The Spirituality of Justification

The doctrine of justification‐by‐faith has gathered enough dust on its shelf in the museum of antiquated doctrines. When we draw justification‐by‐faith out where we can take a good look at it, it glistens like a mirror. It reflects back to us human beings who we are. We are self‐justifiers. In the name of justice, we perpetrate violence. The pursuit of justice does as much damage as the pursuit of injustice, unfortunately. Like a mirror, justification‐by‐faith reveals who we are and announces that God justifies us by grace. This means we do not have to self‐justify. Liberated from self‐justification, the Christian is free to love for the sake of the beloved.     

The Modernist Fallacy: philosophy as art's undoing [1]

ABSTRACT The essay is concerned with the widely held view that contemporary fine art is obscurantist, shallow and unrewarding of attention. It is argued that the opposition between common opinion and the advocates of modernism rests upon a philosophical disagreement about the nature and value of art. An account of aesthetic experience is then presented and illustrated by reference to Raphael's The School of Athens. This account shows the reasoning implicit in modernism to rest upon a fallacy relating to the possible forms of explanation. The essay concludes by endorsing Augustine's claim that culcural intelligibility rests not on abstract reasoning but on shared affections. This sets a requirement for artists to return to making work that engages the interests of their fellow citizens.     

Self-defence and National Defence [1]

ABSTRACT The paper begins with the suggestion that the aura of respectability that surrounds the notion of self-defence may render that notion suitable as a rallying point for agreement on the ethical legitimacy of warfare. I first argue that self-defensive killing by a person X is morally justified if three conditions obtain: (1) X is together with at least one other person in a situation in which one of the persons will be killed through actions of the other person(s); (2) X is not responsible for bringing about that situation; (3) unless X kills another person, X him- or herself will be killed. Next, I show that on the basis of this principle military operations are morally justified only if there are no alternatives to executing them that would save more lives or prevent the total loss of freedom for people. The paper concludes with the observation that the morality of individual self-defensive killing is unable to justify most of current national defence policies.     

Images and Pictures of God: The Development of Creative Seeing [1]

Recent German religious education (RE) developmental studies focus on children's drawings of God images. Reviewing them the article discusses the possibility of taking pictures to be not only a reproduction of inner concepts but also as phenomena indicating a formation process. It is argued that this process is based on the human capacity of creative seeing. Not only to perceive facts in reality but to see something with other eyes, is part of human freedom, the concept which human formation (Bildung) is aiming at.     

Death Education in the Primary School [1]

Death Education, a common component of Religious Education (RE) and Personal and Social Education (PSE) at secondary level, is an issue beginning to raise its head within the field of primary education. Is there justification for death, a topic normally a taboo, to be taught about in the primary school? Is death education beneficial for children and are children aged 9‐11years capable of discussing such an abstract concept as the afterlife?

This article attempts to justify the teaching of death education at primary level. It examines research that proposes death education is of relevance to children and suggests, from examining children's conception of the afterlife, that children at the upper end of the primary school are capable of discussing the afterlife and thus of thinking abstractly.     

Helps to Fostering Students' Spiritual Health [1]

Interviews with 98 teachers from a variety of schools were used to develop a definition of spiritual health, and to establish how these teachers thought spiritual health might best be fostered and what hindered its development in the school curriculum. A recurring theme, which seemed to be coming through the comments from teachers in this study, was the very important role that teachers play in helping students develop relationships. This was of vital importance as spiritual health was seen as being reflected in the quality of relationships that students develop with themselves, others, the environment, and with a Transcendent Other. The characteristics of teachers most frequently mentioned as desirable for the promotion of spiritual health were classified as follows:

? caring, sensitive, personal approach;

? concern for individuals;

? committed to personal beliefs and values.

Investigation of these teacher characteristics showed variation by gender, personal view of spiritual health, major curriculum concern, teacher and school type. Implications of these variations are discussed in this paper, together with the role of Spiritual Facilitator, to help nurture students' spiritual health.     

The self and the person as treated in some Buddhist texts[1]

The theme of our conference is “The Concept of a Person”. One of the most original attitudes of the Buddha towards this problem was to have dissuaded his followers from clinging to the concept of “person”. The word “person” in Pāli is puggala (= individual), which represents in early middle Indian dialect puthakala, a derivation of Sanskrit: prithak (= prith or prath+ añc = separately, one by one). [2] Puggala means person or man, an individual as opposed to a group. Its equivalent in Sanskrit is pudgala., which means a personal entity or an individual. If there were any unique and permanent substance unifying this personal entity, it would be the self or the soul, attan in Pali and ātman in Sanskrit. The self and the person are closely related to each other. I will trace the evolution of these two notions as treated in some Buddhist texts, firstly in the primitive basic Buddhist texts in verse or in short sentences, secondly in the prose part of some sūtras and finally in later developed Mahāyāna Buddhist texts. Then I will confront these notions with the experience of their followers, by taking the example of Zen master Dōgen (1200–1253).     

The Confucian Self and Experiential Spirituality

Since the publication of his book on Zhongyong (Tu 1976), Tu Weiming has worked for more than 30 years on an anthropocosmic reconstruction of the Confucian universe, in which self-transformation is defined both as the starting point and as the necessary vehicle for one’s spiritual journey. This article is primarily intended to examine Tu’s attempts to reconstruct Confucian spirituality but further to take a step forward to argue that in the spiritual world as construed by Confucius and Mencius, the experiential functions as transcendental by which the self initiates and empowers the transformative process. Through exploring the spiritual significance of Confucian experiences, this essay will conclude that although “transcendental experience” is only one of many dimensions in other religious or intellectual traditions, it is the most important path for Confucians by which the self is enabled to become fully integrated with ultimate reality.     

The Lord's Prayer in Eastern Spirituality

This article first speaks briefly of prayer in general and its essence; and then discusses various kinds of prayer in the Orthodox Christian tradition, chief among which is personal prayer made in private, and liturgical prayer celebrated in church. There is also spontaneous prayer, less favored in Orthodoxy, where the model prayer is the Lord's Prayer. The main part of the article examines the petitions that make up the Lord's Prayer and the interpretation given to them by patristic writers. It concludes by affirming the unique character of the prayer, which can be regarded as the perfect summary of the Christian message.     

The Role of Picture Books in Children's Spiritual Development and Meaning Making [1]

This paper sets out to explore how spiritual development might be addressed through the use of picture books in the primary classroom. The working definition for what is meant by ‘spiritual development’ is drawn from a variety of sources but is principally informed by the National Curriculum Council (NCC) and Ofsted discussion papers and the work of John Hull. Thus the work centres on the aspects of spirituality that are developed through experiencing relationships with other human beings and the world in which we live. The paper draws upon original classroom based research carried out with a group of 8 year old children in an inner city school. The children's group discussions centre around the picture book ‘Dogger’ by Shirley Hughes. The paper explores how the children are able to make and negotiate meaning as they address ‘spiritual’ issues.