A volume in International Advances in Education: Global Initiatives for Equity and Social Justice Series Editors: Elinor L. Brown, University of Kentucky, Rhonda Craven, University of Western Sydney, and George McLean, Catholic Universities of America. Religion and spirituality make critical contributions to an inclusive vision for the welfare of minorities, the marginalized and other disadvantaged groups in societies and cultures around the globe. Religious movements and spiritual traditions work to improve social outcomes for disenfranchised groups by enriching educational, political, and social agendas, and by providing a wide variety of justice-driven programs and services. Values underpinning these services include the dignity of the human person, the sanctity of human life, the foundational role of families and communities, the transformative power of learning, and the advancement of shared personal and social rights and responsibilities. These values act as a counter-balance to other attitudes and values that may impede pro-social cohesion and development. Drawing on diverse religious and spiritual perspectives and traditions, this new volume provides exciting and enriching examples of theory, research and practice that directly contribute to our understanding of how religion and spirituality promote and facilitate social justice and equity in diverse social and cultural contexts - with a particular focus on educational settings, contexts, processes and outcomes. Religious communities invest heavily in schools, colleges and universities in the belief that these educational institutions enable them to inculcate into their membership the kinds of moral values and qualities that lie at the heart of their spiritual teachings. Looking beyond the sacred-secular impasse, religious organisations attempt to provide a "education for life" which draws from both the scientia of science and the sapientia of religion and spirituality. These depth-dimensions provide the pool of values which enable citizens to enact equity, mercy and justice in society in the name of God and for the sake of humanity. The chapters which comprise this volume demonstrate the possibility of a healthy integration between religion and education from a truly global, transdisciplinary and ecumenical perspective. From contexts within Asia, Africa, the USA and Australia, and from disciplines ranging from ethics to social work, from health to educational curriculum, from personal identity to community-consciousness; this volume makes a unique contribution to the theory and practice of the educational and religious inter-face. It is a contribution which holds a great deal of promise for being pro-humanitas.

This volume arose out of a deep concern to assist people in their struggle to lead a flourishing life. Fractured, stressed, relationally broken and spiritually empty people may instinctively reach for the supposed panacea of happiness. But happiness is often a transitory state. More stable and worthwhile than the pursuit of happiness is leading a flourishing life. But what is flourishing? Is spirituality necessary for human flourishing and, if so, in what ways might spirituality provide a unique and important contribution to flourishing? The volume provides complementary yet diverse accounts of human flourishing. Each account argues that spirituality in general, and Christian spirituality in particular, are vital contributors to flourishing. The volume will be valuable for those who are dissatisfied with popular hedonistic approaches to flourishing. Such people are ready for a change in approach, but often do not have a clear alternative in view. The Volume will provide a clear alternative to popular culture's representation of the flourishing person, which is largely vested in conspicuous consumption. The book will also be valuable for those who have considered alternatives to popular culture, but who lack an informed basis on which to evaluate these alternatives. Finally, the book will be valuable for those who are committed to Christian spirituality but may not appreciate the rich resources which Christian faith offers for human flourishing. Amongst the latter group are included Christian leaders such as priests and pastors, voluntary church workers and lay people who may or may not be involved in formal religion but who long to flourish in their own lives and to enable others to do the same.

This volume arose out of a deep concern to assist people in their struggle to lead a flourishing life. Fractured, stressed, relationally broken and spiritually empty people may instinctively reach for the supposed panacea of happiness. But happiness is often a transitory state. More stable and worthwhile than the pursuit of happiness is leading a flourishing life. But what is flourishing? Is spirituality necessary for human flourishing and, if so, in what ways might spirituality provide a unique and important contribution to flourishing? The volume provides complementary yet diverse accounts of human flourishing. Each account argues that spirituality in general, and Christian spirituality in particular, are vital contributors to flourishing. The volume will be valuable for those who are dissatisfied with popular hedonistic approaches to flourishing. Such people are ready for a change in approach, but often do not have a clear alternative in view. The Volume will provide a clear alternative to popular culture's representation of the flourishing person, which is largely vested in conspicuous consumption. The book will also be valuable for those who have considered alternatives to popular culture, but who lack an informed basis on which to evaluate these alternatives. Finally, the book will be valuable for those who are committed to Christian spirituality but may not appreciate the rich resources which Christian faith offers for human flourishing. Amongst the latter group are included Christian leaders such as priests and pastors, voluntary church workers and lay people who may or may not be involved in formal religion but who long to flourish in their own lives and to enable others to do the same.

The stimulus for this research came from the author's experience of observing converts undergo a reattribution of meaning during and subsequent to their conversion experiences. It was clear that changed meanings took place; what was not clear was how and why such changes occurred, nor where the impulse for such change came from. Religious converts routinely report differences in the way they attribute meaning as a consequence of religious conversion. Previously known objects, events and persons are perceived differently as a result of a new plausibility structure being brought to bear. This research applies a phenomenological interpretive method to interview transcripts obtained from recent converts in order to explicate the meaning of transformative religious experiences. The Apostle Paul's statement "but we have the mind of Christ" (2 Cor 2:16) furnishes the central motif for this research, as exemplified by his own experience of having scales fall from his eyes at his own conversion on the Damascus road-an experience which has become archetypical for all Christian believers in every time and place.

A volume in International Advances in Education: Global Initiatives for Equity and Social Justice Series Editors: Elinor L. Brown, University of Kentucky, Rhonda Craven, University of Western Sydney, and George McLean, Catholic Universities of America. Religion and spirituality make critical contributions to an inclusive vision for the welfare of minorities, the marginalized and other disadvantaged groups in societies and cultures around the globe. Religious movements and spiritual traditions work to improve social outcomes for disenfranchised groups by enriching educational, political, and social agendas, and by providing a wide variety of justice-driven programs and services. Values underpinning these services include the dignity of the human person, the sanctity of human life, the foundational role of families and communities, the transformative power of learning, and the advancement of shared personal and social rights and responsibilities. These values act as a counter-balance to other attitudes and values that may impede pro-social cohesion and development. Drawing on diverse religious and spiritual perspectives and traditions, this new volume provides exciting and enriching examples of theory, research and practice that directly contribute to our understanding of how religion and spirituality promote and facilitate social justice and equity in diverse social and cultural contexts - with a particular focus on educational settings, contexts, processes and outcomes. Religious communities invest heavily in schools, colleges and universities in the belief that these educational institutions enable them to inculcate into their membership the kinds of moral values and qualities that lie at the heart of their spiritual teachings. Looking beyond the sacred-secular impasse, religious organisations attempt to provide a "education for life" which draws from both the scientia of science and the sapientia of religion and spirituality. These depth-dimensions provide the pool of values which enable citizens to enact equity, mercy and justice in society in the name of God and for the sake of humanity. The chapters which comprise this volume demonstrate the possibility of a healthy integration between religion and education from a truly global, transdisciplinary and ecumenical perspective. From contexts within Asia, Africa, the USA and Australia, and from disciplines ranging from ethics to social work, from health to educational curriculum, from personal identity to community-consciousness; this volume makes a unique contribution to the theory and practice of the educational and religious inter-face. It is a contribution which holds a great deal of promise for being pro-humanitas.