FAITH
AND MORAL DEVELOPMENT
Berne, Rosalyn Wiggins. 1999. “Listening to Their Voices: Meaning Making and Liminality in Contemporary Adolescence.” Ph.d. Thesis, University of Virginia.
Abstract: This narrative
study is a response to two seemingly unrelated situations, which in fact may be
closely connected. First, it seeks to understand the experience of adolescents
as they are developing their sense of meaning and purpose in an increasingly
complex and rapidly changing society. In a manner of speaking, it is Erikson's
<i>Youth, Identity and Crisis</i> revisited, thirty years later.
Second, this study is an observation of particular adolescents who attend a
small, private, college preparatory school, which was founded and operated for
twenty-five years as an independent, secular institution, but which then sought
and gained affiliation with the Society of Friends, as a Quaker school. The
process of participating in this "conversion" experience created an
unusual opportunity in which to observe young people respond to the introduction
of spiritually grounded practices into their school community. The study was
undertaken in the manner of Robert Coles' participant-observer methodology, the
core of which is a deep and intentional listening to those who are the primary
source and purpose of this work. It is steeped in the individual narratives of
young people themselves, and offers an analytical framework for interpreting
and authenticating what are the otherwise hushed, often misunderstood voices of
adolescents. Contemporary adolescence is replete with perplexity. Healthy
adolescent development today, depends, among other things, on the provision of
spiritually based ritual structure, and compassionate adult mentoring. Young
people will thrive within contemporary society only if adults truly listen and
respond to adolescent voices--voices which call for a faith to live by, and a
meaningful community in which to participate.
[Source: DA]
Carotta, Michael. 1999. “Teaching for Spiritual Growth: Doorways to the Heart and Soul of Young People.” Thesis, Spalding University.
Abstract: A model of
facilitating adolescent spiritual growth is proposed wherein interested adults
can engage in any of four different “teaching” activities.
“Teaching” is used to refer to both informal and formal
attempts at promoting adolescent spiritual development by parents, counselors,
teachers, ministers, youth workers, coaches, etc. This model identifies three
distinct yet interrelated dimensions of spirituality: religious faith, moral
living, and emotional awareness. Teaching for spiritual growth consists of
these four activities: attending to stories, building skills, honoring the
senses, and offering solidarity. Each of these four activities is supported by
a review of related literature and research. Story themes which can evoke
spiritual reflection among adolescents are identified. Specific skills for
spiritual growth are listed. The power of adolescent emotion and religious
imagination is explored. Particular areas of solidarity are described, along
with certain characteristics of adults who are effective in maintaining
supportive relationships with adolescents. This model encourages adults to
intentionally participate in the spiritual journey of youth by engaging in the
activity which best suits their own skills, background, and interest. [Source: PI]
Harrison, John E. 1999. “Forming Connections: A Study of Adolescent Faith Development as Perceived by Adult Christians.” D.min. Thesis, Princeton Theological Seminary.
Abstract: The purpose of
this research project is to learn more about how relationships between
adolescents and adults outside of the family are experienced and remembered as
influencing faith development. It employs interviews with adults who have been
identified by their pastors as exhibiting mature Christian faith. In these
interviews, the subjects were asked to describe their faith stories,
specifically identifying influences which they felt led to their growth in
faith. All twelve of the subjects described relationships with non- familial
adults which they believed were influential in their becoming the Christians
they are today. For nine of the twelve subjects, their faith stories included
relationships which took place during adolescence with adults outside of their
families. Common elements in these relationships included ease in
communication, the perceived authenticity of the adults, and a sense of caring
communicated through the relationship. For the nine who experienced these
relationships during adolescence, the subjects described the relationships as
enabling transitions in their understanding of God and in their own faith.
These relationships were appreciated as enabling the subjects to realize their
own gifts and value. One unexpected discovery in this project was the number of
pastors identified as having been significant in the subjects faith
development. All identified a pastor as having a role in some context of their
faith development. As these pastors took time with youth in the church and
developed caring relationships, they were remembered as being an influence in
developing the style of faith lived presently by the subjects of the
interviews. [Source: DA]
Hull, John M. 1999. “Bargaining with God: Religious Development and Economic Socialization.” Journal of Psychology and Theology vol. 27, pp. 241-249.
Abstract: In view of the
developmental conceptual and emotional similarities held by individuals with
regard to both God and money, it seems likely that in an intense money culture
the ultimate reality of God will be confused with, and even displaced by, the
ultimate reality of money. Bargaining appears to be a developmental stage in
both economic socialization and in the development of relationships with God. A
study of the similarities between economic and religious bargaining offers a
starting point for considering the impact of money upon the spiritual
development of both children and adults. F. Oser's (1980) theory of religious
judgment describes the second stage of the religious development of children as
the bargaining stage. Oser's theory thus uses an analogy between religious
development and economic socialization and traces the implications of this
potential confusion into adolescence and adult life. In the more mature stages
of spiritual development, self-centered bargaining is gradually transformed
into a covenant of sacrificial love, in the flight of which the idolatry and
false consciousness of the earlier confusion is revealed. [Source: PI]
Lindner, Cynthia Gano. 1999. “Images of Adolescence: Religio-Ethical Perspectives on the Theory and Praxis of Youth Ministry.” D.min. Thesis, The University of Chicago.
