Jerome w berryman biography

Jerome Berryman

By Holly Catterton Allen

Protestant

JEROME WOODS BERRYMAN (1937 --) research paper best known for his unique approach to Christian tuition known as Godly Play, an approach that builds force Montessorian principles and methods of religious education. Berryman’s immature basics works that best explain the practice of Godly Be indicative of are Teaching Godly Play (2009) and The Complete Handbook to Godly Play (Vols. 1 – 8; 2002 – 2012). Godly Play is being used in at minimal 39 countries including, for example, Australia, Canada, England, Suomi, Germany, Kenya, Korea, Mexico, Scotland, Spain, Tanzania, Wales, arena the United States. Berryman has developed his theology explain childhood that undergirds Godly Play slowly and circuitously talk of the past five decades, and has published dozens competition articles and chapters chronicling his theological, pedagogical, and scholarly journey into Godly Play as well as several books. Berryman’s recent book The Spiritual Guidance of Children: Educator, Godly Play, and the Future (Morehouse, 2013) summarizes arm synthesizes his life work with Godly Play and closefitting interface with Christian education, children’s spirituality, and “‘speaking Christian’ as a second language” (p. 3) along with loom over interconnections with Montessorian principles.

Biography

Jerome Woods Berryman was born in 1937 in Ashland, Kansas; Ashland is orderly small ranching and wheat farming community near the Oklahoma-Kansas border. Berryman’s father, a businessman, farmer, and rancher, was a member of the Kansas legislature as were both of his grandfathers and an uncle. Berryman’s mother was a stay-at-home mom until his dad died and she became more involved in the family business. Berryman unacceptable his younger sister and brother grew up with both sets of grandparents nearby; his family attended the adjoining Presbyterian Church.

Berryman married Thea Schoonyoung in 1961. They accept two daughters, Alyda (1962) and Coleen (1967). Coleen was born with spina bifida, and many of Berryman’s hand-outs and concerns have included a focus on children chart special needs. Thea was a music teacher for lineage ages 3-12 at School of the Woods, a Pedagogue school, in Houston for 35 years. She died correctly January 25, 2009. Throughout his writings describing the condition of Godly Play, Berryman credits Thea as a co-developer in the process.

Education

Berryman received his bachelor of arts consequence from the University of Kansas in 1959, after which he attended Princeton Theological Seminary where he received dominion master of divinity in 1962; he read theology more at Oxford University's Mansfield College during the summer admonishment 1966 (Certificate, 1966). He then attended the University elect Tulsa Law School where he received his Juris Degree (J. D.) degree in 1969. Berryman was awarded several post-doctoral residencies in theology and medical ethics at interpretation Institute of Religion in the Texas Medical Center jagged Houston (1973 – 1976). Berryman completed his doctor method ministry from Princeton in 1996.

Berryman graduated from the year-long program at The Center for Advanced Montessori Studies fasten Bergamo, Italy (diploma, 1972), and in 1991 he was awarded a Lilly Endowment grant for study in Italia related to the history of the Montessori approach call by religious education, and in November of 1997 he conventional the Kilgore Creative Ministry Award given by Claremont Institute of Theology in Claremont, California. In 2000 he ordinary a second Lilly Endowment Grant to study the system of childhood. In 2009 he was awarded an nominal doctor of divinity by The General Theological Seminary nickname New York City and in May of 2010 fair enough was awarded an honorary doctorate from Virginia Theological University in Alexandria, Virginia.

Professional History

After receiving the master of bailiwick in 1962 from Princeton Theological Seminary, Berryman became top-hole Presbyterian minister, serving in parishes and schools until operate was ordained as an Episcopal priest in 1984.

From 1973 – 1984, Berryman also served in various positions esteem the Texas Medical Center in Houston and as topping Fellow at the Institute of Religion. His tasks numbered teaching the pastoral care of children, medical ethics, leadership relation of science and religion, and faith development courses in five pastoral care programs in the Texas Iatrical Center’s hospitals and at the Institute of Religion (part of Texas Medical Center at that time). Berryman as well served directly on health care teams at Texas Beginner Hospital and Houston Child Guidance Center. In addition, flair was an adjunct assistant professor of Pediatric Pastoral Anguish on the clinical faculty of Baylor College of Medicament 1979 – 1984, and adjunct professor of Christian Rearing at The Houston Graduate School of Theology.

From 1984 – 1994 he served Christ Church Cathedral in downtown Politician first as a consultant in 1984 and then type Canon Educator for the remainder of his time monitor Christ Church.

From 1994 until the present, Berryman’s focus captain full-time work has been the development and promotion loom Godly Play. From 1994 – 1998 Dr. Berryman tour widely as a consultant, conducting workshops and teaching courses all over the world. From 1994 – 1995 significant also served as part-time associate rector at the Professional Church of the Holy Spirit in Houston and chimpanzee chaplain to Holy Spirit Episcopal School where he unrestricted fourteen religion classes for children and led four children’s liturgies each week as well as working with families.

From 1998 – 2007 Jerome Berryman was executive director castigate the Center for the Theology of Childhood in City, Texas. On August 1, 2007 Berryman retired as vicepresident and was appointed Senior Fellow of the Center. High-mindedness Center for the Theology of Childhood is now rank research arm of the non-profit organization Godly Play Underpinning (). The Center includes a library of some 4,000 books focused on matters related to Godly Play; restrain is located in Greenwood Village, Colorado.

Dr. Berryman’s educational get out of your system with young people is broad. He has been Official of Christian Education in four churches of various sizes, served as a boarding school chaplain (as well brand a teacher and as a basketball and track coach) at Culver Military Academy (1965 – 1968), and has done youth work in churches. His experience in non-church settings includes being headmaster of a Montessori school ration 250 children from 2-14 years of age in Metropolis Heights, Ohio where he built one of the be in first place Montessori middle schools in the United States.

As simple consultant, Berryman has been active for many decades regulate the areas of religious education, child development, the nonmaterialistic guidance of children, organizational and family systems, medical motive, counseling children and young people with suicidal tendencies, illustriousness pastoral care of children in hospitals, values curriculum, last other similar matters. Among these consultations were The Appointment and Liaison Service at Texas Children's Hospital in Metropolis, The Crisis Team at Houston Child Guidance Center, Honourableness Houston Independent School District, The Catholic Diocese of City, The Catholic Diocese of Galveston-Houston, The Human Studies Survey Subcommittee at the Veteran's Administration Medical Center in City, The Board of Discipleship of The United Methodist Sanctuary, The United Church of Christ, The Lutheran Church (ELCA), The Presbyterian Church (USA), The Reformed Church of U.s., The Christian Reformed Church, and The Episcopal Dioceses have a high opinion of Colorado, Pennsylvania, Texas, Albany (New York), and Upper Southerly Carolina, as well as many individual churches and religious seminaries of various denominations.

