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Spirituality and Youth work

Discussion Paper

May 2014

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Compiled on behalf of Youthnet by David Brown, FBIG

Facilitator (October 2013)

Thank you to all who contributed to this piece of work including

specifically, Maxine Green (Principal of the YMCA George Williams

College, London), David Brown (Director of the Church of Ireland

Youth Department), Karen Glass, (Youth worker), Geraldine Stinton

(Belfast YMCA Youth and Community Director), Youth work staff from

Youth Initiatives’ Belfast and Stephen Turner (National Director,

YMCA Ireland).

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Contents

Overview of this report 4

The Youthnet Faith Based Interest Group 4

Summary of the day conference on “Spirituality and Youthwork” 5

Contribution from Maxine Green 6

Contribution from Stephen Turner 7

Contributions from participants on the day conference, including Karen Glass

Geraldine Stinton . 7

“Adolescence and Spirituality” - by David Brown 10

The Durham Accord on Spirituality in Youthwork. 16

Bibliography and further resources. 20

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Overview of this report.

When Youthnet’s Faith Based Interest Group (FBIG) set out to address the role of

spirituality across youth work practice in Northern Ireland a number of committed

debates, both within and outside of the group itself, ensued. It was decided that a

one day conference on Youth Work and Spirituality would allow some time and

some space to consider the issue of spirituality within youth work. This focus seemed

all the more pertinent given the variance of views on the role of spirituality within

Youth work as evidenced by a sector wide debate experienced through the National

Occupational Standards consultation 2012.

This short paper therefore gives some insight into what emerged on this day (31st

January 2013), from the perspective of those who facilitated the event (Maxine

Green and David Brown) and those who participated. The discussion paper gives

various views and observations on the day itself and it is hoped further contributes to

the place of spirituality and spiritual practice within youth work methodology and

impact with young people themselves.

The FBIG continues to explore the role and place of spiritual development within

youth work practice and young people’s lives. We hope that this short report

provides the youth work sector across Northern Ireland with some material,

information and resources to further engage in this debate.

Youthnet Faith Based Interest Group

In 2002 Youthnet established a range of interest groups as a means of representing

the diversity of its membership and the principles of equity, diversity and

interdependence in policy development.

The faith based interest group is made up of a number of agencies who have

identified themselves as delivering faith based youth work, they meet regularly to

explore and debate issues pertinent to them.

In 2006 the group published a research paper on the scale, impact and extent of

faith based youth work in Northern Ireland. The group has also published a Charter

for Faith Based Youth Work.

A copy of the research report, charter and seminar report is available to download on

the Youthnet website at www.youthnetni.org.uk

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Youth Work and Spirituality Seminar

January 2013

Summary

Drawn from the spectrum of youth work provision in Northern Ireland and with some

attendees from the National Youth Council of Ireland, the “Youth work and

Spirituality” Seminar hosted by Youthnet’s Faith Based Interest Group saw over fifty

Youth work practitioners and Youth managers attend.

Maxine Green from the George Williams YMCA College (London) as guest speaker

introduced the concept of spirituality within youth work, in particular emphasising the

importance of youth workers seeing themselves and their personal stories as

“spiritual tools” allowing for young people to become present to their own spiritual

well-being. Maxine’s style of personal reflection, story and an openness to hear from

others on this topic created space for dialogue and conversation and set an

experiential tone for the day conference. At the heart of Maxine’s message was the

understanding that unless young people (and indeed youth workers) are allowed to

explore their values, feelings and sense of what is “spiritual”, youth work can focus

almost entirely on young people and their behaviours rather than young people, their

values, beliefs and awareness of the “spiritual” which drive behaviour and

behavioural change.

The paper below, (presented on the day) argues that youth work has a “spiritual

default setting”. (Brown 2003).This discussion formed the second part of the day

conference and, as one participant noted, raised the conversation on spirituality

within a youth work context for agencies both explicit about a faith understanding of

this matter and those who, whilst not seeing spirituality arise out of a faith

perspective, still grapple with the “spiritual” as individual workers or organisations.