Abstract: The declining
vitality and significance of the church's ministry to youth continues to be a
source of frustration and confusion for ministers, educators, parents, and for
youth themselves. The pluralism which characterizes our contemporary experience
has had a dramatic effect on the adolescent process of becoming, on societal
mores and norms, and on the church's self-understanding as well, resulting in
ministries to youth that are increasingly unreflective, incoherent, inadequate,
and irrelevant. This paper argue that what is lacking in the conceptualization
and practice of youth ministry is the critical dimension of moral reasoning.
The paper demonstrates that thematizing our task as a ministry of ethical
sponsorship may provide a central organizing rubric that will help to bring
order and clarity to the contributions of the many disciplines at the disposal
of those who minister with youth. A revision of youth ministry's task and
method must begin with a clearer understanding and deeper description of the
relationship and contributions of theology, ethics, psychology, and other
disciplines to our practice. To establish authentic conversation between
disciplines, the paper relies on the practical theological method described by
Don S. Browning, a five-fold schema which facilitates greater critical
awareness of the assumptions and values of each contributing perspective. Using
Browning's method, the paper reviews representative youth ministry literature
and finds descriptions of adolescent needs, obligations and visions that are
either too thin to be nourishing, or are held in contradiction with one
another. Alternatively, the paper places the thicker descriptions of adolescent
needs and moral agency provided by Erik Erikson, Mihaly Csikszentmihalyi and
Reed Larson alongside Lawrence Kohlberg's universalizable justice and H.
Richard Niebuhr's imagery of human agency as responsibility. Finally, with an
eye to these needs, principles, and images, the paper adapts Thomas Groome's
shared praxis approach to Christian education to describe a dialogical model
for ethical sponsorship of adolescents. This more adequate youth ministry
schema involves honest confrontation with relevant life issues and critical
correlation of youths' narratively conceived moral agency with the story of the
Christian faith, all in the context of rigorous and accountable group moral
inquiry. [Source: DA]
Rice, Emanuel. 1999. “Religion and the Adolescent: A Psychodynamic Perspective.” Psychoanalytic Psychology vol. 16, pp. 58-75.
Abstract: The adolescent
phase of emotional and cognitive development involves attempts, with varying
degrees of failure or success, to disengage from primary parental objects and
to solidify a sense of identity in terms of both self-image and sexuality. Some
of the functions of formal, institutionalized religion are not only to give
body to this emergent process by the creation of surrogate parental figures, be
they in fantasy or reality, tangible or transcendent, but also to facilitate
the completion in adulthood of this variant of a separation-individuation
process. Religion also allows for control and aim-inhibited gratification of
instinctual drives. The initiation, vicissitudes, and outcome of the
theistic-atheistic conflict in adolescence is describe, and case vignettes
exemplify this process. Peter Blos's (1984) concept of the incomplete
resolution of the negative oedipal conflict in adolescents and its role in
neurosogenesis is used as an explanatory hypothesis. [Source: PI]
Tobin, Gerard Andrew. 1999. “Adolescent Meaning Making and Faith Development: A Heideggerian Hermeneutical Approach.” Thesis, Loyola University of Chicago.
Abstract: This study
examines the process of meaning making among late adolescents within the
context of faith development. The goal was to understand how the religious
experience and spiritual development of late adolescents contribute to their
ability to make sense of their lived lives and their personal world, what this
study terms meaning making. Meaning questions are best addressed by qualitative
research methods. To this end, a phenomenological-hermeneutical method of
inquiry was employed which allowed the researchers to holistically approach and
understand the late adolescent experience of meaning making within the specific
experience of the Kairos retreat. Interviews were conducted with fifteen
seniors in high school who had participated in the Kairos retreat program. Five
males and six females discussed their positive experiences while two males and
two females were selected to discuss their disappointing experiences. Analysis
of the transcribed data yielded eleven thematic representations which were further
delineated into five constitutive patterns which comprised the elements of the
meaning making experience. From the stories the participants shared a profile
of a person most likely to engage the Kairos experience as a means of
recomposing meaning in his/her life was generated. The five constitutive
patterns included: the importance of community before, during and after the
experience; the experience of belonging through identification with the stories
of other participants; transformation of childhood images of God and experience
of the Numinous; transformation of suffering; and integration of the experience
at the levels of intellect, affect and spirituality. Kairos does not change the
lives of late adolescents but it offers a means to help late adolescents to
compose and recompose meaning in their lives. The research method invites the
reader to validate one's own experience of meaning making in light of the data
which are represented. Implications for further study are discussed. [Source: PI]
Wells, M. Gawain. 1999. “Religion.” Pp. 199-212 in Developmental Issues in the Clinical Treatment of Children, edited by Wendy K. Silverman and Thomas H. Ollendick. Boston, MA: Allyn & Bacon, Inc.
