys High School maintains an atmosphere of discipline, as it relates

to curricular rigor, and an atmosphere of spirituality, as it relates to the Order of Saint

Benedict and the Rule of Saint Benedict (as stated in the organization’s online profile).

By definition, discipline related to curricular rigor is the challenge to a high school male

to perform to the best of his ability academically, in his core curricula and military

coursework, and physically, in his military and/or sports training (as stated in the

organization’s online profile). By definition, spirituality is the challenge to a high school

male to develop his inner self, through prayer, catechesis, or religious studies, to aspire to

develop his knowledge and the attributes of faith (as stated in the organization’s online

profile).

The study is of interest to the research field because it adds new and specific

qualitative and ethnographic information into the body of research. The study addressed

the gaps and the deficiencies referred to as the “lacuna” (Yin, 2011, p. 61) of literature.

The “lacuna” (Yin, 2011, p. 61) of literature includes no qualitative or quantitative

studies found which address these specific criterions in a qualitative, ethnographic

26
research setting. This study was qualitative and ethnographic. The study included

observations and interviews of students and teachers in a boy’s college preparatory,

military, and Catholic school environment. It provides and extends prior research

pertaining to Catholic education at different levels. The study filled the gap of

qualitative, ethnographic research at a specific research site called Catholic Boys High

School.

The study was of interest to the researcher on many levels, beginning with

Catholic education. Catholic schools were established based on a cooperative effort of

the Catholic clergy in the United States, and the expressed need by parents of school age

children to have their children educated in a safe, disciplined, Catholic environment

(Spring, 2008), and to avoid the secularization of their children (Creagh, 2011). This

study was of interest to the researcher because the research topic lends itself to qualitative

research, Catholic education, single-gender education, and matters of faith. The research

question was “What is the relationship between discipline and spirituality in high school

males?” To answer this question, the researcher was a participant-observer in an

ethnographic setting of Catholic Boys High School. Ethnography allowed the researcher

to listen for the voice of the stakeholders. Listening to the voice of the stakeholders

informed the study with developing theories, or perhaps a “grounded theory” (Creswell,

2009, p. 70), garnered from inductive data collected, coded, interpreted, and placed

descriptively in the body of the research.

The study addressed this topic of concern and provided new research where

information was limited, non-specific, or non-existent. It was important to the researcher

to discover how and to what extent a relationship exists between the discipline of

27
curricular rigor and spiritual formation in high school males at Catholic Boys High

School. To explore this phenomenon, the researcher chose a “selective review” (Yin,

2011, p. 62) of the literature. Many of the current studies, texts, and documents reviewed

were selected because of specific search criteria. These criterions informed the study of

similar components, or study skill components related to some aspect of the categories

and components of interest (Yin, 2011). These components of interest were categorized

into sections that inform the literature review.

The literature review includes the following sections: introduction, the Catholic

perspective, single-gender education and acculturation, discipline and punishment with

remediation, discipline and academics, spirituality, and summary. The research includes

definitions of discipline, discipline related to coursework, spirituality, religion,

acculturation, and enculturation. The word discipline is framed within the context of the

curriculum, military discipline, remediation, punishment, acculturation, and

enculturation. The word spiritual is framed within the context of spirituality, religion,

spiritual formation, Catholic, and Benedictine spirituality.

There are some foundational and seminal works utilized to support this research.

These works highlight the unique ways that boys learn and the relevance of learning to

discipline and spiritual formation. Some references were selected based on specific

search criteria. Most references were selected based on topic relevance and a desire to

utilize information published since 2008. However, in an attempt to provide a thorough

analysis, some seminal works are included to assist in providing a foundation for

research.

28
 The Catholic Perspective

The Committee on Evangelization and Catechesis of the United States Conference

of Catholic Bishops quoted Pope John Paul II, in his document Catechesi Tradendae

(Catechesis in Our Time), “The definitive aim of catechesis is to put people not only in

touch but in communion, in intimacy, with Jesus Christ” (USCCB, 2008, p. 1). This

statement is the foundation of their Core Curriculum for high school students. Their plan

for catechesis places Jesus Christ at the center and focus of content that informs a

person’s choice to grow in a relationship and in truth with Christ. “In this way, disciples

not only participate more deeply in the life of the Church, but are also better able to reach

eternal life with God in Heaven” (USCCB, 2008, p. 1). For the purpose of clarity,

religious studies classes do not explicitly focus on converting non-Catholic students to

Catholicism. The religious studies classes do not teach catechesis. Catechesis is a

specific focus on doctrinal instruction in the Roman Catholic Church, for catechumens

(Catechism of the Catholic Church, 2000). Catechumens are those who are not baptized

in a Christian tradition, and have made a decision to become members of the Roman

Catholic Church through “training in doctrine and discipline before baptism” (Merriam-

Webster’s Online Dictionary, 2011, p. 195).

The Bishops have laid a foundation, rather than a mandate, for schools to plan and

implement a curriculum, which meets the basic tenets of their intent, while giving

autonomy to specific plans of initiation and fulfillment. The desired outcome includes

the benefits of a national curriculum format. It offers consistency and “uniformity in the

catechetical instruction on the high-school-age level [that] would be a benefit in the

29
modern mobile society” (USCCB, 2008, p. 1). The national curriculum furthers the

mission of confirmation to prepare students to know and defend the faith; and fosters an

increase in scriptural knowledge and participation in individual prayer or group prayer.

The desired outcome aids the disciple in developing the discipline of faith through study;

and, the disciple’s spirituality through prayer and meditation (USCCB, 2008). The

current authority structure of Catholic schools presents the Church’s role in encouraging

“collaboration and subsidiarity” (Haney, O’Brien & Sheehan as cited in Lilienthal, 2010,

p. 2).

Catholic schools operate collaboratively with the local bishops, within the

authoritative boundaries and organizational chart of the hierarchy (local bishop, priests

and parochial vicars), and are locally autonomous. This autonomy or subsidiarity is

evident in the spiritual formation of lay or non-clerical principals as a way to insure the

continuing Catholic presence in Catholic education and foster religious identity on

Catholic campuses (Creagh, 2011). Catholic schools offer many different authority

models and different governance boards. A board with limited jurisdiction governs

Catholic Boys High School and is defined as

A board with limited jurisdiction, also called a policy-making board, is a

body that participates in the policy-making process by formulating,

adapting, and enacting policy. The board has been delegated final

authority to enact policy regarding certain areas of institutional operation,

although its jurisdiction is limited to those areas of operation that have

been delegated to it by the constitution and /or bylaws, and approved by

30
 the delegating Church authority. (Haney, O’Brien & Sheehan, as cited in

Haney, 2010, p. 200)

Responsible clergy face the challenge to understand the needs of schools and

school boards, yet maintain a distance from direct participation in daily operations. The

primary responsibility of clergy is to facilitate the work of the Church through the

ministry of the sacraments, preaching, and teaching (Domfeh-Boateng, 2011). They are

to guide and encourage families to consider Catholic education for their children.

Members of the clergy encourage men and women to be faithful to the teachings of the

Roman Catholic Church, as a responsibility and a personal benefit, and for fostering

continuing Catholic education for children (Beal, Coriden & Green as cited in Domfeh-

Boateng, 2011, p. 27).

The Rule of Benedict is a spiritual guide, which teaches one how to live life.

Benedictine spirituality is at the heart of the history of spirituality in the Church (Meisel

& del Mastro, 1975). Benedictine spirituality is credited with being a lifeline for the

Church in the account of her history. Men and women who embraced it and lived it as

their path to God (Chittister 2004, 2010) have received the Rule.

Benedictine spirituality is the spirituality of the twenty-first century

because it deals with the issues facing us now—stewardship, relationships,

authority, community, balance, work, simplicity, prayer, and spiritual and

psychological development; […] its currency lies in the fact that

Benedictine spirituality offers more a way of life and an attitude of mind

than it does a set of religious prescriptions. (Chittister, 2010, p. 15)

31
 Discipleship is a work of the Holy Spirit, present in the world in a new and

powerful way since Vatican II (Hendry, 2011). A disciple is one who makes a decision

to follow a person, a leader, a mentor, to sit at the feet and listen. Benedictine spirituality

is a gift to the seeker, and addresses the need for on-going teaching and training for

adolescents (Chittister, 2004, 2010; Meisel & del Mastro, 1975). For example, a

common concern in the Church is the perception that when adolescents receive the

sacrament of confirmation, they have reached the end of their spiritual journey. The

continuing catechetical education of adolescents contributes to the Church’s struggle to

foster her need to fulfill “the Church in her essence” and “De ecclesiae Christi mysterio”

(Hendry, 2011, p. 14) which is literally translated from Latin to mean “Concerning the

mystery of the church of Christ.”

The historical development of the Catholic Church in America detailed the efforts

of the American Catholic Churches to obtain autonomy from Rome, and to present an

image that reflected the new era of independence in America (Edmunds, 2011). This

effort includes education for students in American schools and for priests in American

colleges, not in European institutions (Edmunds, 2011). Additionally the importance of

knowing and understanding the doctrine of the Trinity is a key discipline in spirituality

and a key element in maintaining Catholic identity (Edmunds, 2011). However, this

effort was met with misunderstanding and indifference in the predominately-Protestant

United States (Spring, 2008). Some of the early bishops and priests in the United States

quickly realized that Catholic identity, as a Church and an educational institution,

required traditional disciplines and practices (Edmunds, 2011). Edmunds (2011) further

stated that it was important to maintain autonomy in America, while being fully engaged

32
in the hierarchical structure of the Church, with her authority structure, and traditional

spirituality. This presented the security of an inclusive Church, to the new immigrant

arrivals, in matters of faith, while they dealt with diverse ethnicities, languages and

cultural challenges (Edmunds, 2011).

Catholic education is well grounded in the rich traditions and historical mandates

of the Catholic Church (Radigan, 2010). Catholic education is intended to enlighten and

sensitize Catholics to be spiritually connected (Nunes, 2010), and environmentally aware

of each person’s responsibility to Mother Earth, to become productive, ethical, moral,

responsible citizens, and able to defend their faith (Radigan, 2010). The strength of

Catholic education at the elementary, high school, college, and university levels has been

that it is Catholic (Creagh, 2011). Demographics at Catholic universities are a changing

or moving target. On many university campuses, the clerical, religious faculty and

administrative presence is diminishing, fewer students are Catholic, “and with

unrelenting competition in the higher education market, there are higher student

expectations with respect to academic, athletic and residential facilities and programs”

(Creagh, 2011, p. 2).

Catholic education in the 21st century faces tremendous competition (Rivers,

2005). On the high school level, this competition is secular and stems from public

schools offering well-funded tuition free programs and courses (Thornton, 2010).

Catholic families face a financial sacrifice in tuition costs for their children, “the choice

to spend money on Catholic education may vary widely depending on how parents assess

the value of the Catholic school in the context of their broader value system” (Thornton,

2010, p. 5). Thornton (2010) presented the documents of the Catholic Church regarding

33
Catholic education in the United States in detail and in chronological order. Thornton

(2010) cited Vatican II, and the plethora of documents that followed, as foundational

documents for education. Thornton (2010) quoted the Bishops in their NCCB (1976)

document and the “three-fold approach to Catholic education: (1) to teach doctrine, (2) to

build community, and (3) to serve” (p. 41). These criteria certainly fulfill the

Christological model and “the idea of a community as a theological, in contrast to a

sociological concept” (Thornton, 2010, p. 37).

Catholic education at the university level, at the high school level, and at the

elementary level is Catholic because its culture is based on belief in Jesus Christ and “is

developed in response to faith in Jesus Christ” (Cho, 2011, p. 18). What makes the

Catholic model different from other religious or church affiliated educational institutions

at all levels is its worldview, its doctrine and practice (Cho, 2011). Another factor is the

welcoming inclusiveness “that regardless of religious background all students are

welcomed into the religious culture at Catholic universities and colleges” (Morey &

Piderit as cited in Creagh, 2011, p. 19). The same is true of Catholic high schools.

Catholic Boys High School has a religiously diverse population of approximately 56%

Catholic, 40% Protestant, 2% Jewish, 1% Hindu, and 1% Undecided (NCEA Data Bank

School Summary Form: 2010-2011 Academic Year).

Catholic schools welcome students of all faiths, while teaching from a Catholic

perspective (USCCB, 2008). When a Catholic school diminishes the value of the

religious studies coursework for all students and/or does not relate the spiritual aspects of

learning in all curricular areas, that institution exposes the curriculum to secularization

(Blosser as cited in Creagh, 2011). Christensen, Horn, and Johnson (2011) challenged

34
schools for struggling with the concept of teaching differently, when evidence points

strongly to the fact that each student learns differently. Catholic schools offer continuing

Catholic education to the students and diverse opportunities for all students to learn

(Christensen et al., 2011; Creagh, 2011).

Single-Gender Education and Acculturation

Researchers have presented more than twenty years of study, related to single-

gender research (Sax, 2005, 2009, 2010). Some have studied the differences in the male

and female brain (Gurian, 2011), and the different learning approaches of males and

females (Gardner, 2004, 2008). Others have studied the different ways males and

females respond to correction (Curwin, Mendler & Mendler, 2008), and some have

researched male and female spirituality (Rohr, 1988), and growth in spirituality (Rohr,

2011). Research needs to be conducted to determine common areas of discipline

associated with curricular rigor, and interdisciplinarity (Rothfeld, 2009) of instruction at a

private, Catholic, male, military, college preparatory high school. Research may help

determine whether implicit or explicit spiritual formation exists in academic, athletic,

military, and single-gender environments.

Boys and the Process of Acculturation

Boys entering a single-gender educational environment enter into an acculturation

process that relates to society and culture (Ahern, 2009). “Education in most societies is

twofold: It perpetuates the culture and prepares students for productive adult roles”

(Gorton & Alston, 2009, p. 307). This process is a component of the definition of

acculturation (Ahern, 2009). There are reliable sources, which detail the historical

research related to the differences in the way boys, and girls learn (Gardner, 2004;

35
Gurian, 2011; Sax, 2005; Thompson & Barker, 2008; Tyre, 2008). Single-gender

education and the accompanying acculturation process of different ethnic and racial

groupings of males into the high school level of Catholic educational settings, is

foundational to the topic of discipline and spirituality of high school males (Sax, 2009).

The racial/ethnic breakdown at Catholic Boys High School is approximately 80%

Caucasian, 10% African American, 5% Hispanic (Mexican, Nicaraguan, Columbian,

Cuban, Puerto Rican), 4% Asian (Chinese, Filipino, Japanese, Korean, Vietnamese), and

1% Multi Racial (NCEA Data Bank School Summary Form: 2010-2011 Academic Year).

Acculturation and Enculturation

Although Catholic Boys High School is not an international school, there are

some students from different countries, representing different cultures and requiring a

process of acculturation and enculturation (NCEA Data Bank School Summary Form:

2010-2011 Academic Year). Acculturation is a decision to move from one culture and to

enter a different culture, with the accompanying adjustments that must be made in

attitude, behavior, and values (Ahern, 2009). Enculturation is choosing to honor the

customs and norms of the original country, specifically language and traditions, realizing

that this might slow the enculturation process (Ahern, 2009). A school is an educational

environment that facilitates the acculturation of students, especially boys, in a single-

gender educational environment (Tyre, 2008).

Significant contributions to single-gender research have been made by researchers

Gardner (2004, 2008), Gurian (2011), Sax (2005, 2009, 2010), and Thompson and Barker

(2008). Gardner presented his multiple intelligence theory and cognitive learning styles.

Gurian researched brain based learning styles of boys and girls. Sax researched the

36
advantages and disadvantages of single-gender education, environmental and disciplinary

needs of boys. Thompson and Barker (2008) researched brain based learning styles of

boys and girls, while counseling in single-gender schools.

Single-Gender Education as an Academic Discussion

Single-gender education has continued to be a topic of academic discussion (Tyre,

2008). Gardner (2004), Gurian (2011), Sax (2005, 2010), and Thompson and Barker

(2008) have provided more than twenty years of research on the subject of single-gender

related to student requirements and school environments. Comparing the earlier works of

Sax and Gurian, Tyre stated that Gurian’s research was less scientific than the work of

Sax, and therefore less credible. Tyre challenged Gurian’s brain based argument and

stated that he needed more research data to be entirely credible, and that brain based

learning is a difficult to prove theory. Tyre agreed with Sax (2005) and his research

related to how boys learn, and when they are ready to learn. Tyre posited that Sax (2005)

has provided research to help 21st century parents and educators to understand boys.

Boys and Social Labels

There is evidence that many boys attend pre-K and Kindergarten before they are

mature enough to do the work that is required (Sax, 2005, 2009). There is overwhelming

evidence that many boys are being diagnosed as ADD (Tyre, 2008), ADHD and ODD

(Kunjufu, 2011), because they are unable to sit and do the required work. Boys of all

races are being medicated (Sax, 2005) because they are perceived by teachers as a

disruptive element (Kunjufu, 2011), and an inconvenience to a teacher. The teacher’s

frustration is often based on the boys’ ability to sit and do work, and many are labeled as

deficient, which seems to be the new word for hyperactivity (Tyre, 2008). More boys are

37
being medicated for a variety of hyperactive disorders (Sax, 2005, 2009), and labeled as

lazy in the middle and high school years. Some boys are often accused of spending too

much time gaming (engaging in internet games with the potential to compete with global

participants), appear to neglect their classwork, but may have very high standardized test

scores (Tyre, 2008).

Boys and Mentors

Boys need adult male role models (Gardner, 2009; Sax, 2009; Thompson &

Barker, 2008; Tyre, 2008) and mentors (Zacko-Smith & Smith, 2010). Boys need adult

male teachers (Kunjufu, 2011), boys need their fathers (Hèbert, Pagnani, & Hammond,

2009), and they need to read books that are boy oriented (Kunjufu, 2011) with action and

fact based information (Tyre, 2008). Kunjufu (2011) stated, “Boys read for information”

(p. 84). Boys respond best to directed statements and need how, why and what questions,

rather than how do you feel, or how would you feel if questions (Sax, 2005). Adolescent

boys need and thrive on being held accountable (Thompson & Barker, 2008).

Boys and Correction

Boys respond to being corrected when the correction is accompanied with

encouragement from coaches (Ballinger & Bishop, 2011). Ballinger and Bishop (2011)

postulated that coaches and athletic staff members are trained to respect the students and

their abilities. Coaches and athletic staff members are trained to understand the critical

need for heightened sensitivity to cultural diversity, and an awareness of ethnic diversity

(Ballinger & Bishop, 2011). An element of tolerance and respect for parent/child

communications in all athletic programs is needed; more specifically, in physical

education classes which are or may be required of all students (Flory & McCaughtry,

38
2011). Certain ethnic groups, Latino, African Americans and Asian, and different

religious expressions, Buddhism, Hinduism, and Islam, (Chittister, 2004, 2010) require

coaches to be sensitive to cultural and familial traditions, norms, and customs regarding

uniforms for physical education. This knowledge may facilitate more cooperation,

mutual respect, and student achievement, which may meet or exceed teacher expectations

(Flory & McCaughtry, 2011).

Teacher Expectations

Teacher expectations may affect student achievement in the curricular arena,

according to Sax (2009), Selznick (2009), and Tyre (2008), and are instrumental in

facilitating the learning process. Some students stop learning when they are identified as

discipline problems, or are labeled as needing to be tested (Selznick, 2009). These

students are commonly placed in lower groups where they begin to spiral down on self-

esteem (Sax, 2009). They may question their spirituality, and even develop a plethora of

other issues (Tyre, 2008). Selznick offered a how to in helping these needy students,

through remediation.

The Importance of Positive Instruction

Positive instruction is important in any single-gender educational environment

(Selznick, 2009). To promote wholesomeness, parents, teachers, and administrators must

be collaboratively sensitive to provide gender role education (Thompson & Austin,

2010). Thompson and Austin (2010) further stated that there are as many positive

aspects of single-gender schools as there are many concerns about providing anti-sexist

teachings and attitudes in these schools. Oftentimes, boys with socio-economic and

cultural issues are the ones to benefit from single-gender schools, even though non-

39
supporters may ascribe no value to single-gender schools or identify these schools as

unremarkable (Thompson & Austin, 2010).

There are groups of non-supporters of single-gender education. The American

Association of University Women (AAUW) was cited as a non-supporter of single-

gender education, because the members believe that “separating children by gender is

similar to separating students by race” (Sax as cited in Thompson & Austin, 2010, p.

426). Additionally, any success in single-gender schools should be attributed to “smaller

class sizes, engaging parents, well-trained teachers, a strong academic emphasis, and an

orderly and safe school environment” (Sadker & Zittleman as cited in Thompson &

Austin, 2010, p. 426).

Environmental characteristics such as race, class, family education level,

geography, public vs. private school designation, academic vs. socio-

emotional benefits, self-esteem issues, career choices, and religion all have

an impact on how we must evaluate the success or failure of single-sex

education. (Salomone as cited in Thompson & Austin, 2010, p. 427)

Safe Environment for Learning

Single-gender schools address a common problem with boys (Sax, 2010), the way

boys learn (Gurian, 2011), and the realization that the problems common to boys are

common to the boys of every race (Kunjufu, 2011). The solution is in providing a safe

environment for learning (Antosca, 1997), and a safe environment begins with teachers

who want to teach. Kunjufu (2011) presented five categories of teachers. The first

category is custodians. Custodians are teachers who are present in a classroom and

interested in receiving a paycheck. The second category is the referral agent. Referral

40
agents are teachers who defer all problems to higher authority figures. The third category

is instructors. Instructors are teachers who teach subjects, not students. The fourth

category is the master teacher. Master teachers are teachers who try to reach every

student at their level. Finally, the fifth category is coaches. Coaches are teachers who

teach content, but have a method that is student oriented and sensitive to different

learning styles. Lemov (2010) proposed that learning often involves trying something

more than once.

Success May Include Failure

Success is often underpinned with multiple attempts (Lemov, 2010). In a trusting

learning environment, an unsuccessful attempt at answering a question is not failure

(Thompson & Barker, 2008); it is allowing the student to assess his skill and even to

make a mistake in the process, and “without fear of failure” (Antosca, 1997, p. 61).

Kunjufu (2011) recommended single-gender classrooms for African American students,

with learning groups of four to six people, because African American males do almost

everything in groups.

Success and Group Learning

Groups of male students (Thompson & Barker, 2008) intimidate some teachers.

Darensbourg, Perez, and Blake (2010) compared the disciplinary policies of school

systems toward African-American males. They suggested that the frequency of

disciplinary actions is greater for African-American males when compared to other ethnic

groups including Caucasian, Hispanic, and Asian-Americans. Additionally, Darensbourg

et al. (2010) cited zero-tolerance and exclusionary policies as disciplinary tactics that

affect the sensitive egos of African-American males and often separate them from the

41
school environment, or from an athletic practice or event. Ansel, Sutarso, and Jubenville

(2009) postulated that competence, achievement, and recognition are extremely important

to African American males. Athletics are widely institutionalized as the only path to

success (Ansel et al., 2009). There is evidence of neglect in the traditional parental

influence and exposure to reading, language, and arts, because sports drive the African

American culture and assist in not only acculturation, but also enculturation in their

school environment (Ansel et al., 2009).

Acculturation and the School Environment

Acculturation is a process in the school environment. It is important to have

educational counselors to assist in the acculturation of students in their respective schools

(Arredondo, Tovar-Blank, & Parham, 2008). With ethnic diversity in schools, counselors

employ multi-dimensional techniques to address the needs of the people, while being

sensitive to their enculturation, worldviews, and varied experiences (Arredondo et al.,

2008). Additionally, as diversity brings multicultural populations to educational settings,

counselors face issues of religion and spirituality.

