Making sense of

DAVID SMITH

Illf the 'spiritual' is properly and fully

addressed, the Imoral, social and

cultural' will fall into place more easily"

ALAN BROWN, The National Society

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STAPLEFORD
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 i!i~~~i~:.;;$~.~h~i~A~.M.PhiI.F. taught French, German and Russian in a variety of secondary
s~h~l~i'inthe UI(a~dwas in charge of a German: department prior to studying for a research
~~~eiti ,[II:l.tantol Can:a~a. David is currently conducting research into values in education at The
$t:~{l~f6l!'(j.iCe~tre,~rttingItaman:d studying tOr a PhD at The Institute of Education, University of
£tjI"id~ij.a~i$.~~e~bet of the Executive Committee of the Values Education Council and has a
'~119~~~~~~:ttllt~tio~;bdt~inthetJI( and internationally as a writer and speaker on educational
·i~~~eJ,iiri;GttiI"igit66~Jiefiind· values.

~cfknowledgelT1ents

The author and publishers of this book would

like to thank all the INSET groups and individual
teachers who have shared their experiences and
worked with the staff of The Stapleford Centre
during the last year, as the ideas and content of
this booklet were being discussed, tried and
curriculum
shaped.
In particular, thanks are due ta Trevar Coaling,
into
:A.lison Farnell and Jahn Shartt; the Trustees .of
The Stapleford Centre; members .of The Charis
Project writing teams; and Liz Babbedge, Jane
© The Stapleford Centre 1999 Bendey; Jill Fuller, Jackie Harding, David Law
and Gardon Raggett, all .of wham contributed
All rights reserved. No part of this publication may be
reproduced, stored in a retrieval system, or transmitted, in tbdiscussian, shared experiences, commented
any form or by any means, mechanical, electronic, a:itd critiqued ideas, and helped shape the author's
phorocopying, recording or otherwise without the prior thinki~g·
permission of The Stapleford Centre.
Thanks..also ta Malcalm Laverty far his
The right of David Smith to be identified as the author of HhiIDinadng cartaans, and ta Richard Farnell
this work has been asserted by him in accordance with the fOf;;(dcliti.ona! artwark.
Copyright, Designs and Patents Act 1988.

Scripture taken from the HOLY BIBLE, NEW INTERNATIONAL VERSION.

Copyright © 1973, 1978, 1984 by International Bible Society.

Used by permission of Hodder and Sroughton Limited.

Making Sense of Spiritual Development

First published in 1999 by

The Stapleford Centre, Stapleford House, Wesley Place, Stapleford, Nottingham NG9 SDP

-~
Tel: Oll5 939 6270 Fax: Oll5 939 2076

E-Mail: [email protected] Web Site: www.stapleford-centre.org

ISBN: 0 9516537 9 2

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ID
THE
Graphic design: Mike Challen, 1st floor, 7 Victoria Crescent, Mapperley Park, Nottingham
STAPLEFORD
Printed by: Progressive Printers, Westbury Road, Basford, Nottingham
CENTRE
Foreword

The promotion of spiritual development across the

curriculrun is firmly on the agenda for UK schools.
It is right that it should be. In this respect, it keeps
good company with moral, social and cultural
development and it can even be argued that if we
deal adequately with the spiritual dimension of
education, the moral, social and cultural
dimensions will be easier to provide for.

Rather than attempt to come up with a concise

and acceptable definition of what 'spiritual' means,
David Smith sets out to help us understand how
the things that already happen in our classrooms,
relate to aspects of spiritual development.

He identifies four areas on which the current

discussion ofthis aspect ofeducation tends to focus:
how we seek to promote spiritual development.

• spiritual capacities
We do not serve our pupils well if we evade or

• spiritual experiences
water down this issue.

• spiritual understanding
• spiritual responses. This booklet is not a detailed 'how to' of spiritual

development across the curriculum but it is rooted

These he terms 'four windows which open out in practice and liberally sprinlded with examples

onto spirituality'. A" against the tendency to focus from the classroom along with suggestions ofwhere

narrowly upon one or other of these, David argues to look for more.

convincingly that each has its limitations when

taken on its own and that all four are necessary to This booklet is a significant contribution to current

a holistic approach to spiritual growth. discussions ofspiritual development. It will provide

much of practical help to teachers who seek to

Running through the whole book is a refrain that meet the challenge of promoting the spiritual

reminds us again and again that 'beliefs matter'. growth of their pupils across the curriculrun.

Indeed this phrase could have been adopted as a

sub-title to the booklet. Ofcourse, this theme could
raise difficult and controversial questions but David John Shortt

Smith invites us to face openly, honestly and Head of Research & Development

creatively the issue of the underlying perspectives The Stapleford Centre.

that we all have, and which make a difference to Formerly Director of the Charis Project.

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THE STAPLEFORD CENTRE
 Contents

Foreword

• What on earth is it? 1

e Getting the language straight

(i) Spiritual 3

(ii) Development 4

e Four windows onto spiritual growth

(i) Spiritual Capacities the square window! 5

(ii) Spiritual Experiences the arched window! 7

(iii) Spiritual Understanding the round window! 11

(iv) Spiritual Responses the rectangular window! 15

o So what now?
(i) Reviewing the curriculum 19

(ii) Demands upon the teacher 20

(iii) The values of the school 21

(iv) Dealing with difference 22

( v) Faith and spirituality 23

e Finally 24

Further reading 24

References 24

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 Making sense of

What on earth is it?

Sf IRlTvA-L 1>iVEloPlMie"NT'
S'P'RITV'h.. ~EvcLoJlMlltiT?
What do we make of the idea of spiritual 'l'LL 8E ttEKe
development across the whole curriculumr So""E ~ EI"LE.

A new label for something we already do?

An empty label for who knows whatr
A bizarre attempt to make the whole curriculum
religiousr
A badly-thought-through government initiativer
An idea designed to make school inspections even
more stressfulr
Or just something to give a lot of educationalists
something to talk aboutr

However you look at it, the notion that teachers emphasis. Not so long ago, it seemed that
should encourage the spiritual development of spirituality was confined to the Religious
pupils across the whole curriculum has generated Education slot. The upshot of recent legislation,
plenty of debate and confusion. This is in spite of however, is that we are now required to encourage
the fact that spiritual development has been one of pupils' spiritual development whatever subject we
the stated purposes of schooling since the 1944 teach. What's more, we can be inspected on
Education Act. whether or not we are doing so! Yet many of us
have had little help in trying to work out what it
What has caused all the fuss is a recent change of might mean in practice, and are not even sure

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THESTAPLEFORDCE~lRE
 that it's relevant to what we teach. This booklet up with a short definition with which everyone
offers some pointers, in the hope that what might agreed, it's a big jump from a dictionary definition
otherwise be a bewildering burden can become to ideas which can become part of our teaching.
an opportunity to enrich our teaching. What we need in practice is a more general sense
of where to look: what kinds of things that go on
"Vhen spiritual development is discussed, sooner in classrooms might count as having something
or later someone will point out that there is no to do with spiritual development?