Abstract: (from the chapter)
The 1st section of this chapter provides an overview of the developmental
issues in children's religious growth, attempting to answer the question: In
the general case, how do children at different ages differ in their
understanding of and response to religion? The 2nd section of the chapter
considers the roles that religion may play in the lives of children and
adolescents, both generally and clinically. The final section comprises a
discussion of how religion may be used and perhaps should not be used to
influence the clinical treatment of children and adolescents. It is divided
into 2 parts: intervening directly with children, and considerations in working
with religious parents, inasmuch as much of the work of the psychologist must
take place through the parents to the child.
[Source: PI]
Flor, Douglas Leroy. 1998. “A Comparative Approach to the Internalization of Religiousness in Preadolescent Youth.” Thesis, University of Georgia.
Abstract: The purpose of
this study was to test two competing models of adolescent religious
socialization: a transmission model and an integrated model which incorporates
aspects from a transformation model with the transmission model. These models
were tested and compared using data collected from 171 two parent families with
an 11 or 12 year old child. The transmission model was based on social learning
theory, with special emphasis on 'what' religious behaviors are internalized,
as well as 'how' adolescents perceive that they are socialized to internalize
their parents' values and beliefs. The transformational aspects of the
integrated model are based on self-determination theory, with special emphasis
on 'why' religious behaviors are expressed. The integrative model thus
incorporates the 'how', 'what', and 'why' aspects of internalization. Both
models fit the data equally well. Comparisons of separate nested LISREL
analyses conducted for father-target and mother-target models revealed that the
integrative theoretical approach was not able to fit the data significantly
better than the social learning model of adolescent religiousness (change in
X$p2$ = 4.07 for father-target and 2.15 for mother-target, $p>.05)$ for
either parent -child model. Since the null hypothesis of the study could not be
rejected, the more parsimonious social learning model was selected over the
integrated model as a means of understanding factors related to adolescent
religiousness. A key factor to this finding was the introduction of a domain
specific parent-child process variable, dyadic discussions about faith. [Source: PI]
Josephson, Michael and Rosa Maulini. 1998. “1998 Report Card on the Ethics of American Youth.” Marina del Rey, CA: Josephson Institute of Ethics.
Reports the results of a
national survey of the ethics of American young people. More than 20,000 youth from schools across
the nation were interviewed about issues pertaining to lying, cheating and
stealing. According to Michael
Josephson, "this report card shows that the hole in our moral ozone is
getting bigger." Results indicate
that the percentage of high schoolers who admit to stealing from a store is on
the rise. Similarly, the percent of
high school students who say they cheated on an exam rose from 64% to 70%
between 1996 and 1998. Another major
finding is a significant increase in the percentage of students who lie to
their parents or would be willing to lie to get a good job. [Source: AU]
Laird, Gary E. 1998. “Pedagogical Implications of Children's Religious Identity Formation through God-Images.” Thesis, Columbia Theological Seminary.
Abstract: This project
proposes a new epistemological understanding for Southern Baptist educators of
how children formulate their deepest religious meanings and shows how to
incorporate that understanding into a pedagogical framework for children's
faith development. The project reviews Jean Piaget's play theory, Johan
Huizinga's study of play, and Jürgen Moltmann's theology of play and examines
the faith development theories of James W Fowler, Fritz Oser, and Romney
Moseley, focusing on the importance of imaginative play and God images.
Employing three play activities with a group of children, the project tests the
teaching role of imaginative play and the centrality of God images. [Source: RI]
Sager, David Ward. 1998. “Parental Behaviors and Values and Adolescent Internalized Prosocial Moral Reasoning.” Ph.d. Thesis, Oklahoma State University.
Abstract: Scope and method
of study. The purpose of this study was to examine the relationship between
selected demographic variables (age, gender, and family form--two-parent intact
families versus other families), adolescents' perceptions of parental behaviors
(support, induction, punitiveness, and love withdrawal), and parental values
(intrinsic religiosity, altruism, prestige, mental alertness, and parents
internalized prosocial moral reasoning) and adolescent internalized prosocial
moral reasoning The study sample consisted of 114 adolescents between 13 and 18
years of age, 107 mothers and 84 fathers. The data were collected from a Church
of Christ sample through mailout and survey in 8 churches in Texas and
Oklahoma. Variables that were significantly related to internalized prosocial
moral reasoning in the bivariate correlations were entered as predictor
variables of adolescent internalized prosocial moral reasoning in separate hierarchical
multiple regression models for mothers and fathers. Findings and
conclusions. In the fathers' model,
four predictor variables were significantly related to adolescent internalized
prosocial moral reasoning. Gender of the adolescent (girls reported higher
levels of internalized prosocial moral reasoning than boys, family form
(adolescents from family forms other than two parent intact reported higher
levels of internalized prosocial moral reasoning), fathers' support was
positively related to adolescent internalized prosocial moral reasoning, and
fathers' love withdrawal was negatively related to adolescent internalized
prosocial moral reasoning. In the mothers' model, mothers' support was
positively related and mothers' work value of mental alertness was negatively
related to internalized prosocial moral reasoning. These findings suggest that
parental support, as well as some demographic variables and some work values
are all related to adolescent internalized prosocial moral reasoning. [Source: DA]
Bishop, Carolyn Greenway. 1997. “American Adolescents Schooled Overseas: Expectations in Education, Relationships, Religion, and Cultural Perspectives.” Ph.d. Thesis, Emory University.