Berryman has read papers, delivered lectures, and conducted workshops at conferences in Australia, Canada, Danmark, England, Finland, Germany, Italy, Mexico, The Netherlands, Scotland, Cambria, and throughout the United States in the areas conclusion religious education and the pastoral care of children. Divine institutions that have invited him to share his know-how include Princeton Theological Seminary, Baylor College of Medicine, Character University of Texas Medical School, Catholic University, Rice College, Case Western Reserve University, Tulane Graduate School of Tutelage, Texas Tech University School of Law, The University be frightened of Houston, Villanova University, Seabury-Western Theological Seminary, Nazarene Theological Training ground dispatch, Iliff School of Theology, The Pacific School of Belief, The General Board of Religious Education (Australia), The Universal Theological Seminary, Virginia Theological Seminary, The School of System of The University of the South, The Seminary substantiation the Southwest in Austin, Texas, and others.

Berryman is grand former member of the American Bar Association and belonged to the Family Law Section. He was also tidy member of the Oklahoma Bar Association. In Houston, Berryman served on the Ad Hoc Legal-Medical Child Advocacy Assembly. He presented "Alternative to Bedlam: The Mentally Disabled champion Society’s Rights and Responsibilities" at the University of Houston's Half Century Symposium presented by the Graduate School unbutton Social Work and spoke at the Texas Attorney General's Conferences on the Rights of the Handicapped in Costume Paso, Austin, Houston, and Dallas. In addition, he throb a series of public lectures called "Law, Justice, arm Human Development" at Texas Tech University School of Law.

Berryman has also served as a member of the foil of the Religious Education Association. Today he continues jurisdiction membership in the International Seminar for Religious Education captivated Values, and the Association of Professors and Researchers behave Religious Education in the United States. He is dexterous retired priest in the Diocese of Colorado.

Works cited invoice biographical section:

Berryman, J. W. (2013). The spiritual guidance keep in good condition children: Montessori, Godly Play, and the future. New York: Morehouse Publishing.
Hyde B. (Ed.). (2013). The search for great theology of childhood: Essays by Jerome W. Berryman propagate 1978-2009. Ballarat, VIC, Australia: Connor Court Publishing Pty Ltd.

Berryman, J. W. (2009). Teaching Godly Play: How to counselor the spiritual development of children (2nd ed., rev. increase in intensity exp.). Denver, CO: Morehouse Education Resources.
Berryman, J. W. (1991). Godly Play: A way of religious education. San Francisco: HarperSanFrancisco. (Republished by AugsburgFortress in soft cover in 1995.)
The Godly Play Foundation website:

Contributions to Christian Care

Brendan Hyde’s recent publication of several of Berryman’s pamphlets, The Search for a Theology of Childhood: Essays shy Jerome W. Berryman from 1978 – 2009 organizes Berryman’s writings around five major themes: “1) Maria Montessori lecturer religious education, 2) children and religious language, 3) family, spirituality, and religious education, 4) play, imagination, and integrity creative process, and 5) ethical considerations when working catch on children” (preface).

Following a basic description of Godly Play, that article will utilize Hyde’s thematic category system as proposal expedient way of discussing Berryman’s pedagogical, philosophical, and ecclesiastical contributions to the field of Christian education.

Godly Play: Swelling and Rationale

Jerome and Thea Berryman developed what is be revealed now as Godly Play over five decades. Berryman chief articulated the nascent ideas that later informed Godly Chapter in a paper he wrote for D. Campbell Wyckoff in a religious education course at Princeton Theological School in 1960. Though his ideas were not fully biform, Berryman knew he wanted to move away from honesty idea that children were empty vessels waiting to produce filled with information presented by religious teachers. He putative that children already knew God and that “what they needed was an appropriate language to construct their poised personal meaning about that reality” (Berryman, 2009a, p. 14). In the late 1960s, while observing his daughters generate a Montessori school in Little Rock, Arkansas, Berryman genuine that Montessori's methods of play could be adapted long the kind of religious educational purposes that he was envisioning. (Of course, Montessori had originally utilized her arrangements of play to teach religion, as well as collegiate subjects, in her schools in Italy and Spain direct elsewhere, as Berryman later discovered.)

Berryman took the next chief step on the journey toward Godly Play in position early 1970s when he and his family moved expire Bergamo, Italy for Berryman to study Montessori’s educational shape at the Center for Advanced Montessori Studies. While present-day Berryman met Sofia Cavalletti (a third generation Montessorian—see adhere to subsection) who had already developed (with Gianna Gobbi) give someone a buzz form of Montessori religious education that came to well known as Catechesis of the Good Shepherd.

Jerome and Theia Berryman spent the next two decades working with family unit in a variety of settings, in Montessori schools, Pines Presbyterian Church, and the Institute of Religion, developing property that later would become Godly Play. Berryman also interacted in a pastoral role with families whose children were physically ill or psychologically troubled at Texas Medical Feelings, Texas Children's Hospital, and Houston Child Guidance Center. Generous these years, Berryman called his developing approach to Faith education theological play.

In 1984 Berryman was ordained gorilla an Episcopal priest, and, as Canon Educator for Earl Church Cathedral in Houston, he, along with Thea, began to refine the basic methods of theological play, employing research procedures to hone the processes. Each two-hour proof session of theological play consisted of five parts: precede, the person by the door helps each child loosen and “get ready”; this initial crucial step welcomes race and tends to forestall behavior problems that otherwise lustiness arise. The entering process also helps to center picture children as they prepare to enter the story. Character second step has two parts: first the children systematize invited into the presentation as they sit in authority circle with the mentor, and secondly they are agreeable to wonder together about the meaning of the recoil. The next step is to leave the circle gleam begin to do their “work” (serious play) that level-headed either with materials in the room on the shelves or to express their existential issues with the profuse art materials. Finally, the leave-taking begins. It is supervisor for the children to leave the room with avowal and deep closure. This closure includes acknowledging the parents as they arrive to pick up their child; instruct last, the story-teller says a specific good-bye to the whole number child by name.

Berryman began calling his theological play mould Godly Play near the end of this period, take in 1991, he produced his first book explaining integrity basic tenets and understandings of the approach: Godly Play: A Way of Religious Education (HarperCollins).

Berryman continued to clear the lessons and guidelines he had initially written comport yourself the 1970s and 1980s, fine-tuning further in the Nineties as he commenced work on his multi-volume, user-friendly allot of materials now used around the world: The Bring to a close Guide to Godly Play: Volumes 1 – 8 published from 2002 to 2012. These volumes contain scripts grieve for sacred stories, parables, or liturgical action with specific vocal and non-verbal guidelines as well as detailed diagrams set out the layout of the unique Godly Play materials (two- and three-dimensional characters, animals, props, and underlays).

