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• W312034071 abstract "Abstract The development of compassion for others through awareness and service is a basic ingredient in most recipes for growth. In many religious traditions, this is measured by the movement from solipsistic individuality to a shared concern for and participation in the larger community. Increasingly, educators believe that the public schools can also function as communities in support of the development of understanding and compassion. To do so requires the provision of a context that is incontrovertibly shared, such as the framework of democracy, in which individual and community are both highly valued. A most effective pedagogy is the structuring of a democratic classroom, and the implementation of service-learning, through which intrinsic motivation to grow in concern for others is successfully fostered. In this way, spiritual growth can be a concern of the secular schools. The development of compassion for others through awareness and service is a basic ingredient in most recipes for growth. However, the development of genuine concern for others is not only evidence of evolution, but of psychological and emotional maturation. Moreover, it is a vital stage in human growth that deserves support through the public school curriculum. While the classroom is a secular space, the individuals who come together there are products of many diverse traditions. In acknowledging some of the common insights and values offered by these traditions, and their relevance to a democratic, secular society, schools can incorporate discussions of values in the classroom without violating principles of religious freedom, or straining the legal limits of such state-funded institutions. The degree to which individuals learn to care about others is not only a psychological and social concern, but is seen by many religious traditions as a measure of growth. Within Christianity, St. Teresa of Avila, a sixteenth century Spanish mystic, adds insight to Jesus' command to love others, by warning against the mistake of solipsistic self-absorption: When I see people very diligently trying to discover what kind of prayer they are experiencing and so completely wrapt up in their prayers that they seem afraid to stir, or to indulge in a moment's thought, lest they should lose the slightest degree of the tenderness and devotion which they have been feeling, I realize how little they understand of the road to the attainment of union. They think that the whole thing consists in this. But no, sisters, no; what the Lord desires is works. If you see a sick woman to whom you can give some help, never be affected by the fear that your devotion will suffer, but take pity on her: if she is in pain, you should feel pain too; if necessary, fast so that she may have your food ... if you find you are lacking in this virtue, you have not yet attained union. So ask Our Lord to grant you this perfect love for your neighbor.... (The Interior Castle, 116-117) Here St. Teresa suggests that it is compassion that releases us from the circumscription of egoic identity with the small, individual self, and moves us towards selflessness, an open state, receptive to union through love. The complexity of the command to love is that this transcendent act is accomplished not solely by an intellectual choice, nor by a movement of the will in accordance with faith, but by acts of sacrifice. Within the Jewish tradition, Martin Buber speaks eloquently of as an essential stage in the act of relating to another. He distinguishes, however, between a sacrifice of things or offerings, which he calls magic, and a sacrifice of the small self, which is a step towards relationship with others and with God. In a passage from his well-known book I and Thou, he explains: What distinguishes sacrifice and prayer from all magic? …" @default.
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• W312034071 date "2003-03-22" @default.
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• W312034071 title "Spiritual Growth in the Secular Schools" @default.
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