Thus, the process of becoming culturally competent was increasingly

associated with acquiring a greater understanding of the role of gender,

sexual orientation education, and so forth, play in human development and

mental well-being across the life span. (Arredondo et al., 2008)

To understand the process of acculturation of Cuban Americans, teachers should

be aware of the role of parents and adolescents (Crockett, Brown, Iturbide, Russell &

Wilkerson-lee, 2009). The parents of Cuban American adolescents have clearly defined

roles as mother and father (Crockett et al., 2009). The children are typically very close to

42
their mother regarding daily duties and details. The children typically revere their father.

The father administers any needed disciplinary action and has the final word on most

important decisions (Crockett et al., 2009). The parents are genuinely attentive to female

and male children and are careful to teach Cuban culture and Cuban familial norms

(Crockett et al., 2009), and gender differences are addressed in the family. Traditionally,

girls are restricted, protected, and given domestic chores to prepare for the role of women

in a marriage, whereas, boys are not given household chores and have freedom to explore

their sexuality (Crockett et al., 2009). Mothers are more comfortable discussing sexuality

and sexualization with their daughters, rather than with their sons (Martin & Luke,

(2010).

The United Nations Committee on the Rights of the Child [UNCRC], 2009b,

Articles 12-15 and 31 “grant[s] children the right to expression, thought and religion,

association and assembly, and play” (Bruyere, 2010, p. 206). The empowering of

children, encouraging and allowing them to participate leads to positive youth

development (Benson, Scales, Hamilton, & Sesma as cited in Bruyere 2010, p. 206).

Bruyere (2010) referred to this as a contributing factor to thriving and stated “Children

who thrive do well in school, display leadership, help others, maintain good health, delay

gratification, value diversity, and are resilient; they develop into citizens who contribute

to self, family, community, and society” (p. 207). Boys are often exposed to a number of

challenges and risk factors (ranging from single parent homes, socio-economic conditions

related to the number of members in an immediate family, attention from adult family

members, and challenges faced by the family) which may affect their intelligence

quotient (IQ) scores (Bruyere, 2010).

43
 Every boy faces some risk factors in his educational environment (Thompson &

Barker, 2008). In every school, there are boys who do not fit the athletic profile, others

who seem to be introverted or withdrawn and have keen interests in reading, gaming, and

visual arts (Thompson & Barker, 2008). These boys, according to Davidson (2009) may

or may not have a difficult time fitting in, with acculturation, and enculturation. He

referred to some boys as adolescent males who have “fluid masculinities in relation to

ethnicity, spirituality and sexuality” (Davidson, 2009, p. 615). Davidson’s qualitative

study broached the cultural expectations and perceptions of maleness. Rude and Herda

(2010) stated that maleness often leads to interracial friendships in the single-gender

school setting. Interracial friendships usually begin with similar interests, athletics, and

academic or spiritual interests in a diverse all male school, and are important to the

acculturation process (Rude & Herda, 2010).

Acculturation and Hispanic/Latino Cultures

Acculturation has its associated stress with attitudes of family members, financial

concerns, and adapting to new surroundings, language, and environment (Archuletta,

2010). The acculturation of Hispanics, Latinos, Mexicans, Mexican Americans, Cubans,

Puerto Ricans and others falling under the Hispanic/Latino umbrella, is exacerbated by

language, when dealing with English speaking individuals, and by an ethnic hierarchy

under the umbrella of Hispanic or Latino (Archuletta, 2010). “Familismo” is a term used

to indicate the social strength of the Mexican American family, which often includes

padrinos (fathers, uncles, and grandfathers) as mentors in the education of the children

(Montañez & VanLeeuwen, 2010). “Familism” is prevalent in Latino families according

to Toro (2011) and although there are different aspects of acculturation for adolescent

44
Latino’s, the level of respect an adolescent shows for his parents is related to the level of

achievement in school. McHale, Updegraff, Kim, and Cansler (2009) presented work

related to the Hispanic cultures in general, but more specifically to Mexican Americans.

They cited the U.S. Bureau of the Census with the statement “Hispanics are the largest

ethnic minority group in the U.S. and Mexican origin individuals comprise 67% of the

Hispanic population” (McHale et al., 2009, p. 628).

Largest Asian Subgroup

Filipino Americans are the second largest Asian subgroup (Bartlett, 2010). For

many, English is the primary language, although they speak Spanish, many have Spanish

names, and many enter into interracial marriages (Bartlett, 2010). Spanish and Western

cultural influences are evident and “the colonization of Filipino culture has impacted

religion, language, and cultural self-perceptions” (Bartlett, 2010, p. 2). Bartlett (2010)

further stated that the religion of most Filipinos is Catholic. “Aspects of enculturation

consist of interaction with one’s homeland; religious activity; sense of personal dignity;

indirectness or non-assertiveness; traditional gender roles; family solidarity; and family

obligation” (del Prado as cited in Bartlett, 2010, p. 5).

Acculturation and the Family

Families may experience complications associated with acculturation based on

familial expectations and trueness of native culture (Vo-Jutabha, Dinh, McHale, &

Valsiner, 2009) and discrimination and socioeconomic concerns are some of the factors

affecting families. Vo-Jutabha et al. (2009) used a qualitative instrument, and a

demographic survey (questionnaire) to gather data regarding age, gender, legacy, family

religious preference, and the participants’ thoughts concerning discipline and spirituality.

45
Kim (2010) proffered that acculturation is a complicated process in time, while “coping

with racism and discrimination and difficulties of language and cultural adjustment, they

must also deal with challenges to established familial roles and patterns” (p. 2).

Enculturation

Korean high school students adjust more readily than junior high students adjust,

but are more likely to have internal family problems (Kim, 2010). Kim (2010) further

postulated that the young tend to adjust to language differences faster than their parents

do, and they face enculturation, which embraces their traditions and culture, and

acculturation, which encourages them to become more American. Behavioral

acculturation is blending into the majority by patterning behaviors, which reflect the new

culture (Kim, 2010). Acculturation reflects the new culture and “enculturation is the

retention of immigrants’ culture of origin, thus providing an avenue to understand the

experience of individuals who are bicultural” (Mazzula, 2009, p. 4) and resilient

(Stumblingbear-Riddle, 2010).

Jewish Americans

Jewish Americans enjoy the rights and privileges of citizenship because of the

protections of the law and because of their willingness to participate in community and

civic activities, their willingness to acculturate (Van Ryn, 2010). Van Ryn (2010) refers

to religiosity and credits the religious traditions of the family with the level of practice in

their adolescent children. “Both ethnic culture and associated religious traditions,

operating as mechanisms that unite people in cosmological pursuits, can help to pass

down identity from generation to generation” (Van Ryn, 2010, p. 4). Judaism is usually

46
the first of the three major religions of Judaism, Christianity, and Islam, which are

credited to Abraham (Thomas & Santos, 2007; Zank, 2008).

Discipline and Punishment/Remediation

Discipline is a frequently used word, which has many different meanings. In this

study, discipline is bifurcated in the context of instruction and training, which may

incorporate some levels of remediation and punishment. All discipline, when embraced,

should be life giving because discipline often leads to excellence, is a 21st century

paraphrase of Hebrews 12:11. Hebrews 12:11: “At the time, all discipline seems a cause

not for joy but for pain, yet later it brings the peaceful fruit of righteousness to those who

are trained by it” (New American Bible). The penitential model of the church is that one

is accountable for one’s sins and transgressions, and repentance is required to mete

retribution, forgiveness and peace (Shuger, 2008). One of the earliest forms of discipline

was incarceration and “the modern prison emerged in a global historical context but was

articulated, situated and informed by local conditions” (Pincince, 2008, p. 556).

Many think of discipline as a negative when related to the controversial issue of

discipline as punishment, and the question of when and if the spanking of a young child

may be appropriate (Ho, K., 2008). Studies have shown that there is a direct correlation

between the administered physical discipline of mothers to their children and the

consequent aggressive, bullying behavior of the children (Duong, Schwartz, Chang,

Kelly, & Tom, 2009). Furthermore, the Canadian Supreme Court ruled in favor of a

parent using minor force by way of corporal punishment with the restraint of exceeding

reasonable force, that is which “must not harm the child and must be transitory and

trifling in nature” (Trocmé, Durrant, Ensom, & Marwah as cited in Hassan & Rosseau,

47
2009, p. 7). However, norms for punitive discipline vary in different countries and

cultures (Hassan & Rousseau, 2009). Discipline is a link to character formation, to

personal improvement, strengthening personal skills, and “great variability between

individual children” (Rosa, 2011, p. 3). These skills may vary from training to assisted

choices related to personal behavior and adolescent memories about childhood

(Stillwaggon, 2010); these skills may vary or include choices related to subject, content,

and learning skills.

A complete definition of discipline includes things that affect the person socially,

such as media, to include newspapers, magazines, television, and other venues, which

encourage a person to feel entitled (Curwin et al., 2008). Different family groupings,

when given consideration, address possible sources of the security issues for some

learners (Curwin et al., 2008). Activities that encourage one-upmanship of individuals or

groups, based on prejudices, differences of language, or ethnicities, can become an

element of society, which affects discipline (Kunjufu, 2011). The factors that influence

parental decisions for punishment are education, income, single parent or two parent

homes, and a belief system (Juby, 2009).

Socioeconomic issues affecting areas of the country where poverty may be

predominant, and groupings of students based on ability and possibilities, may affect

discipline and student achievement (Curwin et al., 2008). Parents with more education

usually prefer alternative methods of punishment rather than punitive or corporal

punishment, abuse or devaluing of their children (Juby, 2009). Global emphasis on

achievement has caused a very competitive environment, and every learning environment

has to temper competition, to accommodate the learning styles of many individuals

48
(Curwin et al., 2008). Even so, the competitive spirit, however meek or aggressive,

focuses on the challenge to meet the requirements of the discipline, and develop trust

among the peers, which leads to self-discipline (Kreisle, 2010).

The teacher is one with many perceptions, images, faces, and talents who

continues to improve the necessary skills to be expert in her discipline (Carter, 2009).

Discipline should address the problem or the wrongdoing, not the person, nor the dignity

of the child (Curwin et al., 2008). Discipline should be for remediation not for

humiliation. Discipline should be swift and consistent (Gurian, 2011). “Although

discipline and control are not necessarily the same, the former, whether pastoral or

juridical, is often seen as a necessary means of achieving the latter” (Koza, 2010, p.5).

Single-gender schools are reported to have reduced discipline problems and

increased achievement from students (Harris, 2010). According to Harris (2010), the

contributing factors were focus: when members of the opposite sex did not distract

students; and self-assurance: when students did not have to perform, please, or justify

their interest or ability in a subject to members of the opposite sex. Covey (2008)

postulated that when school leadership in high schools, middle schools, and elementary

schools maintains a disciplinary focus of trust, and encourage the students to take

responsibility for their decisions and actions, remediation replaces punishment. Gurian

(2011) implied that discipline should focus on wholesomeness of the student who is

progressing to adulthood and maturation. “The high school student’s brain craves

discipline as much as it craves free individual expression. High school is the last chance

to develop the limits and self-management (self-discipline) that the mind needs to

succeed in the adult world” (Gurian, 2011, p. 276).

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 Discipline and Academics

Discipline related to curricular studies is a process of learning and being aware of

a particular subject, a particular form of work, a work in a particular field, and “training

to perfect a skill” (Gardner, 2008, p. 5). Discipline and creativity are not independent of

each other in “the formal academic disciplines such as mathematics, science, history and

art” (Rowlands, 2011, p. 1). Gardner (2008) challenged educators to prepare young

people for a life marked by good work, and work should be excellent or highly

disciplined, have implications for a wider community, and be engaging so that it

challenges, is meaningful, and provides sustenance. Gardner posited “And in the world

that so honors the STEM disciplines (science, technology, engineering, and

mathematics), we require extra efforts to make certain that the other fields of human

knowledge and practice are not ignored” (p. xvii).

The history of human values requires equal status for “history, anthropology, and

other humanistic disciplines” (Gardner, 2008, p. 2). Gardner (2004) presented his theory

of multiple intelligences. He expanded on this work with his deliberate choice of the

word mind when he articulated, “the disciplined mind has trained for a period of time and

has at least one specific expert skill or discipline” (Gardner, 2008, p. 4). The school is a

workplace where professionals attempt to lead students to learn by cultivating their minds

through creativity and “the formal academic disciplines of mathematics, science, history

and art” (Rowlands, 2011, p. 1). Any philosophy of musical education is implicitly

bound to encourage the spiritual introspection that comes through the arts; and the

inherent musicality of children (Bogdan, 2010) is fostered through interdisciplinarity

(Rotfeld, 2009).

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 There are positive and negative aspects of discipline in every school (Lemov,

2010). School administrators and teachers must be prepared to deal with a student who

violates policy, makes a bad judgment, or threatens another student (Gorton & Alston,

2009). Likewise, school administrators and teachers should also be aware of the student

who may not be applying himself, or is bored because of underachievement,

overachievement or displays a lackluster attitude (Gorton & Alston, 2009; Kunjufu,

2011). It is equally important for administrators and teachers to be aware of the positive

students, those who do what they are supposed to do, are reliable, trustworthy and strive

to do their best (Gorton & Alston, 2009). Educational leaders should strive to nurture an

atmosphere of trust that begins with open lines of communication and respect for all

(Gorton & Alston, 2009; Covey, 2008; Covey, 2006).

Many different scholars have described discipline, but Jackson (2010) presented a

unique aspect of discipline with his description of the difficulties he encountered to

establish himself as a scholar. His discipline was to maintain two “strategies …

(1) maintain fidelity to authenticity of self and (2) find synergy between academic

knowledge and cultural benefit” (Jackson, 2010, p. 165). Kunjufu (2011) echoes his

work and the continuing struggle of African American males to establish credible and

non-stereotypical behaviors that provide equality of opportunity and purpose. James

(2010) postulated that the typical African-American male is at risk of being labeled “at

risk.” This places the student in a category often surmised by disciplinary or disruptive

behaviors, and is a form of discrimination fostered by schools in an effort to place blame

(James, 2010).

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 Discipline is formative. Discipline evolves from some type of happening or event

(Lemov, 2010), and is defined by Christensen, Horn, and Johnson (2011) as disrupting

class. For most teachers, disrupting class is usually a negative, and demands an

immediate action that is punitive (Christensen et al., 2011). It is possible that the

disruption is a call for help. According to Christensen et al. (2011), if a student is unable

to cope, be it through boredom, lack of foundational understanding, or any other type of

distracter, the teacher may have a teachable moment, and may choose to change the

course of action to solve a problem. They emphasized the need for the teacher to

discover how to make something better in a classroom, and be true for the school

(Christensen et al., 2011; Sax, 2009).

The principal message is that disruption—a powerful body of theory that

describes how people interact and react, how behavior is shaped, how

organizational cultures form and influence decisions—can usefully frame

why our schools struggle to improve and how to solve these problems.

(Christensen et al., p. v)

Discipline has many definitions according to Lemov (2010) and his definition of

discipline in the context of classroom culture. Lemov further stated that most people

think of discipline as corrective or punitive. The average educator must consider this

aspect of the word, but more importantly, Lemov refers to discipline as a noun “that

refers to the state of being able to do something the right way” … and

in the meaning of self-discipline: the ability to make oneself do things all

the way through and in the form of the word that refers to a body of ideas

or method of thinking (as an academic discipline) ... and … at the core of

52
 this definition is teaching—teaching students the right and successful way

to do things. (Lemov, 2010, p. 146)

Teaching, according to MacKenzie and Stanzione (2010), should include a method of

presenting the necessary rules to insure a safe learning environment through consistent

discipline.

Teaching as a method includes word and action (MacKenzie & Stanzione, 2010).

MacKenzie and Stanzione (2010) are in agreement with Lemov (2010), when they state

that their method includes presenting the disciplinary rule in word, and consistently

enforcing the disciplinary rule through action. Key to the success of any teacher is

effective rule setting combined with consistent action (MacKenzie & Stanzione, 2010).

According to MacKenzie and Stanzione, students observe every teacher to find their

consistency level on the actions they take to enforce the rules they set. Schools and

society function best when rules are clearly stated and clearly enforced (MacKenzie &

Stanzione, 2010).

Mentors help define reality (Thompson & Barker, 2008). “In many ways, not

only racially, but also economically, religiously, politically, and sexually, our society is

more segregated than at any other time in human history” (Kozol as cited in Zacko-Smith

& Smith, 2010, p. 2). The role of mentors is profoundly important (Gurian, 2011;

Kunjufu, 2011; Sax, 2005, 2009; Thompson & Barker, 2008) with mentor equated to

teacher. “As educators, we are responsible, at least in part, for helping to define and

redefine students’ attitudes regarding sexuality, gender, and sexual orientation” (Zacko-

Smith & Smith, 2010, p. 4), and masculinity and spirituality (Schipper, 2009). Mentors

in education help support and define right attitudes and morality (Thompson & Barker,

53
2008), and the coping skills of families, especially children of military personnel

(Hamlin-Glover, 2009).

Morality in the twenty-first century is a challenge for all people. Fonseca-

Martinez (2011) used the teachings of John Paul II regarding morality and the

relationship of morality to education in Nicaragua. There are social issues, which affect

the people of Nicaragua and Nicaragua’s educational system (Fonseca-Martinez, 2011).

These issues are realities in other countries “since these realities pertain to human nature

in general and no society can escape the influence of mass media, which have shaped

new models of behaviors and mentality and have promoted a morality opposed to

Christian doctrine” (Fonseca-Martinez, 2011, p. 273). The goal of the Nicaraguan

Catholic Schools and school systems globally is “in forming students as whole persons”

(Fonseca-Martinez, 2011, p. 276) capable of functioning as Christians.

Spirituality

Spirituality is a nebulous word. The literature review is an attempt to understand

spirituality (Martin, 2010; Rohr, 2011), and how it relates to adolescent males. Spiritual,

religious, religiosity, religion, spirit, and wholesomeness are key words that appear in this

effort to understand the meaning of spirituality and religion. Cho (2011) posited the

trend to separate spirituality from religion. For many, spirituality is freeing, personal,

and enlightening, while religion is impersonal, formal, and stale (Martin, 2010). In

actuality, Cho (2011) agreed with other scholars and theologians (Martin, 2010; Rohr,

2011; Schipper, 2009) that spirituality is on equal footing with religion in life; they co-

exist as internal and external manifestations of the same reality and both may require a

disciplined choice.

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 The sample of the study was the stakeholder community from Catholic Boys High

School, which projects Benedictine spirituality. Other religious orders cited include the

Jesuits (Martin, 2010) and the Franciscans (Rohr, 2011). Martin (2010), placed

significant attention on the words religious and spiritual, their similarities, and

differences, and presented an acronym for those who prefer to say that they are spiritual

but not religious. The acronym is SBNR. He stated that many people have trouble

getting past the dark historical past of religion referring to “the persecution of Jews,

endless wars of religion, the Inquisition, not to mention the religious intolerance and

zealotry that leads to terrorism” (Martin, 2010, p. 44). He likened the perception of

religion with that of agreeing to following specific rules to attain membership, and by

comparison, the perception of spirituality with that of being free to be one’s own

enlightenment. “There is a human and sinful side to religion since religions are human

organization, and therefore prone to sin. And, frankly, people within religious

organizations know this better than those outside of them” (Martin, 2010, p. 45).

Syncretism (Thomas & Santos, 2007) contributes to the humanity of religion.

Syncretism is a process of blending different spiritual customs and experiences

sponsored by different groups (Thomas & Santos, 2007). Martin (2010) used examples

of a Jewish Seder meal, a Catholic midnight mass, a Buddhist temple for meditation, or

singing in a church choir with a friend, as examples of allowing experiences to be

blended (syncretized) and then labeled as being spiritual. Syncretism may lead to trust in

spiritual events, experiences and customs, and to empowering students and teachers to

assume roles of responsibility, and positive interaction (Covey, 2008 citing the trust

model of Covey, 2006). Trust is a vital ingredient in the health of an educational

55
environment and in each person’s spirituality, religious expression, faith walk, and vision

of a higher being (Covey, 2006). Syncretism (Thomas & Santos, 2007) and developing

trust (Covey, 2006) may help a person develop their image of God.

Different people have different images of God. Thomas (2009) presented the

different God images that people have based on their familial, environmental, and life

experiences. Thomas (2009) further cited expressions of God as positive God images,

negative God images, images of God as father and mother, and as gentle and kind, or

condemning and angry. For some students and teachers in Catholic schools,

secularization compromises their image of God (Rivers, 2005; Wagner, 2008). Johnston

(2011) cautioned that the gradual diminishing of the numbers of vowed religious sisters,

and brothers, in America is most noticeable in education and in hospitals. Their absence

opens the door to secularization and loss of Catholic identity in these landmark social

ministries of the Church (Johnston, 2011; Rivers, 2005; Wagner, 2008).

Catholic identity in schools is a shared responsibility of clergy and laity

(Johnston, 2011). “The loss of Catholic identity crosses all disciplines and is the cultural

issue of the day” (Johnston, 2011, p. 6). Based on the Vatican II documents regarding

education and spirituality, Hamrlik (2011) posited the need for increased spirituality of

the laity. The authority of the laity given at baptism is the point at which the person

enters into the priesthood of Christ (Tkacik & McGonigle, 2007). The laity exercise the

roles of priest, prophet, and king in the faith community as leaders and participants

(Hamrlik, 2011). Menkes (2011) applied discipline to the spirituality of leadership.

The Catholic Boys High School mission statement is to build boys into men who

become effective leaders in their community (as shown in the organization’s online

56
profile). Training leaders in the 21st century world is complicated because leaders face

different challenges with technological implications. Menkes (2011) stated a “leader

must possess a highly unusual set of attributes that often run counter to natural human

behavior” (p. 9).

Leadership means realizing potential in yourself and in the people you lead.

Rather, leader and followers cocreate their identities and performance. The new

paradigm for leadership becomes a fluid, virtuous cycle of exchange and growth

between leaders and the people they lead. (Menkes, 2011, p. 12)

Although the concepts of leadership presented by Menkes (2011) are from the business

model, and at a different level from the leadership models for high school males, being

virtuous is indicative of spirituality. Menkes revealed the need for leaders to be virtuous

in the context of genuine interest in the overall good of their organization; and being

virtuous is a learned skill, and possibly a spiritual gift.

Three significant approaches to the spirituality of adolescence are awareness,

behavior, and development (Smith, n.d.). The awareness of one’s spirituality is innate,

intuitive, and normal. Smith (n.d.) postulated that spirituality informs choices and as a

result determines behavior patterns. Consequently, spirit informed choices and behavior

patterns are critical to the wholesome development of adolescent males (Smith, n.d.).

Smith (n.d.) further stated that perception of God is difficult for the young adolescent

male, sometimes trapped between lofty thoughts of God, and being unable to cope with

the good and evil that he sees in the world. This brings four implications for education:

(1) there is a need for academic cross-disciplinary awareness and

discussion; (2) … the need to raise our level of consciousness of

57
 spirituality within our discussion of constructs of masculinity; (3) …

whilst there is a growing awareness among educationalists that education

is always value laden it seems that it is necessary to grasp the nettle in

terms of the practical outworking of this; and (4) … is the significance of

relationship for adolescents and the implications for the teaching context.

(Smith, n.d., p. 7-8)

Smith (n.d.) posited that this topic is global and is in need of global research.

Religion is similar to business in a creative way, since many business principles

(Menkes, 2011) are universal and accepted internationally. Although religion is universal

under many expressions, religion causes conflict in the world because the peoples of the

world do not agree on the religious concepts that unite (Ward, 2011). This is a

particularly difficult concept for adolescent males, since they struggle with the conflict in

an attempt to define their own thoughts related to religion, to spirituality, and to their

personal beliefs (Thompson & Barker, 2008).