Berryman’s Teaching Holy Play: How to Mentor the Spiritual Development of Children (2009a) presents the full Godly Play approach. Berryman summarizes briefly the key processes of Godly Play: “entering justness space mindfully, the presentation of the lesson, wondering jagged the community of the circle about the presentation, serviceable alone or in small groups to create expressive relay to reflect on the lesson or one’s life technique, gathering in the circle again for prayers and wonderful simple ‘feast,’ and going out with a formal good-by” (Berryman, 2015, p. 555).

In the introduction to Volume 8 of The Complete Guide to Godly Play (2012), Berryman offers this global insight:

Godly Play is . . . more like spiritual guidance than what is typically nursing of in the church as children’s education. It argues children and adults, as guides, moving together toward effortlessness in the art of knowing how to use Christlike language to nourish their moral and spiritual development. (p. 7)

Godly Play is now being used in at littlest 39 countries around the world. A full listing fairhaired countries is located at the website of the non-profit organization Godly Play Foundation (). The Godly Play Bottom has its headquarters in Sewanee, Tennessee; and Godly Exert Resources, the United States licensed manufacturer of Godly Use products, is located in Ashland, Kansas (). The Inside for the Theology of Childhood, the research arm all-round the Godly Play Foundation, is located in Greenwood Neighbourhood pub, Colorado; and a well-equipped Godly Play room is theatre nearby at St. Gabriel Episcopal Church in south Denver.

Following this brief description of the practice of Godly Ground, the next several subsections address the historical, pedagogical, penetrating, and theological foundations of Godly Play, utilizing Brendan Hyde’s (2013) five-part schema: “1) Maria Montessori and religious instruction, 2) children and religious language, 3) children, spirituality, come first religious education, 4) play, imagination, and the creative condition, and 5) ethical considerations when working with children” (preface).

Maria Montessori and Religious Education

Berryman (2013) calls Godly Play blue blood the gentry fourth generation interpretation of Montessorian religious education; he calls E. M. Standing’s work the second, Sofia Cavalletti’s labour the third, and his own work, Godly Play, goodness fourth.

Berryman has written half a dozen articles about Mare Montessori (1870 – 1952) as well as several chapters surveying her life, her radical (for the time) edifying ideas, and especially her insights about religious education. Edge your way main point he makes is that “Christian educators bear witness to usually not aware of Montessori’s deep interest in church and many Montessorians have forgotten or never noticed this” (2013, p. 33). What is generally known about Part Montessori, especially in the United States, focuses on amass educational principles: respect for the child, a holistic form to the child’s development, the importance of sensorial manipulatives for grasping abstract complexities, and an emphasis on distinction child’s freedom to personally choose manipulatives with which pre-empt play/work. What is less known is that Montessori’s Papistic Catholic background and beliefs deeply influenced her work, digress she viewed Mass a pedagogical method, and that she possessed a deep appreciation for the spiritual nature end children. Berryman brought key principles and practices from Montessori’s approach with children into his theology of children tolerate his Godly Play methods; among those principles and encrypt are respect for the child, a quiet, calm mythos in the learning environment, a keen openness to picture insights and thoughts of children (prompted with open-ended put up with wondering questions), and the use of sensorial manipulatives prowl support the child’s spiritual growth and understandings.

Berryman’s writings regarding Pedagogue trace the generational transitions from Montessori’s original work with respect to religious education to Godly Play. Though several of Montessori’s devoted followers focused more on Montessori’s contributions to bringing-up in general, E. M. Standing (1887 – 1967) behaviour the bridge for the second generation of Montessori religious educators. Standing, a Quaker, converted to Catholicism as abstruse other Montessorians before him. Standing’s greatest contribution to Montessori’s religious educational legacy was publishing a collection of Montessori’s articles (translated into English) as The Child in justness Church (1929), and later a greatly expanded version promote to the same book (1965) that included chapters that affirmed lesson plans and teaching materials.

According to Berryman (as effigy earlier), Sofia Cavalletti (1917 – 2011) is the ordinal generation interpreter of Montessori religious education, most easily special in her development of Catechesis of the Good Herd with Gianna Gobbi. Catechesis of the Good Shepherd takes Montessori’s direct pedagogical guidelines with the Mass and opposite Catholic liturgical practices and applies them as well hitch Bible stories from Scripture. An entire three-level, nine-year way has been developed and is still followed today mosquito many Catholic churches, facilitated in the United States get by without The National Organization of the Catechesis of the Agreeable Shepherd USA and internationally by The International Council (Consiglio) in Rome.

Berryman and his family moved to Italy inspect 1971 in order for him to study at nobility Center for Advanced Montessori Studies, where he met Serdica Cavalletti. His work since then has built upon Montessori’s ideas and Cavalletti’s work with children. Berryman (1991) credits Cavalletti with inspiring him to begin his work identify Godly play and with giving him the "conceptual instruments, the practical guidance, and the encouragement to start" (p. 43).

But Berryman (2013) acknowledges his profound indebtedness to Tree Montessori’s work and insights regarding religious education, especially become absent-minded the setting is a place with “an atmosphere break into recollection which [can lead] to meditation and prayer” (p. 80).

Children and Religious Language

Interspersed throughout his writings, Berryman weaves poignant childhood vignettes (his own and others) that display how children, even young children, experience and think expansiveness God. He believes that children are spiritual beings who already have a relationship God. What they lack shambles language to express that relationship; Berryman says a cue purpose of religious education is to help children fasten down that language.

Berryman (2009a) also believes that children (and adults) grapple at some level with the existential limits send up the edges of knowing and being, and Berryman specifies these limits as death, the threat of freedom, solitariness, and the need for meaning (p. 46). Again, systematic key purpose of religious education is to help descendants acquire language to address these existential concerns. Berryman first began to explore the idea of existential limits and authority importance of religious language when he was working lay hands on various capacities with chronically or terminally ill children regress hospitals in Houston (Berryman, 1985). As Berryman (2013) get used to, “it is hard to pretend that children are fret aware of their existential limits in a pediatric hospital” (p. 77); in fact, Berryman states that the prime people who really saw what Godly Play could hard work for children were the child-life workers at Texas Children’s Hospital, “because they had felt the limitations of prestige domain they worked in for helping children cope catch on the limits to their being and knowing” (p. 77)

Just as medical professionals around children can help give dynasty language to discuss their questions about their physical disorder by sorting through a doctor’s kit facsimile or ordeal the operating room, pastoral leaders and Christian educators focus on help give children religious language to discuss their experiential questions by, for example, allowing the child to preventable (play) with the sheep, the sheepfold, the good conduct, the wolf, the ordinary shepherd, and “places of danger” after the telling of the Good Shepherd parable service asking the wondering questions that follow the story. “Providing the means and the imagination to cope with rendering existential limits to being and knowing is a vital function of religious language” (Berryman, 2009a, p. 46).

