Final Report: Teaching Spirituality Well: Teacher-Scholars Engaging Best Practices Wabash Small Project Grant Society for the Study of Christian Spirituality Catholic Theological Union – October 31, 2008
Objectives
The consultation on Teaching Spirituality Well had two primary purposes. First, select leaders (current governing Board and past presidents) of the Society for the Study of Christian Spirituality (SSCS) were to explore ‘best practices’ in teaching spirituality in educational institutions. Second, potential strategies were to be developed for the support and facilitation of best practices within today’s educational, institutional ecology. An additional goal was to invite the broader Society membership into the conversation for an even broader consultation.
The questions with which we began included:
Why is teaching spirituality well important now, in particular? What constitutes teaching it well? What do we need to put in place to improve teaching and scholarship in the field?
Activities
The grant consultation began with several conference calls by project leadership (Mary Frohlich, Arthur Holder, Lisa Hess). A call for written reflections (1-2 pages) on the above questions was e-mailed to the consultation participants. Fourteen of the fifteen invited participants submitted the reflections. These were compiled and distributed for reading before the day-long event in Chicago, so that all those present would have a sense of their colleagues’ beginning thoughts.
The day of the consultation began with a time of morning praise. The remainder of the day was divided into four sessions of consultation followed by the late afternoon public consultation and anevening experiential session and reception, “A Reflective Exploration of the Visual Arts and Spirituality” (see enclosed schedule).
The first session introduced the purposes of the day and refined the questions by employing a two- round World Café process (see http://www.theworldcafe.com/hosting.htm). The goal was a determination of major themes for more in-depth small group work.
Prior to arriving, the project leadership had identified within the compiled written reflections a clustering of concern around three themes: 1) issues of context, 2) integration between personal- formative and academic –critical agendas, and 3) ethical implications of teaching or “teaching toward what…?” The world-café process led to greater nuance.
One table proposed that the themes for discussion should be: 1) Student-focused Contextual Dimensions of Teaching/Learning Spirituality (micro to macro); 2) Teacher-focused Contextual Dimensions of Teaching/Learning Spirituality (macro to micro); 3) Responsiveness and Collaboration within the Public Domain. A second table urged a blending of the original three themes, especially #2 and #3. The third table urged 1) issues of context, 2) ethical implications and formative integration in classroom, 3) ethical implications and formative integration toward public domain.
1 The resulting clustering of themes for the working groups emerged: 1) Issues of Theory/Method in Teaching/Learning Spirituality—Advocacy and Imagining Scholarship for Teaching/Learning 2) Transformation with/of Students—Issues of Formation, Pedagogy, Service to Vocation 3) The Public Domain—Ethics, Constituencies (current and potential), Practices
Each participant chose to participate in one groups, forming three relatively equal working groups.
In the second session, the three working groups met. The questions for each group were: 1) “What are ‘best practices’ for teaching spirituality well given your group’s focus?” 2) “What might be some strategies for teaching spirituality well, given the focus of your group?”
In the third session (after lunch), the working groups reported to the larger group and received feedback. The reports below include a sampling of each group’s observations as well as some suggestions from the large group.