Adolescence may be a time of defining, deciding on, or renewing one’s belief

system (Thomas & Santos, 2007). Many students are unable to cope with the stress

agents and pressures they perceive in their world, while they seek to define their religion,

their faith and their spirituality (Magaldi-Dopman & Park-Taylor, 2010). This defining is

sometimes a rite of passage, but for many boys, there is no clearly defined rite of passage

from boyhood into manhood (Thompson & Barker, 2008). Rites of passage are lacking

for many boys (West-Olatunji, Shure, Garrett, Conwill, & Rivera, 2008), even though 13

year old Jewish boys are welcomed into their congregations as adult males at their bar-

mitzvahs, and Catholic boys and girls are confirmed between 13 and 15 (Thomas &

58
Santos, 2007). The need for a rite of passage for adolescent males (Thompson & Barker,

2008) may cause pressure, stress, and confusion, which may require professional

counseling. Magaldi-Dopman and Park-Taylor (2010) stated that adolescents’ sometimes

search to secure a professional counselor or psychologist who shares what they believe.

The stability or instability of the home, parental literacy (van Kleek & Schuele,

2010), the parental activity and influence in the home, and the well-being of the child in

non-white Hispanic, African American and Mexican American families may be affected

by socioeconomic stress factors referred to as Family Structure Transitions (Fomby,

Mollborn & Sennott, 2010). “Black adolescents also reported higher religiosity and more

frequent church attendance compared to White adolescents regardless of their instability

history, and their levels of positive and negative school attachment did not vary

significantly by instability experience” (Fomby et al., 2010, p. 8). Whereas Mexican

American adolescents experienced “the absence of social protection on relationship

quality with mother and other adults and poorer school attachments when they had

experienced family structure transitions but heightened social protection in terms of

mother’s perception of neighborhood connectedness” (Fomby et al., 2010, p. 8). It is

noteworthy, that Mexican American adolescents had higher delinquency scores than

whites or blacks, and that blacks were more likely to have sexual intercourse at a younger

age than whites or Mexican Americans (Fomby et al., 2010).

It is possible that all adolescents face choices concerning risk factors and

behaviors ranging from drugs to pre-marital sex, and to lack of family communication

(Sullivan, Childs, & O’Connell, 2010). Parents who care provide an important and

significant role in understanding their adolescent, and the continual support offers the

59
security of limits while fostering the need for autonomy (Longmore, Eng, Giordano, &

Manning, 2010). “We found that parental caring mattered with respect to delaying

adolescents’ sexual onset net of frequency of dating disagreements, frequency of sexual

communication, demographic background, religiosity, dating itself, monitoring, and

giving independence” (Longmore et al., 2010, p. 11). Trust and open communication

between parents and teens, avoidance of parental selection and challenges related to the

frequency of dating, and parental understanding rather than discouragement are factors

that may slow the process of sexual activity in teens (Longmore et al., 2010).

The primary disciplinary and leadership role of the principal in the school is the

obligation to educate every child (Huppe, 2010; Wickersty Witte, 2011). The document

from the USCCB is a foundational document and focuses on the bishop’s challenge to

provide inclusive opportunities for children who are mentally or physically challenged

(Huppe, 2010). The Church’s commitment to education is in itself a historical ministry,

which touches all levels of education and includes every level of student and every

special need of students. Huppe (2010) stated, “the US Bishops have challenged the

Church to look at people with disabilities as essential to the fabric of the Church and

include them in all aspects of church life” (p. 41).

The obligation to educate is inclusive (Huppe, 2010). Although African

American students have made progress to narrow the educational achievement gap, they

still lag behind their European American counterparts (Kunjufu, 2011). Blash (2010)

stated that African Americans are typically very religious and spiritual; many are very

confident and grounded in their belief structure and expression. There expressions

include prayer, meditation, church attendance, reading scripture and frequently find these

60
expressions are coping mechanisms (Blash, 2010; Kunjufu, 2011). Matters of spirituality

and religious beliefs are “passed down from one generation to the next, and then

reinforced by the church or community of believers” (Blash, 2010, p. 145).

It is important for students to recognize their heritage as a spiritual and religious

home base, because home base offers security, which promotes wellness and self-esteem

in adolescents (Blash, 2010; Kunjufu, 2011). Other factors leading to wellness are

thinking, emotions, self-control, positive humor, and work; these factors foster adolescent

feelings of personal value and value from others in the school setting (Myers, Willse, &

Villalba, 2011, p. 7). This is important for students at all levels from elementary school

to college (Myers et al., 2011). Payne-Gold (2010) addressed the spiritual journey of

college students. Specifically, the journey of non-heterosexual college students is their

struggle to understand their motive for spirituality; and to understand and accept the

reality of their sexuality, whether it is by choice, by preference or birth (Payne-Gold,

2010).

The struggle with spirituality begins in high school (Payne-Gold, 2010), with the

struggle of the student to understand his or her sexuality and sexual motivations

(Thompson & Barker, 2008), while coping with the consequences that escort the new

responsibilities and perceived freedoms of college. DeSilva (2010) provided a relevant

background to the role of spirituality and religion in the identity development of

adolescents with her treatment of the words religion, religious (Martin, 2010), spiritual

and spirituality (DeSilva, 2010). Furthermore, DeSilva (2010) cited the importance of a

relationship to God and the search for identity in adolescent and college age students.

“Young people who are active in religious communities have access to a coherent

61
worldview providing meaning and perspective that can serve to trigger considerations of

identity issues and to suggest resolutions for identity concerns” (King as cited in DeSilva,

2010, p. 8).

Through academic and co-curricular activities, high school males have many

opportunities to form ideas, and make choices concerning their personal and academic

discipline; and what they believe concerning religion and their personal spirituality.

Additionally, high school males may experiment with the degree of discipline and

spirituality, and with their willingness to embrace or accept the opportunities presented to

them through Catholic education at the high school level. Discipline and spirituality may

become an important “developmental element or aspect of a boy’s daily routine, which

the boy may compartmentalize or embrace” (Schipper, 2009, p. 128).

There is evidence to support the benefits of the communal experiences of religion,

and religious communities according to DeSilva (2010). “Religion provides

opportunities for adolescents to interact with peers and build intergenerational

relationships while also developing experientially-based knowledge” (DeSilva, 2010,

p.19). Douvan and Adelson (as cited in DeSilva, 2010), challenged the 1968 work of

Erikson by “suggesting that females place more emphasis on interpersonal (or sense of

self as connected to others) identity issues whereas males emphasize intrapersonal (or

sense of self as separate and unique) identity” (p. 16). DeSilva presented other

contenders in the academic discussion who support the notion that females attempt to

deal with both interpersonal and intrapersonal issues. Furthermore, “although both

genders invested in interpersonal issues, boys used their affiliations to enhance individual

62
success whereas girls focused on affiliations with the hope of enhancing success for all”

(Thorbecke & Grotevant as cited in DeSilva, 2010, p. 16).

Every person ascribes meaning to relationships with other human beings, with a

desire to find meaning in life, especially the role and responsibility to realize a

connectedness to God, to the Creator and higher power (Gifford, 2010). Gifford (2010)

defined soteriology as the salvific work of Christ. He used “third perichoresis” as Christ

being in the believer and the believer being in Christ. By doing so, Gifford connects to

Overberg (2006) and his term embodied spirits and to Martin (2010), and his treatment of

religion and Jesuit spirituality. Gifford connects to Chittister (2004, 2010) with her

treatment of the disciplines of the Benedictine rule, to Rohr (2011) and Franciscan

spirituality, to Rohr and Martos (1988) and the spirituality of scripture. Finally, Gifford

connects to Tkacik and McGonigle (2007) and the work of the Holy Spirit in the twenty-

first century.

Summary

The intent of this review was to discover and understand the literature related to

the study, and to identify any gaps in the literature that pertain to the study topic. This

study explored how, and to what extent, a relationship exists between the discipline

associated with curricular rigor and spirituality in high school males at Catholic Boys

High School. This study was a qualitative ethnographic study. The sections included in

the review were an introduction, the Catholic perspective, single-gender education and

acculturation, discipline and remediation/punishment, discipline and academics,

spirituality and summary. Research was limited to more quantitative studies of different

age and gender groupings of students in elementary, high school and college, rather than

63
those that are qualitative. Research was limited related to high school males in a Catholic

school environment.

A void exists in literature representing any qualitative studies related to a Catholic

school environment of ethnically and racially diverse high school males, and diverse

religious and spiritual affiliations. Given that, the mission of the target school is to build

boys into men capable of being community leaders, exploring the way high school males’

deal with the discipline and spirituality presented in the educational environment merits

consideration. Specifically, the student’s perceptions of the core curriculum, discipline

and the curricular emphasis on discipline with required JROTC and religious studies, did

advance and facilitate this research.

The views of many different authors and researchers are present in this literature

review, and represent the value of academic discussion. This review explored many

different aspects of discipline and spirituality. The Catholic Church offers extensive

support in her expectations of Catholic schools with regard to teaching and maintaining

discipline, and to teaching religion from the Catholic perspective (Chittister, 2004, 2010;

Martin, 2010; Overberg, 2006; Rohr, 2011; Tkacik & McGonigle, 2007). An attempt to

understand how discipline and spirituality are related, if the relationship exists, and how

it is perceived by the high school male was the focus of the methodology of this

qualitative ethnographic study. Chapter 3 presents an introduction to the methodology,

statement of the problem, research questions, research methodology, research design,

population and sampling procedure, sources of data, panel of experts, validity, reliability,

data collection procedures, data analysis procedures, ethical considerations and a

summary.

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 CHAPTER 3. METHODOLOGY

Introduction

Catholic Boys High School is a private, single-gender, Catholic, and military,

college preparatory high school. The study employed the following factors: a single-

gender school with an accompanying acculturation, the discipline of being a military

school, and the discipline associated with the curricular rigor of being a college

preparatory high school. The study considered spirituality and Benedictine spirituality,

and the mission to build boys into men capable of being leaders in their respective

communities.

The purpose of this ethnographic study was to understand the relationship

between the discipline associated with curricular rigor and spiritual formation for the

students at a single-gender, private, Catholic, and military, college preparatory high

school. The mission statement of the school is to build boys into men, through the

various forms of discipline in a spiritual/religious educational environment (as shown in

the organization’s online profile). Members of the Catholic Boys High School

stakeholder community were the invited participants. In this research, the relationship

between the discipline associated with curricular rigor and spiritual formation was a

process used to train boys, to become responsible men of impeccable character. The

remainder of this chapter includes: the statement of the problem, research questions,

qualitative research methodology, research design, population and sampling procedure,

sources of data, validity, reliability, data collection procedures, data analysis procedures,

ethical considerations, and summary.

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 Statement of the Problem

It was not known how and to what extent, a relationship exists between the

discipline of curricular rigor and spiritual formation in high school males at Catholic

Boys High School. The perceived value of academic excellence, curricular rigor, and

training in spiritual matters associated with Catholic presence in Catholic schools was in

question. The parental motivation to pursue continuing Catholic education for boys may

be subject to economic conditions related to tuition-based education, as compared to non-

tuition based education. The parental view of conscientious or obligatory ties to the

Roman Catholic Church, and the previous acceptance of expectations or mandates by the

Church for the education of children may be different or changing (Rivers, 2005). The

legacy tradition, which focused on the boy attending Catholic Boys High School because

his grandfather, father, or uncle attended Catholic Boys High School, may be changing.

Some parents may allow the boy to choose the high school he attends. His choice may be

his preference for sports and fine arts opportunities, rather than on continuing Catholic

education, the perceived spiritual environment, the discipline associated with curricular

rigor, the discipline associated with a JROTC program, or the single-gender school

environment.

Information regarding single-gender research was extensive, yet nebulous

(Gurian, 2011; Martin & Luke, 2010; Sax, 2005, 2009, 2010; Tyre, 2008). Information

referencing the process of instilling discipline and spirituality in boys was extremely

inconsistent (Payne-Gold, 2010; Smith, n.d.). Although literature supported the research

area of single-gender study in both males and females, it did not specifically address or

provide an understanding of the relationship between curricular discipline and spiritual

66
formation of high school males in a very diverse socio-economic, demographic, ethnic,

and spiritual setting. The study was of concern to the researcher because the researcher is

a participant observer at a private, single-gender, Catholic, military and college

preparatory high school. Due to this gap in research, and the desire to add to the

academic discussion, a study was conducted.

What needed to be explored was whether there is a perceived cultural advantage

related to curricular discipline, for students in single-gender Catholic schools, as

compared to students in coeducational private or public schools. What needed to be

explored was whether there is a perceived cultural advantage related to spiritual

formation, for students in single-gender Catholic schools, as compared to students in

coeducational private or public schools. What was not known is whether there is a

perceived value of discipline in Catholic schools as compared to current private or public

school educational environments. What was not known is whether there is a perceived

value of spirituality in Catholic schools as compared to current private or public school

educational environments. This study explored how, and to what extent, a relationship

exists between curricular discipline and spiritual formation in high school males. This

study was needed to increase the understanding of the relationship between curricular

discipline and spiritual formation of students in a small, private, single-gender, Catholic,

military school. This study was expected to provide information to guide and assist

parents and their sons when making a decision to pursue continuing Catholic education.

Research Questions

This qualitative ethnographic study provided answers to the research question

“What is the relationship between discipline and spirituality in high school males?” The
67
question was framed in the context of a single-gender, Catholic, tuition-based, military,

college preparatory high school, where tradition, academic rigor, and value are compared

to non-tuition based coeducational private, or public schools. The following questions

supported the main research question of the study:

1. What is the perceived cultural influence for students at Catholic Boys High

School related to curricular discipline? This question presented the possibility of

discovery of the reasons or deciding factors related to why parents and students

would choose a single-gender school over a coeducational school, and the

perceived environmental implications related to academic focus.

2. What is the perceived cultural influence for students at Catholic Boys High

School related to spirituality? This question presented the possibility of discovery

of the reasons or deciding factors related to why parents and students would

choose a single-gender Catholic school over a coeducational Catholic school, why

non-Catholics would choose a single-gender Catholic school over a coeducational

Catholic school or public school; and the enculturation/acculturation process for

all students, especially non-Catholic students.

3. What is the perceived influence of discipline at Catholic Boys High School? This

question presented the possibility of discovery of attitudes of current stakeholders

toward the college preparatory emphasis on curricular rigor and the historical

perceptions related to the emphasis on athletics.

4. What is the perceived influence of spirituality at Catholic Boys High School?

This question presented the possibility of discovery of attitudes of current

stakeholders, especially students and parents, toward the changing status of

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 Catholic identity, historical perceptions related to the emphasis on spiritual

formation, the challenges facing non-Catholic students, and the perception of the

process of spiritual formation for Catholic and non-Catholic students.

Research Methodology

The study was qualitative. First, qualitative research begins with a question that

is important to the researcher, and the researcher depends on the data collected from the

participants. The researcher employed subjective and open-ended questions, which

encouraged elaboration of details from the participants. The researcher triangulated a

variety of data streams ranging from interviews with participants, observations of

different groups of participants, and the investigation of existing statistical data. The

researcher coded the data streams of existing and developing themes and patterns to

formulate the descriptive language used to interpret the research, and in qualitative

research the researcher “conducts the inquiry in a subjective, biased manner” (Creswell,

2008, p. 46).

Second, qualitative research is exploratory. Qualitative research allowed the

researcher to conduct empirical research. Qualitative research allowed the researcher to

use an inductive approach and “base conclusions on data that have been collected and

analyzed fairly” (Yin, 2011, p. 21). Qualitative research was used to explore, discover,

and understand the views of the participants and their relationship to the research

question or topic (Creswell, 2008). The study explored and identified the voice of the

sample.

Third, the reason qualitative research was chosen was that it allowed the

researcher to consider the academic discussion provided through a lecture-based article

69
by Smith, A. (n.d.) and the qualitative research that Blash (2010), Chang (2009), and

Creagh (2011) used in their dissertations. Smith (n.d.) acknowledged that there are too

few studies related to adolescents and spirituality. He presented four implications for

education

(1) there is a need for academic cross-disciplinary awareness and

discussion; (2) … the need to raise our level of consciousness of

spirituality within our discussion of constructs of masculinity; (3) …

whilst there is a growing awareness among educationalists that education

is always value laden it seems that it is necessary to grasp the nettle in

terms of the practical outworking of this; and (4) … is the significance of

relationship for adolescents and the implications for the teaching context.

(Smith, n.d., pp. 7-8)

Researchers using qualitative research have found that matters of spirituality and

religious beliefs were “passed down from one generation to the next, and then reinforced

by the church or community of believers” (Blash, 2010, p. 145). Blash (2010) suggested

that it is important for students to cling to the security of their heritage as a spiritual and

religious foundation.

Qualitative research is viewed through the lens of the researcher and is often

subjectively biased (Creswell, 2008). However, “the autobiographical nature of

qualitative research does not necessarily mean that research tells the author’s life story,

but, rather, how the research intersects with the author’s life” (Glesne as cited in Chang,

2010, p. 4). Creagh (2011) employed a qualitative case study which allowed him “to

utilize multiple disciplines (specifically, cultural theory, ecclesiology, and organizational

70
theory in higher education) when examining this contemporary phenomenon” (p. 36). In

this study, discipline was bifurcated in the context of instruction and training, which

incorporated some levels of remediation and punishment. Although the study of

discipline as punishment and remediation is a very important topic of study, the focus of

this research was the discipline achieved through the instruction and training associated

with curricular rigor.

Qualitative research is becoming more accepted and popular when compared to

quantitative research (Banning & Kuk, 2009). Qualitative research dominates some

curricula that may have traditionally favored quantitative analysis (Moravcsik, 2010).

“The sense of being a more closely engaged researcher is one of the first features of

inquiry that will challenge the way in which IRB applications are written and

subsequently written” (Boutain, 2008, p. 243).

Research Design

There are several research designs related to a qualitative methodology outlined

by Creswell (2008, 2009), and Yin (2011), which would have been appropriate for this

study. The research design was ethnographic, because ethnography allowed the

researcher to blend into the environment and the culture of the study (Yin, 2011).

Walford (2009) stated that ethnography speaks to the integrity of the ethnographer and

“presents a defence of rigour and systematic research within ethnography” (p. 1,

abstract). There are many ways to utilize ethnography for research in our contemporary

society (Pierides, 2010). Using ethnography, the researcher was able to subjectively and

with planned bias, observe, interview, and collect data from a variety of stakeholders who

support this private, single-gender, Catholic, and military, college-preparatory high

71
school as students, alumni, parents, faculty, staff, and administration. Ethnography is a

flexible and versatile tool for researchers, even to large collaborative ethnography

(Campbell & Lassiter, 2010).

Qualitative research is often ethnographic. Creswell (2008) postulated that

“ethnographic designs are qualitative procedures for describing, analyzing, and

interpreting a cultural group’s shared patterns of behavior, beliefs, and language that

develop over time” (p. 639). Ethnography placed the researcher in the research setting

over an extended amount of time, allowing the researcher to understand the daily “norms,

rituals, and routines in detail” (Yin, 2011, p. 12). An ethnographic study was used to

illuminate the 110 year history of this school community, culture, and family, based on

the ontological and epistemological merits of a culture, and “epistemological and

ontological assumptions” (Crescentini & Mainardi, 2009, p. 431), with the symbols,

heroes, rituals and values (El-Amir & Burt, 2010) of an education based product

(McBride, 2008).

Some ethnographic studies include different types of ethnography. Fiskesjö

(2010) referred to a researcher who chooses ethnography as a “cultural anthropologist”

(p. 173). Ho, W. (2008) posited, “multisited ethnography as incorporating social and

cultural activities that are critical to the persona of the community” (p. 356). Muñoz-

Laboy et al. (2011) used institutional ethnography, in a study that involved the very large

and varied religious groups of Brazil, and their cooperative efforts toward a particular

global illness. The researchers studied specific behavior and concerns of the individuals,

the impact of some “behaviors, and practices of individuals” and then looked to the wider

government, religious groups, and social resources to address the issues (Muñoz-Laboy et

72
al., 2011, p. 972). Rabikowska (2010) stated that ethnography allows the researcher to

write from many different subjective and biased reflections, knowing that all writing is

subject to scrutiny, which adds validity to the research. Vandenberg and Hall (2011)

cautioned critical researchers regarding bias by adding “reflexivity, relationality and

reciprocity” [and] “These techniques encourage researchers to be more aware of potential

biases and dominant structures and involve participants as equal members in all aspects

of the research process” (pp. 29-30).

To add validity to the study an online questionnaire invited alumni participation.

The online questionnaire was sent to approximately 1,900 active alumni e-mail addresses.

The questionnaire was a computer-generated questionnaire distributed to the alumni

through e-mail. This questionnaire provided a quantitative component to this qualitative

study. There were no ethnographic studies found related to this specific topic. Since

there was a scarcity of information available relevant to single-gender, Catholic, military,

college preparatory high schools, this research may serve multiple purposes in the

academic conversation.

Population and Sampling Procedure

The population for this study was a school community of 300 students, 40 faculty,

3 administrators, a Board of Limited Jurisdiction, parents, other stakeholders, and

approximately 4,000 alumni, with approximately 1,900 active e-mail addresses. These

groups of interested supporters of this school are a community, a cultural group with

“shared patterns of behavior, beliefs, and language that have develop[ed] over time”

(Creswell, 2008, p. 639). This population was of interest because this population

73
represents the students, parents, alumni and faculty of this unique Catholic, male,

military, college preparatory high school.

The anticipated sample goal was 20 students, 20 faculty including administration,

clergy and religious, 20 parents, and ranging from approximately 150-250 people,

including interviews and alumni survey respondents. The sample was a convenience

sampling (Capella University School of Education, 2010). The sample was composed of

individuals from the current school population, students and faculty members, alumni,

and parent(s) of a current student. The breadth and diversity of the sample provided data

that were generalizable to the population (Yin, 2011). The researcher is an existing

member of the sample group, therefore the researcher’s role was that of a “complete

participant” or “practitioner ethnographer” (Barton, 2008, p. 10-11). After IRB approval,

the Catholic Boys High School conference room was the preferred setting for all

interviews. The interview schedule reflected the student, alumni, and faculty

participant’s preference for date and time, and most interviews ranged from 60-90

minutes.

Sources of Data

Qualitative research has the potential to obtain data from a diverse stakeholder

group. “One common thread uniting qualitative research of all types is close engagement

with subjects and cases, and data collection initiated at extremely close range” (Elman,

Kapiszewski, & Vinuela, 2010, p. 26). After IRB approval, a schedule of the different

data sources was initiated.

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Observations

A 5-month schedule of observations and interviews was coordinated between the

researcher and the teachers who chose to participate, which allowed the researcher to

observe teacher practice in a classroom setting. It was anticipated that teachers, in the

core curricular classes (social sciences, world languages, English, science, mathematics,

religious studies, JROTC LET I, II, III, IV classes and drill) and elective classes (physical

education and some seasonal sports practices), would participate. The data collected

included detailed field notes taken during observation of teachers and teacher practice in

a classroom setting. The notes were related to the particular curricular discipline and any

aspect of the teacher’s practice that contributed to spiritual formation.

Interviews

The school conference room was the preferred setting for all interviews. The

interviews were scheduled for 60-minute sessions. Faculty interviews were expected

with teachers from the respective curricular areas. (See Appendix A). Student interviews

were in groups of 4-5 students. (See Appendix B). Alumni interviews were expected to

be in groups of 4-5 alumni. (See Appendix C). Parent interviews were expected with

groups of 4-5 parents. (See Appendix D).

Existing Data

There were three areas of existing data: JROTC, AP Test data, and Review Board

disciplinary/student remediation and progress data. First, twenty-seven years of JROTC

data were available for examination, specifically related to aspects of military discipline,

physical training (PT) tests, and the trust factor that leads to spiritual formation through

their leadership/followership series. To provide a random sample, the JROTC cadre

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selected 3 student records per grade level per year, for 6 years from 2010-2015, which

yielded 18 de-identified records. All data were reviewed in cooperation with and under

the supervision of a member of the JROTC cadre. Second, school aggregated AP Test

data were available from the past 5 years, in English, social sciences, mathematics, world

languages, physics, and chemistry. These data were collective school aggregated data,

posted in the Faculty Work area. Finally, the Principal allowed the review of a random

selection of de-identified curricular, disciplinary, and remediation records of the 18

students from 2010-2015. These data were used to track curricular, disciplinary, and

remediation trends of individual student progress, from ninth to 12th grade. All data were

reviewed in cooperation with and under the supervision of the Office of the Principal, and

are the point of discussion when a student appears before the Review Board (formerly

known as the Disciplinary Board) because of an infraction. The records reviewed

detailed information filed, coded, and interpreted using descriptive language. The writing

was generic and did not make any reference to names or any specifically identifiable

characteristic. These data established trends by year and grade-level, and were not

expected to be generalizable for all students.