clear definition of what it is. The feeling seems to
be that if we could define spiritual development, With this in mind, this booklet offers an overview
we would at least know what it is that we are of what is being said in the current debate about
trying to tackle. Tell us what it is, and we'll see if spiritual development. It will explore some issues
we can do it! which need to be talcen into account when planning
for spiritual development, illustrating the discussion
But definitions of spirituality vary in contentious with examples of good practice. Many of the ideas
ways. Some of the variety of ideas associated with are probably already part of our teaching. Some
spiritual development can be seen in the might offer fresh perspectives. While tIlls booklet
characterisation offered by the SCAA (1995) will not cause all the diff-Icnlt issues to evaporate,
discussion paper, 'Spiritual and Moral it will provide a clearer sense of where to look if
Development' : we want to take pupils' spirituality seriously

"The term needs to be seen as

applying to something

fundamental in the human

condition which is not necessarily

experienced through the physical

senses and/or expressed through

everyday language. It has to do

with relationships with other people

an~ for believersy with God. It has

to do with the universal search for

individual identity - with our
responses to challenging experiences,
such as death, suffering, beauty and
encounters with good and evil. It is
to do with the search for meaning
and purpose in life and for values
by which to live.') (p.3)

This is a fairly wide-ranging description rather

than a tight definition, but it does give a sense of
some areas to look into. Even if we could come

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 Getting the language straight

(i) 'Spiritual' concluding either that some people are not

spiritual beings or that all people are equally
. Let's begin by clearing up some confusions which endowed with spiritual virtues. Conflating the two
can befog talk of spiritual development. Take the senses of the word obscures the fact that all people
word 'spiritual' for a start. Often when we use are spiritual but not all
this word we have something good in mind, manifestations of spirituality are
something positive and attractive. In this sense healthy. Confiating the two
it's easier to think of a Mother Teresa as spiritual senses of the word
than an Adolf Hitler. But we also use the word to Recognising both senses of the
refer to an aspect of being human, to a capacity word allows us to see all children obscures the fact
which everyone has regardless of how it is lived as spiritual without being naive that all people are
about the need for them still to
out. On this usage, to be hl1man is by defmition spiritual but not all
to be spiritual.
learn discernment and to develop
the ability to make wise choices.
manifestations of
There is in fact a direct parallel in the way we use Spiritual growth involves not only spirituality are
the word 'human'. We commonly use it on the shared capacities but also the healthy
one hand to describe our biological species, in particular ways in which we put
which case all people are human by definition. those capacities to work. As we
But we also use it to make judgements of approval will see throughout what follows, particular beliefs
or disapproval about a person or a society. "Ve and life choices are an unavoidable ingredient when
speak in terms of something being 'inhuman', we start trying to understand spirituality.
'more human' or 'fully human'. The related word
'humane' brings this kind of value judgement to This suggests that, while we should be open to
the fore. and affirming of spirituality as something very
human, we should be wary of assuming that all
So talk of the 'spiritual' may refer to something that is spiritual is good. A great deal of discussion
shared by all. It may also have good qualities in of spiritual development seems to inhabit a rosy
view which are not necessarily shared by all, at world where everything is beautiful.
least not to the same degree. It may be associated
with qualities such as humility or empathy or a It is easy to understand why this might be so. The
sense of purpose and meaning. Here being very word 'spiritual' has positive connotations in
'spiritual' is something to be attained, something most people's minds. Many who are concerned
more evident in some than in others. This is where about spiritual development are also concerned tlIat
spirituality becomes spiritual growth. an education which emphasises market forces,
league tables, and learning that can be measured
If we fail to recognise these different ways of using and tested can lead us to neglect the 'whole child'.
the word, we seem to be pushed towards When it comes to describing what is needed to

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THE STAPLEPORD Ca'ITRE
 make education more wholesome, we find a particularly promising way of thinking about
recipes crammed with good things - creativity, something as hard to pin down as spirituality.
mystery, awe and wonder, empathy, freedom and
the like.
"/ think spiritual development is
Add to this a lively sense ofchildren's
one of those things you can't put into nice
most appealing qualities and a desire
This suggests that, to avoid controversial issues of
little boxes."
while we should be belief, and the results breathe (Liz Babbedge - Primary Teacher)

open to and sweetness and light.

affirming of We need to ask whether the Here it seems more helpful to think in terms of
spirituality as assumption that everything that is how we can create opportunities for growth rather
something very spiritual is good is adequate. Occult than in terms of how we can move pupils through
experimentation, for instance, is a programmed sequence. For this reason, although
human, we should clearly related to spirituality, but it the term 'spiritual development' is the one which
be wary of is not on that ground to be the legislation has left us with, we should hesitate
assuming that all recommended. Our experiences of to take on board all the connotations of talk of
injustice, betrayal or jealousy are development and think instead in terms of creating
that is spiritual is also related to our spiritual spaces where spirituality is affirmed and spiritual
good capacities. No one could object to growth can happen.
the positive things which a more
romantic picture points us to, but a
lack of acknowledgement of a darker side of life
creates the danger of portraying a kind of
educational Disneyworld where smiles are
compulsory: Honest reflection suggests that there
are thorns as well as roses in the garden of
spirituality.

(ii) 'Development'

It is not only the term 'spiritual' which can cause

us problems. The word 'development' is
problematic as well. Thanks to various theories of
child development, the term has come to suggest
a clearly defmed series of stages through which all
pupils should progress in a particular order and a
single direction. Whatever the strengths and
weaknesses of thinking about other aspects of a
child's growth in this way, it does not seem to be

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THE STAPLEFORD CENTRE
 Four windows onto Spiritual Growth

What kinds of things should we be looking at, (i) Spiritual Capacities

then, if we are looking for areas where spiritual
growth might take place? There has been, in recent -looking
years, a flurry of published discussion of spiritual through the
development in school. Drawing upon this square window!
discussion, we will take a brief look through four
It would not make much sense to
'windows' which open out onto spirituality. All are
aim for the spiritual growth of all
important, and all also have their limitations. We
pupils if we did not believe that
will therefore not only describe each one, but try
everyone 1S 111 some sense a
to show how it relates to the others and to explore
spiritual being. If children are not
some of the questions which it raises. We will
by nature the kind of creatures capable of spiritual
consider in turn:
grmvth, then to plan for it across the curriculum
Spiritual Capacities - human will be something like trying to plan physical

BB abilities which make us the kind of

creatures which are capable of spiritual
education for trees!

This is one reason for focusing on abilities which

growth;
are uniquely human. These are gifts, not in the
SpirltuIII Experiences - ways in sense of special talents but in the sense that we
which we experience the spiritual didn't make them - they are what we have received.
dimension of life; They can be abused, neglected, taken for granted
Spiritual Understanding the or received and nurtured with gratitude.
kinds of things we might need to
understand in order to grow spiritually; Human capacities commonly identified as related
and to spiritual development include capacities for

Spiritual Responses - how our • self-awareness and reflection upon our

spiritual growth shows in the way that experiences and circumstances;
we live. • empathy;
• reflecting upon the moral dimension of our
We will have cause to return in various ways to a
existence;
basic and important point: the place of our own
• making free and responsible choices in
beliefs in all this. Given that spiritual development
awareness of their consequences and
touches so closely upon our basic values, it's hardly
implications;
surprising that there is a whole range of different
viewpoints. People's own spiritual commitments • reflecting on the meaning of our lives;
will influence what views of spiritual development • gaining a coherent sense ofidentity and purpose;
they find most acceptable. Our own beliefs and
inevitably inform our approach to spirituality and • exercising imagination and creativity and
to spiritual development. appreciating beauty.