Abstract: The purpose of
this study was to determine whether adolescent "missionary kids"
(MKs) living abroad, adolescents living in the United States, parents of MKs,
and parents of stateside adolescents differed in their expectations of
educational experiences, relationships with parents and friends, religious
beliefs and practices, and cultural perspectives. Four research questions
focused on whether there were significant mean differences by filial class
(student or parent) and resident status (overseas or stateside) as regards
expectations for the four dependent measures in the study (education,
relationships, religion, and cultural perspectives). The sample consisted of 54
adolescent MKs living overseas and a contrast group of 100 stateside high
school youth. Parent respondents included 72 parents of the MK respondents and
a contrast group of 52 parents of the stateside student respondents. Data were
analyzed using analysis of variance (ANOVA) procedures. MKs and overseas
parents reported lower expectations about educational experiences and
achievement than did stateside adolescents and parents. MKs had higher
expectations about integration of connected relationships with their parents
than did stateside adolescents and parents. MKs had higher expectations for
conformity in relationships than did other participants. Parents had higher
expectations about religious beliefs and practices than did adolescents;
students and parents living overseas had higher religious expectations than did
their stateside counterparts. There were no significant differences regarding
expectations about cultural perspectives. These results are not consistent with
previous research indicating that MKs tend to report higher expectations for
educational experiences and academic achievement than stateside adolescents.
Results are consistent, however, with other findings indicating that MKs and
their parents share similar expectations regarding connectedness of familial
relationships. [Source: DA]
Burton, Linda M. 1997. “Ethnography and the Meaning of Adolescence in High-Risk Neighborhoods.” Ethos vol. 25, pp. 208-217.
Abstract: Draws on field
data & interviews from 186 African American teenagers in nine high-risk
neighborhoods in the urban Northeast to illustrate how ethnography can discover
elusive, but highly significant, issues concerning adolescent development in
context. Data collection was supplemented by analyses of newspapers &
interviews with religious, municipal, & community leaders. Findings
uncovered three influences that indicated that adolescence had become an
ambiguous & illusionary stage of life development in these neighborhoods:
(1) an accelerated life course prompted by an anticipated short life
expectancy; (2) diffuse age hierarchies that reduced respect for elders; &
(3) inconsistent role expectations in family & social organization. [Source: SA]
Nations, Donald Dale. 1997. “The Theory of Multiple Intelligences: Implications for the Worship Experience with Regard to Faith Development in Elementary Age Children.” Thesis, Columbia Theological Seminary.
Abstract: This project argues
that the community of faith must understand the ways that children learn and
perceive the world and the ways that faith develops in order to teach children
responsibly. Based on research in faith development, human learning theory, and
the theory of multiple intelligences, the project conducts a survey of multiple
intelligence strengths in elementary age students, finding few differences
between primary and intermediate students or between females and males. The
project derives from this investigation implications for the worship experience
in Christian education. [Source: RI]
Alexander, Hanan A. ed. 1996. “Faith, Prayer, and Spirituality.” Religious Education vol. 91, pp. 4-134.
Abstract: Faith Communities
and Education, by H Alexander. The Relationship between Personal Prayer and
Purpose in Life among Churchgoing and Non-Churchgoing
Twelve-to-Fifteen-Year-Olds in the UK, by L Francis and T Evans. Formation of a
God Representation, by C E Nelson. Teaching Faith in the Family: A Historical
Overview, by F Proctor. Knowing God: Children, Play, and Paradox, by R Cram.
Religious Education and Mental Illness: A Higher Education Model, by S Govig.
The Tradition of Teresa of Avila and Its Implications for Mentoring of
Religious Educators, by L English. Friendship: Context and Content of Christian
Religious Education, by D Shields. Toward Understanding Homosexuality: An
Agenda for Adult Christian Education's Contribution to Human Wholeness, by C J
Rowell. [Source: RI]
Bruggeman, Elizabeth Leistler and Kathleen J. Hart. 1996. “Cheating, Lying, and Moral Reasoning by Religious and Secular High School Students.” Journal of Educational Research vol. 89, pp. 340-344.