Survey

The online survey was 25 open-ended statements. Each participant was asked to

read each statement, and choose the category which best expressed his experience at

Catholic Boys High School. The response categories were strongly agree, agree,

disagree, and strongly disagree. The survey consisted of 25 open-ended statements

crafted by the researcher, and distributed to a panel of experts with a request for review

and comments. (See Appendix E). The invited panel of experts included Faculty

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members, Administrators, and distinguished members of the Catholic community who

agreed to preview the survey. The intent of this survey was to supplement the qualitative

data with quantitative data. After review by the panel of experts, the survey instrument

was revised according to their specific recommendations. After the researcher’s final

revisions and IRB approval, the survey link resided on the school website for two

months, with the request for alumni to participate. The alumni base was approximately

4,000, with approximately 1,900 active e-mail addresses. The alumni database is a

responsibility of the Headmaster’s Resource Development Team and was available

through the Admissions Officer. No other form of distribution was available to alumni

without an active e-mail address; the researcher did not use the U.S. mail system, as

originally planned.

Panel of Experts

The panel of experts was invited to review the instrument constructed by the

researcher. Those who chose to participate reviewed and commented on the instrument

to determine whether the question base was appropriate and applicable to the relevance of

the research question: If, and to what extent, does a relationship exist between discipline

and spiritual formation in high school males? The individual members of panel of

experts provided expertise in their respective curricular discipline, and they represented a

cross-section of stakeholder interests and concerns. After review of the responses of the

panel of experts, the researcher revised the survey instrument.

A Panel of Experts reviewed the interview protocol and internet survey materials.

They offered constructive criticism. Revisions were submitted to the panel. A second

review of constructive criticism followed with revisions and another review. This

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process produced multiple interview protocol formats for different interview groups,

students, teachers—faculty to include administration, clergy and religious, parents and

alumni. A pilot study was not feasible, and the idea of a field test or pilot study was

abandoned to comply with the Capella IRB requirements. Finally, after the Capella

Institutional Review Board approved the study, and all approvals and permissions were

secured, the survey instrument was placed on the school website as a News Flash to

request alumni participation.

Validity

The study incorporated several validity strategies. The first was triangulation of

data sources to include method, time, and persons. The second was a rich, thick

description of the ethnographic setting. The third clarified researcher bias. The fourth

presented any negative or discrepant information (Creswell, 2009; Yin, 2011).

Triangulation of Method, Time, and Persons

Triangulation (Creswell, 2009; Yin, 2011) of method explored discipline from the

administrative, academic (English, mathematics, social science, science, world

languages), military, athletic, and fine arts departments. The exploration process

included interviews of some administrators, JROTC instructors, athletics, and teachers in

the academic subject areas, religious studies, and fine arts departments. Triangulation of

method explored spiritual formation from the administrative, academic (English,

mathematics, social science, science, world languages), military, athletic, religious

studies, and fine arts departments. Exploration included interviews of instructors from

English, mathematics, social science, science, world languages, fine arts and religious

studies, as well as parents and students. Documents from administration and JROTC

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were reviewed. Policies from administration, JROTC, and athletics were reviewed.

Triangulation of time included conversations with teachers to understand their

departmental goals.

Teachers who agreed to participate chose a time on the observation schedule.

Some observation sessions were very casual. The teacher was aware of the observation,

and informed that the observation was of teacher practice, not of student performance.

Other planned observations included: (a) a meeting with the teacher to discuss the

content, approach and plan of the lesson; (b) observe the lesson; and, (c) a post-

presentation meeting with the teacher to compare the plan with what actually happened

and if modifications were made, based on student reception of the content, approach, and

the plan for that class. Triangulation of persons included interviews with clergy, and lay

administrators, clergy and lay teachers, parents and stakeholders, and current students and

alumni.

Rich, Thick Description of the Ethnographic Setting

Descriptive and interpretive writing synthesized the information collected from

the historic and cultural perspective cited by the participants, and validated this

ethnographic study. The stakeholder community’s support and involvement were

described based on information garnered from observations and interviews. The

observations and interviews were with interested, participant stakeholders. The

investigation involved examining historical documents, policies, and procedures over the

history of Catholic Boys High School.

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Clarifying of Researcher Bias

The researcher’s plan for this study was to provide a personal reflection of the

information gathered in an open and honest ethnographic narrative (Creswell, 2009). The

researcher’s narrative is interpretive (Yin, 2011) with all information viewed from a

personal lens of being male, married with children and grandchildren, active ministry as

ordained clergy, educated in music, theology and education, and a 10-year involvement

with the stakeholder community.

Presentation of Any Negative or Discrepant Information

The study did encounter the presentation of some negative information (Creswell,

2009), or discrepant evidence (Yin, 2011). The ethnographic setting was a very diverse

community of stakeholders. Historically, many philosophies, many theories, and many

different approaches have been employed related to curricular discipline. The

foundational presence of clergy, current presence of clergy, and the number of monks

with a functional presence has changed. The definition of spirituality was diverse.

Socioeconomic diversity has changed, when considered historically. Some evidence

presented was contradictory.

Reliability

The reliability of the study was a consistent approach by the researcher. The

researcher’s goal was to provide detailed documentation of steps and procedures.

Reliability procedures (Creswell, 2009) included voice-recognition recordings of

interviews with downloadable computer generated transcription to increase accuracy, as

well as hand-written notes taken during the interviews.

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 Reliability procedures included careful coding. The coding required verification

checks to provide procedural consistency. The verification process included thorough

memos and notes “about the codes and their definitions” (Creswell, 2009, p. 190). The

researcher used triangulation of information to provide a crosscheck for code consistency,

accuracy and an unbiased approach to coding procedures.

Data Collection Procedures

The collection procedures for study began following the Capella University

Institutional Review Board (IRB) approval to conduct the study. IRB approval involved

proof of specific approval documents secured by the researcher prior to the initiation of

any data collection. The researcher requested and received approval from the Principal

(Appendix F) to conduct a qualitative ethnographic study of the school. This approval

was critical to the study because current students, faculty, and alumni were invited to

participate (Appendix G: Informed Consent Form). With the approval signatures the

formal request was forwarded to the Capella IRB as directed by the Capella approval

protocol.

The Admissions Office provided the approximately 4,000-member alumni

database, and posted a News Flash to the 1,900 active e-mail addresses of the stakeholder

community. The e-mailed questionnaire contained a statement of purpose regarding the

study. Alumni who chose to take the survey agreed to participate by taking the survey.

They were free to answer the questions; they were free to stop the survey at any time

during the process. The minimum age for a current student to participate was 18 years of

age. The maximum age for other stakeholders was 65 years of age. The IRB process

required very specific and detailed information for Informed Consent Forms for various

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groups of stakeholders, and very specific information was presented for the invitation to

participate.

Qualitative Observations

The researcher planned and scheduled observations with teachers in the core

curricular environments (social sciences, sciences, world languages, English,

mathematics, religious studies, and JROTC LET I, II, III, IV classes and drill), and

seasonal sports practices and physical education classes. The observations scheduled

were with teachers who indicated agreement to participate on the Informed Consent

Forms for the Faculty Group. The Informed Consent Forms (Appendix G) contained

explicit information regarding the study, and provided contact information to coordinate

and schedule an interview with the researcher. The data collected were through detailed

notes taken during the observation of teacher practice in a classroom setting. The notes

were related to the particular curricular discipline and any implicit or explicit aspect of

the class, which contributed to spiritual formation, based on teacher initiated intervention,

question, comparison, or example.

Qualitative Interviews

The school conference room was the preferred setting for all interviews.

Interviews were scheduled for 60 minute sessions for individuals, and 90 minute sessions

for groups of 4-5 members of the faculty group (Appendix A), groups of 4-5 students

(Appendix B), groups of 4-5 alumni (Appendix C), and groups of 4-5 parents (Appendix

D). Other interviews included clergy and religious studies department personnel. These

personal interviews lasted approximately 45 minutes each. Questions for all interviews

were related to discipline and spiritual formation.

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Qualitative Documents

Twenty-seven years of JROTC data were available for examination, specifically

related to aspects of military discipline, physical training (PT) tests, and the trust factor

that leads to spiritual formation through their leadership/followership series. For this

study, data from randomly selected student JROTC and Administrative personnel records

were presented to the researcher as blind data, no names accompanied the data. The

purpose was to collect and compare random, blind data for approximately 18 students.

All data were reviewed in cooperation with JROTC and Administrative personnel. All

data were confidential and anonymous. These data established trends by age and grade

level. AP Test data were available from the past 5 years in English, social sciences,

mathematics, world languages, physics, and chemistry. These data were examined to

find trends in ability or expertise of students in their academic curricula. These data were

not expected to be generalizable for all students.

Quantitative Component Survey

Following Capella University IRB approval, an online survey with 25 open-ended

statements went to 2,897 News Flash e-mail addresses. The participants were asked to

respond to each statement with the category which best expressed the participants’

experience at Catholic Boys High School. The response categories were strongly agree,

agree, disagree, and strongly disagree. The survey was distributed to a panel of experts

(See Appendix E). The invited panel of experts was Faculty Department Chairs, former

School Administrators, Clergy, and Diocesan Educators. The intent of this survey was to

supplement the qualitative data with quantitative data. After review by the panel of

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experts, the researcher made revisions according to their specific recommendations.

After IRB approval, the survey was placed on the school website as a News Flash with

the request for alumni participation. The alumni base was approximately 4,000, and the

active school e-mail base was 2,897. The alumni database was a responsibility of the

Headmaster’s Resource Development Team and made available through the Business

Office. The survey was e-mailed as a News Flash to the 1,900 active e-mail addresses of

alumni. No other form of distribution was available to alumni without an active e-mail

address; the researcher did not use the U.S. mail system, as originally planned.

Data Analysis Procedures

The data analysis procedures for this qualitative, ethnographic study employed

descriptive and interpretive language to explore, describe, and understand the setting and

the individuals in the stakeholder community (Creswell, 2009). Data were analyzed from

the observations and interviews to identify prevalent and dominant themes that emerged.

Data from field notes taken during interviews and observations with digital recordings

were uploaded to the researcher’s computer for transcription, utilizing the NVivo9

transcription software. Existing data collected from interviews, student transcriptions,

field notes, AP testing scores, JROTC and administrative records, and from the

quantitative alumni e-mailed survey were organized through NVivo9 and SurveyMonkey.

All data streams were prepared considering qualitative ethnography “from the

specific to the general with multiple levels of analysis” (Creswell, 2009, p. 184). The

data were prepared for interpretation using the following steps: “the researcher will

organize and prepare data for analysis; read through all the data; [and] begin detailed

analysis with a coding process” (Creswell, 2009, p. 186). The codes began with specific

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topics which were predictable and expected, based on knowledge from the literature

review and experience; codes for unexpected or not predicted trends; codes which

presented “conceptual interest to the reader” and codes related to a “larger theoretical

perspective in the research” (Creswell, 2009, p. 187).

Question 1: What is the perceived cultural influence for students at Catholic Boys

High School related to curricular discipline?

Codes included

 Choice to attend this school: student choice or parent choice

 Factors considered for attendance: all male, military, academics, Catholic

 Reason for attending: all male, free from distractions, academics, stricter

discipline, military influence, athletics, fitting in (acculturation/enculturation)

Question 2: What is the perceived cultural influence for students at Catholic Boys High

School related to spiritualty?

Code included

 Choice to attend this school: Catholic, military, history of spirituality

 Factors considered for attendance: all male, military, academics, Catholic

 Reason for attending: consistent discipline policies, consistent academic rigor,

military influence, freedom to pray, prayerful environment, fitting in

(acculturation/enculturation), continuing Catholic education

Question 3: What is the perceived influence of discipline at Catholic Boys High School?

Codes included

 Choice to attend this school: student choice or parent choice

 Factors considered for attendance: all male, military, academics, Catholic

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  Reason for attending: all male, free from distractions, academics, stricter

discipline, military discipline, athletics, fitting in (acculturation/enculturation)

Question 4: What is the perceived influence of spirituality at Catholic Boys High School?

Codes included

 Choice to attend this school: Catholic, military, history of discipline

 Factors considered for attendance: all male, military, academics, Catholic

 Reason for attending: consistent discipline policies, consistent academic rigor,

military discipline, freedom to pray, prayerful environment

Codes included

 Discipline is not related to spirituality.

 Discipline is related to spirituality.

 Spirituality is related to discipline.

 Spirituality is not related to discipline.

 Discipline and spirituality co-exist.

 Discipline and spirituality are co-dependent.

 Discipline and spirituality are the same.

 Factors considered for attendance: all male, military, academics, Catholic

 Reason for attending: consistent discipline policies, consistent academic rigor,

military discipline, freedom to pray, prayerful environment

 Other categories constructed were single-gender; curricular discipline; training

and remediation, discipline; Catholic spirituality; prayerful environment;

acculturation/enculturation; student; faculty; alumni; administration; parent;

clergy; stakeholder.
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 Ethical Considerations

The study required mentor approval, committee approval, and School of

Education approval. The Capella Institutional Review Board (IRB) evaluated the study

and determined the study for an expedited review. However, the inclusion criteria for the

study (the sample) was changed to students, alumni, and other adults between the age of

18 and 65, even though the population of the school included students who were younger

than 18 (Capella University Colloquium Handbook, 2010, p.10). The IRB Application

included sections related to the research participants; the Belmont Report and Three IRB

Principles; and ethics related to reading literature.

Ethics Related to the Data Protection and Publication

The study involved collecting data from the population and the sample. These

data were collected through recordings of interviews, notes taken from observations and

interviews, existing data from the JROTC and Administration, and an online

questionnaire. Every attempt was made to protect the integrity of these data (Creswell,

2009; Yin, 2011) and prevent any possibility of misuse. Data recorded at the time of

interviews or observations were downloaded for transcription, using voice recognition

transcription software; any notes or handwritten materials were scanned, or copied to

make them uniform in size for convenient storage. Downloaded and scanned information

was stored on several flash drives, and copied or handwritten materials were placed in

folders and sealable envelopes for storage. During the active collection, analysis, coding

and writing phase of the research, the information was stored on two password-protected

computers, on flash-drives as back up, and hard copy in folders. These data, downloaded

flash-drives, and folders containing hard copy materials were placed in sealed envelopes

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for final storage, for a period of seven (7) years, in the researcher’s home office file

cabinet.

It is anticipated that the principal and other members of the Catholic Boys High

School stakeholder community may consider the results of this study, and use the results

in some capacity. It is anticipated that the Diocesan Education Office may consider the

results of this study, and use the results in some capacity. It is the hope of this researcher

to publish other works related to the topic of this research, and possibly reference this

work in future publications.

Ethics Related to the Research Participants

The proposed study was a qualitative ethnographic study of an all-male, Catholic,

and military, college preparatory high school. The population was composed of students

(boys) and adults from 18 to 65 years of age; faculty members (men and women);

administrators (men and women); alumni (all male); parents and other stakeholders (men

and women). The sample expected to be composed of 50 to 150 individuals from the

aforementioned groups. It was the intent of the researcher to treat all participants fairly,

and equally regardless of age, “respectfully, without bias or coercion” (Capella

University Colloquium T3 Manual, 2010, p. 3). The research posed no significant risk of

harm to any participant, or to the population, the sample, or the school. The participants

were fully informed of the research. Any participant could withdraw at any time during

the interview or survey process, without threat, penalty, or recourse. If a participant

perceived any risk or harm due to his or her participation, he, or she could withdraw.

The Belmont Report and Three IRB Principles

The research respected the Belmont Report and the three IRB principles:

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 (1) “Respect for persons: human dignity, autonomy, consent, method of

recruitment, honesty of purpose, for participant vulnerabilities.

(2) Beneficence: regarding balance of risk and benefit, ‘do no harm’ intent.

(3) Justice: fair and impartial research review methods; inclusiveness to benefits

and risks of research” (The Belmont Report as cited in the Capella University

Colloquium T3 Manual, 2010, p. 3).

Ethics Related to Reading Literature

The researcher constructed a selective (Yin, 2011) literature review, which

provided a well-rounded, honest, and balanced discussion of the topic. The researcher

attempted to minimize personal bias within the framework of a qualitative ethnographic

study. Sources cited include peer-reviewed articles chosen from the Capella Library and

Databases, current textbooks, books authored by known authorities related to the topic,

books authored by known authorities related to the sub-topics, dissertations to compare

qualitative and ethnographic studies, and internet articles.

Letters and Forms Related to Participant Consent

A letter requesting site approval to observe students and faculty at Catholic Boys

High School was sent to the Principal at Catholic Boys High School. This site approval

letter is Appendix F. The Informed Consent Form (Appendix G) explained the research

purpose and specific details to answer most questions for the stakeholder groups

regarding their interest in volunteering to participate in the study.

Summary

Chapter 3 detailed the methodology, design, population, sources of data, panel of

experts, validity, reliability, data collection and analysis procedures, and ethical

89
considerations. The research employed a qualitative ethnographic design. The

population and sample were members of the stakeholder community of Catholic Boys

High School. Data were collected from interviews, observations, existing data, and a

quantitative survey. It was the intent of the researcher to abide by the ethical standards of

Capella University and the Institutional Review Board of Capella University. Chapter 4,

the research phase of the study began after the IRB and all necessary approvals were

granted. Chapter 4 was designed to add specificity to the data collection and analysis,

and employed descriptive data, data analysis, results, and a summary of the research

findings.

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 CHAPTER 4. DATA COLLECTION AND ANALYSIS

Introduction

The purpose of this qualitative study was to understand the relationship between

discipline associated with curricular rigor and spiritual formation for the students at

Catholic Boys High School. Catholic Boys High School is a single-gender, Catholic, and

military, college preparatory high school located in the Southeastern region of the United

States. Many changes have taken place since the founding of Catholic Boys High School

in 1902, and in the 48 years since Vatican II (Rivers, 2005). The mission statement of the

school has been to build boys into men, through the various forms of discipline

associated with curricular rigor, in a spiritual/religious educational environment (as stated

in the organization’s online profile).

The research was qualitative in methodology and ethnographic in design. The

researcher conducted this field-based study (Yin, 2011) at the school over a five-month

period, observing and interviewing different members of the stakeholder community. As

a faculty member at the school, the researcher was a participant-observer (Yin, 2011) in

the research. Members of the Catholic Boys High School stakeholder community were

invited to participate.

The researcher observed, and interviewed individual participants, and diverse

groups of stakeholders. The researcher carefully recorded data collected during the

process of interviews. The researcher considered personal, environmental and

institutional concerns, which related to the lives of the people, and which represented the

voice of the stakeholder community. The researcher recorded information to write rich

interpretive text related to the emerging themes which developed, and to “collect,

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integrate, and present data from a variety of sources of evidence” (Yin, 2011, p. 9) as part

of the study conducted at Catholic Boys High School.

The population consisted of students, parents, faculty, administration, alumni, and

supporters of this school community. This research explored the perceived value of

discipline and the perceived discipline associated with curricular rigor, and the perceived

value of spirituality and the perceived spirituality of the 21st century boys of Catholic

Boys High School, to ascertain whether a relationship exists or does not exist between

discipline and spirituality. The research question was What is the relationship between

discipline and spirituality in high school males? The researcher wanted to know if a

relationship existed between discipline and spirituality, or if there is no relationship

between discipline and spirituality. The researcher wanted to know how the sample

interpreted this perceived influence based on each person’s experience as a member of

the CBHS stakeholder community.

The following data was used for purposes of triangulation: interviews with

students, parents, alumni, teachers (faculty group), and observations of teacher practice; a

preference survey of alumni; and a comparative study of randomly selected blind

(unnamed) student records. These data were examined regarding a perceived cultural

influence related to curricular discipline and spirituality, for students at Catholic Boys

High School. The data collected for this qualitative, ethnographic study of a small all-

male, military, Catholic, college preparatory high school in the Southeastern region of the

United States, are presented as sections of this chapter. These sections are descriptive

data, data analysis, results, and summary.

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 Descriptive Data

Research Site

The research site was Catholic Boys High School. The school was founded in

1902 as a midtown school located on the grounds of a Catholic Church. The school

moved to its present location in 1950. The buildings are of 1950 architectural vintage,

functional in design, practical for an all-male, Catholic and military, college preparatory

high school. In addition to the Academic Building, there is a Cafeteria/Auditorium

(Cafetorium); a Rifle Range; a Gym/Athletic Center; a series of practice fields for

football, baseball, lacrosse, soccer, and military drills including exercises and parades

(formal reviews). The campus has covered walkways connecting the buildings, and a

concrete Plaza. Students use the Plaza after lunch, as a break between morning classes,

lunch, and afternoon classes. The JROTC uses the Plaza for the Brigade formation

during Drill. Three Wells (architecturally similar to sunken living rooms) are located in

the Cafeteria, Alumni Hall, and the Academic Building. The Administrative Wing of the

Academic Building has a central gathering place known as “the Well.” The Academic

Well is the location for any event of import during a school day, specifically

announcements, pep-rallies, prayer, lighting the candles on the Advent wreath during the

Advent season, and other notifications for students and faculty. A call to the Well is

considered significant, important, and implicitly mandatory for all students and faculty.

The Sample

These data describe the sample, regarding the number and age of the participants,

gender of participants, (students, teachers, parents, alumni, administrators, and

stakeholders), and present the demographic of the school community through interpretive

93
and descriptive writing. The researcher interviewed a diverse number of participants who

referred to the Catholic Boys High School stakeholder community as a family, as a

specific and intimate group of individuals who offer many levels of support to this

school. Some members were local residents with a connection to a current student, recent

graduate, or older alumni, or a supporter of Catholic education.

There was a larger group of supporters from the surrounding cities, towns,

counties; a national level of alumni living in other states; and an international level of

alumni living or stationed in other countries, through service to the various branches of

the United States Armed Forces. These local, state, national, and international alumni

supporters were representative of the alumni base of approximately 4,000 active alumni.

Communication/Invitation to Participate in this Study

For the purpose of this study, a school News Flash was sent via e-mail to 2,897

active e-mail addresses in the school database as of June 13, 2012. The newsflash

contained the Capella Institutional Review Board approved announcement letter, and

informed consent information, which invited stakeholders to consider participation

through an interview or, in the case of the alumni, participation through a survey. A

second e-mail News Flash was sent on July 23, 2012 and a final reminder e-mail sent

August 13, 2012 announced the survey close date of August 23, 2012. The survey

actually closed on September 10, 2012.

The researcher received phone calls and e-mails from interested stakeholders who

requested additional information, or scheduled an interview. The interview process

began on June 19, 2012 and concluded on October 16, 2012. Some individuals, not

eligible to participate, because they did not meet the age requirement of between 18 and

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65 years of age, offered prayerful support, best wishes, or apologies. The interest level

resulted in the following data.

Respondents/Participants

Of the 4,000 alumni, there were 1,900 active alumni e-mail addresses. From the

active alumni, 77 alumni participated in the preference survey, which provided a response

rate of 4%. There were 31 current students, 18 years of age, who met the eligibility

criteria to participate in the study. Of these 31 students, 5 agreed to participate and were

interviewed, which provided a response rate of 16%. Of the 5 currently enrolled 18 year

old students, 4 were Catholic, and 1 was Protestant.

