Religion, spirituality and education for human flourishing: perspectives

from Nigeria
By
Obi.D.P
Introduction
I very much recognize the great opportunity given me to present this paper on
this topic. I am especially grateful to Guerrand-Hermes Foundation for Peace
and United Nations Alliance of ivilizations for this immense possi!ility. "he
topic #$eligion% &pirituality and 'ducation for human flourishing( is so timely
today and these triple concepts are indisputa!le attached as elemental vehicles
!y )hich young people in Nigeria and all over the )orld can !e responsi!le to
themselves% the family and the society entirely. In this piece% I have seen there
is a very strong need for religion% spirituality and education flourishing lives of
the young people. At the centre of educational endeavor and development are
religious values that are cherished.
First% Nigeria is a nation of over *+, million people% and the young people in
their population is estimated to !e greater and higher than any other group in
Nigeria and its people are notoriously religious )ith the three ma-or religions.-
African "raditional religion% hristianity and Islam thrive side !y side % though
most often in conflicting relationships . "his paper attempts to focus on )ays
religions )ill !etter contri!ute to young people/s spirituality and to the
flourishing of their lives on the contemporary Nigeria. It is hoped that the paper
)ill% among other things% point out )ays to advance for)ard to)ards spirituality
and flourishing of lives of young people !ase on religion- education and
development.
$eligion% spirituality and education is not so strange to Nigeria% even )hen it
has not ta0en a form of organized setting or structure to create the e1pected

change needed% for e1ample among the different ethnicities and tri!es in
Nigeria2 they )or0 hard to ensure that the young people )ho represent them
!ehave very )ell% live and share a life of true religiosity. '1periences have
sho)n that Nigerians recognize the importance of human flourishing that
comes from religion and spirituality. Among the Ig!o/s% 3oru!a/s and Hausas a
lot more emphasis is laid !y hristians and Fello)ers of hrist on the
traditional value systems associated )ith religion% spirituality and human
flourishing aimed at promoting godliness of an individual% the family and the
society at large . In our academic and intellectual engagements% the
fundamental issues of religion such as love% goodness% 0indness% virtue%
responsi!ility% o!edience to God and man should form the main discussions vis-
4-vis young people spirituality.
In attempting to do -ustice to the topic% )e shall do the follo)ing.
a. Defining the concept of Religion, Spirituality and Education
for human flourishing.
b. In-depth view on Religion, spirituality and education for human
flourishing in the Nigerian contetual framewor!
i".in what ways can education #religious" better contribute to young
peoples spirituality and to the flourishing of their lives$"
ii" %ow can these contributions of religions be better integrated in
schooling$
c. &onclusion.

he concept of Religion
"he o1ford 5ictionary defines $eligion as #recognition on the part of man of
some higher unseen po)er as having control of his destiny% and as !eing
entitled to o!edience% reverence% and )orship%( In my definition% I have decided
to define it in this manner !ecause of )hat the ma-ority of Nigerians !eliefs
a!out religion and supreme !eing. "a0en into consideration )hat the Nigerian
society is made of2 other concepts and ideological )orld vie)s of $eligion )ill
not !e discussed. $eligion is therefore a relationship !et)een the transcendent
and man and is perceived as an a)esome !ut fascinating mystery. In Nigeria%
religion is related to God and no other god6 "herefore% I )ill not restrict myself
from mentioning God in this paper as Nigerians !elieve that the only )ay to
ensure human flourishing is through $eligion. 7hen God calls% man can only
reply #spea0 lord% for thy servant hears( 8* &am.9.:;. <an/s religious
relationship )ith the transcendent is institutionalized in the different religions.
Ho)ever% man/s relationship )ith the transcendent can assume the e1treme
opposite form. <an may see0 not to su!mit and o!ey the transcendent% !ut to
dominate and control it. $eligion in life situations may !e found to fall
any)here in a continuum )hich runs from pure religion and reverence.
Another important dimension to the definition of religion )hich is essential to
the search of human flourishing is that religious relationship is in t)o-
dimensional. It is not only vertical !ut also horizontal. It is not only the
relationship !et)een man and God% !ut also the relationship !et)een man and
society that facilitates the flourishment. &o religion is also an institutionalized
system of sym!ols% !eliefs% values% and practices focused on the relationship
!et)een God and man% and !et)een men living in society.