The conference produced questions, space for reflection, the opening of a wider

debate on this topic and for others a welcome opportunity to explore matters of

value, purpose and the holistic development of young people. The challenge facing

the Faith Based Interest Group on this topic is in articulating where Spirituality and

how Spirituality addresses young people in their being and becoming. It is hoped that

the thoughts, reflections and in the sharing of some resources on “spirituality” will

allow you, the reader, an insight into some of the debate and insights that emerged

through this day.

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Reflections on the ‘Youth Work and Spirituality’ Seminar

“The Youthnet Spirituality Day was an exceptional training event. It was

exceptional in two ways.

Firstly, although many organisations say that they value spiritual development

of young people they do not necessarily act on this. The Youthnet Spirituality

day enabled like-minded people to meet, discuss, be informed and learn.

There was powerful use of the interests and skills of the group which had a

combined intention of seeking how to take this work forward collectively.

Secondly, the day was exceptional in that it took place in Ireland and enabled

people from different denominations and faiths to meet together to explore this

subject in a way that was honest and straightforward. It is a powerful testimony

to the wider world where people who are characterised and stereotyped as

being separate and against each other can come together to demonstrate the

importance of Spirituality for young people.

During the day Spiritual Development was explored as something for young

people of any faith and no faith as something that is intrinsic to our humanity

and at the heart of youth work practice. Many recent government policies have

concentrated on the behaviour of young people without considering the values

and beliefs they may hold. Adopting an approach which focuses on young

people’s spirituality brings a deeper, value led quality to the work which not only

informs and changes young people’s behaviours but enables them to reach

their true and rich potential.

The Youthnet Spirituality Day developed trust, understanding and an

awareness among practitioners present. An awareness that having a common

language and shared vision is something that takes time, bravery and softness

of heart. This was one step of the journey, maybe the next step is to work

respectively together towards an agreed statement. And, more importantly

work with young people from different faiths and denominations together in a

spirit of joint work where the spirit is acknowledged and celebrated.”

Maxine Green

Principal of YMCA

George Williams College London

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“I was pleased to attend the Faith Based Group Spirituality day in January. As

someone who has been involved in working on Youth Work Policy for many

years, I was particularly impressed that the day focussed on spirituality rather

than what is often the Protestant default focus theology.

Youth Work in its grand statements of policy includes spirituality (look at the

draft Education Act as an example) but it steadfastly resists attempting to

engage in this area of education. The creation of learning space around

spirituality has been relegated to the faith based organisations and a liberal

license has been afforded to them to pursue this area without much

interference, reflection or assessment whether state funded or not.

This is not just an issue for non-formal education - a recent OFSTED Report

showed this to be the case in formal education as well, with the insightful

comment "not good enough because of weaknesses in teachers understanding

of the subject". The same can be said of youth workers. The lack of spirituality

understanding within youth workers is the key to lifting this learning area in both

the faith and the secular parts of the sector. Of course this is just symptomatic

of the wider malaise of suppressed spirituality and worthy of a greater debate.

So I applaud the group for raising the conversation - two challenges remain one

can we step out of our faith paradigms and share spirituality with others and

can we illustrate the benefits of spiritual development to the wider sector? Or is

one’s own spirituality too intimate, too private too vulnerable a place for

sharing? Let’s continue the conversation.”

J Stephen Turner

National Secretary

National Council of YMCAs Ireland

“The most helpful aspect of the day for me was unpacking the idea of

‘accompanying’ young people and what it can look like to join them on their

journey toward God. It was helpful to be reminded that God is in everything, so

when I'm working with young people, to realise that everything is spiritual and I

should treat it as such (for example: leading young people in a bible study is

just as holy as having a one-to-one conversation with a young person about

what is going on in their life).”

Participant

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“I think spirituality in youth work already exists, particularly in terms of personal

development, developing self-awareness etc. More could be done in terms of

defining terms such as spirituality, which, in my view means so much more than

someone's faith or belief system.”