Abstract: Examined the
relationship between moral reasoning and the incidence of cheating and lying in
a sample of 90 religious vs 131 secular (public) 9th-12th grade high school
students. Ss were administered the Defining Issues Test to measure moral
reasoning level, and 2 tasks which gave Ss high incentives to cheat and lie.
Religious and secular school students did not differ in moral reasoning level
or in levels of cheating and lying. Level of moral reasoning was not correlated
with behavior. Surprisingly high levels of dishonest behavior were noted in all
Ss. [Source: PI]
Buescher, Rhonda Edge and W. Lyndel Vaught. 1996. “Music Education: Its Role in Faith Development and Spiritual Growth.” Southwestern Journal of Theology vol. 38, pp. 4-14.
Head, Roy Kevin. 1996. “Narrative Preaching: A Homiletical Form Contributing to the Identity Development of Adolescence.” Ph.d. Thesis, The Southern Baptist Theological Seminary.
Abstract: The purpose of
this dissertation was to explore the contributions of narrative preaching for
the development of identity during adolescence. The first chapter stated the
purpose of this research project and discusses the background and methodology
for the work. Chapter two offered a definition of narrative preaching by
investigating primary works in the areas of narrative theory and narrative
preaching. Chapter three described adolescent identity as a narrative
structure. The psychoanalytic theory of Erik H. Erikson was perused in order to
establish a foundation for the study of identity issues. James Fowler's theory
of faith development was related to Erikson's identity developmental theory.
The conclusion was reached that adolescents understand themselves and their
relationships with others through a conglomeration of personal stories. The
fourth chapter synthesized the work of chapters two and three by proposing that
narrative preaching creates an experience of shared story for the listeners.
Adolescents listening to a narrative sermon experience a strong sense of
connection with the preacher, other church members and God as these individual
stories merge together. This merger establishes for adolescent listeners a more
complete understanding of the communal and temporal aspects of their identity.
Chapter five included one original narrative sermon written for the
prescriptive purpose of illustrating the experience of shared story. The sermon
was analyzed according to the definition of narrative preaching in the second
chapter of this dissertation and the conclusions of chapter four regarding the
concept of shared story. The sermon was also preached to a group of adolescents
for the purpose of conducting an empirical evaluation of their responses to the
sermon. A pretest and posttest experiment was conducted, and the conclusions of
this experiment were found to support the hypothesis that narrative preaching
contributes to adolescent identity development. The sixth chapter proposed
conclusions for this dissertation and suggested areas for further studies. [Source: DA]
Nye, Rebecca and David Hay. 1996. “Identifying Children's Spirituality: How Do You Start without a Starting Point?” British Journal of Religious Education vol. 18, pp. 144-154.
Ortiz, Victor Raul. 1996. “Longitudinal Study of the Development of Moral Conscience from Adolescence to Young Adulthood in Students of Catholic Schools.” PHD Thesis, Walden University.
Abstract: The purpose of
this study was to discover and compare the conception of God, and the
anthropological, moral and religious sensibility that the alumni of Catholic
schools have at present. It was also intended to detect the relation that could
exist between the level of self-esteem that the alumni of the Catholic schools
possessed, the type of moral conception that they possessed, and how it was
reflected in their lives. Contemporary society experiments profound and continuous
changes that create crisis. These affect the totality of a human being and
his/her institutions, especially the family, school and church. The concern of
this investigation was to determine the moral conscience of the alumni that
studied in Catholic schools and are now in the young adult stage. It intended
to discover if any change had occurred in their moral conscience six years
after their adolescence; if there existed a relationship between the type of
moral conception and different personal variables; if there existed a
relationship between the type of moral conscience and the degree of self-esteem
of the alumni, and finally, if the alumni had a clear conscience about the
institution that developed their moral conscience. The population studied was a
group of alumni of two Catholic schools, Academia Santa Teresita Academy, of
Naranjito and Academia Cristo de los Milagros Academy, of Caguas, Puerto Rico.
Three instruments were used: the open questionnaire, This Is How Think Morally;
the closed questionnaire Development of Moral Conscience in Youth; and a
Personality Inventory questionnaire. Different statistical analyses were
applied to study the four hypotheses: Analysis of variance (ANOVA), Pearson's
Product Moment Correlation Coefficient, Cross Tabulation, Kendal Tau,
Statistical Regression Analysis, Percent, and Frequency Analysis. The
hypothesis states: There is no statistical difference in the moral conception
of the alumni of the Catholic schools from adolescence to young adulthood. [Source: PI]
1995. “Implications for Moral Education ; Ed. By Y. Dror.” Journal of Moral Education vol. 24, pp. 219-356.
Abstract: A special issue on
the implications of the kibbutz experience for moral education includes an
introduction to the issue as well as articles that feature a sociological
account of kibbutz education, school-based curricula for kibbutz studies,
education for work in the kibbutz, the kibbutz children's society, Zionist
education in kibbutz high schools, the orientation and behavior of kibbutz
youth, the impact of the Israeli kibbutz experience on Jewish identity and
values, and a review of eight publications concerning the kibbutz in
transition. [Source: EA]
Kreider, Eugene C. 1995. “Faith Development in Educational Ministry with Children.” Word & World vol. 15, pp. 68-75.