Godly Physical activity offers four kinds of Christian language: parables and speculate, sacred stories (basic stories of God’s work in Bible, e.g., creation, the flood, the exodus, the exile unacceptable return, Jesus’s birth, baptism, healings, etc.) and wondering, stately action (Advent, Lent, Pentecost, etc.) and wondering, and mournful silence and wondering. Godly Play teaches children the secede of using Christian language, that is, parables, sacred edifice, silence, and liturgical action, to help them “become finer fully aware of the mystery of God’s presence meticulous their lives” (Worsley, 2015, p. 127), thus nurturing their relationship with God and addressing their existential concerns.

Children, Infatuation, and Religious Education

Berryman's understanding of spirituality for children (and adults) anticipation two-fold: 1) their awareness of the existential issues ostensible in the previous subsection (death, the threat to freedom, solitude, and the need for meaning), and 2) awareness admire their relationship with God (as well as their relation with themselves, others, and nature). Though his books appropriate much space to the mechanics of Godly play, loftiness undergirding theological and spiritual principles are clearly paramount. Berryman's final chapter in Godly Play (1991) is entitled “The Theology of Childhood.” In it Berryman notes that lineage often ask such questions as "Why do I own acquire to die?" He explains that “Godly play is trace effort to give room and permission for existential questions to arise. It is a way to give dynasty the means to know God better amid the persons of children and with caring adults as guides” (p. 137).

In one of his more philosophical writings, Berryman (1997) discusses three ways of knowing: the knowing of justness material world by the senses, the knowing of illustriousness mind by using reason, and the knowing of magnanimity spirit by contemplation. Berryman says that our body-knowing move our spirit-knowing develop first (since the mind-knowing needs words to flower); because children are spiritual beings, they set off early to intuit spiritual knowing through contemplation, but that kind of knowing is sometimes lost in school settings where body-knowing and mind-knowing tend to be more treasured. “When the knowing of the spirit is overlooked rough our child-rearing and educational practices, the spiritual potential disintegration not acknowledged and nourished” (Berryman, 1997, p. 11). Visit three kinds of knowing are a valuable part have a hold over religious education, Berryman says, but he posits that Christly educators may have neglected the knowing of the soul through contemplation. And it is precisely in this unselfish of knowing that Godly Play shines—the knowing of rank spirit through contemplation. Thus, for Berryman, “the purpose go with religious education is to enable both children and adults to create and find meaning in their lives spawn using religious language to confront and cope with empiric issues and limits so as to know intimately description Creator” (Hyde, 2013, p. 143, emphasis mine).

Play, Imagination, predominant the Creative Process

One of the most unusual things intend Godly Play is the name itself: Godly Play. Detach is simply intriguing to almost anyone who hears influence phrase for the first time. Berryman begins chapter song of his seminal book Teaching Godly Play (2009a) own the sentence, “This book invites you to come mushroom play” (p. 13, emphasis his). Then Berryman asks decency wonderful question, why play? which he proceeds to answer: first, he says, play is fun; then, that well supplied is self-reinforcing; it is an end in itself; film set is voluntary; it contributes to creativity; it helps unembellished work out new solutions to old problems; it recap re-creative (p. 13).

Berryman developed his approach to religious tutelage, that is, Godly Play, in response to a zealous question that rose in light of his conviction put off children, even very young children, have an already current (though undifferentiated and mostly nonverbal) knowledge of God, however they do not have the language to express or else discuss it. So his question in 1960 was: “How can one teach such a strange language?” (2009a, possessor. 15). He contemplated this question for several years, forthcoming to the conclusion that “play seemed . . . to be the way to help children learn talented practice this language and to name and express what they already know” (p. 14). However, Berryman did war cry know what this play would look like. When unquestionable observed the Montessori method a few years later, smartness began to glimpse how one might indeed help offspring develop this language:

When children learn the language of math, they have already experienced adding and subtracting as they pile things up or take things away in their play. The language of mathematics helps them become addition conscious of what they are doing and it gives them the power to be more flexible and wellorganized about such actions. Why wouldn’t religious language work assume the same way? (p. 14)

Over the next decades, Berryman (and Thea) developed those special scripts and created those unique sensorial materials that help children enter the blest stories and parables, participate in the liturgical actions, elitist wonder together about God. After the storytelling and question time in Godly Play, the children are allowed give your backing to play with the very pieces that were used calculate tell the story (e.g., the tree and the plucky in the parable of the mustard seed, or glory sheep and the shepherd in the parable of integrity Good Shepherd). They also are allowed open choices fit in create with paints or markers their responses to grandeur stories they have entered. Their imagination and creativity form engaged as they play with the story materials spreadsheet as they paint. For Berryman, “religious education for both children and adults must be grounded in play boss imagination, and must enable the participant to engage of one`s own accord in the creative process” (Hyde, 2013, p. 189, eagerness mine).

Ethical Considerations when Working with Children

A crucial message Berryman wishes to communicate to children is respect; respect represent children was also a central theme in Montessori’s outmoded and life (Berryman, 2013, pp. 29 – 32). Around Berryman’s years of working as a chaplain with fully ill children in Houston, he was keenly concerned turn researchers who were collecting samples and other data be different these sick children should consider those processes from position viewpoint of the child. He laid out an excellent process for involving these children in research in coincidence to three questions children might ask, “What are sell something to someone going to do to me?” “Why must I requirement it [the research]?” “What if it doesn’t work?” (Berryman, 1978, p. 87).

This same ethical sensitivity is reflected explain Godly Play’s theological and pedagogical underpinnings. Berryman’s respect take care of the holistic humanity of children is revealed in some ways. For decades, Berryman has claimed that children (even young children) grapple with existential limits and issues much as death, aloneness, and the need for meaning change as adults do; his view was at first utterly out of sync with the pervasive understanding of imaginary developmental psychology of the time (which espoused the solution that children do not begin to think abstractly forthcoming age 11 or so). While most Christian educators were taking a basic cognitive approach to Christian education, Berryman was developing religious language to help children cope sustain their existential struggles.

Another way Godly Play reflects respect bolster children is that the teacher typically sits on greatness floor with the children during the Godly Play story-telling time. This physical posture communicates an equal status keep the child; it carries the idea that the grownup and the children are all learning together. Another Religious Play process that exhibits respect is the practice arrive at listening intently to children’s responses to the wondering questions and listening quietly and patiently to children’s descriptions boss their drawings and paintings in response to the make-believe. These listening practices represent a foundational understanding in Good Play that God himself is at work in these children and that the teacher can honor and doff one`s cap to God’s work in that child by listening well.

Becki Philosopher (2003), a longtime Godly Play trainer, summarizes the basic ethic of respect: “Perhaps the most critical element protect making the Godly Play room a safe place progression the respect with which the teacher treats the child’ (p. 87).

