Supporting the spiritual development of

young children

Wilson, R., & Schein, D. (2017)

 26 PROMOTING WHOLE CHILD DEVELOPMENT www.ChildCareExchange.com
EXCHANGE MARCH/APRIL 2017

Supporting the Spiritual Development

of Young Children
by Ruth A. Wilson and Deborah L. Schein

Few would argue that early childhood aesthetic and language development are by today’s parents and early childhood
education is about promoting the devel- included, as well. While these develop- educators as a means of developing the
opment of the whole child — that is, mental domains may seem comprehen- whole child.
meeting the needs of the young child in sive in addressing all the major areas
all the developmental domains (usually of child development, one area not Current Thoughts about
considered to be the physical, cogni- included is that of spiritual develop- Spiritual Development
tive, social, and emotional domains) ment.
(Copple & Bredekamp, 2009). At times, Recent studies indicate that religion
There are many reasons for this. and spirituality can be studied and
Ruth Wilson, Ph.D, has been an educa- Spiritual development is not as well addressed separately and that spiritual
tor and teacher educator for over 30
years and has devoted most of her
understood or researched as other development can be nurtured apart
career to connecting young children areas of child development (Hyde, from religious doctrines and practices
with nature. She currently works as 2008). Additionally, there is a common (Zinnbauer, in Seidlitz, Abernethy,
curator for the Children & Nature
Network Research Library, an online resource of misconception that fostering spiritual Duberstein, Evinger, Chang, & Lewis,
­scientific literature relating to children and nature. She development involves teaching about 2002). With this in mind, some educa-
also serves as a consulting editor for the International
Journal of Early Childhood Environmental Education. religion and thus has no place outside of tors and community leaders are now
Ruth has several published books including Learning is religious institutions. Another reason for suggesting that we make spirituality an
in Bloom and Nature and Young Children. Ruth lives in
Albuquerque, New Mexico, where she enjoys hiking in
this disconnect is that development and intentional part of what we do in educa-
the land of enchantment. practice are not really as connected as tion — from early childhood through
Deborah L. Schein has been an early
one would hope. college (Roehlkepartain, King, Wagener,
childhood educator since 1972. After & Benson, 2006). Attention to spiritu-
many years of teaching in urban, sub-
urban, private, and public early child- Theorists have been promoting a ality, they suggest, will not only promote
hood classrooms and colleges, she spiritual lens on education for centu- the holistic development of students,
completed a Ph.D. in order to research
a definition of spiritual development. She currently
ries. Montessori speaks of the spiritual but may also help address some of the
works as an educational consultant and teaches early embryo as being present at birth in all serious problems facing education and
childhood graduate courses for Champlain College.
children, and Steiner uses language society today, including alienation of
Deborah offers workshops across the country for
national movements and participates in webinars such as “spirit-man, life-spirit, and many youth, increasing violence in
about the connection between spiritual development, spirit-self” to describe human stages our schools and communities, drug
nature, and peace education for young children. She
has also participated in writing several books: What’s of development (Steiner, 1910/2008, and alcohol abuse, and severe environ-
Jewish about Butterflies (Handelman & Schein, 2003), p. 41). Somewhere between theory and mental threats (Hay & Nye, 2006; Hyde,
The Great Outdoors (Rivkin with Schein, 2014), and
Nurturing Spiritual Development in Children by interpretation and practice, visions of 2008, Mische, 2006; Wilson, 2010). An
Understanding our Own Spirituality (Leutenberg & spiritual development have been lost. interest in listening to the voice of the
Schein, 2017). In September, 2017 another book will be
released by Redleaf Press. It is Deb’s goal to help others
This article will address ways in which child (often associated with the rights of
nurture the spiritual life of children. spiritual development can be supported the child) and a desire to better under-
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MARCH/APRIL 2017 EXCHANGE

