Does Gender Matter? Relationship of Gender,Spousal Support,Spirituality, and Dispositional Forgiveness to Pastoral Restoration

We examined the relationship of gender, forgiveness, and spirituality to restoration attitudes expressed toward pastors who committed a transgression. In Study 1, participants’ restoration responses favored the opposite gender. In Study 2, men and women responded differently depending on the offense. Dispositional forgiveness was significantly associated with pastoral restoration following offenses of infidelity, anger, child abuse, and substance abuse. Measures of spirituality were primarily associated with forgiveness but explained little of the variance in restoration attitudes.     

A qualitative study of the interdisciplinary approaches to adolescent spirituality in Australian government schools

Abstract

The growing body of evidence in education reveals that ‘spirituality’ as an aspect of learning is largely overlooked in government schools in Australia and consequently, there is a paucity of research investigating whether young people consider spirituality to be an important and worthwhile component of their educational experience. This paper will report on some findings of a PhD study which investigates the spiritual lived experiences of secondary school students. As an interdisciplinary approach to spirituality for adolescents, this paper represents the different ways spirituality is understood across the disciplines and whether young people view themselves to be ‘spiritual’. In sharing some of the student narratives, this paper will explore what spirituality means in the context of young peoples’ everyday lives. It will also address how schools can play a central role in students’ quest for a sense of meaning; and the important role of teachers in this process will also be explored.     

Spirituality and humour: making connections for early childhood education

In looking at the relations between children’s spirituality and children’s expressions of humour, this paper explores the connections between the findings and theoretical implications and contributions of two separate empirical studies carried out with children between the ages of 5 and 6, in Cyprus and the US. Findings from the phenomenological study in the US point to joy (joyfulness and delight), concern for others (kindness, compassion and caring), relationships (importance and value of friends and family) and imagination (use and exploration in play), as observed expressions of children’s spirituality. Initial links between these findings and findings from the study completed in Cyprus, using the theoretical framework of The Theory of the Absurd and the Empowerment Theory, point at the importance of children’s story productions and the use of their imagination, as an expression of both their spiritual and humourous selves. Educational implications point to teachers allowing for kindergarteners to participate in story telling including incongruity, humourous symbols, violation of rules and violence, to convey humour, mixing these elements with expressions of imagination, joy and concern, through nurturing relationships with others, to express aspects of their spirituality. Other connections between the findings in these studies point at the potential importance of engaging children in story telling to create spiritual meaning and understanding, and overall nurture children’s spirituality.     

Pierre De Bérulle (1575–1629) and the renewal of Catholic spiritual life in France

Pierre de Bérulle, founder of the Oratoire de Jésus (commonly known as the Oratoire de France), is a leading figure in the renewal of the Catholic Church in France in the first half of the seventeenth century. He is generally regarded as the founder of the French School of Spirituality (École française de spiritualité), though this term has been much criticised in recent years. He is often described as a ‘reformer’ of the Church in France, but this is a half-truth which obscures his real originality; he certainly shared the aims of those striving to create a clergy which would be better educated, more morally upright and more pastorally sensitive and zealous; but above all else he was concerned with the spiritual renewal of the clergy and with the Church in France generally. Lastly, he has often been accused of wishing to create chiefly, if not exclusively, a spirituality of the priesthood and to work for the ‘sanctification’ of the clergy. But his work and ideas must be seen here in a broader perspective, for Bérulle and his disciples shared with St Francis de Sales the aim, expressed in his Introduction à la vie devote (1608), of creating and promoting a spirituality available to all Christians. This article examines his conception of the Oratory, which he intended to be an intermediary between the religious orders and the secular clergy, his spiritual theology, what I have called his ‘spiritual pedagogy’, and his influence in France and elsewhere.     

Reprint of: Working with religious and spiritual athletes: Ethical considerations for sport psychologists

With a growing number of sport performers revealing their religious and spiritual beliefs, it is becoming increasingly important for sport psychologists to recognize and appreciate the values (and value systems) to which such beliefs are attached. Using the RRICC model (Plante, 2007) as a framework for discussion, and through the lens of cultural praxis, the purpose of this article is to highlight ethical issues for sport psychologists when working with religious and spiritual athletes. The RRICC model addresses the ethical principles of respect, responsibility, integrity, competence, and concern. It is hoped that a discussion of these guidelines will help sport psychologists better navigate the often challenging landscape of working with athletes whose everyday lives and identities are grounded in religious and spiritual association.     

Play Therapy – respecting the spirit of the child

Play Therapy is an appropriate form of counselling for children; it is based in a therapeutic relationship where communication is developmentally appropriate and easily expressed. Using a variety of methods from non-directional to co-operative play, the therapist acts to affirm, articulate and co-regulate emotional expressions and joins the child in finding meaning, and understanding of the environment. Play Therapy is presented in this paper as an expression of spiritual connection. The relationship of mutual respect and positive expectation between therapist and child allows new understanding to emerge. The interaction between these two areas of knowledge, Play Therapy and children’s spirituality is examined through case study notes and experience of Play Therapy as an early intervention response to children at a time of community disaster. The author is a Clinical Play Therapist as well as a lecturer in children’s spirituality, so this work emphasises the importance of the spiritual nature of the child and the use of a spiritual connection with the therapist for children recovering from psychological distress.     

(Spi)ritual interaction in musical activity for infants in the church space – a qualitative analysis

Abstract

Early mother–infant interaction has been seen as very important for the development of religiosity and spirituality. This case study examines one specific musical activity for infants and mothers from the perspective of human interaction. The studied activity is ‘Babysalmesang’, or baby hymn singing (BHS), within the Evangelical Lutheran Church in Denmark. Meetings are held in church buildings and include singing hymns and other songs, playing in and exploring the church space. The qualitative empirical data on BHS activities were collected through video recording, observing and interviewing. The initial analysis on the data showed that four types of interaction can be found: mother–infant interaction, interaction between the participants, interaction between the participants and instructors and ritual interaction. BHS can be seen as a space for (spi)ritual interaction. In this context, nurturing spirituality combines with religious elements. Together with mother–infant interaction, also other types of interaction might nurture spirituality in early childhood.     

Reclaiming and reconnecting to our spirituality in the academy

In this paper, the author, a doctoral student, examines his past to understand why spirituality is important in his present life and why it is important to integrate spirituality within the academy for young adults. In this personal narrative, the author discusses how spirituality becomes important for him from his childhood, as he grows up in Kuwait and Bangladesh and is subjected to numerous forms of psychological violence from his family, his school and larger society. The author then examines how his spirituality is negated as he immigrates to Canada and joins the Canadian academy as a young adult student. Finally, the author discusses why it is important to incorporate spirituality within the academy for young adults.     

Spirituality in adolescence and young adulthood: A method for a qualitative study

This paper discusses an ongoing research project on contemporary forms of youth and young adult spirituality, highlighting issues in the history and definition of spirituality and in development of appropriate qualitative methods of investigation. Previous research on the topic has been bedevilled by difficulties of definition. 'Spirit' and 'spirituality' have a long history in both philosophy and religion and surviving senses of the terms include both religious and non-religious meanings. This paper suggests that 'lexical' definitions based on usage prove unwieldy because of widely varying and conflicting contents. Only a 'stipulative' definition will serve to provide a research project with a clear focus; our definition of spirituality as 'a conscious way of life based on a transcendent referent' is explained and defended. Next, we outline the distinctive features of our methodology: no direct mention of the term spirituality, an emphasis on personal narration and the use of evocative techniques. We conclude by outlining the 10 dimensions of spirituality which we have developed from our initial investigations.