Group One: Issues of Theory/Method in Teaching/Learning Spirituality—Advocacy and Imagining Scholarship for Teaching/Learning In addition to method focused as an act of scholarship, Christian spirituality also relies on method as a pedagogical tool. The teacher’s responsibility to steward the learning environment requires clarity of one’s own method, so that the pedagogical experience can invite students to critical clarity, increased depth, and integration of concepts with lived experience. The discipline, relatively new but well-established, is moving into a period of renewed methodological inquiry beyond its original founders’ articulations of method, especially given the broadening of contexts of teaching/learning (Catholic, Protestant, unaffiliated, and more). The question remains: How can we define operative methods within the discipline yet remain polyvocal? Should SSCS move toward higher definition, or does that intentionally diffuse the interdisciplinarity that is characteristic of our field? Too often, the advocacy and imagining of scholarship for teaching/learning in spirituality begs the question of diversifying constituencies. Who are we serving as scholar-teachers, in addition to the classroom contexts within traditional educational environments? How does theory/method inform that reflective practice? Some potential strategies for communicating and inviting contribution to issues of theory/method in teaching/learning spirituality include: o Web-site development, similar to www.phenomenologyonline.com o An issue of Spiritus, the SSCS journal, on methodology o Co-sponsoring sessions with other AAR groups specifically about method as pedagogical practice o An edited compilation, published as resource for interested membership o Sponsor a symposium on “Teaching Spirituality Well” with aim of having it be publishable (perhaps in Spiritus)
Group Two: Transformation with/of Students—Issues of Formation, Pedagogy, Service to Vocation A governing image emerged: Teaching practices that allow students’ lived experience of Being at Home and Living into Homelessness amidst the foreignness of ‘the other,’ whether
2 that “other” be a text, other classmates, or new critical frameworks for understanding. In the words of one participant, “Being lost is part of the experience of teaching-learning spirituality.” Hospitality and humility—modeled and not ‘taught’—are fundamental templates for best practices. Learning to hear is also a best practice—embodied intuition and contemplative practice that opens participants to new sights and sounds. Potential strategies for communicating and inviting contribution in issues of transformation with/of students (formation, pedagogy, service to vocation) include: o Primary emphasis upon skill-development for forming a community of practice—in classroom, in broader institution, in individual-personal practice o Skills for deepening awareness of who the Teacher is amidst multiple texts and contexts o Development of trust in order to enter into “homelessness” for sake of learning with least harm/difficulty o Collaboration and publication of current practices for the above , perhaps with other AAR groups or with unexpected constituencies like spiritual director communities, etc.
Group Three: The Public Domain—Ethics, Constituencies (current and potential), Practices Spirituality scholars bridge the popular and critical contexts for contribution within the public domain. As such, various strategies are manifest for responsiveness and collaboration in “teaching spirituality well“ toward public concerns and challenges: o Avoidance of the issue; focus on classroom and guild projects; o Collaborative and complementary response to ‘outside’ constituencies that request perspective; o Prophetic-Critical responses; o Conflictual or pugilistic responses. Working group participants surveyed their own professional experience and recognized that the first two strategies are the most common, in their purview. Best practices for teaching spirituality well beyond the traditional classroom require developed skills in definition, translation, and synthesis. o Definition of the term spirituality is done both inductively and deductively— depending upon the nature of the public collaboration. It is often important to find out what the public gathering understands ‘spirituality’ to refer to before one delivers the critical sense of the term within the discipline. o Translation of various contents into multiple contexts requires sensitivity to terms but also precision that protects integrity of contribution. o Public scholars aim then for synthesis of disciplinary contributions and applicability within constituency of collaboration. Potential strategies for communicating and inviting contribution in issues of ethics, constituencies, and practices within the public domain include: o Renewed engagement with what prophetic-critical contributions within the public domain might look like, and what might empower us to make them. o Development of international communities of discourse within the discipline of Christian spirituality o Collaboration with ongoing guilds of spirituality, nationally and internationally
3 The fourth session sent the working groups back to continue the conversation and to develop a contextual story and/or challenge specific to their focus to be presented in the public session.
The day concluded with the public event, “Teaching Spirituality Well,” in which about a hundred participants engaged the three identified themes (Issues of Theory/Method in Teaching-Learning Spirituality; Transformation with/of Students; Teaching-Learning Spirituality in the Public Domain). Consultation participants from each working group presented a contextual case or challenge and then the gathering discussed questions of best practices in groups of about 8-10 people each. The session concluded with ‘take-home insights’-- personal responses from all participants written on 4X6 index cards. These are compiled and presented in the Appendix to this report.