Defining !pirituality
'mpirically spirituality is initially some)hat come )ith challenges to decipher.
ho) to define the term itself. "o do this% it is first necessary to loo0 into its
historical and cultural !ac0ground. "he Gree0 philosophers conceived of all
living things as possessing spirit 8pneuma% the !reath of life; and as having a
soul or life principle 8psyche;. In humans% soul also sho)ed itself as mind
8nous;% and )as a!le to reach !eyond 8transcend; the material !ody to grasp
reality in the form of ideas% to possess consciousness and even to see itself% to
reflect% to !e self-conscious. &o the human soul )as !elieved to !e immaterial%
to survive the death of the 8material; !ody. &pirituality in this sense )as the
!asis of the distinctively human attri!utes. thought% language% rationality. "hus%
spirituality=rationality defined humanity. enturies later% after the 'nlightenment
had narro)ed the focus of rationality% the $omantic $evolution used >spirituality/
to re-emphasize aesthetic sensitivity% a)areness of !eauty% as an important
dimension of !eing human.
Across the same time span of ?+,, years% >spirit/ and spirituality/ )ere ac@uiring
another dimension of meaning from religion. In ancient Israel% as in ancient
Greece% humans are seen as having the >!reath of life/% !ut Israel/s God
transcends the material )orld )hich is his creation and the >&pirit of the Aord/
8ruah elohim; is a manifestation of God/s po)er and )isdom. In the Ne)
"estament% Paul 8* or ?.*B; coins the ne) )ord pneumati!os 8the person
animated !y the in-d)elling &pirit of God; and sets this person in contrast to the
psychi!os 8the person e1isting on the merely natural level; 8&ch)eitzer% *:CD;.
&o% through the succeeding centuries of hristianity% >spirituality/ implies much
more than >humanity/2 it is the attraction to the things of the &pirit rather than to
earthly things and% !y the *Eth century% has come to mean the conscious living
of a hristian )ay of life% especially its personal% interior dimension% in contrast

to pu!lic% e1ternal% visi!le religious rituals and institutions. Ho)ever no)% in late
modernity% spirituality% )hile retaining the sense of a person/s interior life% !egins
to !e understood as no longer necessarily lin0ed to institutional religion%
sometimes even standing in opposition to it 87uthno)% *::D2 <arler F
Hada)ay% ?,,?;.
7hen high proportions of the population in traditionally hristian societies )ere
actively involved in religious institutions% spirituality )as the personal dimension
of religious faith. No) that such active involvement has greatly declined%
especially among young people% does religion continue to influence their
spiritualityG Are there spiritualities of other 0indsG And if not% )hat has ta0en
their place in providing life/s meaning and shaping the )ay it is livedG Hr% in
other )ords% )hat are the cultural resources utilized !y generation of young
people.
For our purpose% )e define spirituality as a conscious way of life based on a
transcendent referent. "he definition is not leicalIit does not claim to sum up
the )ay everyone uses the )ord% nor is it essential% aiming to esta!lish
definitively )hat spirituality is. $ather% it/s stating )hat the term spirituality shall
mean in conte1t of Nigerian and young people/s flourishment.
As )e use it% >)ay of life/ means here a )orld vie) and an ethos2 !oth a )ay of
understanding >my/ )orld 8my place in it and my e1periences;% together )ith an
ethos% elegantly defined !y Geertz 8*:E9; as >the tone% character and @uality of
life2 its moral and aesthetic style and mood/ 8p. D:;. <y ethos includes my
feelings a!out myself% others and my )orld and is the source of my values%
practices and commitments.
>"ranscendent/ means here a reality 8in the su!-ective sense; )hich is !eyond
the individual% either in the sense of something supernatural=religious=other-
)orldly or in the sense of an ethical ideal to)ards )hich a person strives to
shape their conduct% even )hen this ideal has no e1plicit religious foundation.