Perry, Constance M. and Walter G. McIntire. 1995. “Modes of Moral Judgment among Early Adolescents.” Adolescence vol. 30, pp. 707-715.
Abstract: Early adolescence
is an important definitional stage during which a value system & behavior
code are largely shaped. Survey data from 179 students in grades 7-8 indicate
that early adolescents use a variety of modes to make moral decisions: care -
where they wish others not to suffer; justice - where decisions are made according
to principles (golden rule); & narrowly concerned or selfish. All 3 modes
were used by both males & females, though the former were more likely to
choose the narrowly concerned mode.
[Source: SA]
Robertson, Graceann Mary. 1995. “Forming the Faith: Religious Identity Development in Adolescents.” PHD Thesis, University of Kansas.
Abstract: A review of the
literature on religious development reveals a dearth of empirical work
investigating the process of religious development in adolescents. Eriksonian
developmental theory suggests that religious identity is an important component
of the developing identity of the adolescent. Allport's theory of religious
orientation emphasizes the right of each individual to 'work out' his/her own
philosophical and religious beliefs, suggesting a process of religious growth
and development. This study involved adolescents in the midst of their search
for identity, discussing through interview and questionnaire formats the
development of their religious beliefs and practices. Analysis of the data
included thematic analysis of the interview material, and correlations between
quantified aspects of the interview data and data from the questionnaires.
Results partially supported the hypotheses, with significant relationships
noted between religious identity status and religious orientation, past and
present personal religious activity level, and past and present family
religious activity level. Primary themes of the data included the importance of
family in religious development, the ongoing process of the developmental task,
and the role of doubt. Commensurate with the exploratory nature of the
research, a number of questions and ideas for future research were
generated. [Source: PI]
Zeldin, Shepherd and Lauren A. Price. 1995. “Creating Supportive Communities for Adolescent Development: Challenges to Scholars.” Journal of Adolescent Research vol. 10, pp. 6-14.
Abstract: An introduction to
a special journal issue (see related abstracts in this issue of SA 43:4)
addressing the policy issue of how to promote positive adolescent development
in communities of schools, religious institutions, & families. Scholars are
challenged to focus on: desirable, not undesirable, adolescent outcomes;
development opportunities & supports that create desirable outcomes;
community-based organizations; narrative & voice; & new roles for
scholars. Studies in this issue that address these challenges are summarized.
It appears that national & community leaders are beginning to look at the
adolescent development process, not just behavior problems. [Source: SA]
Beck, Gary L. 1994. “Discipleship Principles Applied to Confirmation Ministry.” Thesis, Trinity Evangelical Divinity School.
Abstract: Confirmation ministry
is most effective when discipling confirmands than merely teaching them the
content of the Christian faith. Biblical principles of discipleship are
presented from two main sources: The Master Plan of Evangelism by Robert
Coleman, and Jesus Christ Disciple Maker by Bill Hull. The historical
background and theological rationale for confirmation is presented, as well as
an analysis of the physical, cognitive, emotional, social, moral, and faith
development of thirteen- and fourteen-year olds. Interviews were conducted with
representatives of five Lutheran churches with unique confirmation programs.
Discipling confirmands stimulates growth in their relationship with the
Lord. [Source: RI]
Eipers, Carole M. 1994. “Adolescent Faith Development: Facing the Tough Questions.” Catholic World vol. 237, p. 215.
Abstract: Discusses the
questions about faith Christian adults must ask themselves in relation to their
role in enhancing teenagers' faith development. Disadvantages of the revival of
`teen club' model without Catholic culture; Characteristics of masters of
Christian faith; Adult community of faith as masters of word, worship,
community and service. [Source: AS]
Kothari, Saroj. 1994. “Impact of Religion Upon Development of Moral Concepts.” Psycho Lingua vol. 24, pp. 65-72.
Abstract: Examined the
impact of religion upon different moral concepts. The study was conducted on
1,249 7th-graders. The Moral Concept Development Test was administered and the
statistical technique of ANOVA and a t test were used. For the purpose of this
study, the 10 moral concepts of duty, truth, responsibility, judgement,
discrimination between good and bad, sympathy, respect, obedience, helpfulness,
and honesty were selected. Results show that the students belonging to Hindu,
Islam, Christian, and Jain religious groups differed significantly from one
another in duty, truth, responsibility, judgement, sympathy, obedience,
helpfulness, and over all moral scores, but they did not differ significantly
in discrimination between good and bad, respect, and honesty moral scores. [Source: PI]
Brantley, Paul S. (ed.). 1993. “Valuegenesis Study of Seventh-Day Adventist Youth.” Journal of Research on Christian Education: JRCE vol. 2, pp. 81-118.
Abstract: A Synopsis of the
Valuegenesis Study of Faith Maturity and Denominational Commitment, by J Kijai.