stand the world of the child are added Supporting the Spiritual An I-Thou relationship contrasts with an
incentives for attending to the spiritual Development of Children I-It relationship:
development of the child (Hyde, 2008).
An emphasis on spiritual development ■■ With I-Thou, the relation is of subject-
An article in Contemporary Issues in to-subject; with I-It, the relation is
may also help strengthen moral and
Early Childhood presents “everyday subject-to-object (Buber, 1996; Meyers,
character development (Schein, 2010).
spirituality” as an aspect of the holistic
1997).
curriculum in action (Bone, Cullen, &
So how might spirituality be defined Loveridge, 2007). The authors use the ■■ I-Thou is a relationship of mutuality
when used in a broad educational term ‘everyday spirituality’ to suggest and reciprocity; I-It is a relationship of
sense? Perhaps linking the terms ‘spirit’ that everyday life and typical peda- separateness and detachment.
and ‘spirituality’ may be helpful in gogical practices of early childhood
developing an understanding of how settings can be used to support the ■■ An I-Thou relationship ensures that
spirituality can become a part of our spiritual development of young children. the inner person — the essence, if you
educational programs. We already use The authors work from the premise that will — is invited into the classroom
the term ‘spirit’ in an early childhood “ordinary routines and rituals begin to and given space and voice to emerge
education context when we say that take on a different feeling when they are and develop. This quality of accep-
education should be about developing imbued with the spiritual” (p. 348). tance is present in most early child-
the whole child — body, mind, and
hood programs defined as possessing
spirit (Edwards, Gandini, & Forman, ‘Everyday spirituality’ in an educational quality.
1998). Spirit in this sense refers to the context is linked to wisdom and compas-
animating principle of our being, the sion and to experiences of wonder and Acknowledging the deep and essential
non-material part of what it means to joy. It is also linked to notions of well characteristic of this everyday class-
be human (Wilson, 2010). The Latin being and belonging. ‘Everyday spiritu- room interaction supports spiritual
word for spirit is spiritus meaning ality’ is often expressed and supported development. It is more than the act of
‘breath of life,’ which has also been through relationships. Some of the ordi- welcoming itself that is important here,
defined as soul. Thinking of spirit as nary routines and practices involving but rather the depth and meaning of the
‘breath of life’ meaningfully connects relationships, which can be used to welcoming that actually meets the child
body, mind, and spirit together support the spiritual development of and family.
(Jenkins, Wikoff, Amankwaa, & Trent, children, include: 1) welcoming children
2009). and families, 2) listening, and 3) showing A meaningful and sincere welcome can
caring behaviors. The following discus- nurture a child’s spiritually and awaken
‘Holistic’ is another term we sometimes sion of these three routines and practices inside the child a desire to be welcoming
use in reference to human activities is built upon and extended from the in return; the will to do what is right; to
focusing on the integration of body, work of Bone, Cullen, and Loveridge feel safe enough to explore and share;
mind, and spirit. We have holistic (2007). to build more I-Thou relationships. It
health, holistic architecture, holistic is important to know and label what is
pregnancy and childbirth, holistic vaca- Welcoming environments. One of the occurring here so that the act itself is
tions, and holistic education. ‘Holistic’ most important spiritual ‘lessons’ we valued for its purpose and goal.
— when used in these contexts — often can teach young children is that they are
includes the concept of connections valued and their presence is appreciated. Welcoming each child and family as
between the physical and nonphysical, An opportune time for conveying this unique and whole is no easy matter.
between scientific and intuitive ways message is when a child and family enter Early childhood classrooms are busy,
of knowing, between individual and the classroom. A welcome imbued with bustling places. Yet, the act and condi-
community, and between humans and spirituality is based on an “I-Thou” rela- tions of welcoming should not be
the rest of the natural world. Reflecting tionship — that is, a relationship where minimized. Welcoming, as expressed by
on how ‘holistic’ is used in these the teacher is fully present and meets Bone, Cullen, and Loveridge (2007) “is a
different contexts — including educa- the child and family with his or her total bridge between inside/outside and has
tion — it becomes clear that spiritual being. This meeting is based on genuine the potential to affirm the sacred nature
concepts are already included, although regard as the teacher warmly acknowl- of meeting and recognition” (p. 348). It
they may not always be articulated as edges each person who walks through is also a way of establishing a spiritual
such. the door. milieu in one’s classroom (Schwab, 1969).
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The concept of milieu defines the tone, to other children as they share ideas and and heartbeat, they can sense their own
the relationships, the light, the order experiences. Teachers generally view spirit, and know themselves more deeply