Participant

“For a NI context this area has a lot of baggage and needs careful

consideration. The Church in particular needs some consensus on what they

are doing in terms of spiritual development - is this about conversion or

something bigger? (Is spirituality and implicit or explicit element of youth work

practice and which should it be?)Someone should do a Msc or PHd in this!”

Participant

“Spirituality appears to have become an elusive part of youth work practice in

all but the faith-based sector as outcome lead youth service provision and

funding agencies appear to disregard the contribution of spiritual development

to the self-actualisation process. In a recent small scale evaluation of youth

workers’ understanding of spirituality and spiritual development, many youth

workers from all sectors were unclear what spirituality meant or defined it solely

in terms of God and religion. The vast majority of youth workers felt strongly

that spiritual development was important to child development, yet found it

difficult to articulate how they did this or confirm that their youth work practice

actively involved a spiritual dimension [Glass 2013].

Spirituality in youth work practice begins with a youth worker who

acknowledges their own spiritual journey. Spirituality is about who we are; our

values and beliefs, what we consider to be good or evil and right or wrong. As

we consider our lives, our communities, how we connect with others and how

our actions and inaction impacts on others, we develop a social conscience,

learn about faith and have an awareness of interdependence. For many

people, faith in God and religion helps to make sense of this concept.

Spirituality changes us if we take time to ask ourselves challenging questions

and reflect on the experiences we have.

Youth work settings need to provide an environment where young people are

actively encouraged to think about themselves, the consequences of their

actions, about others, their community and the world. Challenging domestic

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and global issues shouldn’t be skirted round. Maxine Green (2000:34) asks

youth workers;

“If we don’t think Spirituality or Spiritual Development is important, or don’t

like the concept, how else do we describe the humanisation dimension of

the work and how can we express the self-actualisation process?”

Spirituality helps young people to grow in self-knowledge and knowledge allows

them to make informed choices. Spirituality must not be overlooked and

explored in the widest terms.”

Karen Glass, Youth worker

“I took Maxine at her word and found this the easiest of things to do on this day.

Maxine very quickly connected with us, connected with me. I found it extremely

easy to accompany her and to engage with relish in all that she shared with us.

I loved that she talked about youth workers as accompanists helping to create

a clear calm space, taking notice of relationships and having confidence and

belief in young people – taking the very ordinary and making them extra

ordinary experiences.

I loved her questions to us – gentle yet challenging. How do we bring health to

each other? What do we take notice of? How do my contributions uplift and

inspire people? How do we believe in and act on these beliefs?

Finding the language to define spirituality can be long and wide however for me

what was strengthened and reinforced was that it’s not necessarily the

definition that is important it’s the intentional, mindful, genuine way we are with

people that matters.”

Geraldine Stinton

Belfast YMCA

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Adolescence and Spirituality

A discussion paper produced for the Faith Based Interest Group

conference on Spirituality, January 2013.

David Brown, Church of Ireland Youth Department.

Working Definition of a Youth work Spirituality:

“The practice of youth work has as its ‘default setting’, the spiritual well-being

of young people. As such, youth work is concerned with the flourishing of

young people allowing them gateways into wonder, acceptance compassion,

integrity, commitment and curiosity. Work with young people spiritually also

acknowledges the questions, doubts and despair many young people face. In

so doing a spirituality of youth work seeks to be alongside young people in all

of their being.”

Brown, 2003

“The practice of youth work has as its ‘default setting’ the

spiritual well-being of young people.”

According to the Owner’s Manual that accompanied the PC I am currently utilizing

(Sony Quick Step and Users Guide 2010:7), my PC, like all computers is equipped

with pre-programmed factory made software functions and operations. Whilst I’m

informed I can alter these, (such as the current screen saver) at any time I can rely

on the default settings of the machine to keep my system operational. So for

example when the hard drive of the PC failed, it could be restored to its original

“default” working mode.

It is the suggestion of this paper that work with young people has a default setting –

the spiritual well-being of young people. Whilst the profession of youth work may

employ a range of methodologies in its response to young people and their situations

(Leighton 1972, Jeffs and Smith, 1999, Young, 1999), youth work at its core seeks to

be about their well-being.