THE STAPLEFORD CENTRE

 These are all familiar elements in an enriching These questions highlight
education, and they all relate to spiritual an obvious but important
development across the curriculum. Good point. While we can talk
teaching will encourage awareness of, in the abstract of spiritual
development of and gratitude for these gifts capacities which are
in each of the various areas of learning. shared by all, we always
Concern for spiritual development exercise those capacities in
therefore builds upon existing palticular ways and in the
Our own beliefs stfi~nj,!;ths in our teaching. service of particular ends.
inevitably inform
An important reason for
our approach to This point is worth
beginning here, with our basic exploring a little. Part of
spirituality and to spiriulal capacities, is that they are the appeal of emphasising
spiritual relevant to all pupils, of any
shared experience and
development religious tradition or none, and
general human gifts is that
to all areas of the curriculum.
it seems to get us beyond
They are one important area to all our messy and
explore when considering provision for
controversial difIerences in
spiritual growth.
beliefs and commitments. Spirituality

100/
DD Digging Deeper ...
looks instead like a shared realm of
common capacities. There is truth in
this - the kinds of capacities and
If we reflect for very long on these capacities, experiences mentioned above are
some important issues emerge which require shared by alL However, they are used
more attention. They also poinr us forward in different ways by different people,
to the other aspects of spiritual growth which will and the different beliefs which we have about
be outlined later. C'-ansider the following questions: where they come from and why are important
• Does developing these gifts count as spiritual will affect how they are experienced and exercised.
growth however they are used? What if we are
creative in doing evil? What will we create with Consider an analogy Suppose a student approached
our creative gifts? a further education college and asked if there were
a course which would enable them to speak
• Are there some ways of gaining a coherent sense language. The likely response would be to ask what
of identity - say through a cult or a neo-Nazi language they wanted to speak. Imagine our would­
group - which we would be hard pressed to see be student replying that to focus on any particular
as examples of healthy spiritual development? language would unduly favour one set of speakers.
She doesn't want to be so particular, she just wants
• Do we not often make free choices which are
to speak language, because language is something
harmful to others and even to ourselves?
that all people share. Even though we can describe
• Should I have empathy for every perspective, language in a general way as an ability possessed
or should I deliberately steer clear of some? by all human beings, such a request would leave

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us understandably puzzled. For some purposes it experiences are quite common in the population
can be useful to look at language in the abstract, at large, and that such experiences have beneficial
but when we speak we must speak some particular effects. Schools should be places where pupils are
language - even non-verbal communication varies given opportunities to reflect upon the meaning
between cultures. of such experiences, and are even introduced to
certain experiences. Examples commonly regarded
Spirituality, too, can be described in the abstract as spiritual include experiences of:
for certain purposes, but it has to be lived in
• curiosity and mystery;
particular ways. While it is not too hard to point
to various gifts which should be nurtured, such • awe and wonder;
gifts carry with them a responsibility to develop • connection and belonging;
them in life-giving ways. Which ways are life­ • heightened self-awareness;
giving? Here we are faced with questions of
• prayer and worship;
meaning and purpose, questions of the beliefs and
• deep feelings associated with what is felt to
values which the school is conveying and by which
be ultimately important; and
pupils are invited to live. Beliefs and commitments
shape the ways in which we develop the capacities • a sense of security, well-being and
which we have been given. purposefulness.

Some of these experiences are not shared by all ­

Summary not all children will, for instance, have the
experience of being part of a worshipping
• Spiritual capacities shared by all are one
important aspect of spiritual development. community. There are also more particular
experiences, for instance, experiences of the
• Our capacities can be exercised in various ways, presence of God or of answered prayer, which need
in the service of various purposes. We do not to be taken into account. However, many of the
encounter them in the abstract. The ways in experiences listed above are generally shared rather
which we exercise them are bound up with our than exclusively found in a particular tradition.
beliefs, values and conunitments.

(ii) Spiritual Experiences KIt's the ~1sMivn that theya1'e not the
1 .', •

centre ofq,hsoiwtelye:wt'YthinJh .and

-looking tbews:mtweg()in]r8n~a~ sumtuf#is
-through -the reaJtYiJuite~etjul~amt ~t defies
arched window! ~xptffria~itJ.n.)J·· .

(Li~.B<)bb~e t t1ilh~Teai;her)
A slightly different
approach focuses on
spiritual experiences. They are also relevant to various areas of the
It suggests that pupils curriculum a sense of wonder or of mystery or a
should be made sudden moment of insight leading to a sense of
aware that spiritual how things hang together in a meaningful way

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THE STAPLEFORD CEO/TRE
 Emphasising spiritual experience highlights the
fact that spiritual growth involves more than our
understanding it draws upon a deeper sense of
who I am and of what life is about, and a more
intimate way of encountering the world. It invites
us to question our approaches to teaching: do they
make space for and affirm such experiences or
crowd out and ignore them?

,~.w:e~e about to experiment with

.. "'I!"Dwingenss seeds in light and dark
,.plR:Ces. aru!inplaces with light coming
.• flrm1:.. onedimtion. I also. really wanted
·,to. gftSI the cohiWenCe ofeverythingJ at
can occur during any part of the school day.
.k"wplNtusynthesis fits in with
Listening to music, puzzling over the idea of
eJ1ery:thing else.
infinity, caring for animals, contemplating the
future - these are but a few of the everyday f blf!1an by smrting a dise:uss.ion on
educational moments which can take on spiritual 'whrtt.~tI .whJJt?Y After lots ofspecific

depth. exam,pleswegraduatlygot round to the

eondusitJn that the food chain leads
d/JWn Wplants. Whst do plants eat?
. . . 1;heymalN;food! aust as well for us
· :~ns fJfltl. animals!)

.,"N£Xt fJUitStUm~ what do they use to make

,·,'it.1fi1ith?What do they take in from
· tffoo1indthem? ·lffiMj .minerals,
sUnlight; air. 1 explained about plants
·Us.'in.lt~~1Jjj1t:a~and gi11inO out
.#gendu~nlIphotrlsynthesisJantl how
#ifJ1f tffe other way round for animals
".i'~n#. ifo/ilcJ :tDtbat all sre
··:.··.·$'#t~pendent.
'[,':;:.'i:i4~ttn:iPimt~ gi'?l suddenly bum
····i,l:~utWitht~tffi,estWn: 'Bit how did it
.' 'i1':i:'~~lpetfike 'tI1JJt? It all fits together!' It
····.~C'~l~t ofinsight."

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THE STAPLEFORD CENTRE
AD~
U Digging deeper . . . sense of who we are. This is not
to suggest that there must be a There is a danger
sophisticated understanding and
Again, there are some questions which lead us to
articulation of an experience for it
that spirituality could
further reflection:
to be real: young children in be trivialised if it is
• Is my sense of particular will often have an reduced to a welter
mystery when I inarticulate sense of the beauty or
of nice feelings or
gaze ineptly at importance of something. It is
my broken car rather to recognise that growth gasps of momentary
engine a spiritual will involve reflection. If there is admiration
experience? no such reflection, a feeling
remains just a feeling. Spiritual
• If I listen to a piece of music with pleasure, is
that automatically a spiritual experience? growth involves more than just feelings it includes
reflecting upon their significance for our lives.
• Is a feeling of being frightened and alone in the
world a spiritual experience?

• Does feeling good necessarily indicate that I ~tQnla lessott'~tanmr y~ 6:

am in a healthy spiritual state? .(Th~nk td'f1;ti,;e~wny(iulle 1itUi. fobe.
. ~#1jm'ft}1'·s~'1t!1yuu've·IJtiiteYmlil.
One issue raised by these questions concerns when ~it'eaSy ttJ$ay~? ffthfttdffe.sitflel
an experience counts as a spiritual experience. .tiitiJdtl"e1WB~~inl1ifJtk~? ...