of the day, the interactions, and all that listening as an effective way for children when listening to silence. When children
exists between and around the child to learn basic concepts and to practice know themselves, they are better able
as learning occurs (Schwab, 1969). social etiquette. But listening and being to develop relationships with others
Montessori would call this a “prepared listened to can also support spiritual and the rest of the world. In a cyclic
environment.” A prepared environ- development. way, this process makes the child more
ment that is welcoming reflects the welcoming.
child’s interests and culture; it “speaks Listening, on the part of teachers,
the child’s language.” Teachers learn children, and families contributes to a Showing caring behaviors. The third
about the child’s interests and culture calm environment, and being listened to practice identified by Bone, Cullen, and
through observation, dialogue, and by helps children and families feel respected Loveridge (2007) as supporting the spiri-
creating relationships. The offerings of and welcomed. Being listened to also tual life of children is that of caring for
an environment can make the differ- encourages deeper reflection and sharing others. Related spiritual qualities — for
ence between the child feeling a sense of on the part of everyone. When children both children and adults — often include
security and belonging or feeling alien- realize that someone is really listening feeling regard for others, forgetting the
ated and emotionally unsafe. Welcoming to what they have to say or how they self, and embracing a sense of oneness.
environments support the spiritual life of are feeling, they may concentrate harder Unfortunately, these qualities are often
children by putting them in touch with to make what they say authentic and lacking in today’s society.
beauty, inviting them to enter a caring meaningful. In a classroom that honors
community, and deepening their sense listening, children are also encouraged David Callahan (2004), in The Cheating
of self. to speak and listen to each other. In such Culture: Why More Americans are Doing
an environment, all individuals become Wrong to Get Ahead, presents a volume of
A welcoming environment is equipped teachers and learners — providing rich research on people’s willingness to act
with materials that invite children to opportunity for individual growth and selfishly to get ahead, even when their
try things out, express their creativity, community. actions cause serious harm to others.
and demonstrate their competence. The Many of us can think of examples of this
materials are accessible to the children This same type of deep listening can also occurring all around us.
and carefully arranged to scaffold their be practiced by children in their devel-
learning. In a welcoming environment, oping relationship with the world of As so beautifully expressed by Dorothy
“everything is in its place and seems to nature. Nature walks — where sounds of Law Nolte (1998), “Young children
be waiting for the children to animate it” the natural world are heard — can have learn what they live.” If children live
(Bone, Cullen, & Loveridge, 2007, p. 348). a profound effect on young children with kindness and respect, they learn
(Crain, 2001). to be kind and respectful. If they live
A welcoming environment radiates with compassion and love, they learn to
warmth and generosity; it is hospitable, Practicing listening helps children appre- be compassionate and loving. To learn
inviting to others, feels right, and makes ciate both sounds and silence. Teachers caring, they need to live in a caring envi-
each person feel good about themselves can invite children to listen to silence. ronment. Caring, in the early childhood
and others. Yet, modeling and creating a When introduced with reverence, collec- classroom, is not a lesson but a way of
welcoming environment is but one way tive silence can be a powerful experi- being (Wilson, 2003). Yet, as the practice
to support the child’s spiritual develop- ence. One idea teachers might try is of caring for others isn’t something that
ment. There are many opportunities in inviting children to listen for the silence tends to appear spontaneously (Berkow-
an early childhood classroom to demon- to move in. Learning to be still so that itch & Grych, 1998; Wilson, 2003),
strate, encourage, and acknowledge silence can be heard increases children’s teachers would do well to intentionally
spiritual qualities. Really listening — or ability to control their own body and foster caring behaviors in the classroom,
deep listening — is another effective way emotions, to focus, and to connect to the hallways, and homes, beginning with
to support spiritual development. world in a different way than experi- a heartfelt welcoming and instilling in
enced when moving around and making ­children and families that important
Listening. Most early childhood educa- noise. Increasing one’s ability to listen lesson of listening. Teachers should make
tors encourage listening behaviors in the nurtures spiritual development again caring such an explicit part of what they
classroom. They expect children to listen by strengthening the I-Thou relation- do that there is no room for doubt in the
to directions, to stories read aloud, and ship. Children can hear their own breath minds of children and their families that
www.ChildCareExchange.com PROMOTING WHOLE CHILD DEVELOPMENT 29
MARCH/APRIL 2017 EXCHANGE