This “well-being” in essence is concerned with the spiritual well-being of young

people, what Macquarrie refers to as….

“….becoming a person in the fullest sense…”

(1972:46).

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or the 2001 Ofsted (Schools Inspectorate for the UK), report noted as

“…the development of a sense of identity, self-worth, meaning and

purpose. In sum, spiritual development is the development of the

non-material element of a human being which animates and sustains

us….”

(Spirituality in Church Schools Seminar, 19.06.02)

“As such, youth work is concerned with the flourishing of young people….”

I have argued that youth work has (or ought to have) a “default” setting and that this

default mode is concerning the spiritual well-being of young people. However, there

follows a need from this value base, to work out an appropriate “praxis”. This praxis

is best exemplified in how youth work allows young people to “flourish” or as the

“Little Oxford Dictionary” (1980:223) recommends

“….grow vigorously; thrive, prosper.”

what as Roget’s Thesaurus (2000:537) adds

“….to be fruitful, be healthy….”

In using the term “flourish”, I am indebted to the work of Jeffs and Smith (1999:81)

who argue convincingly that a core value of informal education is….

“The promotion of well being. We must work for the welfare of all.

We must further human flourishing.

So youth work is spiritual if it seeks the “flourishing” of young people?

A number of comments need articulating at this point.

1. For young people to flourish, those who work with them must

flourish.

Within the community relations field in Northern Ireland (what is appropriately and

ironically referred to as “cross-community work”), there is a well worn mantra. This

mantra suggests that in exploring issues between the two main traditions in the

North of Ireland, an individual facilitator can only bring her or his group as far as the

individual themselves has engaged with the issues (1988 :12). This may be an

axiomatic statement with a particular emphasis on Northern Ireland, however I would

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argue the same sentiment is true for how young people do or do not “flourish”

spiritually. The well being of young people will be better enhanced if an individual

youth work professional has “well-being”. Well in mind, body and what theologians

call soul. A word of caution at this moment seems appropriate. Without further

empirical study it would be wrong of me naively to suggest that a “well-being” youth

work professional automatically ensures the “well-being” of young people. As,

Arnold, Cooper and Robertson (1998:54) suggest a happy worker does not

necessarily imply a productive worker. However, a youth worker in touch with

themselves is more likely to encourage young people in their development be it

social, emotional, political or as in the case of this thesis, spiritual. After all, youth

work if nothing else is based on what a youth work professional is and not simply

what they do.

2. Encouraging young people to “flourish” allows a youthworker to

maintain a faith perspective.

Shelton quoting form the work of James Fowler (1995:66) puts forward the idea that

everyone believes in something. Therefore, for Fowler faith is seen as a verb not

simply a noun tied into specific dogmas or religious tenets. Rather, everyone has

faith which he articulates as being….

“….a person’s way of seeing him – or herself in relation to others

against a background of shared meaning and purpose.”

(1995:67)

An individual’s motivation for work with young people may be their faith – be it

Judaism, Islam, Christianity or for some, the faith of doing good with young people.

Young people can “flourish” in the view of the writer within an explicit faith based

context, or equally within a context where a liberal-humanist “faith” approach to

young people and their spirituality is shared as the “background”. Danger occurs

when either approach becomes fundamentalist in its nature and its seeking of

preordained outcomes.

“….allowing them gateways into wonder, acceptance,

compassion, integrity, commitment and curiosity. Work with

young people spiritually also acknowledges the questions,

doubts and despair many young people face.”

“In so doing a spirituality of youth work seeks to be alongside

young people in all of their being.”

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Ultimately the practice of youth work can be viewed as being spiritual in that it

seeks…..

“….to be alongside young people in all of their being.”

Two words in the above sentence therefore have deep resonance on this subject

matter and are worth highlighting the words “alongside”, and “being”. Green and

Christian (1998:18) in one of the few writings relating to youth work and spirituality

argue convincingly that youth work can make a unique contribution to the spiritual

development of young people; as workers can and do “accompany” young people.

Green and Christian, offer the following definition of accompanying….

