Graham Rossiter (2010): Perspective on contemporary spirituality: implications for religious education in Catholic schools Catholic Schools Mission The variety of spiritualties evident in youth today The last 50 years that led to the divergent paths /stock-vector-black-tree-with- roots.html?page=1&inline=

How has spirituality changed? Social change: Postmodernity; individualism; pluralism; relativism; de- traditionalisation; ideology Constructs related to religion and change: religiosity; churched/unchurched; secularisation; privatisation of religion; social reality of religion

How has spirituality changed? Cont… Social Psychological Constructs: meaning and purpose; identity; wellbeing; resilience; character; virtues techintranslation.com The social psychological constructs Rossiter (2010) identifies here encompass the holistic spirituality that reflects the aims of teaching discussed in the readings in Module 3. In particular Palmer’s (2003) Mr Potter, who shows that we are connected to “that largeness called the life of a child” (p.377).

The problem as it stands – expectations of Catholic schools to increase young people’s religiosity Traditional framework is flawed and ignores changing society Rossiter: “the links between religion and spirituality have changed significantly over the past 50 years” (p.130). Catholic schools at a crossroads 2007 still focusing on increasing religiosity in youth – a backwards approach? How do we move forward?

How to move forward Ranson, 2002, p.19 Rossiter clearly identifies: What we need to focus on – resourcing and enhancing the spirituality of young people; How we should offer it – unconditionally, whether or not they choose to participate in Church life; and What we should teach – identifying, interpreting and evaluating contemporary spiritual and moral issues within the supportive environment of Catholic Religious Education. When the Catholic education authorities recognise the importance of addressing these issues a balance between spirituality and religion can be found within Catholic education. This precarious balance is one that Ranson (2002) identifies in his Cycle of Spirituality.

A foot in both camps? p?s=/Topic/topic/gid/30/tid/2175 Rossiter’s proposal is that the starting point for a more relevant religious education is to accept that a relatively secular spirituality is normal for most young people.

Implications within Religious Education in my context 1/27/a-foot-in-both-camps/ Accepting change: - many families “switch their allegiances to new meanings available in the culture” (p.135) i.e. move from practicing to non-practicing Catholics, and we must accept that change. Gaining authenticity: - pushing traditional spirituality and forcing religiosity on students is losing their engagement - having authentic discussions around secular spiritualities is important. The foot in both camps: - traditional religious education still is a valuable part of Religious Education for our students though teaching practice and curriculum must take into account the changing dynamics within the family and the changing spiritualities.

To end…. Rossiter’s perspective highlights the need for an inclusive, enriching curriculum that will enhance the spiritual lives of our students. It has the roots of strong Catholic Schools Mission, with the foundations of traditional religious heritage, however, identifies that need to nourish that canopy of leaves – our students – and pay particular attention to the content and pedagogy to the variety of spiritualties that have emerged in the past 50 years /stock-vector-black-tree-with- roots.html?page=1&inline=