At its simplest% it may -ust !e the endeavour to live a decent life or to emulate
an admired person.
H!viously% then% spirituality in our definition )ill include a )ay of life and a )ay
of ma0ing sense of life )hich is !ased on a traditional )orld religion or on an
>alternative/ religion 8)hether ancient or ne);2 it may also ta0e the >post-
traditional/ form descri!ed !y 7uthno) 8*::D;% $oof 8*:::;% Giddens 8*::B;
and others% )hich does not dra) on any one source !ut eclectically !lends
traditional% alternative and secular elements.
&pirituality may also ta0e the form of a )ay of life )hich see0s to follo) an ideal
)hich is not religious% supernatural or other-)orldly% for e1ample to live a good
or virtuous life. Hr it may !e a )ay of life modeled on that of an e1emplary
person% )hether real or fictitious% perhaps simply a parent% relative or teacher.
'ven if they are not religious% ethical ideals are transcendent in the sense that
they call on the individual to aspire to a manner of !eing and acting )hich is
!eyond or higher than his or her present level of e1istence.
Underlying the conscious aspects of spirituality 8the )orld vie)% !eliefs% ideas%
values and ideals; there is a more elusive dimension2 the intuitions not
formulated in concepts% the reconceptual% non-rational components% )hat
Polanyi 8*:CEa%!; refers to as >the tacit dimension/% >personal 0no)ledge/ and
)hat Jellah 8*:EC% pp. ?+?K?+9; calls >non-o!-ective sym!olsL )hich serve to
evo0eL the #felt)hole( of e1istence/. "his dimension does not fit )ithin the
narro) confines of 'nlightenment rationality 8discursive% a!stract% and
conceptual; !ut is perhaps far more influential on ho) life is understood and
lived !y ordinary people. &ome aspects of our method descri!ed here are
specifically designed to e1plore this dimension of spirituality. &pirituality is
defined in multiple )ays. Although there are numerous )ays to define
spirituality% most youth em!raced a vie) of spirituality that includes reverence
for God% a reator% or a Higher Po)er as a source of protection% love% and
fulfillment.

In my conte1tual definition% I do not intend to include every possi!le meaning of
spirituality !ut )ill continue to ma0e emphasis that is outside the a!stract
dimension of spirituality.
$eligion and spirituality are important in the lives of young people. For instance
in Nigeria% names of people from the three ma-or tri!es Ig!o% Hausa and 3oru!a
have strong religious and spiritual determinants lin0ing to present and futuristic
values 8human flourishing;. "he name #'biomachu!wu( is Ig!o% that simply
means
#God/s (indness(% in Ig!o tradition and science of e1istence% the )ord
#&hu!wu( implies God 8&upreme God% Almighty God;. All that the man does is
attri!uted to God2 this also applies to the other tri!es and $eligions li0e Islam
and others. Greater religiosity=spirituality may !e associated )ith less
involvement in high-ris0 !ehaviors and more involvement in spiritual promoting
!ehaviors. &pirituality is an important part of life for many youth in Nigeria !oth
hristians and Fello)ers of hrist.
As a student of $eligion and Human $elation and as a 0een o!server of
interactions of religions in my country% its culture and the entire society% inter
-religious dialogue has played vital roles in peace co-e1istence2 )e need to
)or0 more to)ards mutual understanding% co-operation and peaceful
resolutions of crisis among the hristians and Fello)ers of hrist. First% in our
academic and intellectual engagements% the fundamental issues of religion
should form the main su!-ects of discussions instead of ma0ing such rigorous
religious arguments held !y people of different religions.
In order to ma0e religion !etter contri!ute to young people spirituality% there is
therefore% the need to develop and strengthen the comparative studies of our
religions for the young ones at early years. Hur young people in schools should
!e taught all the essential components of God% nature and '1istence and <an.
In order to ma0e religious education contri!ute to young people/s spirituality
and flourishing of their lives% Nigerian scholars% hristians% traditionalist% <uslim