“The difference between accompanying and ordinary day-to-day

relationships is the quality of the encounter and the cost for the

accompanist and the accompanied. The quality of the relationship

and, the degree of careful attention in listening and supporting

require energy and commitment, especially from the accompanist.”

(1998:26)

It would be true to say that youth work has always sought to be about the “day-to-

day” relationships between young people and workers. Green and Christian develop

this idea further by suggesting that the spiritual (or physical, emotional etc)

development occurs when workers offer themselves fully in relationship therefore

creating the context for young people to explore their life, questions, hopes, even for

some faith. To accompany therefore or as I have suggested to “be alongside” young

people in their spiritual development is both the professions greatest offering to the

young and indeed deepest challenge.

Ultimately, the aim of a youth worker’s vocation (this word being deliberately used) is

about young people and their “being”. In using the term “being” I have deliberately

rejected the concept of young people “becoming”. This is not simply a tautological

argument. Whilst this chapter has developed the thinking of young people (indeed

all ages) developing spiritually, which as Macquarie’s definition reminds us to

“become more fully human”, youth work begins with young people where they are,

not simply with what they may become. A spirituality of youth work therefore begins

with young peoples “being” or for that matter with a youth work professionals “being”.

In recognising one’s “being”, one’s “becoming” may in time occur. It is the view of

this writing that youth work needs not only to recognise, name and articulate how it

works spiritually with young people, but crucially how the profession acknowledges

young people and the spiritual “being” as a universal given, opposed to the exclusive

domain of the world religions.

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3. Youth work organisations need to develop (or own) a

spirituality.

In light of the discussion around youth work as a profession having a spiritual value

base, it may be time for Youth Organisations across Ireland to focus on their core

purpose and activity with young people. All organisations if Senge et al is to be

believed can aspire to be “learning organisations”….

“where people continually expand their capacity to create the results

they truly desire, where new and expansive patterns of thinking are

nurtured….and where people are continually learning to see the

whole together.”

(www.infed.org/Senge)

Argyris and Schon note that within the context of organisational learning, learning

usually requires the detection and correction of error. To aid therefore this process,

Argyris and Schon developed the theory of “Double-loop learning”….

“Double-loop learning occurs when error is detected and corrected in

ways that involve the modifications of an organisation’s underlying

norms, policies and objectives.”

(www.infed.org/thinkers)

Spirituality as part of what it is to manage, and as inherent within human nature,

requires organisations to re-examine the “governing variables” by which any

organisation operates. To quote from a badly failed political mantra of the 90’s – to

go back to basics. What governing variables underpin the practice of youth work

practitioners and mangers? Does a spirituality of being human or a spirituality of an

organisation have anything to say on this matter? It would follow therefore that a

recommendation of this writing would be for all organisations within the scope of this

study to review their “governing variables” not only to understand how spirituality is

present but to continue with their learning, development and “effectiveness”.

Bibliography

Arnold, J., Cooper, C.L., Robertson, I.T. (1998) Work Psychology Peasron

Education.

Christian, C., Green, M. (1998) Accompanying young People On Their Spiritual

Quest Church House Publishers.

Jeffs, T., Smith, M.K. (1999) Informal Education 2nd Ed. Education Now Publishing

Cooperative Ltd.

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Kirkpatrick, B. (ed) (2000) Rojet’s Thesaurus Penguin Books.

Leighton, J.P. (1975) The Principles and Practice of Community Youthwork, 2nd Ed.

Chester House Publications.

Macquarrie, J. (1972) Paths in Spirituality S.C.M. Press Ltd.

Shelton, M.C. (1995) Adolescent Spirituality Crossroad Publishing Company.

Swannell, J (ed) (1983) The Little Oxford Dictionary Clavendon Press.

Young, K. (19990 The Art of Youth work Russell House Publishing.

Other Sources

Hartland, I. (19.06.02) Spirituality in Church School Seminars, Diocese of

Canterbury.

www.infed.org Smith, M. (2001) Peter Senge and the Learning Organisation.

www.infed.org Smith, M.(2002) Transforming Youth work.

www.infed.org Smith, M.K. (2001) Theories of Action, double Loop Learning and

Organizational Learning.

