The purpose of this research was two-fold: to describe ways that therapists are consciously incorporating a spiritual dimension into their practice, and to identify the connection between the developmental level of the therapists and techniques, interventions, rituals, and inner attitudes (TIRIA) used in their incorporation of the spiritual into psychotherapy. The methodology had three phases. In Phase One, 215 questionnaires were mailed, of which 140 were returned. The responses indicated a variety of educational experience, professional trainings, religious backgrounds, spiritual experiences, and clientele. Thirty-five respondents were selected for a Phase Two phone call, which had two purposes: to select the sample for Phase Three interviewing, and to gather a description of TIRIA by asking for vignettes. Sixteen calls were half-hour interviews, while appointments were made with 12 others for a Phase Three two-hour interview. The interviews were divided into two parts, one to administer the Fowler Faith Development Interview (Fowler, 1982), and one to ask for vignettes. After administering the interviews, the analyses revealed that ten face-to-face interviewees scored at Stage Five or above. Fowler was sent two interviews, but he could not corroborate these scores, because of inadequate probing. Sixty-five techniques were classified as humanistic, bodywork, transpersonal, psychic, or unique. Eight interventions and twenty-one rituals emerged. Inner attitudes proved to be the key to the transpersonal psychotherapist. Each of them had a spiritual awakening, which shifted how they perceive themselves and their clients. All practice spiritual disciplines, meditation in particular. Six interviewees were profiled to show their personal and professional evolution. The conclusions are that spirituality can be incorporated into psychotherapy through a variety of TIRIA. Therapists can learn new transpersonal TIRIA and can learn to adapt traditional techniques to include the spiritual component. Such therapists are enthusiastic about their practice, indicating an absence of evidence of burnout. More significantly, it appears that a prerequisite for any incorporation of spirituality is the choice of a spiritual path, the practice of meditation and/or work with a spiritual director. Eventually the therapist's inner spiritual Self becomes more important than any TIRIA.

No description available.

The Canadian province of Ontario has a long and complicated history with religion in its K-12 education system, culminating in a status-quo where public funding is provided to schools offering either a mandatory, confessionally Roman Catholic form of religious education or a non-mandatory, secular form of “education about religion”. In an effort to better understand the present state of religion-related instruction in Ontario public education, this study examines the representation of religion across relevant portions of the Ontario secondary school curriculum that are shared by both Roman Catholic and secular public schools. Content analysis showed that insofar as mandatory teaching elements are concerned, the curriculum engages with religion across a range of different subject matter contexts but also entirely within courses that Ontario high school students are not required to take. Of particular note is the representation of religion as having apparently no bearing on the principle thrust of Canadian history since 1945. Spirituality, as well as other matters which might reasonably be considered religion-adjacent, are represented as being integral components of Indigenous Canadian cultures, with the distinctive term “world view” frequently employed as an analogue for such topics in this context.

Bibliography: leaves 92-102. / The premise throughout this thesis is that religious education at state schools has hopelessly failed. Teachers are generally apathetic and pupils disinterested and bored by a repetitive content which, for the most part, is a duplication of what happens in Sunday school. Christian National education, the dominant ethos and philosophy underlying educational methodology, denies the plurality of the South African society and the plurality within Christianity itself. Calvinism is blithely promoted as normative Christianity while the existence of religions such as African Traditional Religion is denied. The challenge of pluralism in religion education is underlined, in this work, by a feminist analysis which derives from a personal experience. Any black woman of faith experiences a triple oppression it is held. To this end, the effects of racism, sexism and patriarchy is addressed with the view to contribute towards the transformation of the state of both education and religion in the South African context. The argument throughout is that a religion education in schools, which is going to reflect the diversity of our society, has to include in its definition of pluralism, the category of gender. An overview of the state of religion in education serves as an introduction while plurality and the role of the state is defined in chapter one. The point that gender, as a category of plurality, must be consciously included in its definition, if it aims to restore the full humanity of those who have been dispossessed, is promoted. Chapter two focuses on the position of women within religion which has hitherto been a negative one and chapter three shortly attempts to clarify the inherent definitional problem of Religion Education and argues for a recognition and position of African Traditional Religion in the school syllabus. Chapter four focuses on the very important question of language since it is language that constructs our heritage. The symbolic appeals language evokes is further considered and critiqued. The point that masculine language and imagery has to be revised in any pursuit of a just and acceptable religion education is further argued and the implications thereof, set out. Religious texts are appropriated from a feminist perspective in chapter five and traditional theology challenged. Examples as to how to read into the text and to read behind the text, in order to rediscover women's lost history, are given. Texts which are common to the Abrahamic religions are chosen for its accessibility and immediate relevance.

Various methods, programs, and efforts to educate students in effective and efficient ways have been employed and studied for many years in the United States. Many teachers, administrators, and communities seek to gain a better understanding of and implement programs that will help achieve the academic goals of their respective organizations. Previous research indicates a correlation between some types of classes, programs, and characteristics of students and their academic achievement. Data indicating academic information for three hundred and fifty suburban secondary school students were collected and analyzed to support or refute previous research in this area of study. Grade point averages of these students were analyzed based on the characteristics of gender, age, core and non-core course selection, and enrollment in released-time religious education (RTRE) courses. Results indicated that selected characteristics of students were positively correlated with increased academic achievement. Such characteristics included: involvement in RTRE, the number of non-core courses taken, and the number of core courses taken. Students who were enrolled in fewer courses generally exhibited higher grade point averages. Results also indicated that the age and gender of students had little if any effect on their academic performance. (52 pages)

No description available.