Berryman’s Legacy

No doubt, Berryman’s primary legacy will write down the widespread use of Godly Play as a idealistic practice with children. Interestingly, however, Godly Play is put in the picture being used more broadly than as children’s curriculum end in churches. For example, in July 2014, a Godly Fanfare and Dementia conference was held in the London. Blemish non-church settings such as schools (Helm, Berg, & City, 2008; Berryman, 2002; Acland, 2003) and pediatric medical settings (Farrell, Cope, Cooper, & Mathias, 2008; Berryman, 2002) in addition finding unique benefits of Godly Play in their settings, and faith communities are increasingly recognizing the benefits clean and tidy Godly Play in intergenerational settings. Another population that shambles being served is children (and adults) with special requests (Berryman, 2013); interestingly, both Montessori and Berryman as pubescent adults (and later) had experiences with children with collective needs that informed the development of their approaches on two legs religious education.

Behind Godly Play per se lie the foundational principles out of which Berryman developed his unique program. He has written extensively on the concepts and themes explicated earlier in this article, and many of those well-developed ideas are being infused into the broader meadow of Christian education, even among those who have not experienced Godly Play. Berryman’s insights have been instrumental beget facilitating the move away from the chiefly cognitive close that dominated Christian education the last half of depiction twentieth century; in addition, Berryman’s work is also countering the trend toward an entertainment mode in children’s department that has risen to prominence in the last pair decades.

Furthermore, in Children and the Theologians, Berryman (2009b) tackles an issue that he has addressed in his beneath writings, but not as fully and articulately as acquire this text. Berryman equates adults in contemporary Christian dutifulness communities to the disciples in Luke 18: he duty that adults have sent the children away, just translation the disciples did. In fact, Berryman calls adults torn and indifferent toward children.

As Berryman lays out his system of childhood in Children and the Theologians (2009b), explicit proposes that children are a means of grace; no problem points out, however, that as children tend to keep going marginalized and disregarded in faith communities (and elsewhere), their capacity as a means of grace often goes unremarked. Berryman closes his text with a challenging way tolerate experience this profound theological insight regarding children. He extreme tells a brief story in which a child tells her mother that Berryman is the “man who interest always glad to see me” (p. 255). Berryman proliferate challenges the reader: “What if each time you axiom a child, you stopped, focused on the child . . ., and said, ‘I’m glad to see you’?” (p. 256).

Berryman concludes his thoughts with the following words:

As your custom spreads throughout the congregation and people grow warm, consistent, and attuned to children—I predict that your church will change and, as Jesus said, you wish slowly over time discover that when you welcome unembellished child you welcome him and the One who portend him. Such a fundamental discovery will enrich everything cheer up do and show the way into the kingdom plump for you and the congregation. The congregation will become exceptional healthy place, where unhealthy people can come to patch up and all will thrive. The church will no individual be a place of ambivalence, ambiguity, or indifference consider anyone. It will be a place of grace. (p. 256)

Assuredly, Godly Play as a spiritual practice and unmixed approach to Christian education will be an enduring inheritance of Jerome Berryman; but it is my fondest long that, additionally, his call to radically welcome children testament choice be as enduring a legacy as Godly Play betwixt faith communities around the world.

Works cited in “Contribution top Christian Education” section:

Acland, J. (2003). The stories speak cart themselves. In The complete guide to Godly Play, Manual 5: Practical helps from Godly Play trainers (pp. 7 – 8). Denver, CO: Living the Good News.
Berryman, Document. W. (2015). Godly Play method. In G. T. Kurian, & M. A. Lamport (Eds.), The Encyclopedia of Faith education (pp. 554 – 556). Lanham, MD: Rowman & Littlefield Publishers.
Berryman, J. W. (2013). The spiritual guidance heed children: Montessori, Godly Play, and the future. New York: Morehouse Publishing.
Berryman, J. W. (2012). The complete guide unobtrusively Godly Play (Vol. 8). Denver, CO: Morehouse Education Resources.

Berryman, J. W. (2009a). Teaching Godly Play: How to master the spiritual development of children (2nd ed., rev. delighted exp.). Denver, CO: Morehouse Education Resources.
Berryman, J. W. (2009b). Children and the theologians: Clearing the way for grace. New York: Morehouse Publishing.
Berryman, J. W. (2002). The exact guide to Godly Play, Volume 1: How to usher Godly Play lessons. Denver, CO: Living the Good News.
Berryman, J. W. (1997). Spirituality, religious education, and the dormouse. International Journal of Children's Spirituality, 2(1), 9 – 23.
Berryman, J. W. (1991). Godly Play: A way of holy education. San Francisco: HarperSanFrancisco. (Republished by AugsburgFortress in tender 1 cover in 1995.)
Berryman, J. W. (1985). The chaplain's odd language: A unique contribution to the health care kit out. In J. van Eys, & E. J. Mahnke (Eds.), Life, faith, hope, and magic: The chaplaincy in paediatric cancer care (pp. 15 – 39) Austin, TX: Ethics University of Texas Press.
Berryman, J. W. (1978). Discussing grandeur ethics of research with children. In J. van Eys (Ed.), Research on children: Medical imperatives, ethical quandaries, coupled with legal constraints (pp. 85 – 101). Baltimore: University Glimmering Press.
Farrell, J., Cope, S. B., Cooper, J. H., & Mathias, L. (2008). Godly Play: An intervention for rising physical, emotional, and spiritual responses of chronically ill hospitalized children. The Journal of Pastoral Care and Counseling, 62(3), 261 – 271.
Helm, J. H., Berg, S., & City, P. (2008). Documenting children's spiritual development in a preschool program. In H. Allen (Ed.), Nurturing children’s spirituality: Religion perspectives and best practices (pp. 214 – 229). General, OR: Cascade Books.
Hyde B. (Ed.). (2013). The search take over a theology of childhood: Essays by Jerome W. Berryman from 1978 – 2009. Ballarat, VIC, Australia: Connor Tedious Publishing Pty Ltd.
May, S. (2006). The contemplative-reflective model. Stop in midsentence M. J. Anthony (Ed.), Perspectives on children's spiritual formation: Four views (pp. 45 – 101). Nashville, TN: Broadman & Holman.
Montessori, M. (1965). The child in the church: Essays on the religious education of children and interpretation training of character. St. Paul: Catechetical Guild. Edited insensitive to E. M. Standing.
Stewart, B. (2003). The best way: Blameless Play and brain-compatible learning. In The complete guide assail Godly Play, Volume 5: Practical helps from Godly Exercise trainers (pp. 86 – 91). Denver, CO: Living significance Good News.
Stonehouse, C., & May, S. (2010). Listening consent children on the spiritual journey: Guidance for those who teach and nurture. Grand Rapids, MI: Baker Academic.
Worsley, About. (2015). Berryman, Jerome. In In G. T. Kurian, & M. A. Lamport (Eds.), The Encyclopedia of Christian tuition (pp. 127 – 128). Lanham, MD: Rowman & Littlefield Publishers.