Leaders and Partners
*Anne Astell, University of Notre Dame *Douglas Burton-Christie, Marymount Loyola University *Steven Chase, Western Theological Seminary *Eileen Flanagan , Neumann College *Mary Frohlich, Catholic Theological Union *Lisa Hess, United Theological Seminary *Arthur Holder, Graduate Theological Union *Bradley Holt, Augsburg College *Anita Houck, St. Mary’s University *Elizabeth Liebert, San Francisco Theological Seminary *Michael O’Sullivan , Milltown Institute (Ireland) *Barbara Quinn, University of San Diego *Sandra Schneiders , Jesuit Theological School at Berkeley *Philip Sheldrake, University of Durham (England) *Joann Wolski Conn , Neumann College *Wendy Wright, Creighton University
Assessment
The most immediate impact of the consultation on participants was renewed collegiality and enhanced energy for constructive imagining of the future of SSCS as an association of teachers-scholars involved in transformative teaching-learning in spirituality. There was new appreciation of the founding voices, now clearly complemented by the next generation of leadership within the Society. There was much celebration and laughter, and even a little nervous energy from the founder(s) as they see the Society with a healthy and growing life of its own. New questions surfaced and some new conceptual voices entered the conversation. Greater interest in collaboration across constituencies and academic societies also emerged. The project is therefore affecting the Society for the Study of Christian Spirituality in some generative ways— i.e., future topics for shared investigation, renewed methodological inquiries across disciplines, clarification of methods for best teaching-learning practices within classroom settings, and broader inquiries into the impact of teaching-learning spirituality within the public domain. Success for this consultation is defined largely by the clarity of focus, extent of leadership- membership contribution, and apparent bridging of scholarship-teaching concerns for “teaching spirituality well.” Short-term success can be seen first in the successful focusing of attention on the
4 three working theme-clusters. It was no mean feat to facilitate strong-minded scholars into just three working groups! Consultation participants clearly engaged the topics with energy and were able to provide leadership of the public session, facilitating contribution of insights by over 100 attendant voices. The fact that only one of over a hundred reported “Can’t see I learned anything—sorry.” suggests it was a useful time for 99%. In both the day-long and public events, there was a good diversity between learner-centered issues and teacher-scholar-centered ones, suggesting the groups bridged the theory-practice split quite well. Long term success of the venture remains to be demonstrated. A task force of the SSCS governing board is discerning next steps for deepening the conversation for the Society as a whole.
Reflection
The Society for the Study of Christian Spirituality is moving into a potentially generative phase of its relatively new but collectively reflective life. The discipline has become established and current leadership is stewarding its shared activities collaboratively and well. Both previous and current board membership include international representation. The critical conversation about what it means to teach spirituality well continues into new generations and potentially new constituencies. Insights seem to coalesce around several characteristics of the discipline: Self-implication for transformative learning; Importance of narrative/story-telling; The contribution of method for engaging lived experience with critical depth; Centrality of shared practice—in both scholar’s and student’s life-work; Difficulty of deep listening for/to ‘the other’; The movement between “being at home” and “being homeless” in the life-world of an ‘other.’ Particular teaching tips for best practices are also summarized in the compiled insights.
We have learned that interdisciplinarity within our shared work is both a great strength and an unavoidable difficulty. Teacher-scholars have been formed in specific classical disciplines, so must negotiate the norms of inherited scholarship amidst the integrative contributions of Christian spirituality as a discipline. Refining methods across ecumenical lines and articulating the character of the self- implication of the scholar-teacher also continue to foster great discussion. Disseminating the critical work of the discipline remains a future priority, such that teaching-learning practices of integration, not simply content-transmission, remain a hallmark of the discipline. Pedagogical experimentation toward best practices remains a signature of this group of teacher- scholars as well. Teaching methods involve formal academic addresses, small group discussions, innovative practices for many academic settings (fishbowl, world-café process, et al), and locally- specific, experiential sessions where context and inquiry join hands. Leadership is largely collaborative and shared, and the board continues to discern how best to encourage young scholars while offering continuity with senior scholars’ intermittent participation. Challenges facing the organization include maintaining high standards of critical scholarship; developing pedagogical strategies for diverse environments beyond traditional classrooms; providing a continually generative membership with increased opportunities to serve; and increasing diversification of leadership while maintaining the participation of able senior scholars whose identity is nurtured by continued access to leadership responsibilities.