early childhood classrooms are places and caring, does not negate, but rather Mische, P. M. (2006, October/December).
where caring really occurs. enhances children’s ability to meet Educating for peace and planetary
standards and perform well on assess- community at the level of our deep
Spiritual Development for a ments. A focus on spiritual development humanity. Breakthrough News, 5–9. Global
Better World will also make your classroom a richer Education Associates. Retrieved:
place for learning and a more peaceful, www.g-e-a.org
Education cannot be truly holistic unless pleasant place to be.
Myers, B. K. (1997). Young children and
spiritual development is addressed
References spirituality. New York: Routledge.
and included. Teachers can use ordi-
nary routines and practices to support
Nolte, D. L. (1998). Children learn what
young children’s spiritual development. Berkowitch, M. W., & Grych, J. H. (1998).
they live. Retrieved: www.empower
Following are a few specific ideas on Fostering goodness: Teaching parents to
mentresources.com/info2/childrenlearn.
how to do this: facilitate children’s moral development.
html.
Journal of Moral Education, 27(3), 371–391.
■■ Begin by creating a welcoming,
Rhehlkepartain, E. C., King, P. E.,
beautiful, inviting, and stimulating Bone, J., Cullen, J., & Loveridge, J. (2007).
Wagener, L. M., & Benson, P. L. (Eds.).
environment (milieu). Everyday spirituality: An aspect of the
(2006). The handbook of spiritual develop-
holistic curriculum in action. Contem-
ment in childhood and adolescence. Thou-
■■ Support this sense of welcoming with porary Issues in Early Childhood, 8(4),
sand Oaks, CA: Sage.
a refined ability to really listen to 344–354.
others. Schein, D. L. (2010). “A social construc-
Buber, M. (1996). I and thou (Kaufmann,
tivist grounded theory on spiritual
■■ Encourage children to listen to their W., Trans.). New York: Touchstone.
development beginning at birth.”
own breath, to the world of nature, Unpublished doctoral thesis, Walden
to each other. Callahan, D. (2004). The cheating culture:
University, Minneapolis, MN.
Why more Americans are doing wrong to get
■■ Learn to truly acknowledge, respect, ahead. New York: Mariner Books. Schwab, J. (1969). The practical: A
and care about the person who is language for curriculum. School Review,
standing in front of you. Copple, C., & Bredekamp, S. (2009). 78, 1–23.
Developmentally appropriate practice in
■■ Then invite the children and their early childhood programs serving children Seidlitz, L., Abernethy, A. D., Duber-
families to do the same. from birth through age 8. Washington, DC: stein, P. R., Evinger, J. S., Chang, T. H., &
NAEYC. Lewis, B. L. (2002). Development of the
The stakes are high. To change educa- spiritual transcendence index. Journal
tion, to better the world, and to create a Crain, W. (2001, Summer). How nature for the Scientific Study of Religion, 41(3),
more peaceful society, we need to take helps children develop. Montessori Life, 439–453.
steps today. One important way to do 13(3), 22–24.
this is to add spiritual development to Steiner, R. (1910/2008). Theosophy (E. D.
what is being fostered and nurtured in Edwards, C., Gandini, L., & Forman, G. Shields, Trans.). Chicago: Rand McNally.
early childhood classrooms. In many (1998). The hundred languages of children.
classrooms, practices that foster spiri- Amsterdam: Elsevier Science. Wilson, R. A. (2003, November/
tual development have been present December). Celebrating the spirit of each
all along; now it is time for everyone Hay, D., & Nye, R. (2006). The spirit of child. Early Childhood News, 14–23.
— teachers, children, and families — the child (revised edition). Philadelphia:
to recognize it, give it language, and Jessica Kingsley Pub. Wilson, R. A. (2010, September/October).
nurture it for what it is: an essential part The spiritual life of children. Exchange,
of who we are. Hyde, B. (2008). Children and spirituality. 195, 24–29.
Philadelphia: Jessica Kingsley Pub.
Finally, for those educators who are —n—
concerned about standards and assess- Jenkins, M. L., Wikoff, K., Amankwaa, L.,
ment, be assured that a focus on spiritual & Trent, B. (2009, August). Nursing the
development using welcoming, listening, spirit: Nursing Management, 40(8), 29–36.