From the 2,897 e-mail contacts, there were 40 interviews of adults, which

provided a response rate of 1%. Of the 40 adults: 19 were alumni from the classes of

1976, 1978, 1979, 1982, 1987, 1989, 2001, 2003, 2006, 2008, and 2010. There were 7

mothers, and 4 fathers of currently enrolled students, or recent graduates. There were 10

faculty group participants, (1 alumni/faculty member, 2 faculty/parents, and 7 regular

faculty), of whom 8 were male and 2 were female (faculty group teachers, administrators,

and religious).

Of the 40 adults, 25 individual interviews were conducted, and 15 group

interviews were conducted. The groups included 3 married couples (husbands and

wives), 2 sets of brothers (alumni), one married couple and son (father/husband and son

were alumni), and 2 mothers of currently enrolled students. Of the 40 adult interviews,

23 males were Catholic, which provided a response rate of 57.5%, and 7 males were

Protestant, which provided a response rate of 17.5%. Of the 40 adult interviews, 6

women were Catholic, which provided a response rate of 15%, and 2 females were

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Protestant, which provided a response rate of 5%. Of the 40 adult interviews, one male

and one female were non-Christian, which provided a response rate of 5%. Of the 40-

member faculty group, 10 participated, which provided a response rate of 25%. There

were five STEM teacher observations in the classroom setting, with the observation being

specific to teacher practice, which provided a response rate of 12.5% of all the teachers at

CBHS. These participant information data are presented in Appendix H.

Additionally, 18 student records were randomly selected, which represented

students from classes of 2010 through 2015. The JROTC Cadre and Administration

provided the researcher with these data as blind or unnamed records. These data

contained class rank, an annual review of grades; the number of AP courses taken,

discipline trends, religious affiliation, and general data of the random sample.

The next section presents the analysis of the data. Data were collected for the

purposes of analysis by triangulation. There were 3 levels of analysis: (a) interviews and

observations, (b) student data, and (c) an alumni preference survey.

Data Analysis

The data collected were from interviews of adults (alumni, faculty group, and

parents), and students (18 years old), which were conducted over a period of 5 months.

The researcher took field notes during the interviews, and recorded all interviews. The

researcher used NVivo-9 to transcribe, analyze, and code data. The researcher took field

notes during sessions of observed teacher practice.

The school administrators and JROTC cadre of CBHS provided curricular,

disciplinary, and JROTC records of 18 students, selected randomly, and presented as

blind—no name records, to the researcher. SurveyMonkey was the program used to

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design, collect, and analyze the alumni survey data. The alumni survey was open for 12

weeks and 5 days.

These data were collected and analyzed to provide validity and integrity to

interpreted qualitative data, added a quantitative component to the study, and triangulated

the data with 3 levels of analysis, student data, interviews and observations, and the

preference survey. These triangulated data used to address each research question are

presented in the following order: student data, alumni survey data, and interview data.

Student Data

These data were from a random selection of 18 student records out of

approximately 1800 student records held by the JROTC Cadre, and Administration.

These data were sorted to represent 3 students from each class from 2010 through 2015.

These data were used to help identify the perceived cultural influences of discipline and

spirituality for students at CBHS. These data were organized, analyzed, and presented in

chronological order from 2010: students 1, 2, 3; 2011: students 4, 5, 6; 2012: students 7,

8, 9: 2013: students 10, 11, 12; 2014: students 13, 14, 15; and 2015: students 16, 17, 18.

These data identify curricular rigor, grades, JROTC rank, GPA, AP courses,

church affiliation (when available), and JROTC fitness and evaluation data. Appendix I

contains a student data summary. Data regarding race and ethnicity of the students were

not available from this random selection of student records. The student records supplied

evidence and specific data regarding students and their choices for academic curricula,

athletics, and level of participation in the JROTC program.

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Alumni Survey

The alumni survey was integral to the triangulation of data for this research. The

researcher used the SurveyMonkey program to create a survey instrument. The survey

was sent via e-mail to 2,897 regular recipients of the CBHS NewsFlash, and an estimated

1,900 of those e-mails were alumni. Of the estimated 1,900 alumni, 77 alumni completed

the survey. These data are presented as specific survey preference statements (with

agreed and disagreed percentage responses) as follows:

Cultural Influence and Perceived Influence of Discipline and Spirituality.

Alumni considered their personal experience and responded to the following statements:

I made the decision to attend CBHS: 84% agreed and 16% did not agree

that they had some choice in the decision process that led to attending

CBHS.

My parents decided I would attend CBHS: 88% agreed that they were able

to make or have input into their decision to attend CBHS, while 16%

disagreed.

I am happy about my CBHS experience: 99% were happy about their

decision, and their experience at CBHS, while 1% disagreed about being

happy with the decision to attend.

Statements regarding curricular rigor, or curricular discipline, and requirements to be

organized and study were responded to as follows:

CBHS course disciplines were rigorous: 80% agreed that courses were

rigorous, and 20% disagreed that courses were rigorous.

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 The discipline at CBHS was very strict: 81% agreed that discipline was

very strict, while 19% disagreed.

CBHS requires students to be organized and study: 88% agreed that they

were required to be organized and study, while 12% disagreed.

Statements, regarding the culture of an all-male school, football, and equality of all

sports, were responded to as follows:

CBHS should continue to be an all-male school: 99% agreed that CBHS

should remain an all-male school, while 1% disagreed.

CBHS is a football school: 74% agreed that the school is a football school,

while 26% disagreed.

All sports are treated equally at CBHS: 35% agreed that all sports are

treated equally at CBHS, and 65% disagreed.

Statements regarding discipline, the perceived influence of the JROTC program related to

discipline, trust, and wholesomeness of young men.

JROTC taught me to be disciplined: 87% agreed that JROTC taught them

to be disciplined, and 13% disagreed.

JROTC taught me to trust other people: 78% agreed with the statement

that JROTC taught them to trust other people, and 22% disagreed.

I opted for JROTC all four (4) years: 63% agreed that they chose to be in

JROTC for 4 years, and 37% disagreed, and chose the 2-year option.

Cultural Influence and Perceived Influence of Spirituality and Discipline

Alumni responded to statements regarding the cultural influence and perceived

influence of spirituality and discipline at CBHS.

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CBHS should maintain its Catholic identity: 98% agreed that CBHS

should maintain its Catholic identity, and 2% disagreed.

All students should take religious studies: 90% agreed that all students should

take religious studies classes, and 10% disagreed.

I enjoyed religious studies: 95% agreed that they enjoyed their religious

studies classes, and 5% disagreed.

I considered a vocation to the priesthood: 20% agreed that they

considered a vocation to priesthood, while 80% disagreed, or did not

consider a vocation to priesthood.

I learned to pray at CBHS: 60% agreed that they learned to pray while

they attended CBHS, and 40% disagreed.

The one-day annual retreat benefited me spiritually: 46% agreed that the

one-day annual retreat was a spiritual benefit, and 54% disagreed.

I learned to appreciate my faith base: 82% agreed that they learned to

appreciate their faith base, and 18% disagreed.

I am a spiritual/religious person today: 87% agreed that they are

spiritual/religious persons, and 13% disagreed.

I attend church as an adult: 78% agreed that they attend church as adults,

and 22% disagreed

I am a legacy graduate/affiliate of a graduate: 57% agreed that they were

a legacy member, or affiliate of a graduate, and 43% disagreed.

If I have a son, he will/did attend CBHS: 77% alumni agreed that their

son(s) did or will attend CBHS, and 23% disagreed

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 Being a member of the brotherhood of the ring at CBHS is significant:

94% agreed that the brotherhood of the ring at CBHS is significant, and

6% disagreed.

Responses from alumni were collected for the purposes of triangulation for

analysis with student data and interview data. Alumni survey participants were

not asked to identify their year of graduation, their race, or ethnicity. The

researcher did not choose to track the e-mail addresses of the respondents to the

survey.

Interviews

Interviews of adults (alumni, faculty group, and parents), and students (minimum

of 18 years old), were conducted over a period of 5 months. The researcher audio

recorded the interviews and took extensive field notes during the interviews. The audio

recordings were uploaded to the researcher’s computer, and were transcribed for analysis

using the NVivo-9 program. Interviews focused on the supporting research questions. A

specific interview protocol prepared for each group is located in the Appendices as

follows: faculty group (Appendix A), students (Appendix B), alumni (Appendix C), and

for parents of alumni or current students (Appendix D).

To obtain the answer to these research questions, the researcher interviewed

participants from the sample group. The presentation order, of these data, is as follows:

responses from alumni representing graduates from 1970 through 2010, followed by

responses from current students (minimum age of 18 years old), and then responses from

the faculty group representing tenure from 5 years to 30 years, and parents of alumni, and

observations of teacher practice.

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Alumni from the 1970s

Graduates from the 1970s responded to the reason for choosing CBHS with the

following words or phrases: structured environment, discipline, Catholic education,

traditional values, Catholic, Mass, and military. “I am a legacy member, and my son is

4th generation legacy … to raise young men in Catholic (universal) spiritual environment

… CBHS is Catholic and my son is Catholic” (1976).

Another said he knew CBHS was a Catholic school, but Catholic was not

important to him, he was Protestant, but “Mass was a spiritual experience, at school it

was spiritual, and it was not at Public School” (1976). He expressed fear that this school

is becoming a private school, rather than a Catholic school.

Another alumnus said he started thinking about this high school in the 7th grade,

when he and his friends talked about high school. He was not originally from the area

and did not know much about the tradition and history. “There wasn’t much choice,

Catholic boys went from parochial schools to this high school” (1977).

Another alumnus stated that it was where boys in his family went to high school,

father, uncles, brothers, and now sons. “It’s Catholic, it’s military and I wanted my kids

to get Catholic education, and hopefully they will remain Catholic, as least Christian”

(1978).

Another graduate from the 1970s stated, “I knew it was a Catholic school, but I

didn’t know anything about being Catholic, I was Episcopalian” (1979). He noted that all

the students showed respect for the priests, and there were Catholic, Protestant, and

Jewish groups for religious studies.

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Alumni from the 1980s

Graduates from the 1980s used words like Catholic, Catholic perspective,

spirituality, Catholic school—not private, Eucharist, Catholic environment, and discipline

to include the paddle. “That’s what you do with Catholic boys when they get out of line”

(1982). He mentioned Catholic environment, with prayers during the day, religious

studies taught from the Catholic perspective, most students were Catholic, and there were

some Jewish boys, who were taught by a Rabbi.

A 1985 graduate, with sons from the class of 2011, and 2013, stated reasons to

send his sons to CBHS. He cited tradition, Catholic education, Catholic institutional side

of the environment, bonding, open communications with other parents, and the faculty, if

he needed to talk (1985). His wife cited tradition, the visibility of Catholic priests,

discipline, JROTC, all male, social skills, and as a student, “you can be yourself” (Wife

of 1985 graduate).

Three 1987 alumni, (2 Catholic, and 1 Protestant, all attended parochial schools),

cited that going to CBHS was where Catholic boys go to high school. One stated that

there was a time when some people in the larger community viewed CBHS as a negative,

criticized the school, perhaps because they were anti-CBHS or anti-Catholic, lacked

economic means to pay tuition, or from jealousy and envy. It was the opinion of these

alumni that most people have seen the school as Catholic, or Christian, and most of the

non-Catholics were Jewish. He indicated that it was not a big deal, because Catholic

education is critical.

The 1987 Protestant stated that he found Mass as a very peaceful experience, that

he occasionally went to confession during a school penance service, and the priests made

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him feel at home. He said he learned from the Catholic standpoint taught in Religious

Studies Classes, and there was no conflict. He agreed that the spirituality in the school

was great for Catholics, almost perfect. He voiced concern that tuition should reflect that

CBHS is a Catholic school, not a private school.

Another alumnus decided to choose CBHS because of sports. He was interested

in playing football at CBHS, his Dad allowed him to attend, even though he was

Episcopalian, and not Catholic. This alumnus decided to become Catholic while he was

in high school, because he began to “understand the meaning of transubstantiation

associated with the Eucharist.” He and his wife have chosen to raise their children as

Catholics who attend parochial schools. He also stated that CBHS is a Catholic school,

not a private school, and “if you want your son to get a Catholic education, he can get it

at CBHS” (1989).

Alumni from 2000-2013

Graduates from the 2000s joined others who said they remembered the 7th grade

as a significant time when they began to think about attending CBHS. Two different

alumni mentioned that they chose CBHS because an older brother attended. They stated

that it was the natural progression from the parochial schools to high school. CBHS was

the next Catholic school to attend. Most reservations were concerns over the transition

from parochial school to high school.

On a visit to CBHS while he was in parochial school, an alumnus stated, “I

remember thinking that the tour guide acted like an arrogant jerk. It seemed like an

intimidating place that was not always accepting. Even so, my reservations did not stop

104
me from attending” (2003). Others stated that it is a Catholic school (2006), and [CBHS]

should “work to change attitudes about things Catholic” (2008). Another graduate stated,

I started to think about CBHS when I was in sixth grade in middle school. I went

to a Catholic middle school in [our area] so it was standard for most of the male

students to go to CBHS. I do remember being excited to go to a school with the

military focus that seemed so professional and older. The only thing I was

nervous about was the older students and stories told of freshman hazing. I found

my concerns were just like everyone else. (2008)

A 2010 graduate described the all-male high school and K-12 parochial environment as

cloistered from some of the troubles of public schools. He stated that he believed the

“honor code played into Catholic theology” because it aligned with the “old Irish

Catholic mindset for education” and provided a “spiritual support system.” He

commented that the religious affiliation of the student, whether Catholic or non-Catholic,

was irrelevant, because Catholic education is Catholic, and Catholic education is

inclusive.

Current Students

A group of currently enrolled 18-year-old students offered positive and negative

aspects of the motivation and process they used to decide to attend CBHS. Their reasons

varied from family members, fathers, brothers, uncles, grandfathers, who previously

attended, wanting to be with their friends who were planning to attend, and wanting to

participate in and be a part of the sports programs, and the history associated with the

sports programs. Some participant quotations are presented in Table 1.

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Table 1
Choice to Attend CBHS
Participant Participants’ Quotations

1 Well, I was kicked out of [school], and my parents wanted

me to go to CBHS. I was excited because it was High
School. The negative was coming from a co-ed school to
an all-boys school, and I had no friends here.

2 I am Catholic, and went to [Parochial School], and about

the 6th or 7th grade we all started talking about going to
CBHS. I was excited about attending an all-boys school,
and it is laid back. The negative was that I was picked on
as a freshman, because of my small stature, and I had heard
rumors of seniors picking on freshmen and a lack of
discipline.

3 My father went here, and we are Catholic, so I was destined

for CBHS as a legacy member. I was excited about this
school because it is like a high school fraternity and you
know the same guys [people] for the rest of your life. The
negative was that I came from a public school, and did not
know anybody.

4 About 6th grade, I started to think about it, and my dad, my

brothers and friends all went here, we are legacy members.
I was excited about going here with my friends. The
negative was leaving 8th grade and being new freshmen.

5 I was 14 when I first thought of attending CBHS. I wanted

to be a part of the tradition, especially football, associated
with the school, but was also worried about the all-boy
factor of the school originally.
Note. The student’s responses based on choice to attend CBHS.

Faculty Group

Interviews with members of the faculty group included both male and female

teachers, and teachers with varying tenure at CBHS. Responses varied from being

Catholic, and wanting to teach in the parochial school system, to being offered an

opportunity to teach, and making the decision to teach at this school. Table 2 highlights

quotations from the faculty group regarding reasons to teach at CBHS.

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Table 2
Reasons to Teach at CBHS
Participant Participants’ Quotations

1 Because I was born and raised Catholic, went to Catholic

high school … I feel like I relate better to boys, young men,
[and] because girls are moodier. It's a Catholic School.
Because I feel like there are so many negatives in the
Public Schools. [This is] a school where they give you the
structure and discipline of the JROTC program, and the
follow-up of the structure and discipline.

2 I never had any previous teaching or school experience. I

really did not know what I was getting in to. I found that I
enjoyed teaching, working with young people, and have
learned over the years. There is something about working
with young people, that is fearless ... they just seem to keep
on going forward. Most of them do come from good
family backgrounds. That has influenced their behavior.
Usually they are very respectful, and they, expect us to
instill some sense of discipline and responsibility in them.
That has made it easy for me.

3 There was an opening in [my] area and it started out as part

time. I had 3 classes, all seniors. I fell in love with
teaching boys. I find these gentlemen to be very clear in
their ability to take a concept and work with it and be as
creative as they can. They have very little distraction,
except for normal high school distractions, in the sense of
thinking about something else for a while, and they come
back. They pick up the next day and finish the project they
are concerned with. This directness and focus is very
peculiar to men. I find that totally different from teaching
females, and you can have fun with it. The classes are
always enjoyable. Teaching to me is like a performance, in
that you have to be a little more of who you are, and to
make it somewhat dramatic, to emphasize the fact that you
mean what you say, in all aspects from discipline to subject
content, to awareness of you as a human being, it demands
respect, motivation, and being the best you can be. My first
encounter with these gentlemen is usually to make them
feel comfortable with who they are, and that as long as they
put out their best effort that is all that matters.

(table continues)

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Reasons to Teach at CBHS
Participant Participants’ Quotations

4 First of all, it is employment for me, I have a family to

feed. In many ways, it is a job, a responsibility. Also, the
environment at CBHS, where there are a lot of road blocks,
or barriers taken out of the way, you are able to do your job
with some autonomy, deal with students, who are in some
ways very similar, a known situation to teach and influence
them, the reaction from them is expected and known, and
there is consistency and success for the boys.

5 In all honesty, I did not apply or interview, for private

school. I was a public school student, and I was Protestant.
It was a job, and has been a blessing ever since. Positive,
[it is an] all male school, being from public schools, and I
did all my student teaching in public schools. I can attest
that females in a classroom will cause distractions. [The]
Catholic atmosphere, Christian, all male, and the JROTC is
a very good part of CBHS as a whole, a positive for
adolescent males, [there are] articles that having a military
aspect helps schools. Private schools don't require lesson
plans, you are not boxed in … you are allowed to be the
professional you want to be, and [the principal] expects you
to be.

6 [The two primary reasons are] My Lord and Savior. I like

being able to openly discuss and share [ ] my testimony [ ]
almost daily … [and] sports [ ] is the greatest stage in life:
you experience things that are not fair, that do not go your
way, but sometimes things go perfect. We do not know
how to respond to [being told] good job. This is the school
I chose. I didn't go to any other schools. I had only
brothers, my mother was the only girl of 7 kids, my dad had
brothers and 3 sisters. I am used to the all guy thing. They
say God talks to you. I just hope he opens my eyes to see
it. I liked the military aspect/side of it. I am a huge fan of
the JROTC program ... how they instill discipline and self
care ... how to do stuff ... wash your clothes, cook, etc.,
most important lessons for life, … the Christian aspect of
the school is the most important side of things ...
academics, sports, ... the one common denominator is that
you take Christ with you in all those things.
Note. Responses from teachers based on their choice to teach at CBHS.

108
Cultural Influence, Curricular Rigor, and Curricular Discipline.

During interviews, participants were asked to consider and comment on their

perception of the academic requirements of CBHS. Parents often began their response

with the discipline of Catholic education, the presence of priests and religious brothers,

and the expectation of a challenging curriculum for their sons. They cited the tradition of

CBHS as a place that required students to focus on their studies, and the process of fitting

in, associated with an all-male school.

They used common words like extraordinary Catholic education,

academic/academics (mentioned 64 times), good academics and coursework (mentioned

30 times), and classroom (mentioned 37 times) in a safe learning environment, uniquely

different from other schools, where the expectation of prominent and consistent discipline

was associated with curricular rigor. Parents indicated a type of security associated with

learning and the expectation that their sons would be engaged, challenged, and

encouraged to learn. Table 3 contains some of the responses from alumni, parents, and

teachers.

Table 3
Curricular Rigor and Perceived Discipline
Participant Participants’ Quotations

Alumnus (1976) I went back for my Master's degree 10 years ago.

After going through that program, it reminded me of how it
was in college, and I found college to be easier than my high
school coursework at CBHS. I struggled through high
school, and walked through college. Maybe it is learning
how to study.

Alumnus (1979) I loved the military courses. Academically. Biology.

(table continues)
109
Curricular Rigor and Perceived Discipline
Participant Participants’ Quotations

Fr. [B] was a wonderful teacher. I enjoyed that class and

learned a lot from him. I enjoyed mathematics classes, math
is probably one of my stronger subjects. I did not like
history, and had [a coach] for history, the year I had to take
history. I did not enjoy history, even in college. History is a
lot of memorization, but I am not wired that way. Things
have to have a connection. Math has a process, and once
you got the process, it didn't matter. History, you had to
memorize, and facts you memorized were in close proximity
to each other. I could tell you that approximately this time
period something happened, but a certain year ... was a
problem. The sciences and math -- I gravitated to these, and
most of my college credits were based on these. Not
history, or liberal arts.

Alumnus (2008) Coursework in school is supposed to be challenging. It is

the teacher's job to push the students, and help them learn.
Math is one of my favorite subjects. I never had a problem
with the classes at CBHS. [Most students] and the teachers
got along ... at CBHS the teachers tried to make a
connection with you in the classroom.

Teacher (Coach) I think they [curricular rigor and academic discipline] go

hand in hand. A lot of times we are faced with things we
don't want to do, but we need to get it done. Decided to get
the most out of it. I tell my classes: you really have to study,
do your best in all your classes, and in the sport, you have
chosen. We teach [you] to get the most out of yourself. “If
I motivate you today, then I have to motivate you tomorrow,
but if I inspire you today, you will motivate yourself
tomorrow.” It doesn't have to be what we like the best
(2012).

Alumnus (2008) During class, teachers are being very proactive about letting
them know what they are doing wrong (and what they are
doing right on occasion as well). The culture is a rule-based
environment that allows the teachers to maintain discipline
through close connections with the student base… rather
than a procedure focused environment. [Boys] typically,

(table continues)

110
Curricular Rigor and Perceived Discipline
Participant Participants’ Quotations

rebel against the rule environments that they have spent their
life going through, but CBHS adds a personal touch and
gives [boys] mentors that are quick to yell at them when
they are out of line.
Note. Responses from Alumni and Teachers related to curricular rigor.

Culture and Brotherhood.

Interview participants were asked to consider the culture of CBHS, based on their

experience. Parents and alumni mentioned brotherhood 22 times. Older alumni implied

that a student initiated rule or code of brotherhood existed. Some compared it to student

mentor programs, some to big brother and little brother care or advisement. Some alumni

explained the brotherhood as experiential. Others called it a phenomenon experienced as

a student at CBHS, but cannot be explained. One suggested that this phenomenon cannot

be understood by anyone who did not attend CBHS. Other comments regarding

acculturation, culture, and brotherhood are presented as Table 4.

Table 4
Acculturation, Culture, and Brotherhood
Participant Participants’ Quotations

Alumnus (1976) They got us all out there day 1, to see who was interested in
rifle team, drill team, [or] musical talent for CBHS Band,
[we were] assigned a company, [and] basically began to do
drills out of [Regulation] 21-1. Second year, squad leader,
or if you were really responsible, a Staff Sergeant. We
were given more responsibility in the junior year, and were
in charge as commissioned officers as seniors.

Alumnus (1979) The Regional Formal Inspections for JROTC were times
when everyone had to buckle down and work together, but
they always produced tremendous tangible results.

(table continues)

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Acculturation, Culture, and Brotherhood
Participant Participants’ Quotations

Student 1 At [a different school], the teacher is not your friend; the

teacher is there to teach and get you out of there, did not
have a patience level like here. The culture of CBHS did
seem different, all boys.

Student 2 Here, the teachers are concerned and want you to succeed,
and they will have conversations with you, and treat you
like a person. One teacher refers to us as “my boys” like
we are a family.

Student 3 Other schools are like a business, and do not have the
family dynamic. However, one new teacher reacted to a
student saying “dude”…

Student 4 The culture at CBHS is like a family, the upper

administration is like the parents, and the teachers are like
uncles, or older siblings.