Researching Faith Maturity: Questions on the Methods and Findings of
Valuegenesis, by M Donahue. Measuring Faith Maturity: Reassessing Valuegenesis
and Development of a Denomination-specific Scale, by J Thayer. A Reply to
Jerome Thayer, by M Donahue. [Source:
RI]
Davidson, Adina Ruth. 1993. “Value Development among Jewish Adolescents: Processes of Engagement.” Ph.D. Thesis, Case Western Reserve University.
Abstract: The purpose of this
study was to explore and identify patterns of engagement in value struggles
leading to Jewish identity development in adolescents. Jewish identity has been
defined as engagement in a set of value struggles between traditional and
modern values, within a framework of Jewish World View, Concretization of World
View, and Jewish Peoplehood. Twenty-five North American, adolescent
participants in the Nesiya program, a six-week, arts oriented trip to Israel,
were studied. The Nesiya program addresses Jewish identity development using a
model that is both appropriate for the adolescent stage of development
(Erickson, 1968; Kohlberg, 1974) and consistent with Jewish practice (Linzer,
1984b). The model used to facilitate Jewish identity development among adolescents
consists of encouraging value struggles between traditional Jewish values and
modern values within a Jewish framework. A Jewish identity questionnaire was
developed to measure level of struggle. In addition, critical incident reports,
interviews, questionnaires about program elements and participant observation
were used to gather data. [Source: DA]
Lundwall, Karen A. 1993. “The First Act of Love Is to Listen: Children and Spiritual Formation.” Thesis, Lutheran School of Theology at Chicago.
Abstract: There are
limitations in understanding spiritual formation in theories based on stages of
faith, or faith development, and in an instructional model of nurturing faith.
In a new paradigm, listening to children and their experiences of the presence
of God is central. Research included reading based on stage theory, and
material that critiques it, proposing other models for spiritual formation;
interviews with children in Christian education classes; observation of
Montessori classrooms; and incorporating some new models into parish ministry.
Children welcome the opportunity to talk about their experiences, their
beliefs, and their questions about God, and to teach adults who listen and take
them seriously. [Source: RI]
Malony, H. Newton. 1993. “Religious Development in Childhood and Youth: An Empirical Study.” Journal for the Scientific Study of Religion vol. 32, pp. 200-201.
Nucci, Larry and Elliot Turiel. 1993. “God's Word, Religious Rules, and Their Relation to Christian and Jewish Children's Concepts of Morality.” Child Development vol. 64, pp. 1475-1491.
Abstract: In Study 1, 64
Amish-Mennonite children (aged 10, 12, 14, and 16 yrs) were asked to evaluate 4
moral and 7 nonmoral religious rules as to rule alterability, generalizability,
and whether the status of the acts was contingent on the word of God. As a 2nd
aspect of Study 1, 64 age-matched Dutch Reform Calvinist children were asked to
determine whether God's commands could make a harmful act morally right. Study
2 replicated the basic design of Study 1 with 64 Conservative and 32 Orthodox
Jewish children. Ss differentiated between moral and nonmoral religious issues.
Moral rules and some nonmoral rules were seen as nonalterable by religious
authorities. The status of moral (but not nonmoral) acts was generalized to
members outside the religion and was not viewed as contingent on the existence
of statements from God. Judgments regarding moral issues were justified in
terms of justice and human welfare considerations; nonmoral issues were evaluated
in terms of their normative status.
[Source: PI]
Osmer, Richard R. and James W. Fowler. 1993. “Childhood and Adolescence: A Faith Development Perspective.” Pp. 171-212 in Clinical Handbook of Pastoral Counseling, Vol. 1 (Exp. Ed.). Studies in Pastoral Psychology, Theology and Spirituality, edited by Robert J. Wicks and Richard D. Parsons. New York, NY: Paulist Press.
Abstract: (from the chapter)
approach childhood and adolescence from a Faith Development perspective / focus
upon the importance of understanding normal patterns of human development in
assessing both typical and pathological problems during these stages of life /
examine the role of faith in human development / raise questions about
definitions of normalcy and human maturity which are inevitably presupposed by
developmental theories. [Source: PI]
Vande Kieft, Milly. 1993. “Children's Literature and the Development of Their Faith.” Reformed Review vol. 47, pp. 43-52.
Warren, Tamara M. 1993. “Ego Identity Status, Religiosity, and Moral Development of Christian and State High School and College Students.” Thesis, Biola University, Rosemead School of Psychology.
Mischey, Eugene J. 1992. “Faith, Identity and Morality in Late Adolescence.” Pp. 176-191 in Christian Perspecties on Faith Development, edited by J. Astley and Leslie J. Francis. Grand Rapids: Eerdmans.
Abstract: Previously
published in Character potential: a record of research [Source: RI]
Fountain, Ron. 1991. “Faith Development in Childhood through Discovery Learning.” CBRF Journal vol. 126, pp. 17-23.
