Godly Play, an approach to Religious Education in early childhood devised by Jerome W. Berryman, has been utilized by many Christian denominations in Sunday school contexts and it is currently influencing the design of early years’ Religious Education curricula in many Catholic dioceses. One of the appealing qualities of the Godly Play process is that it is understood to nurture the spiritual dimension of children's lives. But how exactly does it do this? In drawing on the author's own research, this exploratory article examines, through a case study, the way in which four particular characteristics of children's spirituality—the felt sense, integrating awareness, weaving the threads of meaning, and spiritual questing—are brought to the fore and are nurtured during the Godly Play process. In this way, the article attempts to demonstrate how, in a practical sense, the Godly Play process may nurture the spirituality of children who engage in this process.

In Australia the separation of mind, body and spirit by secular society has had a significant influence on educational trends. An outcomes‐based approach to education, with an emphasis on cognitive learning, has meant that the affective and spiritual dimensions of students' lives have often been understated. Classroom programs in religious education have been affected by this educational climate where the pendulum has swung in favour of the achievement of cognitive learning outcomes. The cognitive dimension of learning is an integral part of the learning dynamic. However the roles of thinking, feeling and reflecting/intuiting are complementary within this process. Religious education is one curriculum area that can effectively address the interplay between the cognitive, affective and spiritual dimensions of learning. This paper outlines a model explored with pre‐service teachers at a publicly funded Catholic university. This model addresses the complementarity of the cognitive, affective and spiritual dimensions of learning. Examples of pre‐service teachers' work are drawn upon to demonstrate the interplay of these dimensions and to show how in practice this might be achieved within school curricula.

This paper suggests hermeneutic phenomenology as a theoretical framework for reflecting, interpreting and gaining insight into children’s spirituality. It describes an episode that took place in a Year 5 classroom involving a 10‐year‐old child and his response to an Australian Aboriginal Dreamtime story. The possibilities this observed incident opens for hermeneutic phenomenology are then explored using van Manen’s notion of lifeworld existentials as guides to reflection upon the life expression of this child. The four lifeworld existentials are lived space (spatiality), lived body (corporeality), lived time (temporality) and lived human relation (relationality). In using these as a means by which to interpret the life expression of this child, it is argued that some insights into his or her spirituality can be gleaned.

Australian teachers in Church related schools have begun to use the term ‘spiritual intelligence’ in their educational discourse. Is it accurate to describe spirituality as a form of intelligence? This paper explores whether the notion of spiritual intelligence is plausible. It addresses this firstly by discussing the notion of spiritual experience as a mechanism for problem solving—one of the central themes that underlies the concept of intelligence. Secondly, it examines some of the neural sites of the human brain that have been found to be active in those who apperceive spiritual experience. In light of this discussion, this paper argues that although some concerns prevail in considering spirituality as a form of intelligence, the concept of spiritual intelligence may nonetheless be rendered as plausible.

In this article, I argue that critical discourse in Mezirow’s theory of transformative learning is a constructionist, ontological act that serves to support an individual’s critical reflection, which, in turn, is a constructivist, epistemological act. The notion of onto-epistemology is helpful in bringing to the fore the entanglement of these two concepts, and mirrors my own reflexivity and my own transformative learning process in coming to determine the relationship between constructionism and constructivism, and between critical discourse and critical reflection. It is important that facilitators of adult education are aware of the theory underpinning both of these concepts so that, like myself, their choices in designing learning activities is grounded in, and guided by, theory, enabling them to support and facilitate appropriate learning outcomes.

In taking its theoretical impetus from hermeneutic phenomenology, the qualitative research reported in this paper aimed to identify characteristics of children’s spirituality in Australian Catholic primary schools. The videotaped life expressions of two groups of six children in each of three Australian Catholic primary schools formed the texts of this study. A reflection upon the texts, guided by van Manen’s lifeworld existentials, resulted in the identification of four characteristics of these children’s spirituality – the felt sense, integrating awareness, weaving the threads of meaning, and spiritual questing. In the light of these findings, some pedagogical implications for nurturing spirituality through the primary religious education curriculum in Catholic schools are proposed.