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The Durham Accord

A starting point for thinking about the place of spirituality in work

with young people

This statement has been developed by a collaboration of youth workers, educators

and researchers who gathered for conversation at Durham University (St John’s

College) on May 17-18, 2012, and informed by an open event held to discuss these

issues with practitioners on May 17th. This statement is written with recognition of

the wide range of debates within the wider field about the meaning of spirituality,

whether it should have a place within work with young people, and if so, what this

place should be. Indeed, the group who wrote it hold diverse perspectives and

identities in terms of their own religious/secular worldviews, and in terms of how

these are applied in their own lives and practice when working with young people.

The purpose of this document is to create an informed point of reference within these

debates. Rather than trying to be definitive, it seeks to offer a constructive starting

point for future dialogue and debate over the meaning and importance of spirituality

within holistic work with young people.

Spirituality is a word that we use to point towards the:

Development of people’s understanding of meaning and purpose within life;

Cultivation of an inner life and engagement with the world that is characterised

by compassion; wonder; gratitude; the struggle for justice, reconciliation,

peace-making and right living.

Sense of the sacred and the importance of connecting in a relational and

respectful way to ourselves, to others, to the environment and, for many, also to

the transcendent.

The process of spiritual development will lead to a person having a greater

connectedness and relatedness in these respects.

As signatories to this Durham Accord, we believe that:

Enabling all young people to develop in these ways, and to explore the choices

that they make with others, is important. This is especially the case within our

contemporary social context which is dominated by limited notions of progress

and achievement and where people struggle to articulate shared alternative

values and meaning.

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These forms of spiritual development are essential for individuals to fully

embrace the wide range of human experiences. Without this, people may have

a diminished understanding of humanity. As with many areas of development,

we believe spiritual experiences and encounters in adolescence are an

essential foundation for their future holistic development as people.

Faith communities are important as dynamic centres of living wisdom

tradition, where spiritual development may be nurtured with recourse to a legacy

that draws on centuries or millennia of reflection and practice. However, we

recognise that some particular expressions of belief and practice within some faith

traditions and communities may inhibit as well as promote spiritual development, and

in the worst cases result in forms of abuse. Therefore, care and discernment is

required in the process of enabling young people to access potential resources of

faith traditions in ways that are safe and appropriate to their autonomy, rights and

overall well-being. Spirituality may also be recognised and described in

various aspects of secular life and traditions, with particular reference to the

capacity to reflect with meaning on the relationship with the self, others, society and

the environment, and on the various joys, hopes, successes and fulfilment of life, as

well as in regard to challenges, losses, disappointments and failures.

It is important for us to explore new vocabularies and understandings about

spirituality that relate to our secular and religiously plural societies, of which

this statement is just one example. In particular, we recognise the diversity of

different understandings that exist in terms of particular beliefs about how spirituality

is best developed, and what (if any) beliefs and practices might be important within

this.

As a result, we believe it is important that:

All young people are able to access particular support in considering and

constructing a sense of the spiritual that has both meaning for their lives and

enables their full participation in relation to others around them and wider

society.

All those working with young people need to take seriously the responsibility to

help them to engage constructively with the range of understandings of

spirituality around them. Young people should be encouraged to critically reflect

on the views of spiritual development held by others, as they engage in their

own development.

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This may include the particular beliefs and traditions of faith communities,

especially where young people choose to be part of the youth work undertaken

by those communities. Institutions that provide youth work training, and

organisations that employ professionals to work with young people, also need

to ensure that students and/or employees are adequately educated, supported

and guided in this regard.

Reflective practice in all work with young people will be enriched by

acknowledging that spiritual development (understood in a broad and inclusive

way such as this) is a foundational and underpinning concept for all work with

young people. It should not be considered an appended optional extra that is

only considered important to those working within particular settings or within

particular belief frameworks.

These issues would benefit from further debate and research within the

development of those working with young people and within related policy, so

as to increase the profile of these important issues and develop further

constructive debate about how they can best be addressed within this work.