5 Next Steps
Next steps are in the hands of a Governing Board task force to consider submitting a proposal for a larger consultation with SSCS membership, governing board members, and the university and seminary deans whose decisions have much impact on how spirituality is taught. The SSCS journal Spiritus continues to urge submissions in the areas of method as well as other emerging insights related to this consultation. Board members planning next year’s SSCS and AAR sessions are attuned to the identified topics of interest and thematic clusters, which may help organize planning for years to come.
Dissemination
Project findings are included in the Appendices. The compilation of ‘take-home insights’ will be shared with Society membership as a whole. The Board will discuss via e-mail the strategies for what might be of communal interest and dissemination of materials here enclosed.
On following pages:
Appendix A: Final Budget Report Appendix B: Schedule for the day-long leaders’ consultation Appendix C: Verbatim responses from the public consultation event
6 Appendix A: Final Budget Report For October 31 Consultation, “TEACHING SPIRITUALITY WELL” Catholic Theological Union, Chicago, Illinois
INCOME
Wabash Grant 2500
TOTAL $2500.00
EXPENSES
Paid to CTU:
Overnight Rooms: 8 @ $65 520
Breakfast: 8 @ $5 40 Coffee Break:
41 Dinner: 43 @ $15 645 Reception: 234 Fee for meeting rooms: 280 Receptionist: 30 Subtotal: 1790.00
Paid to others:
Bus (Ammons Transportation) 300
Gratuity for bus driver 30
Housing allowance for those off campus: 4 @ $65 260
Lunch supplies 50.10
Other supplies 41.43
Food for debriefing meeting 28.47
Subtotal: 710.00
7 TOTAL: $2500.00
8 Appendix B : Schedule – October 31, 2008
INVITED SCHOLARS’ CONSULTATION SESSIONS: “TEACHING SPIRITUALITY WELL – TEACHER- SCHOLAR’S ENGAGE BEST PRACTICES”
8:30 – 10:00 am 5416 S. Cornell, Room 504 Prayer, Gathering, Opening up the issues. Are the proposed Working Groups the right ones? Refine the tasks for the day‘s work.
10:00 Coffee Break Room 504
10:30 – 12:30 pm Room 504 and Library Conference Rooms 3 or 4 Working Groups on themes surfaced in the participants’ papers. These groups articulate the issues and brainstorm strategies and projects to go forward with them.
12:30 Lunch RSCJ House, 5438 S. Cornell Ave.
1:30 – 3:00 pm Room 504 The working groups report out, followed by facilitated discussion of potential strategies and projects to carry the agenda of “Teaching Spirituality Well” forward. Decision about who will prepare “cases” for the public session.
3:00 – 3:30 pm Room 504 and Library Conference Rooms Preparation of “cases.”
3:30 pm Break
PUBLIC PEDAGOGICAL SESSION: “TEACHING SPIRITUALITY WELL”
4:00 – 6:00 pm 5401 S. Cornell, Courtyards 2 and 3 Each case is presented and discussed in small groups for 20-30 minutes, followed by wrap-up.
6:00 Bus available to return participants to Palmer House.
6:00 – 7:00 pm 5401 S. Cornell, Cafeteria and Courtyards 2 and 3 Dinner for all attendees. (Charge of $10 for those not part of the day-long consultation)
PUBLIC EXPERIENTIAL SESSION AND RECEPTION: “A REFLECTIVE EXPLORATION OF THE VISUAL ARTS AND SPIRITUALITY”
7:00 – 9:00 pm 5416 S. Cornell, Room 339, Atrium and Art Gallery Facilitated by Gilberto Cavazos-Gonzales, Associate Professor of Spirituality at CTU. 9:00 pm Bus available to return participants to Palmer House and Hilton Towers.