There is a danger that spirituality could be
~:~~~~,~tfJ};.rrgiv~j~?
trivialised if it is reduced to a welter of nice feelings
or gasps of momentary admiration. Admiring a ~t(#4:~t:J#II~~?;.WRsit.fJa~
.d~~ti~······.' ., ...............: ...'.,...........
f1!"
flower or listening to classical music may simply
be aesthetic experiences. Wondering how ..•.(~~~abb~/p~.Tea~)
something works may be a purely intellectual
matter. Equally, such things could be the occasion
of genuine spiritual experience. This kind of reflection is particularly pertinent to
the educational context. Consider the way we
It's difficult to pin down exactly what the difference approach other aspect~ of education. 'h'hile there
is. Perhaps there is a clue in the way in which is a place for simply enjoying a painting or the
discussions of spiritual experience so often turn to movement of an animal or a machine, there always
talk of ultimate meaning and value and a sense of comes a tinIe in educational settings when we want
what life and my own identity are all about. This to move on to reflection about what is going on
points us towards the beliefs which make such and why, and why it matters. There seems to be
experiences deeply significant to us. no reason why spirituality should be an exception
to this.
A passing feeling, however pleasant, does not
become spiritually meaningful tmless we come to Reflecting on the significance of our experiences
understand it as having some significance for our can make an enormous difference to the effect they

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THE STAPLEFORD CENTRE
 have upon us. If I have an arresting the publicity surrounding the mass suicide of
spiritual experience it makes a world the members of the Heaven's Gate cult, who
There is no evading
of difference to the nature of its expected to be transported to an alien
the thorny issue of impact on my life whether I believe spacecraft. Is it fair to pupils growing up in
how various it to be the touch of God, the effects this environment to ignore such examples and
experiences are to of the charged atmosphere and teach as if all in the garden were rosy?
chemical stimulants at a rave or the
be evaluated. Here
after-effect of last night's pizza. Did
again, the beliefs I really experience that1 Was it just
Pupils consider the painting (The Angry
which we hold Christ!J by Philippine artist Lino Pontebon
something inside me or was it
a.nd discuss questions such as: What kinds
about what connected with a spiritual reality
of things 'fHade Jesus angry? Does our
beyond me? What kind of language
constitutes a world need nwre anger or less? Does it
will help me to articulate it? Does
healthy form of this experience demand some
depend on the type ofangM'? Theygo on to
spirituality are in response from me? Such questions
cut out from suitable newspapers some
stories which they think would make Jesus
play matter profoundly for the way we
angry. These are used to make a display.
live. While we do share important
spiritual capacities and experiences, (From Jesus through Art)

when it comes to judging their significance, beliefs

matter.
Spiritual experience may be in one sense universal,
Judging the significance of an experience also but it is not wise to simply embrace any and all
involves judging whether or not it was good. spiritual experiences as equally valuable. There is
no evading the thorny issue of how various
• Throughout human hisrory, spirituality has spiritual experiences are to be evaluated. Here
been experienced and understood at least in part again, the beliefs which we hold about what
as a struggle against evil. vVhat are we to make constitutes a healthy form of spirituality are in play.
of the famous 'dark night of the soul', or of
spiritual experiences which are not all sweetness This means that pupils will need to become aware
and light? What about frightening spiritual that there is more at stake than just personal
experiences, whether they are related to occult preference. Finding the right spiritual path is not
involvement or simply experiences of our own like choosing a flavour of ice cream: to grow
capacity for jealousy, contempt or rage? Dealing spiritually means to grow into a way of life which
in a mature way with spiritual experiences can be either healthy or destructive. It means
demands that we have some understanding of finding criteria against which spiritual experiences
what it is good to experience and of what is can be evaluated. It also means finding ways of
good to avoid. dealing with forces within us and outside us which
lead in destructive directions. Growing spiritually
• Consider the world for which we are helping means not only exercising certain gifts and
to prepare our pupils. There has been a discovering certain experiences but also reflecting
proliferation in recent times of often bizarre seriously on how these relate to what is good and
alternative spiritualities. Think, for instance, of what is true.

-----------------~------------------ THE STAPLEFORD CENTRE

 Summary not take us far enough without some attention to
understanding what they mean. Feelings without
• Spiritual experiences shared by all
reflection fall short. So what kinds ofunderstanding
are one important element in spiritual growth.
might be connected with spiritual development?

I • Our experiences can be good or bad. They can

lead to good or evil. Therefore learning to be One place to start is with those sayings which
I discerning is important. express a basic wisdom about the spiritual
dimension of life. Such sayings express truth about
• Having an experience does not automatically
important aspects of human experience. Examples
imply spiritual gro·wth. Experiences become
might include:
spiritually significant through the meaning we
understand them to have. Therefore beliefs • "No-one can serve two masters";
matter. • "Give to Caesar what is Caesar's"; and
• "Man does not live on bread alone".
In an English lesson, pupils are studying
Mtubeth. They are investigating the These particular examples are taken from the Bible,
thenus of temptation andguilt - who Is to but similar examples can be found in various
blame for the evil which happens in the spiritual traditions. Exploring the meaning of
play? How do the characters respond to sayings such as these and the spiritual truths which
temptation? Are they subject to forces they embody could lead to reflection on the
beyond their control? After investigating significance of spirituality for how we live. They
how these themes are handled in relation could equip pupils with a store of spiritual wisdom
to various characters in the play, they from which to draw as they make their way through
enact an exchange between. Mtubeth' and life. They can also be as relevant to a history lesson
a psychiatris; focusing on Macbeth~ or to study of a work of literature as to an RE
fielings ofguilt. They are then asked to lesson.
outline a 11UJdc;-nversion ofthepiay in
which Mtubethand Banquo an busi11esS
rivals.
«'~thjetm .•. ~U:SfIl.asa springbi;Jard for questioning
(From Cha:ris English:. Mcu:beth) andtlii:.nfijng .' .... !Pirittml:
l,Tif!hya~the~PfJt'ft1~innumWrs? Does this point to
anulti11uftp.,*,~or isitjusthy chanee that numbers

I C@KaIlW 11tmMfl§'Ii·ii,') wrkk.Jnpatt~t·,·,

2;WJ~t.1i11J'p~it:"? .

I . Wh(}i1fftffl~~~1f,mbm? Why do WC count in tens?

4~p~s~t'mattf:,~~~ .:rve. uicnumbers whether or not we

We have seen that

J#J.>#se. ,?

focusing on gifts and S..~~t~~~~: . . >/nJftathifDoes it~tter ifyou

experiences IS a
thtrt.~t#~t,~effl,.let(j~. the right answer~Y
necessary part of spiritual .(J~e·~eRrl~v~~i:~teadler~
,, -", :" ,.;, - -r -,;': - -'--,< -':- '. /­
--';-~

development, but that it does

------------------------~-------------------------
THE STAPLEFORD CENTRE
 While such sayi ngs provide an in the world outside our schools. Wider
In any part ofthe incidental way into spiritual frameworks of belief also point to the fact that
understanding, they are likely spirituality is not just an individual matter: it has a
curriculum where
sooner or later to lead back to the communal dimension too, and practising a
we are broader frameworks of beliefs particular spirituality usually involves becoming
encountering some within which they make sense. If part of a particular community.
human endeavour, we can't live by bread alone, what
Here it seems as if we have landed back in the
can we live ~? What is the rest of
from our use of realm of RE, which is the place in the curriculum
life for, once Caesar has had his
technology to our shard
where patterns of faith and spiritual traditions are
artistic generally dealt with. No doubt this is where much
As we pointed out earlier, what we of the explicit discussion of this dimension of
achievements, it is
encounter in the world is not spiritual development will take place. So how does
relevant to ask how spirituality in the raw, as it were, this relate to the idea ofspiritual development across
our beliefs and but particular patterns ofspirituality. the curriculum?
commitments come We meet Christian and Muslim
It is true that extensive discussion of beliefs and
spirituality, Buddhist and Hindu
into play faith traditions may fit best in the RE lesson. But
spirituality, Roman Catholic,
the beliefs which pattern our spiritual development
Protestant and New Age spirituality,
crop up naturally in many areas of the curriculum.
or various kinds of secular spirituality. Spirituality
In any part of the curriculum where we are
is interwoven with patterns of belief and practice.
encountering some human endeavour, from our
It is embodied in traditions which carry a heritage
use of technology to our artistic achievements, it
of spiritual exploration and experience. Broader
is relevant to ask how our beliefs and commitments
beliefs and commitments provide us with a
come into play. Here are some examples:
framework for navigating through life which goes
beyond the whims of the moment.