Signatories to the Durham Accord:

Dr Phil Daughtry

Head of School, Humanities and Social Sciences, Tabor Adelaide (South Australia),

Visting Fellow with St John’s College, Durham University (Easter term, 2012)

Maxine Green

Author and youth work consultant

Peter Hart

PhD candidate, Durham university, (research topic: best practice youth work

commonalities in secular and faith-based models), Youth Support Worker, Hartlepool

Borough Council

Revd David Howell MA (Oxon)

Representing the Christian youth work constituency - in association with Churches

Together in England / Churches Together in Britain and Ireland

Dr Andrew Orton

Lecturer, Community and Youth Work, Durham University

Gopi Patel

Spiritual educator, Co-ordinator of the International Youth Forum, Brahma Kumaris

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Nigel Pimlott

National Youth Work Development Advisor, Frontier Youth Trust, PhD Candidate,

Staffordshire University (research topic: the place of faith-based youth work in civil

society)

Soo Redshaw

Independent Experiential Educator, Facilitator, Coach in the world of personal

development

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Bibliography / Resources for further study

Astley, J. and Wills, N. (1999) Adolescent “faith” and its development Youth and

Policy No.65. Leicester: NYA

Christian, C. (1999) Spirituality in the Context of Multi-cultural Youth Work Youth

and Policy No.65 Leicester: NYA

Daughtry, P. (2012). The benefits of an integrated sacred-secular approach to youth

worker training in National Youth Sector Conference: Interrupting Transmission

Dunnell, T. (2006) Taking Time Waiting for Green Shoots A look at the basic

elements of spirituality and spiritual development Connect Spiritual Development

Project: FYT Publications

Felderhof, M.C. (2012) Educating Persons: The Role of Religious Education. Paper

given at The International Symposium on Religion, Spirituality and Education for

Human Flourishing February 2012 - Co-Convened by Guerrand-Hermès Foundation

for Peace and UN Alliance of Civilizations ‘Education about Religions and Beliefs’

Project http://ghfp.info/papers.aspx

Green, M. & Christian, C. (1998). Accompanying young people on their spiritual

quest: Church House Publishing

Green, M. (2006) A Journey of Discovery: Spirituality and Spiritual Development in

Youth Work Leicester: NYA

Green, M. (1999) The youth worker as converter in Banks, S. (ed) Ethical Issues in

Youth Work London: Routledge.

Hull, J. M. (1999) Spirituality, Religion, Faith Youth and Policy No.65. Leicester:

NYA

Ven. Dr. Jinwol Y. H. Lee (2012), Seon (Zen) Practice for Spiritual and Humanistic

Education, Paper given at The International Symposium on Religion, Spirituality and

Education for Human Flourishing February 2012 - Co-Convened by Guerrand-

Hermès Foundation for Peace and UN Alliance of Civilizations ‘Education about

Religions and Beliefs’ Project http://ghfp.info/papers.aspx

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Katz, B. (2012), Three Critical Factors: The Role of Context, Teacher Preparedness

and Language in Shaping Teaching about Religion Pedagogy and Implementation

, Paper given at The International Symposium on Religion, Spirituality and

Education for Human Flourishing February 2012 - Co-Convened by Guerrand-

Hermès Foundation for Peace and UN Alliance of Civilizations ‘Education about

Religions and Beliefs’ Project http://ghfp.info/papers.aspx

King, U. (1998) Spirituality in a postmodern age in King, U. Faith and Praxis in a

Postmodern Age (ed) London: Cassell

King, U. (2009) The Search for Spirituality. Norwich: Canterbury Press,

Pimlott, N. (2005). Inspire Too, Frontier Youth Trust: Scripture Union

Shashoua, S. (2012), Intercultural Education and Encounter as a Humanisation

Process

Young, K (1999) Youth worker as guide, philosopher and friend in Ethical Issues in

Youth Work Banks, S (ed) London: Routledge

http://www.faithmakesadifference.co.uk/

http://www.gordontraining.com/free-workplace-articles/learning-a-new-skill-is-easier-

said-than-done/

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Further attendees views on the Spirituality Day…

What was most helpful aspect of the day for you?