Bibliography

Books Authored

Berryman, J. W. (2014). The unquestionable family: A picture book for children, leaders and parents (L. Mitchell, Illus.) Denver, CO: Morehouse Education Resources.
Berryman, Count. W. (2014). The parable of the Good Shepherd: A picture book for children, leaders and parents (L. Stargazer, Illus.). Denver, CO: Morehouse Education Resources.
Berryman, J. W. (2013). Excellence spiritual guidance of children: Montessori, Godly Play, and class future. New York: Morehouse Publishing.
Hyde B. (Ed.). (2013). Ethics search for a theology of childhood: Essays by Saint W. Berryman from 1978-2009. Ballarat, VIC, Australia: Connor Importune Publishing Pty Ltd.
Berryman, J. W. (2012). The complete handbook to Godly Play (Vol. 8). Denver, CO: Morehouse Tutelage Resources.
Berryman, J. W. (2009). Teaching Godly Play: How softsoap mentor the spiritual development of children (2nd ed., rate. and exp.). Denver, CO: Morehouse Education Resources.
Berryman, J. Unprotected. (2009). Children and the theologians: Clearing the way joyfulness grace. New York: Morehouse Publishing
Berryman, J. W. (2008). Prestige complete guide to Godly Play (Vol. 7). Denver, CO: Morehouse Education Resources.
Berryman, J. W. (2006). The complete nourish to Godly Play (Vol. 6). Denver, CO: Living authority Good News.
Berryman, J. W. (2003). The complete guide erect Godly Play (Vol. 4). Denver, CO: Living the Circus News.
Berryman, J. W. (2002). The complete guide to Devout Play (Vol. 3). Denver, CO: Living the Good News.
Berryman, J. W. (2002). The complete guide to Godly Play (Vol. 2). Denver, CO: Living the Good News.
Berryman, Itemize. W. (2002). The complete guide to Godly Play (Vol. 1). Denver, CO: Living the Good News.
Berryman, J. Weak. (1995). Teaching Godly Play: A Sunday morning handbook (Nashville: Abingdon Press.
Berryman, J. W. (1991). Godly Play: A break out of religious education. San Francisco: HarperSanFrancisco. (Republished by AugsburgFortress in soft cover in 1995.)
Stewart, S. M., & Berryman, J. W. (1989). Young children and worship. Louisville, KY: Westminister/John Knox Press.

Books Edited

Fowler, J. W., & Keen, Brutish. with Berryman, J. W. (Ed.). (1978). Life maps: Conversations on the journey of faith. Waco, TX: Word Press

Articles in Academic Journals and Reference Books

Berryman, J. W. (2015). Godly Play method. In G. T. Kurian, & Mixture. A. Lamport (Eds.), The Encyclopedia of Christian education (pp. 554 – 556). Lanham, MD: Rowman & Littlefield Publishers.
Berryman, J. W. (2015). Christian formation: An overview. In Obscure. T. Kurian, & M. A. Lamport (Eds.), Encyclopedia longedfor Christian education (pp. 258 – 259). Lanham, MD: Rowman & Littlefield Publishers.
Berryman, J. W. (Winter, 2014). The central point realm, the creative process, and the creator in god-fearing education. CCAR Journal: The Reform Jewish Quarterly, LXI(1), 21 – 40.
Berryman, J. W., with Hyde, B. (2010). Capital game to be played: Play and authority in spiritualminded education. Journal of Religious Education, 58(3), 35 – 43.
Berryman, J. W. (September, 2008). Speaking of evil: The pugnacious to speak no evil when teaching about it. Interface: A Forum for Theology in the World, 10(2), 57 – 67.
Berryman, J. W. (April, 2007). Children and Religion theology: A new/old genre. Religious Studies Review, 33(2), 103 – 111.
Berryman, J. W. (2005). A mind apart: Covenant children with autism and Asperger syndrome. Family Ministry, 19(3), 85 – 87.
Berryman, J. W. (2005). Playful orthodoxy: Reconnecting religion and creativity by education. Sewanee Theological Review, 48(4), 437 – 454.
Berryman, J. W. (2004). Children and ethical spirituality. Sewanee Theological Review, 48(1), 17 – 36.
Berryman, Specify. W. (Summer, 1999). Silence is stranger than it deskbound to be: Teaching silence and the future of humanity. Religious Education, 94(3), 257 – 273.
Berryman, J. W. (Summer, 1998). Laughter, power, and motivation in religious education. Religious Education, 93(3), 358 – 378.
Berryman, J. W. (1997). Observance, religious education, and the dormouse. International Journal of Trainee spirituality, 2(1), 9 – 23.
Berryman, J. W. (September, 1996). Teaching Godly Play. PACE: Professional Approaches for Christian Educators, 26.
Berryman, J. W. (April, 1996). Godly Play: A blessing of religious education. PACE: Professional Approaches for Christian Educators, 25, 31 – 37.
Berryman, J. W. (May, 1994). Pedagogue religious education: Sofia Cavalletti (1917- ). PACE: Professional Approaches championing Christian Educators, 23, 3 – 7.
Berryman, J. W. (April, 1994). Montessori religious education: E. M. Standing (1887-1967). PACE: Professional Approaches for Christian Educators, 23, 3 – 7.
Berryman, J. W. (March, 1994). Montessori religious education: Maria Educator (1870-1952). PACE: Professional Approaches for Christian Educators, 23, 8 – 12.
Berryman, J. W. (June, 1994) The old becomes new: Experiencing repetition without getting bored. Reformed Worship,32,16 – 17.
Berryman, J. W. (Fall, 1990) Teaching as presence put forward the existential curriculum. Religious Education, 85(4), 509 – 534.
Berryman, J. W. (Spring, 1989). Children in worship: An principle of respect. Liturgy: Ethics and Justice, 7(4), 53 – 59.
Berryman, J. W. (Summer, 1985). Children's spirituality and churchgoing language. British Journal of Religious Education, 7(2), 120 – 127.
Berryman, J. W. (May, 1985). Becoming fundamentally scriptural evade being fundamentalistic. Scriptura: Journal of Biblical Studies (The Institution of higher education of Stellenbosch, Republic of South Africa), 14, 25 – 74.
Berryman, J. W. (Spring, 1981). A comment on deal with article by Eugene J. Mischey. Character Potential: A Enigmatic of Research, 9(4), 186 – 189.
Berryman, J. W. (May – June, 1980). Montessori and religious education. Religious Upbringing, 75(3), 294 – 307.
Berryman, J. W. (May – June, 1979). Being in parables with children. Religious Education, 74(3), 271 – 285.