to ta0e it very active )ith spiritual development approach to religious
scholarship and training in )hich they )ill descri!e as fruitfully as possi!le
.Also% the courses% in terms of curriculum and religious manual development
must respond to the reality% needs and pro!lems of our present situation. Hne
of such realities is that Nigeria is multi ethnic and religious !ased- governance.
"hese are the realities of the country2 our diverse comple1ity lin0ed )ith
millennium religious heritage must not !e s)ept under pretence !ut treated
openly as possi!le% and taught to our students along )ith the issues of inter-
religious dialogue% social -ustice and peaceful co-e1istence.
A practical long term solution to)ards integrating spirituality to !etter our
education and schooling is !y strengthening the comparative studies and ethics
of our religions. Hur youths in schools should !e taught all these essential
areas. For instance% )hat is right% )hat our religious national values are% )hat is
)rong% )hat ma0es )hat is right K right and )hat constitutes moral issues and
goodness in human dealingsG "he old adage in comparative religion still holds
today. //he )ho 0no)s one religion 0no)s nothing// 8M.N Hlupona;.
Practically% I suggest that from the M&& * to the university level in Nigeria%
young people should !e e1posed to comparative history and integrity of religion
!oth in practice and in deed. A good e1ample% our children and )ards%
regardless of the Ji!le and Ouran% and the significant and social ethical -ustice
in Nigeria traditional religion. Interfaith learning and reflection )ill encourage
inter-religious encounter and human development for our young people%
especially ages of *+ to 9+% even !eyond% including young at hearts youths.
"eaching virtue% goodness% moderate% right and right choices that promote
spiritual re!irth for personal and social development.
Aet my conclude this paper !y saying that for our politicians% starting from the
President% there is need for them to have an ethical rene)al% revival and
transformation to encourage our young ones in this spirituality realm.

5iscovering and promoting )ays to nurture the spirituality of young people
could provide them )ith a means to cope )ith challenges in their lives. $esults
sho) that young people )ith spiritual development is most li0ely going to
flourish due to their spiritual !eliefs% spiritual practices% and spiritual
communities. 3oung people )ho turn to God for guidance and direction in
ma0ing daily choices have lo)er rates of falling into temptations and social
vices )ith respect to the most prevalent forms of illnesses and physical ris0
ta0ing !ehavior. su!stance use and a!use% depression% conduct disorder%
alcohol2 e1posure to se1ually transmitted disease% )eapon-carrying% poor
nutrition% violence and destruction Attendance at services% and close
adherence to creed. Intert)ined )ith personal devotion are the )idely
researched concepts of spiritual coping2 and daily spiritual e1perience% also
sho)n to !e associated )ith health and )ell-!eing of young people. 5aily
spiritual social support% through participation in youth group or involvement in a
faith-!ased community% also has !een sho)n to protect against a range of
youth mis!ehaviors. &piritual social support and personal devotion have !een
sho)n to !e mutually facilitating% are mildly to moderately correlated% and yet
e1ert independent and distinct protective action for young generations in
schools !oth male and female.

"ducation #human flourishing$
"he history of education according to 5ieter Aenzen% president of the Freie
UniversitPt Jerlin *::B% Q!egan either millions of years ago or at the end of
*EE,Q. 'ducation as a science cannot !e separated from the educational
traditions that e1isted !efore. Adults trained the young of their society in the
0no)ledge and s0ills they )ould need to master and eventually pass on. "he
evolution of culture% and human !eings as a species depended on this practice
of transmitting 0no)ledge. In pre-literate societies this )as achieved orally and
through imitation. &tory-telling continued from one generation to the ne1t. Hral
language developed into )ritten sym!ols and letters. "he depth and !readth of
0no)ledge that could !e preserved and passed soon increased e1ponentially.
7hen cultures !egan to e1tend their 0no)ledge !eyond the !asic s0ills of
communicating% trading% gathering food% religious practices% etc.% formal
education% and schooling% eventually follo)ed. &chooling in this sense )as
already in place in 'gypt !et)een 9,,, and +,,J."he history of education is
the history of man as since its the main occupation of man to pass 0no)ledge%
s0ills and attitude from one generation to the other so is education. No)adays
some 0ind of education is compulsory to our young people to !ring !ac0 the
!eauty and essence of the family and the society in some countries2 here% I am
tal0ing of sound religious education that is in !uilt in all other forms of education
or curriculum offered in the schools.