Alumnus (2008) CBHS was about getting through tough things together and
learning how to do it without your parents pushing you (but
instead, we were given new mentors that weren’t just
teachers…they were also our coaches, choir instructors,
religion teachers, administrators, etc.).

Alumnus (1982) [I am] not sure there was a culture [to fit into]; it was more
fraternal. CBHS boys look out for CBHS boys. You are
put together with Catholic boys from the county, like the
[military college] graduates look after each other. It was
different because I went to Catholic high school, not public
high school.

Alumnus (2003) The culture of CBHS did seem different. I think the lack of
females created an overwhelming environment of cynicism.
I think there was a macho culture that did not always stress
the values the school proclaimed. I do think there was a
code of conduct, but that it was not always what it should
have been. Protecting one another was important, if that

(table continues)
112
Acculturation, Culture, and Brotherhood
Participant Participants’ Quotations

person was popular. Respect was not always given to each

other or the teachers.

Alumnus (1987) Acculturation [as a] process is over time, because they have
heard stories from dads or other relatives. The Freshmen
year, they have a tough curriculum. By the junior [year],
they are usually comfortable. Freshmen have to remember
so much, the male commarderie is very amazing, like
brotherly careing, and it works.

Teacher I think there is a certain amount of normal apprehension

among freshmen, not all, but a lot of them are nervous
about coming here, which is normal. After they get
involved with academics, and extracurricular activities,
when they experience the comaraderie of the other
students, they begin to feel like a part of the CBHS family.

Alumnus (2006) Acculturation is a process and a tradition, you can come

into, [and] I think the JROTC has a lot of basic [steps in]
starting this [the] first day. You are not a [student from a
local parochial school] but a cadet. Coaches said [either]
you play football, or you are expected to come out and yell
like hell [to] support your brothers. I remember that with
my class, [I played] football, but I didn't play basketball.
But we went to the games, sat in the student section [and
this] leads up to getting your class ring. [When] you get
the ring, its like you belong, but you are almost there [and
then] graduation seals the deal.
Note. Alumni, current students, and teachers responses regarding culture and
acculturation at CBHS.

Discipline and Spirituality: JROTC, Athletics, and Religious Studies.

A series of questions regarding discipline, JROTC, sports, and religious studies

were presented to the participants. The questions varied with the interview group of the

individual or group. Discipline was mentioned 141 times and was often associated with

JROTC. Parents were especially interested in the structure of the JROTC program, and

113
seemed to perceive a benefit from the structure as a characteristic of discipline in the

school. Alumni and parents cited the freshmen and sophomore years in JROTC as a time

to learn to follow, to take orders from their older peers, to be accountable for their

actions, their uniforms, and their ability to conform to the structure of the JROTC system.

Participants cited the junior and senior years of JROTC as years when the cadets

learn to lead, to give orders, to hold others accountable for their actions, to hold others

accountable for their uniforms, to expect compliance of reasonable orders, and to be an

integral part of the chain of command. Parents cited the discipline of the JROTC

program as an integral part of the internal and the external environment of the school, or

the way people see the school from the outside.

An alumnus (1987) stated that a high percent of students chose to leave the

JROTC program after two years, when he attended CBHS. The students who left the

JROTC program took Physical Education during Drill. Other alumni cited a change

occurred in the leadership of the JROTC Cadre in 1987. This change was remembered as

significant, related to the number of students electing the 4-year program. Graduates of

2006 and 2008 confirmed that during their years at CBHS, the trend was that most

students chose 4 years of JROTC, and cited that only 5% (estimated) of the upper

classmen chose to discontinue the JROTC program. Table 5 presents the comments of

participants.

Table 5
JROTC and Perceived Discipline
Participant Participants’ Quotations

Alumnus (1979) I do know that JROTC allowed me to learn a lot about

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JROTC and Perceived Discipline
Participant Participants’ Quotations

something I enjoyed. I felt like a part of it. Enjoyed, and

felt a part of it made me feel stable, not of being overly
protected. We were learning about military, rifle, taking
shots on firing range, but not a level of safety from it. I
think it did help me shape my personal discipline, but that
is hard to measure. It might have been immeasurable, but
even going through that process, you process it, and all
processes are based on step, by step, by step. You
recognize that over time, that is where you have learned.
Problem! You call on the process learning, and learn to
deal with people, other kids, they want you to be leaders.

Alumnus (2008) I think the whole culture is rooted in communication and

structure. For the first time in a [boys] life, they are not
only being forced to wear a certain shirt to school and cut
their hair, but they are being instructed to take care of a
detailed military uniform and all the attachments that go
with it.

Alumnus (2010) The key to the JROTC influence is the regimen that it adds
to a [boys] life within the walls of CBHS. It is not just
rules that they are asked to follow. All of a sudden [they
are] forced to maintain a detailed uniform; to respond to
questions about leadership; to listen to orders when leaders
aren’t always watching; and [they] get exposed to thinking
about something bigger than themselves (that for the first
time in many of their lives…isn’t a fun sport).

Parent JROTC is [learning] about God and country. Opportunity

to learn some things about the military.

Teacher JROTC discipline is a direct benefit in a way, because the

boys do respect all teachers, to some [teachers] a lack of
respect. When an adult walks in a classroom, all these
young men stand. JROTC helps boys realize that they are
accountable.

Alumnus (1982) Leadership, life lessons, and the Code of conduct is part
and parcel of it. Rules are here, we are to follow them.
Kids today, don't get it. Too many things interfere with

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JROTC and Perceived Discipline
Participant Participants’ Quotations

right thinking, there aught to be consequences ... if you

follow these rules, [they] will help with life.

Teacher The JROTC program really backs up the discipline that is

instilled in them. I think the JROTC program really helps
the students become independent, because actually, the kids
run the program. The instructors tell them what to do, and
the kids run it. So that fosters accountability.

Teacher The JROTC program teaches them to respect what the

faculty and administration does, and so that respect is
carried over to other areas. Then again, teachers try to
instill a sense of discipline. I think the faculty and Army
guys work together to instill discipline in the students.
Note. Responses of alumni, and teachers regarding perceived discipline.

Additionally, there were words like communication, tradition and discipline used

by some parents. Some participants used phrases: teachers look at individual boys,

teachers need to know the different ways that boys learn, teachers need a better feel

for accommodating ADD kids, teachers need to become aware of the way ADD kids

think, and academic challenges are part of high school. One mother said:

We looked at many schools, [when we moved into this area] and were not

from here, but heard about the traditions, and discipline of CBHS. My

husband decided that he wanted our sons to go to this school. There were

rumors about brotherhood, and the sports brotherhood, and feared that our

sons would have a fringe experience if they didn’t participate in a sport.

They found a sport niche, and had a good academic experience. We saw a

transition from start to finish, moving in a positive direction.

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Cultural Influence Football, Sports, Discipline.

Participants mentioned football 53 times, culture 28 times, bond 12 times, private

school 29 times, and tuition 15 times. Life lessons learned were often associated with

athletics, on the sports fields, the basketball court, and most sports. Other references to

life lessons were JROTC, life lessons in religious studies, and other classes. Some

participant comments regarding the culture of sports participation and discipline are

presented in Table 6.

Table 6
Discipline and Sports
Participants Participants’ Quotations

Alumnus (1989) I wanted to go to CBHS to play football. Football was the

motivator for me, and had a reputation. I knew everybody
at the other school, and did not know anybody at CBHS.
My friends from the other school told me ‘you’re not going
to play, you’re not Irish, [and] you have the wrong last
name’. My father referred to CBHS as the other guys,
because he attended the other [town] High School.

Parent The experience of boys who are not good in sports is

different from those are in sports … legacy alumni … my
boys did sports, but not football. Sports was huge in
acculturation, hugely, hugely important … sports … life
lessons (Mother of 2012 graduate).

Alumnus (2006) Boys bond with sports. CBHS is all about sports … it is
like a workplace … helped me plan my day … sports
makes you stay after school … gives you the discipline to
train all year. It was this discipline, which helped in
weightlifting.

Parent CBHS is a failure in sports and how the kids are treated in
sports.

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Discipline and Sports
Participants Participants’ Quotations

Alumnus (1987) I tried out for football 3 years; third year made the second
cut, and then did not make the team. It was peer pressure,
and being one of them, others looked up to them ... by
trying ... I got along with dumb jocks, and the wizkids.

Alumnus (1985) I played baseball 1 or 2 years. Football players were

treated differently. In the 1970s and 1980s they were
championship teams. Easy to support successful teams.
Players were not above the law, or treated differently,
discipline was fair, they were part of the student body.

Alumnus (1978) CBHS was known as a football team, not so much the other
sports.

Parent The tradition speaks volumes, esprit de corps, when they

are out, in uniform, introduce each other to parents, we like
the fact that it is a small experience, parent/teacher ratio. It
is not howty towdy, like [another school]. The way
administration handles things; a teacher/coach who crosses
the line, they are dealt with. If a student crosses the line,
the line is held, no matter who the kid is, whoever his dad
was, ... the line is held. This trickles down to everyone.
Tough love, decision making reinforces that whole thing
about tradition, honor and all that stuff.

Parent CBHS is on the rise in a couple of ways. Athletic program

is on the upswing, baseball, football, lacrosse, etc., [and]
shifting down to a lower division, CBHS will be accepted
as a powerhouse, and people will send their kids there
because they are good football team, [and] baseball players.
The numbers of students will go up, and that is a good
thing. We need to develop those young men into more than
just good athletes. ... Every young man, athlete or not,
should be treated as a full cadet by the school, and by their
peers. Atmosphere of acceptance, diversity, but also of
each kids’ individual strengths. Athletes should not be
heroes worshipped because they are great athletes. School
can set the tone of well rounded graduates, citizens, nice to
each other, truly, Christian young men.

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Discipline and Sports
Participants Participants’ Quotations

Parent Tell them straight up. If we are going to have a

competetive athletic program, the coach's have to be
honest. These boys are more important than winning a
game. We need to develop these boys. They have to be
given a chance, and not stand on the side watching. We
will have a good team this year, but the boys left on the
side are also important.

Alumnus (2010) I did Rifle Team and found a sense of community there
because there were not too many who participated. Gym
class was always kind of interesting, the way everyone
bantered, the waring fractions.

Alumnus (2003) I played soccer my freshman year on the JV team. I also

swam for four years. Those were both positive
experiences.

Alumnus (2010) Sports are wonderful, but still a lopsided attention is placed
on sports.

Student The first two years of my sports experience were awful due
to poor coaching but were definitely a learning experience.
These past two years have been much improved. I wanted
to be a part of the tradition, especially football, associated
with the school, but was also worried about the all-boy
factor of the school originally.

Teacher Sports are not more important than academics.

Alumnus (2008) Sports helped me achieve my college tuition scholarship.

Note. Responses from alumni, parents, students, and teachers regarding sports and
discipline.

Spirituality, Cultural Influence, Catholic, Religious Studies, Prayer.

The researcher interviewed members of the sample group regarding the cultural

influence of spirituality, and the perceived influence of spirituality at CBHS. Spirituality

and religion were synonymous with Catholic. Parents, alumni, and current 18-year-old

students used a variety of terms regarding spirituality, religion, Catholic, and religious.

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Table 7
Perceived Cultural Influence and Value of Spirituality at CBHS
Participants Participants’ Quotations

Alumnus (1986) During the 70s and 80s there were many non-Catholics
that would go the extra mile to get their son into BC.
That, in itself, is a statement about the school.

Alumnus (1981) We had very few non-Catholics in my class. I believe a

couple of classmates were of the Jewish faith. The
spiritual environment was not overbearing for either

Alumnus (1987) I am by no means a strict or conservative Catholic, but I

do not remember the religious aspects of attending to have
been that significant. I would continue to emphasize the
religious aspects and maybe increase it a bit compared to
what I remember. This may already have happened.

Alumnus (1989) Catholic environment includes prayers during the day,

crucifix in every classroom. Always improvement, I'm
sure.

Alumnus (2006) The religious studies classes were not a key component of
my experience, but I thought that the mix of the classes,
monthly masses, and spiritual retreats gave a structured
exposure to the religion that some of my classmates may
not have grown up with. I enjoyed the time to reflect on
things outside of academics and hear from teachers that
tried to apply religion to life experiences.

Teacher Catholic environment is of the utmost importance at our

school. My classroom discipline is the golden rule. The
boys don't always want to admit it, but deep down these
boys are religious and spiritual. It's almost second nature,
automatic. My subject area benefits from the Catholic
environment. We are a college prep school, and that is
second to religion, because this is a Catholic school, they
should know their religion, and I am supposed to prepare
them for college. I am trying to walk the middle road, you
are in high school, but you do need to stay on top of your
work, and that is how I relate rigor.

Alumnus (1978) I knew it was a Catholic School, but I did not know
anything about being Catholic. I was Episcopalian, we all

(table continues)
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Perceived Cultural Influence and Value of Spirituality at CBHS
Participants Participants’ Quotations

went to the same Mass, prayed together, we had prayer

morning, noon, and afternoon. I felt included. I don't think
anyone ever made a deal out of it. I guess it could be a
hang up for some, but not for me.

Alumnus (1982) It was a safe learning environment, learned some lessons

that were not in the book. Hard lessons of Life. The
didactic coursework was good, faculty was good ... but it
was all balanced with some of the discipline .. doled out as
necessary.

Teacher Spiritual environment [is] very obvious, first thing in

morning you walk past the garden with its cross,
announcements, prayer, our father, [and] lunch prayer, end
of day prayer, religious classes, priests, and deacons. It is
everywhere! The environment is uniquely Catholic,
Catholics are less judgmental, the boys are very accepting
of kids of different faiths, this is indicative of the Catholic
[faith].

Parent [It] is the care and concern of teachers for students, not
only in their subject matter, but I would say all our faculty
are concerned about their general welfare, and would bend
over backwards to help students. I see that being based on
spiritual values.

Parent Spiritual: it is a Catholic school. They teach the Catholic

value[s] [and] that is the one thing, one of the guys I work
with (CBHS 1954) would say, it is a Catholic School, and
people know it, and that is what people respect about it.
As far as Religious Studies, they are all in the same
classes, and they are there to make a grade. The students
will always benefit by praying every day, and hearing
about the Lord, about Jesus. Every little thing is
important, and may have an influence later in their life. It
is the best thing, … it is a blessing to them. Anytime you
have something spiritual that is true going on, the whole
organization is going to be better.
Note. Responses of alumni, parents and teachers, regarding spirituality.

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Perceived influence of spirituality, trust, legacy, brotherhood.

There were other words mentioned by participants, which referred to

CBHS as a Catholic School, to the perceived cultural influence of spirituality, and

the perceived influence of spirituality. Commonly used words included parochial

(mentioned 29 times), private school (mentioned 29 times), Benedictines

(mentioned 3 times), monks (mentioned 15 times), priests (mentioned 33 times),

Catholic (mentioned 256 times), Catholics (mentioned 30 times), Catholicism

(mentioned 5 times), spirituality (mentioned 67 times), religion (mentioned 58

times), religions (mentioned 7 times), church (mentioned 36 times), and tradition

(mentioned 48 times).

Other common words were acculturation (mentioned 25 times), spiritual

(mentioned 67 times), and spiritually (mentioned 7 times). Brotherhood was mentioned

22 times, brother (mentioned 17 times), along with leadership (mentioned 34 times).

Religions (mentioned 7 times), faith(s) (mentioned 5 times), Christian (mentioned 23

times), and Jewish (mentioned 23 times). Protestant (mentioned 11 times), Protestants

(mentioned 5 times), mission (mentioned 23 times), prayer (mentioned 19 times), retreats

(mentioned 19 times), and fun (mentioned 31 times). Comments of parents, teachers,

students, and alumni are expressed in Table 8.

Table 8
Spirituality and Brotherhood at CBHS
Participants Participants’ Quotations

Alumnus (1987) A CBHS education, if you invest in it, you will learn about
honor, discipline, spirituality. You will get experinece that
will help you succeed. You will be better prepared to
succeed in college.
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Spirituality and Brotherhood at CBHS
Participants Participants’ Quotations

Alumnus (2008) Brotherhood of the Ring: it all ties in, you grow with these
people. You grow from a kid to an adult. Growing with
these people forges bonds. You develop bonds that will
withstand time and separation. CBHS's thing is to create
well-disciplined men through forming bonds, you grow
with them, you lift them up, they lift you up.

Alumnus (1979) Spirituality was in the atmosphere, in religion class,

morning and afternoon prayers. We had Jewish kids in
our religion class, treated it like any other class. They
probably knew the first half. It wasn't an easy class.

Parent To raise young men in a catholic (universal) spiritual

environment to give them a right perspective for life, and
prepare them by challenging them to make good choices
all the rope they need to do well or hang themselves.

Teacher Spiritual at CBHS is emphasized and there is an

importance, not necessarily a requirement, to believe what
Catholics believe, the suggestion of introspection, and
what spirituality can do and hold for each individual. New
and appropriate for a young person developing, not just
their knowledge of the traditional school disciplines, math,
lanuages, be a person who can be self-sustaining in
society, but to grow personally, by looking, by
understanding their experience and those of others in the
past, agree or disagree, and to decide for themselves.
There are some expectations/rules of how people's beliefs
are talked about, and what is talked about what is right or
not, of different beliefs.

Alumnus/Parent CBHS is a Catholic school, and he is Catholic, the school

takes care of getting him to Mass when Mass is offered.
We go to Church as a family, even when on vacation. We
tell our kids they will go to church on Sunday, and we try
to go as a family. We do allow our kids to go to church
with a friend, even if the friend is not Catholic, experience
other "religions," they are on the same path, even though
we drive other cars.
(table continues)

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Spirituality and Brotherhood at CBHS
Participants Participants’ Quotations

Student The difference is in the type of family connection that all

the students have with one another. Teachers and students
both have to respect one another especially when students
are in the presence of the female faculty members. This
code of conduct makes us respect one another more and
develop a special type of bond unique to our school.

Alumnus (1982) Learning has to be fun. You want to be here.

Alumni We took religion our freshmen year. We had Fr. A., it was
a long 50 minute class, everyday. Fr. D. for Comparative
Religions, Fr. C. was a hoot, older, he kept us in stitches.
Everybody got along, for 2 years. I remember mass, Holy
Days, penance. No foolishness in class. I always
wondered what the Jewish boys thought of the priests, if
the Catholic boys thought most of them were nuts.

Parent CBHS is Catholic, and has a unified message, regardless

of cadet’s affiliation, God is present, he is with you, open
your heart and let him in. I think there is enough diversity,
not just race, color, creed ... my son does enjoy that part,
the prayer, the mass, and I think he realizes what he has
done with his Eagle Scout ... God and country, he realizes
the advantage of faith.

Teacher Not quite truthful in the sense that ... I think it is almost a
false spirituality. It's like being two faced, giving off one
idea or feeling and it really not being the truth. I think it is
a safe place. Internal spirituality, people generally mean
well.

Teacher If I had my way, I would force everyone to use spirituality

to their advantage. Some students claim to be atheistic,
and I tell them to just be open. I would have every person
follow some spiritual discipline, and their choice, their
free will, knowing that there is an afterlife, you must know
that you have to be good.

(table continues)

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Spirituality and Brotherhood at CBHS
Participants Participants’ Quotations

Alumnus (2010) Spirituality was a morning prayer to set the day off very
well. My first day of college, I walked in the room,
looked around, and noticed there were no crucifixes in the
room. It made me look back on CBHS as a spiritual
support system.
Note. Responses of alumni, parents, students and teachers, regarding spirituality.

Observations of Teacher Practice

The researcher scheduled observations of teacher practice with 5 teachers at

CBHS. Table 9 represents the researcher’s observation of teacher practice, in required

academic coursework, AP classes, and honors classes.

Table 9
Observations of Teacher Practice
Participant Participants’ Quotations

1 The instructor began class with the return of papers,

announcements, some humor, announced a test, and a
recap/review of homework from the previous night. He
left the door open, spoke distinctly and confidently. His
lecture began with an example, followed by a concept,
which included objects of different sizes and weights.
Class concluded with a recap of definitions. As an
academic discipline, the instructor’s approach to teaching
appealed to the boys. He used humor, stories, and
questions. He waited on responses. He was quick to
affirm the student’s responses, guide, and correct as
necessary, and kept them actively engaged through each
phase of the concept. He seemed to be comfortable with
the students, and they seemed to enjoy the class, and were
comfortable in this learning environment.

2 The instructor began class with a Timed Drill of 5

questions plus a bonus question. He employed peer
grading of the quiz, with additional Q & A. This activity
moved the class into the presentation, and the reading they
were supposed to do. The instructor was calm, spoke

(table continues)
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Observations of Teacher Practice
Participant Participants’ Quotations

clearly, was attentive to all students, and moved around

the room during the entire class. In doing so, it appeared
that he was giving each student some attention, although
indirect. The instructor referenced religion and politics,
Catholics and other faith traditions. The environment was
positive, active, engaging, and student focused. The
instructor’s confidence and passion for teaching, and state
of preparedness for the lesson, were obvious and
observable. As an academic discipline, this class was
rigorous; the students were engaged for the entire class
period; and they were given homework and a reading
assignment for the next day. The class concluded with a
recap of definitions.

3 The instructor began with a practice-equals-concepts

review for a test. He seemed to have a high standard for
review and reinforcement of concepts. Class started with
an assignment of individual work, with “when you get it
… call me over” … and other statements specific to this
particular academic discipline. The environment was
student oriented, focused on working, and challenged the
students to think critically. The instructor used technology
and music to present a game. He called on the tallest
student to help with the projector and the shortest student
to help move the screen. They were the designated team
leaders, and the instructor encouraged competition
between two teams.

4 The instructor offered a life lesson in academic rigor: each

day builds on the previous day’s concepts. The class was
fun, focused, and a positive learning environment. The
instructor walked around the classroom detailing each
component of the lesson with slides from a PowerPoint
presentation, and the concepts were repeated for retention.
The environment was relaxed, student focused, and the
presentation was well planned. The students were on task,
taking notes, and engaged in the content. The instructor
reinforced contact with students through questions, and
presented the topic with multiple media: YouTube clip to

(table continues)

126
Observations of Teacher Practice
Participant Participants’ Quotations

support lecture and notes. The instructor concluded class

with a brief discussion of Progress Reports, and allowed
the students to talk.

5 The instructor began the class with a period of quiet, and

reflection while playing soft background music. She said
a few words to encourage the students to relax, to unwind,
and to prepare for the lesson of the day. After the
meditation time, she posed a question, and then solicited
student discussion, peer to peer, and student to entire class.

The students seemed to be comfortable in the

environment, were allowed to offer thoughts and opinions,
and other questions. The instructor seemed to enjoy the
bantering, and encouraged participation from all the
students. The class included a reading exercise, and
a short writing assignment, which was due at the end of
the class.
Note. Comments regarding the observation of teacher practice of STEM teachers.

After careful exploration of data collected from observations and interviews, student data,

and an alumni survey, several themes have emerged. These themes are presented in the

results section, followed by a summary to conclude Chapter 4.

Results

The following themes have emerged from the responses of the participants in this

qualitative, ethnographic study.

Question 1. What is the perceived cultural influence for students at Catholic Boys High

School related to curricular discipline? Two sub-themes emerged from the data for this

question. They were (a) choice, based on the respondents expectations of the discipline

of continuing Catholic education, the all-male environment, the JROTC military culture,

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and the rigor of college preparatory coursework; and (b) culture, proffered by

respondents as a discipline associated with the official honor code, the consistent

disciplinary policies of the military, athletics, Benedictine spirituality, and in the

classrooms.

Question 2. What is the perceived cultural influence for students at Catholic Boys High

School related to spirituality? Two sub-themes emerged from the data for this question.

They were (a) brotherhood, cited by respondents as a special bond between students and

alumni based on tradition and a common experience in an all-male, Catholic, military,

and college preparatory high school; (b) camaraderie, based on the life lessons learned

through the military, athletics, co-curricular activities, and Benedictine hospitality and

enjoyment, found in a positive learning environment.