Networking with a range of groups working from a Christian perspective

I enjoyed some of Maxine Green’s stories and experiences, particularly her stories

around experience leading to questions about life

What did you take away from the day?

The idea of accompanying young people in the exploration of who they are.

Accompanying- holding space or filling the gaps- the Indian drummer example

Spirituality is not owned by Christianity

Having attended the conference what are your reflections on spirituality as a key

aspect of youth work practice?

There is a spiritual part to all human beings, so that must be tapped into, pushed,

challenged and awakened.

Formative & Transformative are important to consider, because one is about

awakening the idea that we carry a spiritual part of us and the other is providing

experience to be transformed spiritually.

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Appendix

Some reflections on Spirituality:

Spirituality is a state of connectedness to life.

It is an experience of being, belonging and caring.

It is sensitivity and compassion, joy and hope.

It is harmony between the innermost life and the outer life,

or the life of the world and the life of the universe.

It is the supreme comprehension of life in time and space,

the tuning of the inner person with the great mysteries

and secrets that are around us.

It is the belief in the goodness of life

and the possibility for each human person

contribute goodness to it.

It is the belief in life as part of the eternal stream of time,

that each of us came from somewhere and is destined to

somewhere, that without such belief there could be no prayer,

no meditation, no peace, and no happiness.

U Thant, former General Secretary of the United Nations

Spirituality is experience of the sacred other which is accompanied by feelings of

wonder, joy, love, trust and hope. Spirituality enhances connectiveness within the

self, with others and with the world. Spirituality illuminates lived experience.

Spirituality may be expressed in relationships, prayer, personal and community

rituals, values, service, action for justice, connection with the earth. Spirituality may

be named in new and re-defined ways, or through the beliefs, rituals, symbols,

values and stories of religious traditions.

(Engebretson 2007 pp206-7 with Daughtry’s emphasis)

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The Journey

Inwards

To be valued and to value herself

To be encouraged to explore thoughts, feelings and experiences and to draw her

own conclusions

Outwards

To value others

To relate satisfactorily to friendship, and other groups.

To plan and take action on issues which affect her life.

To develop an empathy with the needs of others – locally, nationally and

internationally.

Downwards

To understand the ways in which the environment is being abused

To examine her attitudes and concerns.

To consider action to protect and enhance the environment.

To value the creation and the earth.

Upwards

To discover something of their deepest, truest self ‘soul’.

To begin to answer the questions, ‘What am I here for?’ ‘What is life about?’

To come to an understanding of what they mean by the word ‘God’

From Spiritual Development by John Lee

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(the) Meaning of spirituality is various in different cultures. However, spirituality is

equivalent to „Yeongseong‟ in Korean. Yoengseong means the nature (seong) of

spirit (yeong). It indicates nature or character of metaphysical or mental aspect of

humanity. It can refer to an ultimate immaterial reality; an inner path enabling a

person to discover the essence of one’s being; or the supreme values and meanings

one seeks. Meditation, contemplation and prayer seem major spiritual practices to

develop an individual’s inner life. Through the spiritual practice one could experience

enlightenment or connectedness with the ultimate reality or nature. Spirituality is

often experienced as a source of inspiration or orientation in life. In general, many

religions have regarded spirituality as a core aspect of religious experience. In the

world, spirituality has been much related with humanistic character, such as

contentment, harmony, compassion, and benevolent care for others. Spiritual

experiences transcend materialist views of the world, without necessarily accepting

belief in divine being.

Meditation and mindfulness help people for fulfillment of humanity and peace without

any religious explanation. In this context, spirituality may be a matter of sublimation

in mind to be pure and bright. Spirituality has been needed whenever one seeks the

meaning and value of life. Spirituality leads inner practice and outward service.

Compassion is often understood as the manifestation of spiritual attainment.

Ven. Dr. Jinwol Y. H. Lee (2012), Seon (Zen) Practice for Spiritual and

Humanistic Education, Paper given at The International Symposium on

Religion, Spirituality and Education for Human Flourishing February 2012

http://ghfp.info/papers.aspx