9 Appendix C: Public Consultation Results Verbatim transcription of “Take Home Insight” index cards
Students are engaged by spiritual biographies – reading the text of a life to gain an understanding of the practice of spirituality
Pairing of biography (chapter) of mystic or spiritual/theological leader with a primary text of his/hers To invite/encourage students to see implications/identify with their own lives—for transformation, personally, and perhaps in ways that inform the student’s public commitments and/or responsibilities
Heard a valuable description of ‘theory’ that applied to the case in question about conversion Thought much more about the public domain in relation to Christian Spirituality Entertained the possibility of separating critical thinking and spiritual formation in curricula
For me, spirituality is practice and we can’t teach it without practicing it and after our conversation I relize (sic) that the examples of other which were giving our tabe (sic) was also about practice.
Valuable Question: to invite students to explore ‘Where did you get your understanding of what spirituality is?” as a way to initiate a conversation about the discipline of spirituality.
Encourage students to seek spiritual growth (formation) as part of the course (or adjunct to course), and create process of reflection on experience how did learning a/o transformation take place? how does your experience fit with various paradigms for spiritual (trans)formation? Then discuss paradigms and personal observations in small groups (without judging/evaluating anyone’s experience)
With regards to engaging spirituality in the public sphere—a group discussion on language use in discussing spirituality—And even in advertising or recruiting others to participate in such a discussion.
Theory Grounded upon the sharing of personal experience—naming one’s own; listening respectfully to other’s experience; identify commonalities Respect diverse understandings of conversion Transformative spirituality Value own traditions Hear other’s traditions, questions, challenges with respect (Third) Affirm the reality that spirituality is part of all of life Read Tom Chappel’s books—the Soul of a Business: Managing for Profit and the Common Good Teach Spirituality of Business in religion and theology departments
Best Practice: * In the classroom a transformative educator creating a study space to deepen spirituality by encouraging “companioning” rather than comparing or competing ??We embody our spirituality so how can we not be eternally in the public realm?
Are we about spiritual formation or the study of spirituality?
10 The need for a theoretical framework to distinguish teaching and learning in spirituality as academic disciplines
Bibliotherapy: therapeutic use of texts (scripture, poetry, etc.) with patients in a mental institution (person signed it; gave her institution)
An insight regarding method for engaging the topic/experience/theological foundations regarding “conversion” Learn different languages across traditions that capture the “experience” of change Expanding sensitivity to negative connotations of “conversion” across traditions, denominations, cultures
Interaction of the group—in particular the “type” of questions one person asked to clarify, direct, and summerize (sic)
Teaching spirituality by providing students with broad assignments and allowing them to choose the specific engagement so that it is as transformative as desired
It was helpful to hear the group reflection on case studies such as the processing of difference between a “recovery” and Christian “conversion.” What difference does our theory make in understanding and working with such a situation? What are the sources of “recovery” language? What are the implicit images of transformation that are guiding us as teachers Theory is working/operative at so many levels in the teaching/learning process. It was great to open it up with experienced teachers.
Public Square—How deeply I was shaped by 60’s activism, Martin, spirituality in the street. How can we do that now?
‘Transformative’ teaching should transform the teacher as well as the student. Helping students feel ‘at home’ in studying spirituality is an important part of teaching.
I learned that ‘translation’ skills are important to encourage in students if they are to engage in meaningful conversation with ‘others’ about spirituality, i.e. move beyond simply describing one’s own experience. Best practice: incorporate some assignment that involves the student in identifying and having spirituality in the public realm.
The two areas of ‘being at home’ and ‘encounter with the other’ were seminal starting-points for reflections. Also, the questions, such as where did you learn your vision of the human spirit? Whether to work with or without technology, such as laptops, powerpoints.
What I have learned from the discussion: teaching and learning spirituality in the public sphere are important. But sometimes it will be a challenge especially in the place or country where Christian is minority. In this situation, the witness is the best way.
Teaching Christian Spirituality can be enhanced when one gives attention to the experiential component in a student’s life, and not limited merely to ‘information transfer.’
11 During sharing topics, I ask myself a lot. Especially, second presentation about the public field of spirituality. Because my country is multireligious society. Major religion is Buddhism. So I have many chance to share Christian spirituality with them. Occasionally, if I sticked to Christian spirituality too much, there were share debate and tension. Therefore I have some questions how to share Christian Spirituality effectively.