Question 3. What is the perceived influence of discipline at Catholic Boys High School?

Two sub-themes emerged from the data for this question. They were (a) acculturation

presented by respondents as the process a boy goes through to become a cadet, and the

enjoyment of the all-male environment; (b) enjoyment was frequently equated with life

lessons, brotherhood, and knowing when to settle down and be serious.

Question 4. What is the perceived influence of spirituality at Catholic Boys High

School? Two sub-themes emerged from the data for this question: (a) Catholic based on

respondents perceptions of continuing Catholic education, Catholic spirituality, and the

all-inclusive welcome of non-Catholic students; (b) Mass was an event cited by the

respondents as an equal or synonymous term to religion or spirituality.

The 8 broad sub-themes were paired as follows: (a) choice/culture; (b)

brotherhood/camaraderie; (c) acculturation/enjoyment; and (d) Catholic/Mass. The

128
researcher then merged the 4 sub-theme pairs into major themes. The 4 major themes

are: (a) choice; (b) brotherhood; (c) acculturation; and (d) Catholic.

Summary

The Catholic Boys High School stakeholder community appeared to be consistent

in thought, philosophy, and acknowledgement of their school family. Data were

collected from an alumni survey, student data from JROTC and Administration for 18

students, observations of teacher practice, interviews of 18-year-old students, parents,

teachers, alumni and other stakeholders. Data were triangulated, and analyzed. The

researcher’s analysis considered the data collected to identify the themes that emerged,

and to find the voice of the stakeholder community.

There were 4 overarching themes that emerged from the analysis. They were

choice, brotherhood, acculturation, and Catholic. These major themes represent the

heart of the investigation. The researcher discusses the results of the study, in the context

of the respective research questions in Chapter 5. Chapter 5 includes an introduction, a

summary of the study, a summary of findings and conclusion, recommendations,

recommendations for future research, recommendations for practice, and implications.

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 CHAPTER 5. RESULTS, CONCLUSIONS, AND RECOMMENDATIONS

Introduction

This chapter provides a summary of the findings of this dissertation. In the

summary, the findings are related to the literature that supported this research, and to the

empirical data, which validates this research. The researcher provides some conclusions

based on the findings, recommendations for future research, recommendations for

practice, and implications of this study. Finally, the researcher presents some personal

implications of this research.

Summary of the Study

This study was qualitative in methodology and ethnographic in design. The

researcher was a participant-observer of the school community, which provided the site,

the population, and the sample for the research. The researcher’s interest in single-

gender education, his 11-year tenure as a teacher at the school, his ministry as a deacon in

the local diocese, and the decision to conduct a selective review of literature (Yin, 2011),

were instrumental in developing the research question “What is the relationship between

discipline and spirituality in high school males?”

The research included interviews, observations, a survey, and the examination of

student data. The researcher interviewed 40 adults and 5 students, observed 5 teachers,

examined and coded the survey responses of 77 alumni, and examined and coded the data

from 18 student records that were randomly selected by personnel from the JROTC and

Administrative Departments of the school. The interview schedule considered the

convenience of each participant. Some interviews were conducted in the privacy of the

different school conference rooms. Others were conducted in the privacy of the

130
researcher’s classroom, when conference rooms were not available. All interviews were

conducted over a period of 5 months, with an additional 4 months to transcribe, code, and

analyze these data. The researcher used SurveyMonkey to design the survey protocol.

The survey was a series of 25 statements designed to solicit a response from alumni,

based on the recalled experience of each alumnus, and his preferences. Participation in

the study was limited to persons between 18 and 65 years of age. The preference

statements mirrored the questions used in the interview protocol series. The interview

protocol series is detailed as follows: for the faculty group (Appendix A), for students

(Appendix B), for alumni (Appendix C), and for parents (Appendix D).

The researcher’s challenge was to determine whether a relationship exists or does

not exist, between discipline and spirituality in high school males. The researcher chose

to focus on discipline related to curricular rigor, and spirituality associated with religion

and things Catholic. Four sub-questions supported this research. The sub-questions

involved finding the voice of the stakeholders, regarding the perceived cultural influence

of discipline and spirituality for the students at CBHS, and the perceived influence of

discipline and spirituality for students at CBHS. Data was triangulated for the purposes

of analysis from the interviews and observations, the alumni survey, and student

performance data.

An overwhelming majority of stakeholder participants clearly cited the

expectation of a standard of excellence associated with Catholic education, as the cultural

influence and perceived influence of discipline at CBHS. The statements supporting this

deliverable standard were based on the historical mission of the school, the expectation of

balanced, rigorous academic standards, associated with single-gender Catholic education;

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the leadership and spirituality associated with discipline found in the military traditions,

as they relate to God, country, and training; and the competitive discipline associated

with the diverse athletic traditions and co-curricular activities.

An overwhelming majority of stakeholder participants clearly cited the

expectation of a standard of excellence associated with Catholic education, as the cultural

influence and perceived influence of spirituality at CBHS. Spirituality was identified

with the terms Catholic, religion, religious, spiritual and Mass. The perceived influence

of spirituality stemmed from the expectation of a positive learning environment nurtured

by prayer, fellowship, things considered spiritual, and things considered Catholic. The

Roman Catholic Church, and catholic (as universal), were terms which referenced the

Benedictine presence on campus, tradition of prayer, hospitality, contemplation, work,

and inclusiveness. Participants linked spirituality in concert with the military model of

trust, camaraderie, leadership, responsibility, accountability, and love of God and

country. The spirituality of learning was based on a high standard, which included

success, correction, failure, and life lessons; the brotherhood associated with athletic and

co-curricular activities; and the brotherhood associated with enjoyment of the culture of a

single-gender school.

Summary of Findings and Conclusion

The study considered the research question “What is the relationship between

discipline and spirituality in high school males?” Any summary of this study, would lend

credence to the many different thoughts related to Catholic schools as “educational

institutions and religious institutions” (Cho, 2011, p. 153), regarding discipline and

spirituality or “academic achievement and religious mission” (Cho, 2011, p. 153). This

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study narrowed these different thought paths to discipline related to curricular rigor

(Gardner, 2004, 2008; Gorton & Alston, 2009; Lemov, 2010; Rowlands, 2011), and

spirituality/religion (Cho, 2011; Martin, 2010; Rohr, 2011; Schipper, 2009). The study

focused on the stakeholder community of one small Catholic high school, and the

researcher was “as described by” Yin (2011), a participant-observer. From the interviews

of 40 adults and 5 current 18-year-old students, the survey responses of 77 alumni, and

the student data randomly selected for the researcher by the JROTC and Administrative

Departments, the researcher garnered the following findings, related to each research

question.

The first question was what is the perceived cultural influence for students at

Catholic Boys High School related to curricular discipline? Two themes emerged from

the data regarding this question. They were (a) choice and (b) culture. These themes

were based on the reasons to attend this school, and the culture of this school. There

were many responses given, and reasons offered from respondents regarding the choice

to attend, and the perceived culture of the school was a prominent factor. Choice of

attendance was based on the respondents’ expectations of the discipline of continuing

Catholic education, the all-male environment, the JROTC military culture, the rigor of

college preparatory coursework, and the diverse sports and co-curricular opportunities

associated with the school. Culture was proffered by respondents as a discipline

associated with the official honor code, and the discipline associated with the spirituality

of an all-male, Catholic high school. For Catholic Boys High School, culture was

proffered as a Catholic boy’s high school with a Benedictine tradition, a military

tradition, an academic tradition, and a sports tradition. These two themes actually vied

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for prominence in the researcher’s consideration. Ironically, respondents cited the rich

culture, and steeped traditions as reasons for the choice to send their sons to CBHS.

The reasons for the choice to attend this school were numerous. They ranged

from the historical tradition, the military tradition, the all-male tradition, the Catholic

cultural influence, the Benedictine spiritual influence, the Benedictine historic presence,

and familial choice cited as legacy, historic, or generational. Alumni, students, and

parents of students cited the choice based on perceived discipline and spirituality, and the

culture of discipline and spirituality, as primary reasons regarding choice. A secondary

benefit of choice to attend was the tradition of an all-male school. Parents, alumni, and

current students cited the single-gender school as a culture with a tradition.

This culture included athletics and co-curricular activities for boys, and the

academic rigor of a college preparatory high school, with a safe, positive learning

environment. Selznick (2009) cited the need for positive instruction in single-gender

schools, while Thompson and Austin (2010) challenged the statement with their caution

that single-gender schools must avoid anti-sexist teachings and attitudes. The

participants stated that the all-male environment facilitated freedom for boys to learn to

lead, to follow, to be included in a team sport, or group activity. The all-male culture

provided an environment that fostered freedom from the pressures of a coeducational

setting. Respondents frequently referred to the perception that CBHS encourages boys to

be boys. Respondents perceived the all-male school as a place that allowed a boy to be

himself, and express himself in a classroom setting, without fear of judgment or

acceptance, from members of the opposite sex. The conclusion for this question is that

choice was the primary and most important response from the participants, and the

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traditions associated with the culture of this historic all-male school, are very important

components of choice. Therefore, choice was the first of 4 major themes, regarding the

discipline of curricular rigor, and spirituality in Catholic education.

The second question was what is the perceived cultural influence for students at

Catholic Boys High School related to spirituality? The two sub-themes that emerged

from the data for this question were (a) brotherhood and (b) camaraderie. Respondents

cited brotherhood as a special bond between students and alumni. This was based on

tradition and a common experience in an all-male, Catholic, military, and college

preparatory high school. Brotherhood was referred to as a bond or insider code of

conduct initiated by students, known only by students, and remembered by alumni.

Brotherhood was compared to mentoring of younger students by older students, and the

fellowship between older and younger students associated with common experiences.

Brotherhood, in the Benedictine sense, was referred to as the spirituality of prayer, the

positive school climate, and the unity found in the school Mass, even for non-Catholic

students. The researcher observed brotherhood in the sense of formation, when an older

student comes to the aid of a younger student, almost intuitively, to help the younger

student deal with how to become a member of the brotherhood. In this instance,

brotherhood was observed as discipline, walking shoulder to shoulder with spirituality.

Ironically, brotherhood is a synonym of camaraderie. According to Merriam

Webster’s Online Dictionary (2013), camaraderie is “a spirit of friendly good

fellowship.” At CBHS, camaraderie was most often associated with the common

experience of the JROTC program, athletics and co-curricular activities, common

coursework, competition, or life lessons. Participants cited different events, which

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became significant enough to be referred to as life lessons, learned through the military

program, athletics and sports events, enjoyment found in co-curricular activities,

Benedictine hospitality, and enjoyment found in a positive learning environment.

Camaraderie, according to respondents, included accepting an academic failure or a

competitive loss, while deciding or determining how and/or what to do better the next

time. Participants stated that camaraderie included the fun of watching a brother cadet

get in trouble, and his attempt to talk his way out of the consequences. Camaraderie

included having fun, enjoying the moment, and the knowledge of when to settle down,

and when to assume a more serious posture. An example of this would be pre-Mass,

during Mass, and post-Mass behavior. The word enjoyment or fun was frequently

associated with activities, but also the levity that is inherent in a group of boys (Kunjufu,

2011), at lunch, in the hallway, on the plaza, or a classroom, if something is determined

to be humorous. A small percentage of participants did not experience brotherhood and

camaraderie as an entirely positive experience. Camaraderie and brotherhood are words

associated with spirituality and discipline. For this study, brotherhood was determined to

be the second of 4 major themes, regarding the discipline of curricular rigor, and

spirituality in Catholic education.

The third question was what is the perceived influence of discipline at Catholic

Boys High School? Two sub-themes emerged from the data for this question. They were

(a) acculturation presented by respondents as the process a boy goes through to become a

cadet, and the enjoyment of the all-male environment; (b) enjoyment was frequently

equated with life lessons, brotherhood, and knowing when to settle down and be serious.

Alumni and current 18-year-old students remembered acculturation for students at CBHS

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as a process of learning how to become a cadet. This process involved discipline and

learning how to enjoy the all-male environment. Acculturation (Ahern, 2009) involves

discipline. For students, curricular rigor is determined by personal goals, preferences,

and choices. Participants stated that some students are overwhelmed during the freshmen

and sophomore years. The acculturation process includes being taught how to follow and

lead, being coached and mentored, and in learning how to manage the discipline of their

curricular and co-curricular activities. The current model of acculturation would stress

discipline through accountability for one’s actions and remediation. Acculturation allows

for failure, or for a boy to make a mistake, and learn from the failure or mistake (Antosca,

1997). In this sense, acculturation is a process of training (Gardner, 2008), and training is

a primary component of discipline (Kunjufu, 2011; Lemov, 2010). However,

acculturation for many alumni was a different experience. Acculturation was associated

with discipline, and discipline was associated with punishment. Alumni referenced

discipline as punishment, associated with doing something that violates the rules, or code

of conduct. Many alumni spoke of corporal punishment as discipline, which was an

enforced reality when they attended CBHS. Retrospectively, many alumni felt that

corporal punishment was a deterrent to repeated disciplinary offenses for most boys.

Many alumni would reinstate corporal punishment, or the possibility of corporal

punishment for the current students at CBHS, if reinstatement were possible. Some

stated that they would allow corporal punishment for their sons.

The perceived influence of discipline is associated with acculturation.

Acculturation was cited as the process a boy must walk through to become a member of

the brotherhood, a product of the culture, and from a student to a cadet. A critical

137
component of acculturation, and the discipline of the school, is the process a boy must

walk through to learn to enjoy the experience of becoming a member of the brotherhood,

a product of the culture, and a cadet. For some participants, the process of acculturation

and enjoyment of this learning environment was more difficult, and not entirely positive.

Enjoyment was mentioned in many ways by alumni. Some alumni referred to enjoyment

as having fun in class or enjoying a class because it was fun. Some current students

referred to enjoyment as sitting in the student section at a football, or basketball game;

wearing the appropriate themed outfit for a basketball game; accomplishing a common

goal like the Regional Formal Inspection (RFI) for JROTC, marching in the Saint

Patrick’s Day Parade; or being invited to the after-game or after-parade party(s).

Acculturation and enjoyment become curricular and non-curricular disciplines, and key

components of a boy’s experience and process of becoming a cadet. Acculturation was

determined to be the third of 4 major themes regarding the discipline of curricular rigor,

and spirituality in Catholic education.

The fourth question was what is the perceived influence of spirituality at Catholic

Boys High School? Two sub-themes emerged from the data for this question: (a)

Catholic based on respondents perceptions of continuing Catholic education, Catholic

spirituality, and the all-inclusive welcome of non-Catholic students; (b) Mass was an

event cited by the respondents as an equal or synonymous term to religion or spirituality.

Catholic Boys High School is a Catholic institution, founded on the principles of

Benedictine spirituality (Chittister, 2004, 2010), and the tenets of the Roman Catholic

Church (USCCB, 2008). Respondents stated that the external view, the view from the

street or from the local community, is that CBHS is a Catholic institution. CBHS is a

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choice of parents who believe in continuing Catholic education for their sons, because of

the Catholic tradition of quality academics, positive school climate, inherent disciplines,

and obviously Catholic in spirituality. One contributing factor to the internal Catholic

environment, or positive school climate was the Mass. Alumni from 1965 through 2011,

and current students, referred to the Mass as a coming together spiritually, for the

students and faculty members. Non-Catholics stated they felt welcome and accepted at

the school, even in the context of the Mass, or a penance service. They could receive a

blessing during the Eucharist, or have prayer and receive a blessing after talking to a

priest at a penance service. Other alumni remembered religious studies classes as

common experiences for all students, and the very powerful symbol of the crucifix in

every classroom. Participants indicated that religious studies instructors presented from

the Catholic perspective, with views welcomed from students of all faith traditions.

Participants remembered that the Jewish boys attended mass, but attended religious

studies classes taught by a Rabbi, and indicated that this was important for the Jewish

boys. All religious studies classes emphasized personal spirituality through prayer,

introspection, and the encouragement from teachers for each student to be open to

discovery and continuation of his faith journey. The school is Catholic in the sense of the

Roman Catholic tradition and Benedictine spirituality (USCCB, 2008; Creagh, 2011).

However, some alumni voiced concern over secularization and the effects of

secularization on this Catholic school, and on their children. This concern over

secularization also affects colleges and college students, as cited in the work of Creagh

(2011). However, to most respondents in this study, CBHS represents Catholic values,

and is catholic in the universal sense of acceptance and inclusiveness for persons of all

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faith traditions and spiritual expressions. Catholic was determined to be the fourth of 4

major themes for this Catholic educational institution.

The 4 major themes are: (a) choice; (b) brotherhood; (c) acculturation; and (d)

Catholic. These themes led to the following conclusions, because they proffer the theory

that this school fosters a positive school climate, which is capable of supporting and

achieving the mission to build boys into men, or “it perpetuates the culture and prepares

students for productive adult roles” (Gorton & Alston, 2009, p. 307). The study

concludes that a relationship does exist between discipline and spirituality in high school

males. The positive school climate at CBHS is indicative of a balance between discipline

and spirituality. The relationship between discipline and spirituality exists. They are

very similar in essence, although bifurcated in function. Discipline is bifurcated between

cultural traditions and perceived curricular rigor, and spirituality is bifurcated between

Catholic cultural traditions and perceived Catholic values. Discipline and spirituality

intersect in a way that is comparable to the conception of a human being: one gives life to

another and then they become one. Discipline gives life to spirituality, and spirituality

gives life to discipline. They become internal and external influences, which may work

as a dynamic tension, that leads a boy to wholesomeness, to service of God and Country,

to leadership in the community, to his relationship with God, and ultimately to God.

Recommendations

This study investigated the relationship between discipline and spirituality in high

school males. The study was qualitative and ethnographic with the research conducted at

a small Catholic, single-gender, military, and college preparatory high school in the

Southeastern region of the United States. The researcher was a participant-observer, and

140
the participants were male and female stakeholders, (parents, students, alumni, and

members of the faculty group), ranging from 18 years of age to 65 years of age.

Interpreting (Yin, 2011) the collected and analyzed empirical data for this study was the

sole responsibility of the researcher.

Recommendations for Future Research

The researcher chose qualitative methodology and an ethnographic design to

examine the relationship of discipline and spirituality in high school males at a single-

gender, Catholic, military, college preparatory high school. Generally, qualitative

research data collected, analyzed, and interpreted is not generalizable (Yin, 2011).

However, based on the unique ethnographic setting of this research site, triangulation of

data, and the observable vantage point of the researcher, the information in this study is

generalizable for the stakeholder community of this school.

While reviewing the literature, the researcher found qualitative studies of interest

based on similarity of the topic. Since there were no studies that addressed this particular

topic, gender or age group, this study adds to the body of information related to high

school males in single-gender schools. Although this study ends here, numerous research

possibilities related to the continuing Catholic education of high school males are worthy

of consideration. This researcher offers the following recommendations for future

research:

1. Future research may consider a qualitative, ethnographic study of the teacher

experience at a private, Catholic, all male, military school. The researcher might

consider the relationship between collaboration and trust in the decision making

process of the school. The researcher might want to consider the different

141
 channels of communication, and openness between administration and faculty, as

they relate to student focused learning, and a positive school climate.

2. Future research may consider qualitative research with interview protocols

specifically designed to collect data related to the experience of African American

students, both Catholic and non-Catholic, especially with the emphasis of

balancing discipline and spirituality associated with academics and athletics.

3. Future studies may consider qualitative research with interview protocols

specifically designed to collect data from non-Caucasian students. These students

may relate or express a completely different student experience, which might

include the challenges of acculturation into the all-male, Catholic, military

environment, with concurrent challenges of familial enculturation, as well as

language and customs.

4. Future researchers might develop a qualitative, ethnographic study of high school

females in a single-gender, Catholic, non-Catholic, or non-sectarian private or

public, military or non-military school. Investigating the responses of participants

to determine the relationship between discipline and spirituality in high school

females would be a very interesting study.

Recommendations for Practice

The participants in this study expressed support and commendations for the

efforts of administration and faculty members, who have fostered a safe learning

environment, and a positive school climate, grounded in the disciplines and spirituality of

Catholic education. It is important for current administrators and faculty members to

continue to be mission focused for the benefit and development of every student.

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1. From its inception, Catholic Boys High School has been all-male, Catholic

(Benedictine), and military, with core values focused on the wholesomeness of

every student, by helping the students develop spiritually, mentally, physically,

through a rigorous academic program, mass, prayer, religious studies, JROTC,

and athletics. Classrooms, especially, are gathering places for students to learn.

All gatherings of students, daily prayers, school masses, and co-curricular

activities are opportunities for students to identify with and become members of

the brotherhood, as described by alumni, parents, teachers, and current students.

2. School climates, school environments, and school values evolve with time.

Considering the school’s mission focus: Catholic, military, all-male, and college

preparatory are the non-negotiable tenets that foster Catholic educational

standards. As CBHS strives to continue forward to strengthen the college

preparatory curriculum for the expected benefit of the students, a balanced focus

on academics, religious studies, fine arts, JROTC, and athletics will influence

every boy’s development.

3. Catholic institutions must be vigilant in protecting the benefits of Catholic

education from abstract secularization. Promoting the spiritual environment of

the school, must be an inherent aspect, a point of discussion of values and morals

in every class, every classroom, and in all religious studies classes. This

recommendation speaks to the value of Catholic schools, and their inherent

purpose of continuing the Catholic education of Catholic students, and the all-

inclusive invitation of continuing education for students of all religions and

spiritual expressions, in a safe and positive school climate.

143
 4. The body of literature on single-gender research is of great interest to this

researcher. A recommendation for practice is to compare the effects of college

preparatory curricular rigor, with the percentage of students who receive their first

choice of college acceptance, and the percentage of students who successfully

complete and graduate from college, as well as those who pursue advanced

degrees.

Implications

This study provided evidence that a relationship does exist between discipline and

spirituality. The implication, for the students at Catholic Boys High School, is that the

relationship between discipline and spirituality is more than symbiotic; it is more than a

general relationship. The relationship between discipline and spirituality is a confluence

of academic education and spiritual education, which is based on choice, curricular rigor,

discipline and remediation, brotherhood, acculturation, and enjoyment. Students and

alumni indicated that their learning experience was enjoyable, based on the positive

school climate that is fostered, expected, and referred to as tradition, by supporters of this

Catholic School.

This study provides information, which may be used by administrators and

curriculum directors, for counselors and teachers, for parents, students and stakeholders,

that CBHS is a student focused school. Based on the CBHS mission, the goal is to

challenge, inspire, and motivate every student to find his place as a cadet; to develop a

work ethic (to the best of his ability) that promotes personal discipline and spirituality, as

well as preparation to become a productive citizen and leader, through continuing

Catholic education.

144
 Teachers and counselors advise and guide students as they decide the degree of

difficulty in coursework. This advice helps the student determine his challenge

preference for course difficulty, and his comfort level. This study could possibly help

administrators and teachers promote behaviors, which contribute to the student’s external

discipline and motivation to succeed, his very personal, internal spiritual self, and

foundation for his personal journey in faith. The results of this qualitative research study

may be combined with other quantitative data to assist the administration and faculty of

Catholic Boys High School with planning, scheduling of courses, for purposes of

accreditation, and in their efforts to continue to improve the mission and purpose

statements of the school.

On a broader scale, the Diocesan Education Office might want to consider the

results of this study for purposes of documentation regarding continuing Catholic

education. It may happen that the new information found in this study will be useful in

other Catholic, and non-sectarian schools, especially related to single-gender education,

and the education of boys, curricular discipline and boys, and spirituality and boys. It is

possible that the new information provided by this study will enhance the body of

knowledge regarding Catholic education, and single-gender research. It is possible that

the empirical data presented in this study addresses, validates, and enhances the body of

knowledge in the epistemological sense of human knowledge. It is equally possible that

discipline and spirituality are ontologically, a reality of human existence, based on the

confluence of academic education and spiritual education.