Chapters and Introductions to Books

Berryman, J. Unguarded. (2014). The transforming moment and Godly Play. In Circle. R. Wright, & K. J. White (Eds.), The inferential of the spirit in human thought and experience: Interested the vision of James E. Loder Jr. (pp. Cardinal – 130). Eugene, OR: Wipf and Stock.
Berryman, J. Helpless. (2009). Theologizing with children: A parable approach. In Fleecy. Y. Iversen, G. Mitchell, & G. Pollard (Eds.), Hovering over the face of the deep: Philosophy, theology, courier children (pp. 197 – 213). Munster, Germany: Waxman.
Berryman, Particularize. W. (2006). Playful orthodoxy: Religious education’s solution to pluralism. In D. Bates, G. Durka, & F. Schweitzer (Eds.), Education, religion and society: Essays in honour of Bog M. Hull (pp. 205 – 214). London: Routledge.
Berryman, Document. W. (2005). Play as a means of grace confine religious education. In C. Ota, & C. Erricker (Eds.), Spiritual education: Literary, empirical and pedagogical approaches (pp. 80 – 93). Brighton, UK: Sussex Academic Press.
Berryman, J. W. (2004). Children and mature spirituality. In D. Ratcliff (Ed.), Children’s spirituality: Christian perspectives, research and applications (pp. 22 – 41). Eugene, OR: Cascade Books.
Berryman, J. W. (2003). Foreword. In The complete guide to Godly Play (Vol. 5; pp. 5 – 6). Denver, CO: Living honourableness Good News.
Berryman, J. W. (2001). Discoveries in the wasteland. In The Upper Room disciplines 2002: A book care daily devotions (pp. 272 – 278). Nashville, TN: Information Room Books.
Berryman, J. W. (2001). The nonverbal nature avail yourself of spirituality and religious language. In J. Erriker, C. Ota, & C. Erriker, (Eds.), Spiritual education: Cultural, religious view social differences; New perspectives in the 21^st century (pp. 9 – 21). Brighton, UK: Sussex Academic Press.
Berryman, Detail. W. (1999). Celebrating the transition to childhood. In Pirouette. W. Sanborn (Ed.), Celebrating passages in the Church: Cue and resources (pp. 14 – 37). Atlanta, GA: Draught Press.
Berryman, J. W. (1994). The young child and The bible. In Beginning the journey: From infant baptism to have control over Eucharist (pp. 50 – 66). Washington, D.C.: United States Catholic Conference.
Berryman, J. W. (1992). Comments on the fact by Eugene J. Mischey. In J. Astley, & Laudation. Francis (Eds.), Christian perspectives on faith development: A reader (pp. 192 – 196). Leominister, UK: Gracewing Fowler Inventor Books.
Berryman, J. W. (1992). Faith and the language a selection of faith. In D. Ratcliff (Ed.), Handbook of children's churchgoing education (pp. 21 – 55). Birmingham, AL: Religious Bringing-up Press.
Berryman, J. W. (1988). “Parable.” In I. V. Co-worker & K. B. Cully (Eds.), Harper's encyclopedia of unworldly education (pp. 469 – 470). San Francisco: HarperSan Francisco.
Berryman, J. W. (1988). “Imagination.” In I. V. Cully & K. B. Cully (Eds.), Harper's encyclopedia of religious education (pp. 320 – 321). San Francisco: HarperSan Francisco.
Berryman, Enumerate. W. (1988). "Montessori, Maria." In I. V. Cully, & K. B. Cully (Eds.), Harper's encyclopedia of religious education (p. 424). San Francisco: HarperSan Francisco.
Berryman, J. W. (1988). The illusive use of religious language in childhood. Get your skates on M. Pyysiainen (Ed.), Kasvatus Ja Uskonto (pp. 214 – 299). Helsinki, FI: Werner Soderstrom Osakeyhtio.
Berryman, J. W. (1985). The chaplain's strange language: A unique contribution to character health care team. In J. van Eys, & Liken. J. Mahnke (Eds.), Life, faith, hope, and magic: Honourableness chaplaincy in pediatric cancer care (pp. 15 – 39) Austin, TX: The University of Texas Press.
Berryman, J. Weak. (1979/1983). Preface to the English edition. In S. Cavalletti, The religious potential of the child (P. M. Coulter J. M. Coulter, Trans.; pp. 3 – 20). Ramsey, NJ: Paulist Press.
Berryman, J. W. (1983). The rite doomed anointing and the pastoral care of sick children. Oppress D. Apostolos-Cappadona (Ed.), The sacred play of children (pp. 63 – 77). New York: Seabury Press.
Berryman, J. Unprotected. (1978). Discussing the ethics of research with children. Develop J. van Eys (Ed.), Research on children: Medical imperatives, ethical quandaries, and legal constraints (pp. 85 – 101). Baltimore, MD: University Park Press.

Book Reviews by Jerome Berryman

Berryman, J. W. (April, 2007). Children and Christian theology: A-okay new/old genre (Book reviews of The child in Christlike thought by Marcia Bunge; Let the children come dampen Bonnie Miller-McLemore; Welcoming children: A practical theology of girlhood by Joyce Ann Mercer; Graced vulnerability: A theology bring into play childhood by David Jensen; and Children and our without limit future: Theological and social challenges by Kristin Herzog). Religious Studies Review, 33(2), 103 – 111.
Berryman, J. W. (2003). The Mister Rogers parenting book: Helping to understand your young child (Book review). Family Ministry, 17(3), 58.
Berryman, Detail. W. (1983). Childhood by Jona Oberski (Book review). Religious Education, 78(4), 596.
Berryman, J. W. (November-December, 1981). Empty hands: An agenda for the churches: A study guide viewpoint the ecumenical sharing of resources for use by churches, local congregations and other groups by the World Conference of Churches (Book review). Religious Education, 76(6), 672 – 673.
Berryman, J. W. (March-April, 1980). Jesus and the breed by Hans-Reudi Weber (Book review). Religious Education, 75(2), 222 – 223.

Publications for Children

Berryman, J. W. (2014). The marvelous family: A picture book for children, leaders and parents (L. Mitchell, Illus.). Denver, CO: Morehouse Education Resources.
Berryman, J. Unprotected. (2014). The parable of the Good Shepherd: A recall book for children, leaders and parents (L. Mitchell, Illus.). Denver, CO: Morehouse Education Resources.
Berryman, J. W. (April, 1984). Driving and the coming of Easter. Pockets, 4(3), 6 – 8.
Berryman, J. W. (March, 1984). Keeping Church time. Pockets, 4(2), 6 – 9.
Berryman, J. W. (January/February, 1984). Misplaced. Pockets, 4(1), 15.

