On Understanding Worship in School Part Two: On worship and educating
This article continues a discussion begun in Part One. Together they re-examine the central thesis of Professor John Hull's (1975) book, School Worship, An Obituary, that the practice of worship in school is inappropriate. He attempted to establish his thesis through the analysis of the concept...
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| Format: | Electronic Article |
| Language: | English |
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Routledge
2000
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| In: |
Journal of beliefs and values
Year: 2000, Volume: 21, Issue: 1, Pages: 17-26 |
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Volltext (lizenzpflichtig) |
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| 520 | |a This article continues a discussion begun in Part One. Together they re-examine the central thesis of Professor John Hull's (1975) book, School Worship, An Obituary, that the practice of worship in school is inappropriate. He attempted to establish his thesis through the analysis of the concept of education and of the concept of worship, and thus to show their essential incompatibility. Part One reviewed what an incompatibility might mean in the school context. After all, many diverse activities are pursued during the school day that, practically speaking, could not be done simultaneously in the same room. His thesis must be taken in the stronger form that, theoretically, the sense of education and the sense of worship are such that the two activities together are conceptually incoherent. The earlier article also reviewed his analysis of the concept of education. It questioned his definition and showed that it hinged on some of the dubious assumptions of an evidentialist philosophy. A better view of understanding and pedagogy might actually require the practise of worship in school. If it is the intention of our society to communicate the substance of religious life to the young, training them in worship may be the best, if not the only, way to do this. The features of education that Hull has identified have been selected for their rhetorical force. They appear to challenge what are assumed to be essential features of worship. Whether they do so in fact will depend on one's understanding of worship, but in what follows, his key assumptions about worship are put to the test and found wanting. Part Two, therefore, investigates Hull's understanding of worship. It finds that he believes a prior unconditional commitment to the belief 'God exists' is of the essence of worship. For him, it is this commitment that puts it at odds with education which he believes must scrutinise everything. The arguments against Hull here are designed to show that he is mistaken in his understanding of worship. Practices do not develop on the formation of belief systems first. Furthermore, religiously speaking, worship actually embraces a radical questioning. Finally, his assumption that there is a logical incompatibility in having an unconditional commitment and in embracing the practice of radical questioning is tested against the figure of Socrates. In the life of Socrates one can see how piety and educational practice belong together in such a way that one is the expression of the other. It is concluded that the nature of education and worship are at stake. These may have changed in such a way that they can no longer be pursued together. But there was a time when education flowered into worship, and worship found its substance in education. Hull's case concerning their intrinsic conceptual incoherence through philosophical analysis does not succeed. He has only shown us how our world has changed, and that, not necessarily for the better. | ||
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