145
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 APPENDIX A. INTERVIEW PROTOCOL FOR FACULTY GROUP

Researcher: I am interested in hearing (briefly) about your role as a Teacher of

Athletics, Fine Arts, English, JROTC, Science, Social Science, Religion, or World

Languages at CBHS. CBHS is a 110 year old, private, single-gender, Catholic, military,

college preparatory high school.

1. What are the primary reasons you choose to teach in this school? What positives

motivated or influenced your decision to teach here? What negatives, if any, did

you have to weigh in order to make a decision to teach here?

2. What is unique about your subject area?

3. Do you think of (subject area) as a curricular or academic discipline, and why?

4. What do you hope your students will walk away with from (subject area)?

5. How would you compare your classroom approach to other teachers and other

subject areas?

6. Do you benefit from the Catholic or spiritual environment at this school? In what

way(s)? Does your curricular area benefit from the Catholic environment present

at this school? In what way(s)?

7. What steps do you take to relate the rigor of (subject area) to the mission

statement of this school?

8. Does your subject area receive a direct or indirect benefit from the military

discipline of the JROTC program? In what way(s)?

9. How would you describe the process a boy goes through to “become” a member

of the culture of CBHS?

158
10. I would like to ask you to think about the spiritual environment for a moment.

How would you describe the spiritual environment of CBHS? How would you

describe the benefit of annual, one-day class retreats for each grade level? How

would you describe the internal environment of the school with regard to

spirituality, safety, and stability?

11. How would you describe the relationship between students and faculty members

on a daily basis? How would you describe a typical day at CBHS? What do you

find to be the most enjoyable? What do you find to be the most annoying? How

would you describe your experience at CBHS, and why?

12. If you had absolute power, what would you change about CBHS related to the

external environment? What would you change about discipline at CBHS? What

would you change about spirituality? What would you change about the Catholic

identity?

159
 APPENDIX B. INTERVIEW PROTOCOL FOR STUDENT PARTICIPANTS

Researcher: I am interested in hearing (briefly) about your experience as a student at

CBHS. CBHS is a 110 year old, private, single-gender, Catholic, military, college

preparatory high school.

1. How old were you when you first thought about being a student at CBHS? Think

back to when you were trying to make the decision to come to CBHS. What was

it about CBHS that made you want to be a part of it? What excited you about

being a part of CBHS? What, if anything, were you afraid of, or did you have

reservations about?

2. Looking back at your coursework, which subjects would you consider as favorites

as a freshmen, sophomore, junior or senior? What is your favorite subject this

year?

3. When you think about your daily schedule of classes, is there a class that you

struggle with, a class that is difficult for you, and how do you manage the

workload of that class?

4. Would you describe your experience with sports, at CBHS? Would you tell me

about your JROTC experience, at CBHS? Would you tell me about your

experience in religious studies? Would you tell me about your annual class

retreat experience, at CBHS? What do you contribute to your classes during a

typical day?

160
5. What do you think is different about CBHS as compared to other schools? Is

there a code of conduct for teachers and students? If so, does this code include

mutual respect? If so, does this code promote mutual learning between teachers

and students?

6. CBHS has a reputation as a school with a particular history, a particular culture,

and students come to CBHS from diverse backgrounds, as freshmen, and in time,

become a part of the culture. How would you describe the process a boy goes

through to “become” a member of the culture of CBHS? Do you think you have

become a cadet? How would you describe your experience in becoming a

member of the culture, a cadet?

7. I would like to ask you to think about the Catholic environment for a moment.

How would you describe the spiritual environment of CBHS, for non-Catholic

students? How would you describe the spiritual environment of CBHS, for

Catholic students?

8. How would you describe the JROTC influence on the classroom environment

with regard to discipline? How would you describe the JROTC influence on the

learning environment with regard to safety and stability?

9. How would you describe the relationship between students and faculty members

on a daily basis? How would you describe a typical day at CBHS? What do you

find to be the most enjoyable? What do you find to be the most annoying? How

would you describe your experience at CBHS, and why?

161
10. If you had absolute power, what would you change about CBHS related to the

environment? What would you change about discipline at CBHS? What would

you change about spirituality? What would you change about the Catholic

identity? What would you change about the JROTC program?

11. If a boy (or a member of his family), was thinking about admission to CBHS,

asked you about CBHS … would you recommend CBHS? How?

12. How has CBHS met or exceeded your expectations? What is the benefit of a

CBHS education to you?

162
 APPENDIX C. INTERVIEW PROTOCOL FOR ALUMNI PARTICIPANTS

I am interested in hearing (briefly) about your role as an Alumnus of CBHS. CBHS is a

110 year old, private, single-gender, Catholic, military, college preparatory high school.

1. How old were you when you first thought about being a student at CBHS? Think

back to when you were trying to make the decision to come to CBHS. What was

it about CBHS that made you want to be a part of it? What excited you about

being a part of CBHS? What, if anything, were you afraid of, or did you have

reservations about?

2. Looking back at your coursework, which subjects do you remember as favorites

when you were freshmen, sophomore, junior or senior? Was there ever a least

favorite subject?

3. When you think about your daily schedule of classes, was there a class that you

struggled with, a class that was difficult for you? How did you manage the

workload of that class?

4. Would you describe your experience with sports, at CBHS? Would you tell me

about your JROTC experience, at CBHS? Would you tell me about your

experience in religious studies? Would you tell me about your annual class

retreat experience, at CBHS? What did you contribute to your classes during a

typical day?

5. What do you think is different about CBHS as compared to other schools? Is

there a code of conduct for teachers and students? If so, does this code include

mutual respect? If so, does this code promote mutual learning between teachers

and students?
163
6. CBHS has a reputation as a school with a particular history, a particular culture,

and students come to CBHS from diverse backgrounds, as freshmen, and in time,

become a part of the culture. How would you describe the process a boy goes

through to “become” a member of the culture of CBHS? How would you

describe your experience in becoming a member of the culture, a cadet?

7. I would like to ask you to think about the Catholic environment for a moment.

How would you describe the spiritual environment of CBHS, for non-Catholic

students? How would you describe the spiritual environment of CBHS, for

Catholic students?

8. How would you describe the JROTC influence on the classroom environment

with regard to discipline? How would you describe the JROTC influence on the

learning environment with regard to spirituality, safety, and stability?

9. How would you describe the interaction between students and faculty members

on a daily basis? How would you describe a typical day at CBHS? What do you

remember as the most enjoyable part of the day? What do you remember as the

most annoying? How would you describe your experience at CBHS, and why?

10. If you had absolute power, what would you change about CBHS related to the

environment? What would you change about discipline at CBHS? What would

you change about spirituality? What would you change about the Catholic

identity? What would you change about the JROTC program?

164
11. If a boy (or a member of his family), was thinking about admission to CBHS,

asked you about CBHS … would you recommend CBHS? How?

12. How has CBHS met or exceeded your expectations? Based on your experience,

what is the benefit of a CBHS education to you?

165
 APPENDIX D. INTERVIEW PROTOCOL FOR PARENTS

Researcher: I am interested in hearing (briefly) about your role as a parent of a current

student, or graduate of CBHS. CBHS is a 110 year old, private, single-gender, Catholic,

military, college preparatory high school.

1. What is the primary reason for your continued interest in CBHS?

2. What positive attributes of the school motivate you to continue to support CBHS?

3. What negative attributes, if any, would you say have caused, or do cause you to

be concerned for the school?

4. In your opinion, what is unique about CBHS? In your opinion, how well does

CBHS compete with other private and public schools?

5. What is your deepest hope for the current and future students of CBHS?

6. In what way(s) do students and teachers benefit from the Catholic or spiritual

environment at this school? In what way(s) do students and teachers benefit from

the Catholic environment present at this school?

7. From your vantage point, how would you describe the mission of this school?

8. From your vantage point, how would you describe the benefit of the discipline

associated with the JROTC program? How would you describe the benefit of

curricular disciplines present in a college preparatory high school?

9. How would you describe the process a boy goes through to “become” a member

of the culture of CBHS?

10. I would like to ask you to think about the spiritual environment for a moment.

How would you describe the spiritual environment of CBHS? How would you

describe the benefit of annual, one-day class retreats for each grade level?
166
 How would you describe the internal environment of the school with regard to

spirituality, safety, and stability?

11. How would you describe the relationship between students and faculty members

on a daily basis? How would you describe a typical day at CBHS? What do you

find to be the most enjoyable? What do you find to be the most annoying? How

would you describe your experience at CBHS, and why?

12. If you had absolute power, what would you change about CBHS related to the

external environment? What would you change about discipline at CBHS? What

would you change about spirituality? What would you change about the Catholic

identity?

167
 APPENDIX E. ALUMNI QUESTIONNAIRE

Thank you for choosing to participate in this survey of graduates of CBHS.

Please place an (x) in the answer category that best expresses your experience at CBHS.

Strongly Agree Disagree Strongly

Agree Disagree

1. I made the decision to attend CBHS __ __ __ __

2. My parents decided I would attend CBHS __ __ __ __

3. I am happy about my CBHS experience __ __ __ __

4. CBHS course disciplines were rigorous __ __ __ __

5. The discipline at CBHS was very strict __ __ __ __

6. Students are to be organized and study __ __ __ __

7. CBHS should be an all-male school __ __ __ __

8. CBHS is a football school __ __ __ __

9. All sports are treated equally at CBHS __ __ __ __

10. JROTC taught me to be disciplined __ __ __ __

11. JROTC taught me to trust other people __ __ __ __

12. I opted for JROTC all four (4) years __ __ __ __

13. CBHS should maintain its Catholic identity __ __ __ __

14. All students should take religious studies __ __ __ __

15. I enjoyed religious studies __ __ __ __

16. I considered a vocation to the priesthood __ __ __ __

168
17. I learned to pray at CBHS __ __ __ __

18. The annual retreat benefitted me spiritually __ __ __ __

19. I learned to appreciate my faith base __ __ __ __

20. I am a spiritual/religious person today __ __ __ __

21. I attend church as an adult __ __ __ __

22. I am a legacy graduate/affiliate of graduate __ __ __ __

23. If I have a son, he will/did attend CBHS __ __ __ __

24. To be a member of the brotherhood of the ring __ __ __ __

25. CBHS is significant __ __ __ __

Note. The alumni survey was a preference survey to identify the choices of each
alumnus based on his experience at CBHS. This 25-statement survey template was
created by the researcher and transferred to SurveyMonkey for data collection, and
analysis.

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 APPENDIX F. REQUEST FOR APPROVAL TO CONDUCT A STUDY

Benedictine Military School

6502 Seawright Drive
ATTN: Deborah A. Antosca, Ed. D.
Savannah, Georgia 31406

Dear Dr. Antosca:

Dewain Smith, a doctoral learner under the direction of Professor Michael E.

Marrapodi, Ed.D, in the School of Education at Capella University, is conducting
a research study and is inviting you to participate in it. The title of the study is
Building Boys Into Men: The Relationship Between Discipline and Spirituality in
High School Males. The purpose is to hear the voice of the stakeholder
community at Benedictine Military School regarding the perception of the
mission of the school, to form and shape the lives of young men, through the rigor
of curricular discipline and spirituality. I hope to gain new insights into the
challenges this relationship offers to the stakeholder community of Benedictine
Military School and the larger community of the Church.

If you decide to participate in this study, you will be asked to allow the researcher
to interview and observe the stakeholder community of your school, to include
students, faculty, administration, alumni, parents, and board members. The
research phase of this study should take approximately two months’ time. Each
participant will be audio recorded using a voice-activated recorder that downloads
and automatically transcribes the information into notes. Any existing records
examined will be referred to as anonymous and confidential. All notes will be
retained for a period of three years.

You have been invited to participate because your school emulates the model
referred to in the study under the pseudonym Catholic Boys High School. The
researcher is an existing member of the sample group; therefore, the researcher’s
role will be that of a complete participant. Every precaution will be made to
protect the school stakeholder community and maintain confidentiality. Although
no study is risk-free, we do not anticipate any risks to you, or the stakeholder
community, if you decide to participate in this study, and grant permission to
conduct the study at your school. We do not expect any direct benefits to you or
your school from participation in this study. The researcher will contact you if he
learns new information that could change your decision about participating in this
study.

The results of the research study will be published, but your name or identity, the
name or identity of the school, the name, or identity of the stakeholders who
participate will not be revealed. In order to maintain confidentiality of your
170
records, the researcher will examine existing records in the presence of the record
holder and refer to the information collected in an anonymous and confidential
manner. All notes will be retained for a period of three years.

Participation in this study is voluntary. If you choose not to participate or if you

chose to withdraw from the study, you may do so at any time. There will be no
penalty. It will not affect your status as a member of the stakeholder group. The
procedure for this study will include interviews with diverse groupings of
stakeholders, observations of some teachers and students in the classroom setting,
and a survey sent by e-mail to alumni. All participants will receive details about
the study through the Informed Consent Form, and will sign a volunteer or
participant consent form. For students under the age of 18, a parent signature will
be required on the Informed Consent Form to allow a student to participate in the
study.

There is no cost associated with participation in the study. Likewise, there is no

individual compensation for any participant.

You are not waiving any of your legal rights or the legal rights of any stakeholder
participant, if you agree to participate in the study. If you grant permission for
your school to participate, you are not waiving any of the legal rights of any
stakeholder who agrees to participate in this study. However, no funds have been
set aside to compensate you or any stakeholder participant in the event of injury.
If you or any stakeholder participant suffers harm because of participation in this
research project, you may contact the Capella Human Research Protections Office
at 1-888-227-3552, extension 4716.

Sincerely,

Dewain E. Smith

Research Site Approval

The following institution/organization has granted the researcher access to their

participants and/or facilities through the authority of Deborah A. Antosca, Ed.D,
principal of Benedictine Military School.

Principal: __________________________
Date: ______________________________

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Voluntary Consent

By signing this form, you are saying (1) that you have read this form or have had
it read to you and (2) that you understand this form, the research study, and its
risks and benefits. The researcher will be happy to answer any questions you
have about the research. If you have any questions, please feel free to contact
Dewain Smith at (912) 695-2471, or at dewain.smith@capella.edu

If you have any questions about your rights as a research participant or any
concerns about the research process, or if you would like to discuss an
unanticipated problem related to the research, please contact the Capella Human
Research Protections Office at 1-888-227-3552, extension 4716. Your identity,
questions, and concerns will be kept confidential.

Note: By signing below, you are telling the researcher, “Yes,” you want to
participate in this study. Please keep one copy of this form for your records.

Your Name (please print): _________________________________________

Your Signature: ___________________________________________________

Date:
_______________________________________________________________

Investigator’s Statement

I certify that this form includes all information concerning the study relevant to
the protection of the rights of the participants, including the nature and purpose of
this research, benefits, risks, and costs.

I have described the rights and protections afforded to human research

participants and have done nothing to pressure, coerce, or falsely entice this
person to participate. I am available to answer the participant’s questions and
have encouraged him or her to ask additional questions at any time during the
course of the study.

Investigator’s Signature: _______________________________________

Investigator’s Name: Dewain E. Smith

Date:

172
 APPENDIX G. INFORMED CONSENT FORM

The main purpose of this form is to provide information that may affect your
decision about whether or not you want to participate in this research project. If
you choose to participate, please sign in the space at the end of this form to record
your consent.

Dewain Smith, a doctoral learner under the direction of Professor Michael E.

Marrapodi, Ed.D, in the School of Education at Capella University, is conducting
a research study and is inviting you to participate in it. The title of the study is
Building Boys Into Men: The Relationship Between Discipline and Spirituality in
High School Males. The purpose is to hear the voice of the stakeholder
community at Benedictine Military School regarding the perception of the
mission of the school to form and shape the lives of young men through the rigor
of curricular discipline and spirituality. I hope to gain new insights into the
challenges this relationship offers to the stakeholder community of Benedictine
Military School and the larger community of the Church.

If you decide to participate in this study, you will be asked as a member of the
stakeholder community of Benedictine Military School, (students, faculty,
administration, alumni, parents, and board members) to allow the researcher to:

(1) Interview you in your role as student, parent, teacher, administrator, alumni,
or board member.

(2) Observe your child in his classroom setting.

(3) Observe you as a teacher in your classroom.

(4) Participate in an online alumni survey.

(5) Monitor the examination of existing Administrative or JROTC records.

The research phase of this study should take approximately two months’ time.
Each interview will be audio recorded using a voice-activated recorder which
downloads and automatically transcribes the information into notes. Any existing
records examined will be referred to as anonymous and confidential. All notes
will be retained for three years.

You have been invited to participate because you are a member of the stakeholder
community of Benedictine Military School, referred to in the study under the
pseudonym Catholic Boys High School. The researcher is an existing member of

173
the sample group; therefore, the researcher’s role will be that of a complete
participant. Every precaution will be taken to protect the school stakeholder
community and maintain confidentiality. Although no study is risk-free, we do
not anticipate any risks to you, or the stakeholder community, if you decide to
participate in this study. We do not expect any direct benefits to you or the
stakeholder community from participation in this study. The researcher will
contact you if he learns new information that could change your decision about
participating in this study.

The results of the research study will be published, but your name or identity, the
name or identity of the school, the name, or identity of the stakeholders who
voluntarily participate will not be revealed. In order to maintain confidentiality of
your records, the researcher will examine existing records in the presence of the
record holder and refer to the information collected in an anonymous and
confidential manner. All notes will be retained for a period of three years.

Participation in this study is voluntary. If you choose not to participate or if you

chose to withdraw from the study, you may do so at any time. There will be no
penalty, prejudice, or recourse. It will not affect your status as a member of the
stakeholder group. The procedure for this study will include interviews with
diverse groupings of stakeholders, observations of some teachers and students in
the classroom setting, and a survey sent by e-mail to alumni. All participants will
receive details about the study through this Informed Consent Form, and will sign
a volunteer or participant consent form. For students under the age of 18, a parent
signature will be required on the Informed Consent Form to allow a student to
participate in the study.

There is no cost associated with participation in the study. Likewise, there is no

individual compensation for any participant.

You are not waiving any of your legal rights, if you agree to participate in the
study. However, no funds have been set aside to compensate you or any
stakeholder participant in the event of injury. If you or any stakeholder
participant suffers harm because of participation in this research project, you may
contact the Capella Human Research Protections Office at 1-888-227-3552,
extension 4716.

Sincerely,

Dewain E. Smith

174
Voluntary Consent

By signing this form, you are saying (1) that you have read this form or have had
it read to you and (2) that you understand this form, the research study, and its
risks and benefits. The researcher will be happy to answer any questions you
have about the research. If you have any questions, please feel free to contact
Dewain Smith at (912) 695-2471, or at dewain.smith@capella.edu.

If you have any questions about your rights as a research participant or any
concerns about the research process, or if you would like to discuss an
unanticipated problem related to the research, please contact the Capella Human
Research Protections Office at 1-888-227-3552, extension 4716. Your identity,
questions, and concerns will be kept confidential.

Note: By signing below, you are telling the researcher, “Yes, you want to
participate in this study.” Please keep one copy of this form for your records.

Your Name (please print): _________________________________________

Your Signature: ___________________________________________________

Date:
_______________________________________________________________

Investigator’s Statement

I certify that this form includes all information concerning the study relevant to
the protection of the rights of the participants, including the nature and purpose of
this research, benefits, risks, and costs.

I have described the rights and protections afforded to human research

participants and have done nothing to pressure, coerce, or falsely entice this
person to participate. I am available to answer the participant’s questions and
have encouraged him or her to ask additional questions at any time during the
course of the study.

Investigator’s Signature: _______________________________________

Investigator’s Name: Dewain E. Smith

Date:

175
 APPENDIX H. PARTICIPANT INFORMATION

The categories are: Participant Group (Survey, Interview, Alumni, Parents, Faculty

Group, Faculty Observations, Current 18 year old Student interviews, and 2010-

1015 Student Records), Potential Number from Sample, Actual Number from

Sample, Gender, Catholic, Protestant, Other, and Participant Percentages.

Participant Information
Participant Potential Actual M F Catholic Protestant Other Participant
Group Sample Sample Percentage

Survey 1900 77 77 0 NA NA NA 4%
Interviews 2897 40 31 9 23M/7F 6M/2F 1M/1F 1%
Alumni 1900 19 19 0 NA NA NA 1%
Parents 997 11 4 7 2M/5F 2M/2F NA 0.03%
Faculty group 40 10 8 2 7M 1 1M/1F 25%

Observations 40 5 4 1 3M/1F 1 NA 12.5%

Students 18 31 5 5 0 4M 1 NA 16%

2010-2015 Approx. 18 18 0 13M/ 4 1 0.01%

student 1800
records

Total Number 4697 140 131 9 47M/7F 13M/2F 1M/1F 0.02%

Note. The invitation to participate was to all members of the stakeholder community who
met the inclusion criterion. No African American, Hispanic, Native American, Indian, or
Jewish stakeholders chose to interview. Table 1 did not include a race or ethnicity
category.

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 APPENDIX I. STUDENT DATA SUMMARY

The records of 18 students, selected randomly by the JROTC cadre and

Administration, presented a diverse cross-section of the student population at this school

from 2010 – 2015, or 6 school years. With random selection, different learning styles,

different personal motivations, different abilities academically and athletically become

evident.

Of the 18 students, (regarding Class Rank): 1 ranked 2nd, 2 ranked 5th, 1 ranked

6th, 1 ranked 7th, 1 ranked 10th, 1 ranked 11th, 1 ranked 19th, 2 ranked 32nd, 1 ranked 34th,

1 ranked 36th, 1 ranked 38th, 1 ranked 45th, 1 ranked 50th, 1 ranked 66th, 1 ranked 70th, 1

ranked 78th.

Of the 18 students, (regarding Grade Point Averages/GPA): 1 student achieved a

GPA of 96.6, and 8 students achieved a GPA between 91 and 95.9; 8 students achieved a

GPA between 81 and 89.7; and 1 student achieved a GPA of 72.4.

Of the 18 students, (regarding Advanced Placement (AP) classes): 2 students took

5 AP classes, 1 student took 4, 1 student took 3, 3 students took 2, 2 students took 1, and

8 students did not take AP courses.

Of the 18 students, 7 students showed improvement (in grades, class rank, etc.)

from their 9th grade year through their 12th grade year, and 2 students did not show

improvement. Of the 18 students, 6 have 3 or less years of records, and 3 have one year

of record. However, the data show a trend toward improvement for these students.

Of the 18 students, (regarding JROTC rank): Students 1 through 9 achieved senior

officer status (2010-2012), earned officer status and were ranked as Lieutenant Colonel

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and Battalion Commander, Lieutenant Colonel and Executive Officer, 2 were Captains

and Company Commanders, First Lieutenant and Company Executive Officer, 3 were

First Lieutenants and Platoon Leaders, 1 Second Lieutenant and Administrative Officer.

From the class of 2013, 2 First Sergeants and Platoon Leaders, 1 Platoon Sergeant, and

the classes of 2014 and 2015 had no assigned rank, however, 1 was a Squad Leader, and

1 was in the Band.

Of the 18 students, 13 were Catholic, and 5 had no known affiliation.

Of the 18 students, 8 were described as academically solid, exceptional, superb,

high, and very high, while 7 were described as average academically, and 3 were

described as academically challenged.

Of the 18 students, 1 of the 18 completed the run in 5.36 minutes, 5 ran between 6

and 6.09 minutes, 7 ran between 7 and 7.5 minutes, 2 completed the run in 9 minutes, 1

completed the run in 10.5 minutes, 1 completed the run in 12 minutes, and 1did not

complete this requirement.

Of the 18 students, 5 were ranked nationally for the JROTC 5 event Physical

Fitness exam: 1 was ranked in the 93rd percentile and earned the Presidential Fitness

Award, 4 were ranked between 76th and 79th percentile, and 1 was ranked in the 42nd

percentile.

Of the 18 students, 2 participated in 3 sports, 2 participated in 2 sports, 7

participated in 1 sport, and 7 did not participate in a sport.

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