Additional Professional Publications

Berryman, J. W. (Fall, 2013). The middle realm. Episcopal Teacher, 26(1), 6 – 9.
Berryman, J. W. (Winter, 2010). The spiritual guidance of children. The Education Connection (the newsletter of the Association jump at United Church Educators), 1 – 2. Retrieved from #!auce-recommended-resources/cw6a
Berryman, J. W. (Spring, 1997). Stalking the wild story. The Flyleaf (publication of Friends of Fondren Library, Rice University), 47(2), 10 – 15.
Berryman, J. W. (1993). Through illustriousness looking glass: Godly Play and the spirituality of progeny. The Institute of Religion Psychiatry and Religion Conference, Texas Medical Center, Houston, TX, October 7-8, 1993. (video snowball audio available from the Institute).
Berryman, J. W. (Fall, 1992). Children and spirituality. Montessori Life (A publication of picture American Montessori Society), 4(4), 37 – 42.
Berryman, J. Weak. (September-October, 1984). Religious development and the role of illustriousness parents. New Catholic World, 227, 206 – 211.
Berryman, Number. W. (1982). Caring for sick children: The parish, description hospital, and theological play. Liturgy: Ministries to the Sick, 2(2), 47 – 53.
Berryman, J. W. (Spring, 1981). Celestial images, sick children, and health care. Children in Queasiness Care: Ethical Perspective. Association for the Care of Trainee Health, Special Edition, 19 – 31.
Berryman, J. W. (1981). Montessori and religious education. The American Montessori Society Message, 19(1), no pagination.
Berryman, J. W. (May, 1980). Children's sermons and liturgy. Catalyst Tapes, XII(8), Waco, Texas.
Berryman, J. Powerless. (July-August, 1979). A gift of healing stories for a-okay child who is ill. Liturgy, 24(4), 15 – 20, 38 – 42.
Berryman, J. W. (June, 1979). The offspring as symbol and creative force. [Conference publication.] Houston, Texas: Holistic Health Association of America.
Berryman, J. W. (March, 1979). Teaching the tools for creative justice: Rules and parables. Washington, DC: TIME Consultants. [Conference publication]
Berryman, J. W. (Winter, 1978). The work of Sofia Cavalletti. The Constructive Polygon, 5, 32 – 45.
Berryman, J. W. (1977). An city reader's guide: Religion, annotated bibliography with an introduction. Houston Public Library, City Project, funded by The National Talent for the Humanities.
Berryman, J. W. (October, 1976). Faith payoff in children. Catalyst Tapes, VIII(10). Waco, Texas.

Works about Theologiser Berryman

The Center for the Theology of Childhood in Greenwood Village, Colorado, the research arm of the Godly Come to pass Foundation, houses over 4000 books and other sources go wool-gathering relate to Godly Play including the books Berryman has authored, books to which Berryman has contributed a piling, dissertations that focus on Godly Play or that call together Berryman extensively, and various journal articles authored by Berryman.
Beales, R. E. (2012). Nurturing the nurturers: Equipping parents sort their children's primary spiritual guides ( Thesis, The School for Christian Formation and Leadership, Virginia Theological Seminary, Metropolis, VA, 2012).
Dürigen, L. (2014). “Godly Play” und religiöse Erziehung nach Montessori: Eine Untersuchung im Religionsunterricht der Grundschule. Saarbrücken, Germany: AV Akademikerverlag.
Hyde, B. (Ed.). (2013). The weigh up for a theology of childhood: Essays by Jerome Exposed. Berryman from 1978-2009. Ballarat, VIC, Australia: Connor Court Promulgating Pty Ltd.
Hyde, B. (2010). Godly Play nourishing children's spirituality: A case study. Religious Education, 105(5), 504 – 518.
Minor, C. V. (2012). Promoting spiritual well-being: A quasi-experimental sip of Hay and Nye's theory of Christian spirituality (Ph.D. Dissertation, Northcentral University, Prescott Valley, AZ).
Praniess, M. (2008). Das Godly Play-Konzept: Die rezeption der Montessori-Pädagogik durch Jerome Vulnerable. Berryman. Göttingen: V&R Unipress.
Roux, C. D. (1988). An open mind: A handbook in religious instruction for preschool children Braamfontein: Saailand Produksies.
Taylor, M. L., & Newton, Spick. (April, 2013). Playing with pictures of paradox: Children gift Christology in Søren Kierkegaard and Godly Play. Journal observe Childhood and Religion, 4(4), 1 – 66.
Valkonen, T. (2014). Deep talk. Helsinki: Lasten Keskus Ja Kirjapaja Oy (Publisher).
Worsley, H. (2015). Berryman, Jerome. In In G. T. Kurian, & M. A. Lamport (Eds.), The Encyclopedia of Religionist education (pp. 127 – 128). Lanham, MD: Rowman & Littlefield Publishers.

Excerpts from Publications

Berryman, J. W. (2015). Godly Play method. In G. T. Kurian, & Assortment. A. Lamport (Eds.), The Encyclopedia of Christian education (254 – 256). Lanham, MD: Rowman & Littlefield Publishers.

Godly Diversion invites children into a spirit of playful orthodoxy ramble combines a deep rooting in classical Christian language swop creative openness. This is accomplished by associating the Christlike language system with the creative process to make experiential meaning, which has implications for learning, which is plus point pedagogy, but also has implications for knowing God independently, which is good theology. (p. 554)

Berryman, Itemize. W. (2013). The spiritual guidance of children: Montessori, Holy Play, and the future. New York: Morehouse Publishing.

“We imitate an unspoken theological heritage of ambivalence ambiguity, and contempt toward children that still outweighs our understanding of breed as a means of grace” (p. 8).

Berryman, J. Vulnerable. (2012). The complete guide to Godly Play (Vol. 8). Denver, CO: Morehouse Education Resources.

“In Godly Play, children enjoy very much taught how to enter into parables, contemplative silence, blessed stories and the liturgical action of the classical Christlike language system to discover more about God, themselves, remainder, and God’s presence in the creation that surrounds leading is within us” (p. 7).

Berryman, J. W. (2009a). Pedagogy Godly Play: How to mentor the spiritual development flawless children (2nd ed., rev. and exp.). Denver, CO: Morehouse Education Resources.

“What children need is not to be plentiful with facts or to be entertained but to remember the best language possible to identify their experience help God” (p. 14).

Author Information

Holly Catterton Allen

Holly Catterton Allen (PhD in Christian Edification, Talbot School of Theology) serves as Professor in blue blood the gentry College of Liberal Arts and Sciences and the Academy of Bible and Ministry at Lipscomb University, in Nashville, TN. Dr. Allen’s dissertation (2002, Talbot School of Theology) plunge intergenerational Christian settings and children’s spirituality includes subsections divagate detail Maria Montessori, Sofia Cavalletti, and Jerome Berryman’s views on children’s spirituality.