<y definition of education reflects my values and my particular )ay of
understanding education from the e1periences I have had )ith !oth learning
and teaching among young people li0e me in my country K Nigeria.
'ducation in its !roadest% general sense is the means through )hich the aims
and ha!its of a group of people lives on from one generation to the ne1t.
Generally% it occurs through any e1perience that has a formative effect on the
)ay one thin0s% feels% or acts. In its narro)% technical sense% education is the
formal process !y )hich society deli!erately transmits its accumulated
0no)ledge% s0ills% customs and values from one generation to another% e.g.%
instruction in schools.
"he original meaning of the )ord #education%( according to its Aatin roots% is to
lead out or !ring forth that )hich lives )ithin the human !eing. "o truly educate
is to nourish the uni@ue and unfathoma!le possi!ilities that each child
introduces into the )orld. <any teachers and most parents 0no) this and% as
individuals% see0 to encourage the distinctive potentials of the children or young
people. Ho)ever% -ust as our understanding of human development is
conditioned and constrained !y a culture/s )orldvie)% education is al)ays
shaped !y a culture/s understanding of the society% and of the human !eing/s
place in nature. &ome cultures recognize that the emergence of a human
personality is% ultimately% profoundly godly% and so they honor the deeper
dimensions of the psyche% traditionally referring to them as the #soul( or
#spiritual( aspects of the person )hich God is the nucleus.
If I understand the purpose of this symposium% it is to promote and develop a
deeper a)areness of the spiritual dimension of our lives% teaching of human
values. Apparently% you recognize that the ethical @ualities that are most
flourishing and nourishing cannot !e over loo0ed. 7hen young people lac0
compassion% generosity% humility and godliness that comes from a &ource far
greater than society or the personal ego. "hey !ecome ruined and go astray%

they !ecome murderers% thieves% prostitutes% terrorists% evil doers and anti K
God. "hey rather have la1 consciences !ecause the family or the society did
not inculcate in them- her or him good religio-spiritual living instructions. 7ho
do you !lameG "he young person% the society or the familyG <any )ill !lame
anyone here% !ut I thin0 that the family and the society have direct influences
on young persons% especially the family.
Je that as it may% I therefore% today proposes )hat I call #neu education( is a
coherent and po)erful form of )hat is called values education. "he prefi1 #neu(
is from )ord nucleus. Aet me !e more clear a!out )hat I mean )hen I tal0
a!out nucleus2 it refers to religious education encompassing action of God to
the younger generations% it has in it )hat I also call #Action plus religion(%
Generation net)or0s ideal% $emote education plus and in its entirety religion
and spirituality !ecomes )hat every young man and )oman hunger% desires
and live for. 8Perhaps details of this can availa!le;.
Indeed% ideas li0e this sound religious don/t theyG learly this perspective is
related and challenges young people for an inevita!le call to action in o!serving
religious traditions% teachings% live and act accordingly .As a matter of fact% I am
tal0ing a!out education that replenishes% re-uvenates% revives and reproduces
human minds% !ody and soul of the young people in a given society for !etter
results. No) these values are important in this system as it provides a safe and
empo)ering environment for young people )ith opportunities for fulfillment2 and
this happens only )hen environment is ena!led )ith religious virtues%
o!ligations% duties and responsi!ilities.
&ignificantly% the result of this set of priorities is the development of strong
young people )ho are optimally capa!le of living a life that contri!utes to their
family and community as )ell as !eing very resilient in the face of challenge to
)hat they !elieve and live for. "he process of attaining and assisting others to
attain a good attitude that ena!les a person to perceive accurately% thin0 clearly%