Best place to do spirituality for me is in the classroom and the public arena. Both places has (sic) its attendant challenges especially the public arena. The Christian Tradition has separated spirituality from public life whiles in Islamic religion it is not. If spirituality is a way of life then we should be able to teach or engage it in the public place, otherwise it is not good spirituality. The section has been good and fulfilling for me.
Insight Dynamism between teacher/student relationship in class There should attentiveness both n the side of the teacher and student A classroom should be a place of intellectual freedom for growth Method/theory of spirituality sometime are relative, depending on personal approach There is need for ongoing conversion.
Values and Best Practices: 1. Using stories 2. Teachers as witnesses 3. Theory as a way to explain our experiences Experience as the starting point
1) I thought that Question was important. That made me think about spirituality 2) Theory can help me to clarify more my spiritual experience and to understand that.
The need to negotiate a “common” language when teaching in the public realm. In the negotiation, time of building relationships are important. Importance of allowing theory to interpret story and story to interpret theory
The question of how the disciple of spirituality addresses the public sphere raise several new questions that I would like to pursue further since I’m used to the comfort of a like-minded setting (or at least) group open to Rian language and concepts) I’d like to continue working on ways of communicating some of the core concepts and dynamics of spirituality in wider circles—of experience, language, occupations, etc.
One image that came to our group was that of different silos of learning/conversations, including those of different groups studying questions related to spirituality where there may be a desire for cross- fertilization, that conversations often remain separate. The image challenges me to find ways to cross- pollinate
Seek to be incarnational in your teaching, i.e., attempt, insofar as one can, to be the person (spiritual writer) you are teaching—role play; and certainly, be a practitioner of the spirituality discipline(s). Provide ‘lab’ opportunities for the students to experience, practice the disciplines themselves.
12 Best Practices: having students learn and use a spiritual practice related to what is being studies Benedictine Spirit – lectio divina Ignatian Spirituality – Examen Systematic Theo – read related text reflectively professor assume personage of person being studied begin class with hymn related to topic
Teacher transparency is key for building trust – sometime even to being a ‘fool’ for Christ! We need to engage students in doing the work of translation across contexts; many of them can be bridge-builders if we give them the tools.
I have seen in a clearer way some of the issues/problems that attend to bringing spirituality into the public square and notice a shift in me toward a writing project that might facilitate bringing spirituality into the public sphere. So this is not something ‘I learned’ so much as a shifted notice happening in me at this time that this conversation has helped put words around.
Transformative Teaching and Learning 1. Assisting students to engage in practices which are related to particular spiritual traditions which they are studying 2. Asking students to bring written questions to class related to the spiritual text they are studying, especially questions which address how this text can be personally appropriated for one’s own formation
Take Home: on the need for continual discernment… staying connected always to experience seeking to make that experience intelligible (as far as possible) and [….] of thoughtful, critical engagement and remaining open to how this degree of understanding can enter into and inform praxis
Formation is the meaning of life. If I am wrong, I never fear, if formation is not the meaning of life I know what is – ‘Lint’ (name)
Spirituality often finds its point of connection with the ‘market place’ in the area of social justice. It is an opportunistic space—it is an opportunity to consider how social transformation takes place, and to consider the role of prophet and the place of religious/spiritual experience (sic) as the locus for exploring theory and method is a strategy worthy of further consideration
As a method retrieval participation gift Importance of story as teaching Relationship between theory and practice
The academics tend to be shy about bringing spirituality into the public sphere, partly because we see so many misuses of spirituality in the public sphere. Our voices are desperately needed in the public sphere. Where will the Desmond Tutus of today come from? (name)
13 Can’t see I learned anything – sorry
The use of experience, ritual and the body in learning about spirituality important --especially within bend toward symbolic expression and response in our students
Healthy Balanced (sic) between spirituality as academic discipline and spirituality as lived experience. Integrating Christian spirituality in the daily grind of life e.g. actualize concept of love of neighbor and justice and compassion through challenging oppressive structures Anchored in the person’s experience and embodied spirituality – integrating not only a cerebral exercise
Language for engaging the public square: A program called “Center of Applied Spirituality” that brings together Information (knowledge base), one on one spiritual guidance, with reflection on personal practice and growth and inter-group learning Formation should perhaps be one of our explicit goals in the teaching of Christian spirituality in academic settings: transformational teaching combined cognitive/analytic and experiential “When you come out of a good theology class you should feel like praying”
Combine/include formation techniques as a practical part of cognitive studies. This will give the student the felt/lived experiential dimension of theorypraxis?