There would be something very odd about

approaching spiritual development without
attending to these wider patterns, as if we and our
pupils were the first people on earth to discover
spiritual development. It would be like teaching
pupils a special version of science which had no
connection with the science practised by scientists

----1'----­ THE STAPLEFORD CENTRE

 In'~ seiente l~tm~pi'4~~~'!~r&II~~\;

GO Digging deeper . . .

reflect on theWtJ,1 ~1J.F~.

Spiritual understanding can, then, be relevant
disaJverfes ean "time t;o
throughout the curriculum, whether the focus is
or evil. They~t~itf~ti~>' .
on what motivated some historical figure, on what
AIfmI Nobel (in~~ofd~nare),;
vision oflife comes through in the work ofa certain
Fritt HJib~ (f1J~~eh~~Iit,setl-rdl ..... artist, or simply on why people worship. As before,
drew :n~othPtAntfo'J1i~s1t~<'~ .'.;"" taking this idea further leads to some pause for
ChemU;al'IJJCt1;p(11JSh~~8~~(~·····':··,' thought. Everyone, pupils and teachers alike, should
·~..fr<»nher;s~,ot~~t~~~ . consider questions like these:
~ie.tiJr~~~rehJu~~!

?ES:~~
• Have I developed spiritually if I can describe
commitments and beliefs which motivated a
particular figure from history, but have little
sense of the potential power of those beliefs?
sekn#s#..
(Frmri
• Have I developed spiritually if I have come to
understand the beliefs explored in a work of
literature but have gained no sense of their
potential relevance to my own life?

• Have I developed spiritually ifmy understanding

ofa spiritual framework remains detached, and
does not cause me to reflect upon what my own
beliefs are or will be and upon their connection
with the way in which I live?

Like an emphasis on capacities or experiences,

spiritual understanding on its own may also fall
short. While it is a necessary ingredient in spiritual
growth, it could remain at an intellectual level or
even degenerate into little more than a collection
of information. If the understanding gained by a
child remains at arm's length, and does not
contribute to a developing sense of identity,
meaning and purpose, then what we have is not
necessarily spiritual development but simply
intellectual development. Our understanding must
connect in some way with our experience and feed
into the way in which we live ifwe are to speak of
spiritual grmvth.

------------~-------------
THE STAPLEFORD CENTRE
 I

Connecting spiritual understanding with our • Spiritual development cannot be reduced to

experience and way oflife need not mean accepting information alone.
everything that calls itself spirima!. Children may
• Learning how beliefs and commitments shape
end up rejecting many perspectives which have
human endeavour can take place in all parts of
motivated others, and may have good reasons for
the curriculum. Here again, beliefs matter.
doing so. The point here is that spiritual
development is redundant if it is no more than
intellectual development. In a PSE lesson, a Year 9 class are
discussing school rules) workingin small
groups. Their teacher hasgiven them three
«During an RE lesson with a year 6 class the children sets ofcards to arrange, each setforming a
were asked to think ofas many differences as possible continuum. On one set are various school
between humans and animals. They WC1"e able to suggest punishments, ranging from a mild TJerbal
a number including language, ereatiTlity and worship. reprimand to exclusion; these are to be
m explored the last ofthese in particular and thought arranged in order ofseriousness. On ,
of why wherever wego in the world we find people another set are various misdemeanours,
worshipping. J) ranging from swearing to physicalTliolence
andslashing the curtains with a knife (an
(Gordon Raggett - Primary SchQolsVVOdcer)
actual recent occurrence). These are also to
be ranked in order ofseriousness. On 'the
third set ofcards are various kinds ofbeing
This leads us to further questions, and a further
-rocks, fish, mammals, children, teachers,
dimension of spirituality. Have we faced the fact
andothers, including God. These are to be
that we often live in a way which is inconsistent
placed in order ofvalue or importa1tee.
with onr beliefs and values? Do we always have When the cards are all arranged a
the courage to act on what we believe? How are discussion begim. The class begin to explore
we to deal with the tendency to resist or suppress the anomalies which emerge when they
the implications of certain experiences or compare their sets ofcams. lVhy are people
convictions because of their consequences for onr generally considered more important than
lifestyle? Must spiritual development not include a inanit1U'tte objects, yet acts ofvandalism
willingness to explore the pattern of onr everyday are considered more serious in terms of
living in the light of onr spiritual experiences and punishments than acts ofpsycholqgical
understanding? Will children be helped to explore Pialencc, such as name-calling? lVhy have
these issues? These are the questions to which we mn;nypupilsput God at the top ofthe value
sper;trum,but swearing using God's name
will turn as we look through the next 'window' on
at the bottom ofthe range of
sp iri tuali ty.

eo Summary
• Spirituality involves understanding as well as
misdefiteanours? Pupils discuss with
intereStand at times with discomfort the
discrepancies between their stated values,
ami those afthe school, and the day to day
abilities and experiences. This understanding .practice ofbath.

may be expressed in both distilled examples of . (Example taken fwmEntry Points)

wisdom and broader framework~ of belief.

------------------~------------------

TIlE STAPLEFORD CENlRE

(iv) Spiritual Responses • How will I deal with my own
weaknesses, fears and hurts? The difference
-looking • ""fiat or whom will I trust? between spiritual
through
the
• How will I invest my time and growth and its
energy?
rectangular absence becomes
• What priorities will I set?
-window! visible in actions
• "Vhat is of highest value, or
We have so far worth sacrificing for?
peered through • What will give my life purpose and meaning?
three 'windows' which each allow us to see an
aspect of spiritual growth. Each has offered a Spiri tual experiences and beliefs are directly
helpful vantage point, but a limited one. Focusing relevant to all of these questions. But they are not
on spirimal capacities alone ignores the differing just intellectual questions, nor do they live in some
ways in which spirituality is lived. Focusing on mystical realm beyond space and time: they have
spirimal experiences alone could reduce spirimality to do with the whole of our daily life. They do not

to feelings. Focusing on spiritual understanding just concern special spirimal moments: they have
alone risks reducing spiritual development to to do with how we live all the time. As we face up
understanding a set of ideas. A fourth 'window' to these questions (and others like them) and
opens onto the ways in which our lives are shaped examine how we respond to them from day to
by our experiences and beliefs. C{)nsider this as a day, spiritual development becomes very down-to­
perspective on what spirimal development is about: earth.

«1 was hungry and you gave me This down-to-earth response to Beliefs affect how
something to eat, 1 was thi1'sty and you spiritual issues links spiritual we live, or they are
gave me something to drink, 1 was a development Hrmly into the whole
empty
stranger and you invited me in, 1 of the curriculum. These kinds of
needed clothes and you clothed me, 1 questions are relevant to all areas
was sick and you looked after me, 1 was of our lives, and therefore can crop up anywhere
in prison and you came to visit me. " in the curriculum. Can we trust science and
technology to us a good fumre? Is the truth
These words come from the Bible, from a parable of a work of literature less important than
of Jesus about the sheep and the goats. They mathematical truth? What commitments motivated
suggest that the difference between spiritual this artist or historical Hgure, and how am I like
growth and its absence becomes visible in actions. her or unlike her? How will I relate to those from
other cultures or who speak other languages? "'fiat
All of us face some basic questions in our daily purpose does music have? Does learning to handle
living. money involve giving as well as saving and
spending? In other words, what does the
• Where do I really belong? curriculum have to do with the kind of life I will
• \\llat relationships are most important? live?