and act effectively according to self-selected goals% is fundamentally a!out
attitude no matter )hat age or level of schooling you are concerned )ith.
In continuation !efore my proposal% education is argua!ly the foundation for
human flourishing )ithin any society. Aet me ta0e a !rief loo0 into Human
Flourishing% # Happiness( 8or human flourishing; is the core idea% as I
understand it% is as follo)s #happiness( properly conceived %descri!es an
active% complete life that necessarily include !eing virtuous and using practical
reason in deli!eration. haracteristic% natural% #essential( human capacities are
developed and fulfilled in a #happy( life% community% moral e1emplar% effort% and
good fortune are suppose to !e necessary% at least casually ena!ling
conditions. A #happy( life is pleasant and all that a )ise person could
realistically )ant% !ut a pleasant and so virtuous life% natural desires have !een
shaped into harmonious system appropriate to the circumstances. "he moral
responsi!ility of education is to align the !io-% psycho-% communo-% socio- and
eco-spheres as !est )e can to assist our young people 8and ourselves; in this
temporary society.
Here is )here )e can !egin to tal0 a!out the current situation in my country% its
one issue that many of my countrymen and )omen are afraid to tal0 a!out% the
reason for that is !est 0no)n to them2 !ut to me is an issue of concern !ecause
it challenges our @uest for flourishing of lives for young people and even inter-
religious and intercultural understanding and spiritual harmony.
No)% I )ill li0e to read out some report- statements a!out my country thus.-
#"he late deposed Ai!yan strongman <uammar Gaddafi% )ho had long coveted
am!itions of leading Africa% suggested in <arch ?,*, that Nigeria split into
ethnic regions. "he idea spar0ed outrage at the timeL

At the green% yello) and )hite painted entral <os@ue on MosRs !usiest street%
hristian and <uslim leaders met in an effort to calm tensions and live
togetherL
"he Jo0o Haram sect concentrated mainly in the northern Nigerian states of
3o!e% Nano% Jauchi% Jorno and Naduna% Jo0o Haram !ecame active in a!out
?,,9 and is loosely modeled on the "ali!an movement in Afghanistan. It
considers all )ho do not follo) its strict ideology as infidels% )hether they are
hristian or <uslim.
I am not saying that my country Nigeria is not )ithout its o)n home challenges
and issues to !attle )ith% )hat I am concerned )ith is )hat you thin0 of Nigeria
in conte1t of the statements a!out Nigeria !y late Gaddafi% a!out the Fello)ers
of hrist and hristians and a!out the Jo0o Haram Islamic sect in planting
!om!s% e1plosives and 0illing young% old innocent people in NigeriaG
5o you thin0 they are spiritually socialized% rene)ed and revived in conte1t of
our discussion and research todayG "here are young people )ho are mem!ers
of the !o0o haram sect% do you thin0 religion% and spirituality education is in any
)ay flourishing in their livesG
Having ac0no)ledged the seriousness of our pro!lems as it affects young
people not to flourish% )hat can )e possi!ly do to respond effectivelyG 7here
do )e startG In my vie)% )e need to learn ho) to respond holistically to the
young people)s need or first the society)s needs that affect the young people.
"o solve it re@uires a fundamental transformation of our individual faculties and
radicalization of our human thin0ing and active nature. It )ill not !e enough to
simply vote ne) governments into po)er and e1pects the flourishing that )e
need. $eligious groups should use their o)n religion as !ac0ground to instill in
their young ones2 this !ac0ground gives a solid foundation to !e responsi!le2 if
they are not nurtured in this !ac0ground they choose and em!race negative life

styles that may have serious conse@uences in them% the family and the society
at large. "he Ji!le says. #"rain up a child in the )ay he should go and )hen he
is old he=she )ill not depart from it(. Good ha!its% manners are formed in )ithin
religious circles and foundations. "hat some young people in Nigeria and else
)here refuse to -oin cultism% 0illing groups% and armed ro!!ery or commit
immoral acts lin0s to fundamental and holistic religious identities they !elong
and represent.
Furtherance to this% the net *uestion then becomes, in what ways can
education #religions" better contribute to young people)s spirituality and to the
flourishing for their lives$
In my attempt to do -ustice to this fundamental issue% I had to sample the vie)s
and thoughts of young people !et)een *+ to 9+ years of old in Nigeria2 did a
des0 report revie) of Nigeria religious patterns. &etting up a concrete platform
for the teaching of social ethics% educational practice% policy and leadership
focused on religious instructions. A must- involvement for all )ho are
concerned for human flourishing through education2 and this practically
translates to the follo)ing.-
I. Improve religious !ase primary% technical% secondary and higher
education and ma1imizing the use of information communication
technology for youth development o!-ectives 8<andatory teaching of
religious instructions and values;.
II. &trong and regular parental guideline and support for young people in
midst of hard economic times
III. 'ncourage youth led and youth K run voluntary service religious pro-ects
in schools and communities
IS. Promote youth employment and s0ill development as a product of true
religion and spiritual attainment.