Practice learned How to initiate discussion on spirituality with a public audience of work professionals – doctors, solicitors, […?] etc. Invite reflection as a person who is much admired Invite conversation in groups about this person and their qualities collect in plenary the qualities and assemble under three headings personal integrity/authenticity and true i.e. deepened self relations with others actions for better society Make links between these qualities and technical notion of spirituality
I appreciated the insights of the group regarding the challenge of inviting students to reflect on their experience—but not to stop there. The consensus was that as teachers we need to create meaningful ways to have the students have a ‘conversation’ with the tradition. e.g. the student whose brother experience a profound conversion—possibly exploring other conversion stories, etc.
Best Practices cross-disciplinary/cross-tradition activities create small groups where students feel safe to be authentic and transparent (teacher) model a spiritual discipline – share (to a prudent degree) the impact of it on your own spiritual consciousness sharing something very familiar to me (and ‘at home’ reality) with a friend or with my students to whom it is unfamiliar can (and often does) startle one into seeing/experiencing it afresh. Example: the ‘Our Father’ as interpreted by Hispanic teenagers, whose idea of ‘the Kingdom’ affect my understanding. (shared by a person in our group)
14 I think that the understanding of Christian Spirituality as something very concrete and specific to teach, to learn and to practice One cannot teach or talk about Christian Spirituality as a general spirituality bust as what Christian Spirituality with clear traditions and theology
Our discussions underlined the need to articulate a clear framework for spirituality, e.g. definition, central components, horizon, expressions (…?) as a ‘dialogue partner’ with other expression understanding of spirituality and criteria for naming and understanding them
I’ve learned that a prayerful and spiritual person could only say 5 words at a meeting and a member of our group could think about it for a whole year.
Christian Spirituality could not develop by itself only but in relation to other matters of spirituality. Christianity is also developed from the pluralistic context. I am still asking myself what the Christian spirituality would be?
In the discussion on theory and method I noticed a drift toward a secularization of the ‘definition’ of spirituality in which theology, history, etc. need not play any structure or functional role. Christianity can be ‘bracketed’ in favor of a fundamentally and ever reductively anthropological definition of the discipline.
Re theory and method: need for continual dialogue back and forth between theory (What is Christian Spirituality? How do we study it?) and material (text, group, event, whatever). Sometimes the phenomenon challenges our theory and requires reformulation—sometimes theory sheds new light on phenomenon—on ongoing process
Reminder that critical thinking is a spiritual practice—very important to ‘name’ and ‘to clarify.’ Why do we say what we say and continue or not to say what we say. Why do we do what we do? Why do we continue or not to do what we do
Best Practice: Teaching spirituality includes listening to how students understand spirituality (and not simply learning the definitions of experts) and letting their concerns determine the direction of class regardless of the teacher’s agenda.
There should be emphasis on the experience, which should always be in relation to others. Role plays, drama, song or practices that might stir up one’s soul should be used in the classroom.
Since our school uses ATS ‘profiles of ministry’ to help ‘assess’ and work with students, the ‘public form’ question helped clarify the link between the “Christian Spirituality (CS)” and “social justice” (SJ) categories of the PoM results. And highlight when that when the “CS” is high and “SJ” is low, there is a theological and practical discrepancy.
Importance of integration of personal spiritual practice and living one’s life in the public realm Importance of letting community spirituality arise out of the community both practice and language I appreciate the “simple” wisdom of Wendy’s comment that spirituality is a “self-implicating discipline”
15