-:Jll.
--------------------------- OtF--------------------------­
THE STAPLEFORD CENTRE
 at spiritual virtues. Some virtues seem to involve
(Cl,", Geography!> ifyou ha17e heen looking more than being moral, at least in any narrow
ata.par:ticularcountry:> ord~11iJatopU sense. Compare courage, which pits itself against
such tU Food and FarmintJ> end the time the dangers of a present situation, with hope, which
by using this type ofIjuestion as strengthens us against deeper threats of
discUSsion stamPs: meaninglessness or despair. Other such qualities
1.. ShflUld we trytogetasmuchfobd as include selfless love, faith, humility, self-denial and
p~ssihk frMn the f8mf,; rtgnm/e$s ofhow forgiveness. They may be seen as spiritual virtues.
it JsprotiUf;ed?
These virtues are not only fruits ofspiritual gwwth:
2.·What~~tn~ tanYfJu. ~to
wh~t: ~pjnmsi'naWJ#1erpart ofth~ they are also basic to learning. Learning from
wlJrltt?·
others requires the humility to accept that I need
3,~sh~Jd'Yd#bjjther abimrt
to make the effort to learn from them. It requires

·.·ttnith1lighappen~$f)iara1ii:ly? .
faith in the knowability of the world and trust in
4.Why1,~it the good will of those who teach me. It requires
self-denial when new learning means giving up
toliveYf!U~Ji . . < •....•......•
long-held opinions or changing how I live. It
··th~'n!1S:I·ord-rop#mt~~YtiUrbWn·
. tlJtng;W';JS/d~td'~rM:f;tet~i8#YlJne requires a sense of hope if I am to invest effort
else? now for future benefit. Spiritual growth and
learning more generally involve our character as
. $,[" 'W.h~t W:~<
.P$rtilfthc'foffl:tly well as our capacities, experiences and
" " , ' ';' ''',-' ,+
understanding. These virtues relate the broad
(Jatl,,~~ntieyc~at¥ie~qlt~;'
_ - ,'/, __ , :,', - i "
questions about how we will live to the
development of personal qualities.
We don't JUSt respond by coming up with a set of
answers, as if these were questions in a test. We
respond by living in a particular way. What is
IDOi Digging deeper

brought into question here is the way we spend When considering spiritual capacities and spiritual
our money, the use we make of our time, the understanding we have asked whether each is
relationships we form or avoid, the ways in which adequate taken on its own. Our discussion of
\ve express our sexuality, the causes we support or spiritual responses invites similar questions:
oppose, the ways in which we use natural
• Is the development of any reasonably coherent
resources, where we turn in moments of crisis,
pattern oflife evidence ofspiritual development,
and so on. Will we serve God or money? 'Vill we
or are some patterns or lifestyles better than
love our neighbours or just ourselves? Will we tend
others?
the earth or exploit it? Spirituality may be fed by
certain experiences, based on certain capacities, • Is sincerity all that counts in the end, so that
and interwoven with certain beliefs, but it also any set of convictions is acceptable as long as
influences the quality of the whole of a person's we consistently seek to live by them? Or might
life. Beliefs affect how we live, or they are empty. the fruits which follow from some convictions
One approach to this aspect of spirituality looks tell against them?

---~---
THE STAPLEFORD CENTRE
• If I am settled in a certain way of life which
incorporates some spiritual virtues and implies • "Find .out· about~ple who' have

certain beliefs, but this is a matter more of saerifiud s/nnethino for someone else e.g"

unthinking routine than of reflective mot.:htW1whoJpJ wi'thliUtfood in order

commitment, am I still growing spiritually? thiJ;ttheir children don't s:ta1"Ve. Have

you evergiven up somethilIlJ for

This kind of question points us to the close anothqr e.g., 24 .!Jour famine; given your

interconnections between the aspects of spiritual tim:e to help S01nelJ1Je, etc.?

growth which we have looked at. A focus on the • Discuss people who havegivC1l their lives

pattern of our everyday life adds a necessary for attius&, or for others e.g., Jesus;

corrective to some ways of approaching the other Marti'n Luther'lung; MAhatma

dimensions of spiritual growth. Gandhi; Joan ofArc; etc. What makes

sOtlWone prepared to die for others?

Spiritual experiences are sometimes discussed with

• Make a list ofyour ambitions - for today,
such a strong emphasis on the transcendent and
this week. this yeat; 'the jitture. Discuss
the mysterious that their connection with the world
together: how Cl!tn those ambitions be
in which we live from day to day seems tenuous.
achieved? Can ambition be W1'ong?
This makes their relevance to the curriculum
What shapes our ideas for what we want
limited, given that much of the curriculum is
to do in he jitture? Does God have any
rightly focused on very concrete and practical
part to play in that jitture?J·
matters, the stuff of history; science, technology,
and so on. If spiritual experiences are entirely (J~ Bentley - Primary Teacher)
detached from the way we live from day to day,
they may seem little more than passing fancies ­
hardly something which a lot of cross-curricular At the san1e time, in connecting our ways of living
effort should be directed towards. If spiritual to spiritual growth, we are not simply looking at
development is a whole curriculum matter, we must lifestyles for their own sake. We are looking
attend to spiritual issues in each subject area with precisely at how our spirituality shapes our living.
an eye open to the question "how should we then This involves an emphasis on:
live?"
• developing our capacities lU particular
Spiritual understanding can also be viewed too directions guided by a sense of purpose;
restrictively. If we see this as having to do with
some narrow area of religious doctrine, then we • reflecting on the significance of our experiences;
will be hard pushed to see how it is of much and
relevance outside of Religious Education. Once
we realise, however, the ways in which our basic • focusing on the connections and the
beliefs and commitments help to mould the way discrepancies between our beliefs and
that we live, then beliefs and commitments become commitments and our ways of living, loving,
relevant across a wide range of curriculum areas. spending, giving, working and playing.

4-
-------------------------------- DU
------------------------------­
THE STAPLEFORD CENTRE
When looking at how our capacities are exercised
in lived responses, we should note that experience A German language class has been

and understanding are still an important part of lMrning about the White Rose

the picture. It is in the interweaving connections resistance 1'fltJVCttlentin Nazi

among the different dimensions that spirituality is '.•..... ~y'. Onc activity includes

forged and that growth takes place. Linking these c:ontras.ting statementsfrom Sophie

dimensions of spiritual development provides &holl). a: lMding member ofthe White

spaces for change and grmvth: Ense,. and I?er_fisten Sophie expresses

WiUinjnesst(} du in opposition to the

• If I experience deep disillusionment because . <Naziwgi'meifnec.essary7 while her
something in which I had trusted to give sister, calling a.tttntion to the fact that
meaning to my life proves untrustworthy, my thefamily .asalready k1'tOWn to the
beliefs and behaviour are likely to change. authoritiesy aslied why it should be they
who acted against thegDVernment.
• If I come to believe in God, certain experiences Heroism andprodence stand side by
which I may previously have suppressed or side. One ofthe questions posed topupils
ignored may take on new significance. is~ C5ire you more like Sophie or more
like her sister?"