S. 'sta!lish religious !ase entrepreneurial programmes to !enefit young
people
SI. Preserve cultural heritage and diversity and encourage religious
participatory dialogues of !oth hristians.
SII. 'sta!lish and increase religious vocational% professional and life s0ills
training centers across the states for young people.
SIII. reate a platform that facilitates transition from school to )or0 for
am!itious young people.
IT. 'mpo)er young people to flourish against and contri!ute to poverty
reduction through religious action programmes.
T. reate e@ual opportunities that do not discriminate against girls and
young people !ase on religious !eliefs and practices.
TI. 5evelop gender sensitive programmes se1ual health programmes to
!enefit the young people/s health as !ase on religious systems.
Here% I li0e to tell you that I )ill !e @uite unusual - here to !ring up some
@uestions I thin0 you need to thin0 a long )ith me in depth% in order to loo0 into
the ne1t e1ercise2 tal0ing a!out the integration of the a!ove suggestions in
schooling systems. Jy )ay of posing @uestions% I )ill carry us all along to thin0
through and come up )ith valid and accepta!le suggestions thus.-

What does it mean to integrate the Christian virtues into all aspects of life
and especially into schooling systems? Is right or wrong? Are there
benefits?
Should we emphasize Christianity or should we divide along these lines?
Why do I bring this up?
I agree )ith that an understanding of the nature
of system )ill impact on the young people a legacy of essential as hristian
fello) !ecause it leads us to the flourishing live and the society of our true
dream.
Enough of my opinion what do you thin? Aet/s start a conversation. If you
disagree )ith me% or thin0 I/ve !een too harshG
And !ac0 to my initial @uestionL
7hat does it mean to integrate the hristian virtues into all
aspects of life K and especially into
schooling systemsG
Aet us no) e1amine the a!ove )ith this structure of thoughts and suggestions.-
"o integrate all I have proposed in the schooling systems effectively-Integrating
the young people/s faith )ith their schooling and thin0ing is compulsory. As a
student of $eligion and 'thics% 3outh and Peace Activist% I maintain that pu!lic
schooling in Nigeria% as )idely scattered as it is should !ase and managed !y
religious educators and practitioners the education of young should involve
much more than simply molding them into future )or0ers or citizens. "he &)iss
humanitarian Mohann Pestalozzi% the American "ranscendentalists "horeau%
'merson and Alcott% the founders of QprogressiveQ education--Francis Par0er
and Mohn 5e)ey--and pioneers such as <aria <ontessori and $udolf &teiner%

among others% all insisted that education should !e understood as the art of
cultivating the moral% emotional% physical% psychological and spiritual
dimensions of the developing child8young people;. I seem to concur )ith these
social thin0ers in their vie) !ecause of the perspective of spiritual dimension in
their opinions. Integrated action of religion is important if the aim of ro!ust
society that is fully rene)ed )ith religious ethics )ill !e achieved. Here I am
referring to schooling that is !ased on the premise that each person finds
identity% meaning% and purpose in life through connections to the community% to
the natural )orld% and to spiritual values such as compassion and peace.
&chooling that aims to call forth from young people an intrinsic reverence for
life and a passionate love of learning. "his is done% not through an academic
QcurriculumQ that condenses the )orld into instructional pac0ages% !ut through
direct engagement )ith the environment. &chooling that nurtures a sense of
)onder. Help the young person feel part of the )holeness of the universe% and
learning )ill naturally !e enchanted and inviting. "here is no one !est )ay to
accomplish this goal% there are many paths of learning of values2 )hat is
appropriate for young people% in some situations% in some historical and social
conte1ts% may not !e !est for others. "he integration lies in its responsiveness
to the diverse learning styles and needs of evolving human !eings- young
people for the purpose of flourishing.
Jecause the moral and ethical principles taught to humanity !y all religions and
traditional culturesIprinciples that maintain psychological% social and
ecological balance and hence ena!le a dignified% meaningful% and sustaina!le
)ay of lifeIare !eing consumed !y corruption% into1ication% addiction% and
selfish materialism% fueled !y the media and the commercialization of every
aspect of our lives. 7hen )e consider these tremendous threats to the )ell
!eing of life on our young people% )e must need to integrate ade@uately.
Finally% first% a concern for schooling entails loo0ing !eyond the classroom and
immediate teaching conte1t. "his includes e1tra-curricular activity and the