Thesis (Ph.D.)--Boston University / This study defends the hypothesis that Franciscan legends and myth themes, based on historical incidents, constitute significant Christian heritage, expressed at deep pre-conscious levels, and are therefore appropriate and valuable educational materials, relevant to the development of the spiritual personality, and useful in Church School curricula. Legend and myth are defined, classified, and evaluated as to their meaning in the educative process. The unconscious use of myth as symbol in the emotional development of the person is explored with special reference to Franciscan material, which contains such typical myth themes as the paradisiacal state, the hero figure, nature stories, and creation legend [TRUNCATED]

The purpose of this study was to bring more clarification to the concepts of spirituality and happiness, their meaning, attainability, and position in the field of Multicultural Education. In general, people think they will find joy and happiness if they graduate from a post-secondary educational institution with an undergraduate or graduate degree, find a good work environment, position, salary, living standards, status, etc. Yet, in the real world there may be a different way to find genuine happiness and joy which is fair, simple, easy and equal for all human beings even those who cannot afford higher levels of education. In order to present the data, the study discussed the life, philosophy and teachings of Imam Sheikh Iskender Ali Mihr, president of Mihr Foundation in Turkey, International Mihr Foundation in the United States and University of Allah in Virginia, and utterly an Ottoman. The review of literature was also included to assist the readers to grasp the different perspectives of the subject matter. Education should be inclusive and equal for all and so should joy and happiness! In today's world where diversity is the key factor for almost every community, it is important for educators (teachers/instructors/administrators) to know what shapes students' lives. This study encompassed the idea that only educating our students' minds and bodies is not enough, and without spirituality the education is not complete. As Pamela Leigh (1997) stated, "...acknowledging that people come to work with more than their bodies and minds, they bring individual talents and unique spirits" (p. 26). Students also come with their unique spirits and we should take them as a whole and value them with all the qualities they possess. Nurturing their spirit should be part of our school system. No matter if they believe in God or not, educators should be ready to address the aspect of spirituality and religion. The research was to bring a greater understanding to questions such as how we can better accommodate students' different spiritual beliefs, what the pros and cons are of bringing them together or keeping them separate. In order to answer these questions in a fashionable manner, we need to know "how much the spiritual beliefs of these students shape their cultures and their lives." In a greater context, the questions like; what we really know about 'true' Islam as one of the fastest growing beliefs in the U.S., is it any different than other beliefs or is it the same, is there a way to eradicate the Islam-phobia that occurred after the 9/11 attack, what was the Ottoman Islamic model, were also answered. As educators, how do we cope with students who hear voices and start shooting around in a schoolyard, or students who binge drink or get suicidal? Even more importantly, how do we help the remaining population live a healthy and happy life without thinking of ending their own or others' lives, as these examples turn out to be a daily life for us all! The remainder of this study looked at the "neutrality" of the school systems in the United States. Should educators stay neutral or not will be each individual's decision to make.

The Power of Motherhood: Leah Widtsoe's Writings on Women's Roles, Influence, and the Priesthood Ashley Marie Laneri Department of Religious Education, BYU Master of ArtsThis thesis analyzes Leah Widtsoe's writings in the 1930s. Her primary emphasis was on motherhood. Widtsoe encouraged women to realize the importance of their role as mothers and the positive results a good mother can have on generations to come. Each chapter examines how Widtsoe used motherhood to help women understand their role in the Church and their role in society. The first chapter outlines Widtsoe's personal life and analyzes why motherhood was a central part of her writings. The second chapter focuses on how Widtsoe used motherhood as a construct, or in other words, a model, to motivate women and to help them understand their purpose in the Relief Society program in the Church and in the world. The third chapter focuses on the priesthood and motherhood model which Widtsoe helped originate. She used motherhood as a way to help women understand their relationship with priesthood power. Lastly, this thesis examines the contradictions, inconsistencies and patterns of Widtsoe's writings on motherhood.This study finds that Widtsoe used motherhood as a model to empower women and help them understand their relationship with priesthood power and their role in the Church. Additionally, she taught that what women did in the home had a great impact on society.

Current literature and research in education underscores the importance that parent participation and involvement play in a child's academic progress and successful educational experience. The importance of involvement has been traced through all educational levels from preschool through high school and in both American and foreign academic settings. American educational reform movements focus on efforts to restructure our schools to include all interested parties in the decision making process. Crucial to this restructuring is an active parental component. If schools are to overcome this crisis of public confidence they must work with the community, including its citizens and business members, to meet the unique individual needs of their setting. No where is this involvement more crucial than in America's inner-city, urban neighborhoods. However, it is here where we have seen minimal parent-school contact. This study explored parental involvement practices in a multi-racial, multi-ethnic, inner city parochial school setting and attempted to identify and analyze the various barriers which prevent a more involvement role for our inner city parents even in this selective setting where the element of parental choice and monetary investment became evident. The descriptive study utilized a questionnaire format to identify these barriers to participation and compare the responses across various racial groups including Hispanic, African American, Native American, White, and Asian American.