• If I discover discrepancies between my beliefs (From Charis Deutsch Einheiten 1 -5)
and my behaviour, I may seek to change my
behaviour ("If people are really important to
me, I can no longer behave like this") or begin
ro revise some beliefs ("If my liviog as if justice Summary
were important is to make any sense, can I
believe that life is a cosmic accident?"). • Spirituality has to do with the shape of our
everyday living as it is informed by spiritual
A child's spiritual growth is likely to involve many experiences, beliefs and commitments.
such shifts and readjustments, and they will
• Spiritual growth will involve reflecting on the
continue throughout life. Will children be equipped
connections and discrepancies between our
to handle them maturely? Will they be provoked
beliefs and commitments and our lifestyles.
and enabled to reflect on the connections between
beliefs and behaviour? Will they have a language • This focus on the question of how we should
with which they can talk about those connections? live contributes further to making concern for
These are some of the challenges presented by this spiritual growth relevant across the .vhole
dimension of spiritual growth. curriculum.

fDD
DD

---..,.--­ THE STAPLEFORD CENTRE

o So what now?

So, where has all this got us? Well, at the very least • 'Where do they reflect on the beliefs about the
,ve have shown that there is no cause to rack our world which give meaning to their experiences
brains for some bizarre connection between and shape human endeavour?
spiritual development and the teaching and learning
which go on in our classrooms. There are plenty • Where do they face questions of good and evil,
of connections, and plenty of avenues to pursue as and the meaning of their own darker
we seek to make our teaching as enriching as experiences?
possible for the pupils in our care. Spiritual
• "''here in the curriculum do pupils engage with
development across the curriculum is not an other­
the frameworks of belief which shape both
worldly mystery but a down-to-earth possibility.
spirituality and various human activities?

(i) Reviewing the curriculum • ~ere are the connections between belief and
behaviour explored?
This possibility can be realised in practical ways
• ~ere are pupils provoked to examine how they
by beginning to assess where the different
live and how they
dimensions of spiritual development outlined here
will live in the
are already present in our teaching. As we pointed
future?
out at the outset, it seems more helpful to think in
terms of where opportunities for spiritual grmvth • Where and how
are being provided than in terms of fixed are spiritual
benchmarks or orders of progression. Questions virtues such as
like the following could help in trying to determine love, hope and
where and how spiritual growth is being nurtured humility fostered?
in the schooL
This IS not, of
• 'Vhere and when do children exercise course, a definitive or exhaustive list, but it should
empathy; creativity or reflection on questions provide some starting points for investigation.
of meaning and purpose? Having identified where and when these things
already take place in our classrooms, and hopefully
• Is the exercise of these capacities given worth
realised that we are not starting from scratch, we
and affirmation alongside more tangible
can begin to look at where we can develop things
learning outcomes?
further:
• When and where are children encouraged to
reflect on the significance of such capacities • Are there parts of the curriculum where we have
and the wider purposes which they can serve? not taken spiritual development into account?

• ""'here in the curriculmn do pupils experience • Are there ways in which what already goes on
mystery; wonder, belonging arid worth? can be broadened and deepened?

----f.---
TIlE STAPLEFORD CE1STRE
 We may not be able (and should not desire) to Spiritual development and other kinds of learning
enforce and regiment pupils' spiritual grmvth, but can and often do take place at the same time.
we can take responsibility for ensuring that the Consider this example:
education which we offer provides opportunities
for and encourages such grmvth.
.. j&,Fmuh langu4lfc class is learning to
.~r;"""paf'ative sentences - 71Utre than~
(ii) Demands upon the
teacher .. ftc;s..Tihan~.'the same as'. This could be
~.by~ns ofa traditional
One very real reason why the dimensions of ..8ram'flita't exercise~ but instead they are
spiritual development outlined here can get f jjiven fards on ear;h of which a woni is

neglected is the scale of the pn1~tM.The wowlt are 'bruui~ 'fomil~

demands made upon today's .fettucat:io~,> <rnoneyj<frimdship~
With so many teachers. With so many elements ~lfflsUm~ ~~ 'foithYand 'lovey.
elements of the of the curriculum to fit in, there .·.1!htP##ls·~· #npdirs.. One partner

curriculum to fit in, seems to be little space for what ..··;<~w"iei~.c~nI and places itiJn ag~
might seem the hu."Ury of focusing .·~~inga $:tmunfsu:chas ''Water is
there seems to be on spiritual development. .;.i'i·tjJ~iniiSt~iln4~~ ThelJther places a
little space for what ... ;~~(;i:t~!;~ng or disagreeing ­

might seem the This is a real issue, and it may #~rellet$· important than
mean that some compromises are :::: . ::~~{ T1.1ty continue until they have
lUXUry of focusing "iijj'i!ied#1j ·(j!rfkr of importance for the
necessary. But we would like to
on spiritual emphasise a point which has been i·.~r4s.They 'have both practised using
development. implicit in everything which has f>i;'c,t»i1jfWati11it sentences and> at the same
been said so far. Spiritual ·.. i<~··tliieussed.their values in life.
It means :; .
development across the curriculum (From Charis F11fjtrrm .Unttes ]:5)
recognising the does not mean suspending what we
spiritual dimensions usually teach in the different
in what we usually curriculum areas and doing some There is no need for spiritual development to be
religious education instead. Rather, squeezed out by time pressures. Indeed, if it
teach, while still it means recognising the spiritual concerns basic questions of what we will believe
meeting our other dimensions in what we usually and how we will live, then it is vital to good
goals for learning teach, while still meeting our other education that it should not be squeezed out. To
goals for learning. Whether we ignore it is to fail to provide for or even to suppress
attend to the matter or not, the a \~tal aspect of children's overall development.
education we provide is already full ofopportunities
for spiritual reflection and it is already shaped by There is, of course, another demand which
beliefs and commitments. What we are concerned spiritual development places on the teacher. Just
with here is taking more responsibility for as a teacher with no intellectual curiosity is unlikely
conscious use of those opportunities and for the to fire much enthusiasm for inquiry in his pupils,

beliets and values which shape our teaching. so a teacher who is unwilling to grapple with

-----------------------------~----------------------------
THE STAPLEFORD CENTRE
spiritual issues such as those discussed here is likely Schools which are explicitly based in the context
to find it difficult to make headway with fostering of a particular faith, such as Christian, Jewish or
spiritual development. A lip-service approach will Muslim schools, will look to that faith for the
achieve little of lasting value, and may well even framework within which reflection on the
do harm. We owe it to our students to model that curriculum and the life of the school will take place.
which we ask of them. This does not mean that Such a framework offers enormous resources for
we need to embody perfection: honesty and exploring how spiritual growth can be provided
humility concerning our imperfections are part of for.
the spiritual attitude which we should be modelling.
It simply means that we cannot expect pupils to Most schools do not have such an explicit spiritual
wrestle with issues which seem to be regarded as identity. That does not, however, mean that no
unimportant by their teachers, and that some beliefs or values shape their curriculum. A secular
teachers will need the resources to begin to explore stance is not a view from nowhere but a particular
and perhaps even rediscover their own spirituality. perspective with particular implications for
spiritual development. Processes such as the
(iii) The values of the school development and review of the school's mission
statement provide opportunities to clarify and
The various areas which we have explored all communicate the basic commitments which
suggest ways in which we might look for spiritual inform the school's educational approach.
growth in pupils in their attitudes to their spiritual
capacities and the uses to which tlley put them, in If schools are to contribute to spiritual growth in
their reflection on the significance of their spiritual a responsible way; they will need to examine what
experiences and those of others, in their values and stances they assume and to be willing
understanding of spiritual traditions and beliefs, to question their adequacy. They will also need to
and in their exploration ofthe connections between attend in an ongoing way to the connections
beliefs and commitments and ways of living their between such stances and what actually goes on in
lives. These all assume the context of a school the curriculum in relation to spiritual development.
which is openly reflective concerning its basic They will also need
values and concerning its beliefs about what to face the issue of
constitutes healthy spiritual growth. how to deal with
differences in
If spiritual development is to be tackled across the belief and
curriculum with any coherence, then it is not just commitment.