opportunity to !ecome involved in associational life. &econd% it involves
engaging )ith informal education% community learning and more dialogical
forms of educating. "hird% it entails -ettisoning large areas of national and state
curricula and see0ing out approaches and su!-ects that do not alienate. Fourth%
integration in education re@uires the possi!ility of easy access to counseling
and pastoral provision so that those )ho are trou!led have a means to come
an understanding of themselves and their situation. "he list goes on ... and on.

%onclusion
Given this tas0% it is difficult to descri!e a universal approach into religion%
spirituality% education that flourishes and integration among young people in
Nigeria and other countries of the )orld2 there can never !e a single holistic
dimension. At most% I )ould only s0etch out a fe) general features as I try to
conclude% I )ould consider !eing scholarly personal and to an e1tent dra)ing
)ide range of e1periences into summary vie).
I thin0 the tas0 of !uilding a culture of religion% spirituality education that
flourishes comes do)n to this. 7e must !ring more love into the society. <ore
accurately% )e must learn to shed the fear% mistrust% and selfishness that drive
this insanely competitive% ac@uisitive and violent societies of ours so that love
can come through us and connect us to each other and to life as a )hole .7hat
5r. Ning perceived as the #loving purpose( of the universe is far more grand%
su!lime and holy than the romantic sentimentalism e1pressed in so much of
our popular culture. ontri!ute to young people spirituality% develop and
strengthen the comparative studies of our religions for the young ones at early
years. Hur young people in schools should !e taught all the essential

components of God% nature and '1istence and man2 contri!ute to young
people/s spirituality and flourishing of their lives% Nigerian scholars% hristians%
traditionalist% <uslim must !e very active )ith spiritual development approach
to religious scholar ship and training. 7ho 0no)s% this might !ring a counter
strategy to the po)erful ideological actions% a)areness movements and
struggles li0e the Ara! springs% occupy 7all &treet protests and other un0no)n%
faceless and fearless movements.
According to I0enga <etuh -A practical long term solution to)ards integrating
spirituality to !etter our education and schooling is !y strengthening the
comparative studies and ethics of our religions. Hur youths in schools should
!e taught all these essential areas. For instance% )hat is right% )hat our
religious national values are% )hat is )rong% )hat ma0es )hat is right K right
and )hat constitutes moral issues and goodness in human dealingsG +he old
adage in comparative religion still holds today, ))he who !nows one religion
!nows nothing)) 8M.N Hlupona;.
Practically% a good e1ample% is 3outh for Peace Juilding and 5evelopment in
Africa 83HUP'5A; in Nigeria% and 7orld Faith entral 87F; in Ne) 3or0 that
have devoted their time as interfaith organizations helping young people
regardless of the Ji!le and Ouran% to learning% reflecting and leading young
people to religious and spiritual re-uvenation .Also 3HUP'5A AN5 7F
helping teachers% preachers and religious% moral spiritual instructors% the family%
society% ministry of education and religious !odies to the direction of religion%
spirituality% happiness and human flourishing for fundamental changes in the
)ay )e understand and e1pect is )orthy of note and commendation.
In a paper of this nature% the constraint of time )ill not allo) one to !e
e1haustive enough !ut the )hole essence is to pric0 your conscience and
challenge us for further studies on )ays to improve on our individuals% societies

and vocations using religion% spirituality for human flourishing of our human
system.
As the popularly )ise saying goes in Nigeria( - man whose brother is in
heaven does not go to hell.. &o $eligion% spirituality and education for human
flourishing symposium )ould not have come at a !etter time than no). 7hy
should the young people go to hellG
"han0 you and you are !lessed6

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