individual teachers but school governors and whole
school communities which need to be engaged in
reflecting on their basic beliefs and values. As it is
increasingly recognised that education can never
be value-free, schools need to become more open
and explicit about the visions of life which are
reflected in their curriculum and in the life of the
schooL

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 (iv) Dealing with difference reality of evil and it shows scant regard for the
question of truth, which surely ought to be
One of the things which can make people reluctant somewhere near the heart of education. It reduces
to attention to questions of belief is their spirituality to the level of differing personal tastes.
controversial nature. How do we
deal with the fact that people Controversial questions should be
commit themselves to diftering, dealt with by facing them honestly,
Rather than ruling
even conflicting beliefs, and choose in all their difficulty. If we are not
different directions for their livesl
commitments out to leave pupils with the impression
of court before we that spirituality is really just a
One way of dealing with it, which start, we can matter of personal taste (and
has been mentioned and found therefore largely irrelevant to the
proceed in a way
wanting earlier, is to ignore the important issues in life) then we
differences in belief. Keep our
which takes must give them a sense of the need
attention on experiences for their people's for careful reflection, honest self­
own sake or children's self­ commitments searching, wise choice and
expression and we will avoid the discerning commitment. Pupils
seriously, explores
controversies. This must be seen can be made aware that the reason
as a recipe for superficiality ­ their fruits and why there are such deep-seated
looking at what and how without consequences,and differences is because spiritual
ever asking why. encourages a questions matter.

Another tactic is to act as if all

serious seeking
Indoctrination is therefore not the
options were equal, with one after truth only alternative to superficiality.
person's spirituality as good as We can lead pupils to appreciate
anyone else's. While this sounds how particular spiritual
attractively democratic, it ignores the fact that not commitments have shaped art without requiring
all spirituality is good. It fails to face up to the them to share those opinions uncritica1ly. We can
reflect together on how our culture's faith in
science is expressed while still being able to
question that faith. We can convey a sense that it
If we are not to leave pupils with the impression matters whether the claim that Jesus made to be
that spirituality is really just a matter of personal the way; the truth and the life, which has so deeply
taste (and therefore largely irrelevant to the impacted 'Western history; is true without taking
away the space in which pupils can make their
important issues in life) then we must give them own positive or negative response to that claim.
a sense of the need for careful reflection, honest Rather than ruling commitments out of court
self-searching, wise choice and discerning before we start, we can proceed in a way which
takes people's commitments seriously, explores
commitment their fruits and consequences, and encourages a
serious seeking after truth.

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(v) Faith and spirituality Other contributions include curriculum resources
such as this booklet, or the teaching materials
This brings us back to an issue which has threaded developed by the Charis Project, from which a
its way throughout this booklet. vVhiJe spirimality number of the examples in this booklet have been
is not the same as belief, we found repeatedly that drawn (for further information, see page 24).
if we are to make sense of it then basic belie£~ and Christian believers, like those of other faiths, have
commitments need to be taken into account. \Vhile a long history ofexploring the connections between
faith and spirituality can be distinguished, they spirituality and everyday life, and therefore have
are nevertheless connected. While spiritual much to offer to schools.
development is more than a new name for religious
education, religion is far from irrelevant to it. We Faith communities are also significant voices in
will therefore close with some suggestions the discussion concerning what healthy spirimal
concerning how faith communities can contribute growth is. A concern for spiritual development
to the process of seeking to provide for spirimal involves exploring the ways in which beliefs matter
growth. This booklet is written from a Christian in relation to different areas of the curriculum.
perspective, and so the examples given are mainly Christians hold particular beliefs about healthy
Christian ones, but the points will apply in similar spiritual growth. Such growth will be
ways to other faiths. characterised more by humility than by self­
assertion, more by faith and hope than by suspicion,
First, it should be underlined that the renewed more by worship and gratimde than by mastery
concern for spirimal growth in schools does not and independence. It will involve engaging with
mean that spiritual growth is the preserve of the Bible and responding to the God revealed there.
schools. Faith communities provide a cont~~1: for Ultimately it will find its true roots in the character
the spirimal growth of many children which is of Christ, and in love of God, of others and of the
broader and more cohesive than that of the school, natural world. This, in briefest outline, is the
both in terms of the role of faith in family life and perspective which Christians commend to
in terms of the wider worshipping community. educators who are concerned with spiritual
Schools should acknowledge, affirm, and where growth.
appropriate cooperate with these wider contexts
of spirimal growth, rather than undermine them.

Faith communities can contribute resources which

can help schools to provide for spiritual
development. These may be human resources, for
instance, through a school inviting a local artist or
scientist who is a Christian into the classroom to
talk about the connections between their faith and
their work. Christian teachers are deeply concerned
with spirituality and familiar with a spiritual
tradition which is deeply intertwined with our
culmre's history.

nO

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Finally ...

This booklet has not provided a detailed set of can water them down, or we can face them
instructions for encouraging spirimal development creatively. If we have any success in following the
across the curriculum. It has not answered all the last approach, it may turn out to have greater
difficult questions which arise when we focus on significance for the lives of our pupils than many
spirimality - in fact it has suggested that those other things which fall under the umbrella of
questions are part and parcel of what spirimal education.
development is all about. We can evade them, we

IDD.:
DD
Further Reading
The literature concerned with spiritual development is wide, Mott-Thornton, K. (1998). Common faith: Education,
diverse in perspective and growing. The following list spiritnolity and the state. Aldershot: Ashgate.
includes some representative examples of the approaches
Nye, R., & David, H. (1996). Identifying children's

surveyed in this booklet.

spirituality: hmv do you start without a 5tartit;g point? British

Best, R. (Ed.). (1996). Educatwn, spirituality and the whole Journal of Religious Education, 18(3),

child. London: Cassell. 144-154.

Bradford, J. (1995). Caring for the whole child: A holistic Palmer, P. J. (1983). To know as we are known: A spirituality of
app1'oach to spirituality. London: The Children's Society. education. San Francisco: Harper & Row.
Carr, D. (1995). Towards a distinctive conception ofspiritual Priestley, J. G. (1996). Spirituality in the curriculum. Frinton­
educatwn. Oxford Review of Educarion, 21(1), 83-98. on-Sea: Hockerill Educational Foundation.
Carr, D. (1996). Rival conceptions of spiritual education. SCAA (1995). Spiritual and moral de!'clopment. COM/95/
Journal of Philosophy of Education, 30(2), 159-178. 311. London: SC&:\.
Hay, D., & Nye, R. (1998). The spirit ofthe child. London: SCAA (1996). Education for adult life: the spiritual and
Fount. moral devektpment ofyoung people. C0Mj96/509. London:
Hill, B. V. (1989). «Spiritual de!'ekpmmt" in the Educatwn SCAA.
Reform Act: a source of acrimony, apathy or accord? British Wright, A. (1998). Spiritual pedagogy: A survey, critique and
Journal of Educattonal Studies, 37(2),169-182. reconstruction of contemporary spiritual education in England
Marfieet, A. (1992). ~Vhose spirituality? SpectrurrJ, 24(1), and Wales. Abingdon: Cuiham College Institute.
21-27.

References
Entry Pointsfor Christian reflection within educatw11 by Pamela
The quote from Alan Brown, (Frontispiece) was in a letter MacKenzie with Alison Farnell, Ann Holt and David Smith
to the Church Times 'Teaching not just facts) but values', (London: Care for Education, 1997)
3.10.97
Jesus through Art: A Resource for Teaching Religious Educatilm
Published resource materials from which examples have been and Art' by Margaret Cooling v,'ith Diane Wallcer and Jane
talcen are the Charis Project books (see the nnT page) and Taylor (Norwich: RMEP in association with National Gallery
the following: Publications Limited and the Stapleford Project, 1998)

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