Guéguen, John A. 1991. “Christian Philosophy and the Formation of the Person.” Pp. 248-252 in Atti Del Ix Congresso Tomistco Internazionale, edited by A. Piolanti. Città del Vaticano: Libreria editrice vaticana.
Oser, Fritz and W. George Scarlett, (eds.). 1991. Religious Development in Childhood and Adolescence. San Francisco: Jossey-Bass.
Abstract: Editors' notes.
The development of religious judgment, F Oser. Stages in faith consciousness, J
Fowler. Religious development: a psychoanalytic point of view, A Rizzuto. The
development of prayer in adolescence, W Scarlett and L Perriello. The role of
complementarity reasoning in religious development, K Reich. Adolescents'
justifications for faith or doubt in God: a study of fulfilled and unfulfilled
expectations, K Nipkow and F Schweitzer. Understanding parables: a
developmental analysis, A Bucher. Annotated bibliography on religious
development, A Bucher and K Reich.
[Source: RI]
Schneider, Jim D. 1991. “Autonomy in Moral Judgment among Bible College Students.” M.ed. Thesis, University of Alberta (Canada).
Abstract: The overall
objective of this project was to explore the nature of autonomy in moral
judgments as it is experienced by college-aged youth raised within a
conservative evangelical environment. A qualitative research design was
employed and data collection consisted of a questionnaire and two interviews
with each of the five participants. Data were organized around five major themes:
cognitive expressions of the moral judgment process, faith expressions of the
moral judgment process, religious resources, expressions of community in the
moral judgment process, and holistic expressions of the moral judgment process.
Participants demonstrated various levels of autonomy in the moral judgment
process, reinforcing the notion of the developmental nature of autonomy.
Generally speaking, their comments were most reflective of Petrovich's (1986)
definition of autonomy as an act of willful obedience. [Source: DA]
Schweitzer, Friedrich. 1991. “Developmental Views of the Religion of the Child: Historical Antecedents.” Pp. 67-81 in Stages of Faith and Religious Development, edited by J. Fowler, Karl Ernst Nipkow, and Friedrich Schweitzer. New York: Crossroad.
Turiel, Elliot, Carolyn Hildebrandt, and Cecilia Wainryb. 1991. “Judging Social Issues: Difficulties, Inconsistencies, and Consistencies.” Monographs of the Society for Research in Child Development vol. 56, pp. 1-103.
Abstract: High school &
college students' reasoning about the nonprototypical issues of abortion,
homosexuality, pornography, & incest was examined in 3 studies. In Study 1,
87 high school seniors & 98 college undergraduates, divided between those
who judged prototypical issues negatively or positively, were asked to evaluate
1 nonprototypical issue, 1 moral issue, & 1 personal issue. The groups
differed in judgments about the nonprototypical issues, but not the moral
issues. Both groups gave noncontingent & generalized judgments about moral
issues, with justifications of justice & rights. Ss who evaluated
nonprototypical acts negatively used varied & often inconsistent
configurations of criterion judgments. Ss who evaluated nonprototypical acts
positively judged that they should be legal & nongeneralized & gave
justifications based on personal choice. Using similar procedures, Study 2 was
conducted with 58 practicing Catholics who were seniors in parochial high
schools. Findings paralleled those of Study 1, including a split among Ss in
their evaluations of the nonprototypical issues. In Study 3, the role of
informational assumptions in judgment of nonprototypical issues was examined
through a set of questions & probes pertaining either to abortion or
homosexuality given to 87 undergraduate introductory psychology students.
Assumptions were found to be ambiguous & inconsistently applied. Ambiguity
around assumptions is discussed as a central component of the
nonprototypicality of these issues. In Why Are Nonprototypical Events So
Difficult, and What Are the Implications for Social-Developmental Psychology?,
Herbert D. Saltzstein (Graduate School & U Center, City U of New York, NY)
lauds Turiel et al for their examination of the judgment & reasoning
applied to nonprototypical issues, & their variations based on moral &
personal issues. In light of their findings, several questions are explored
concerning the organization of moral thought in relation to other forms of
social thought. In essence, the findings do not provide a model by which to
explain individual & group differences; rather, they suggest that they
simply cannot be explained. [Source:
SA]
Tye, Karen B. and Marlene Bireley. 1991. “Moral and Spiritual Development of the Gifted Adolescent.” Pp. 215-227 in Understanding the Gifted Adolescent: Educational, Developmental, and Multicultural Issues. Education and Psychology of the Gifted Series, edited by Marlene Bireley and Judy Genshaft. New York, NY: Teachers College Press.
Abstract: Examines the moral
and spiritual development of gifted adolescents. (from the chapter) developing
morality and spirituality the search for meaning [organized religion, community
service, nontraditional religious groups]
the role of teachers, counselors, and parents [Source: PI]
Vogel, Ruth Seltzer. 1991. “The Impact of the Level of Parents' Religious Observance on Discipline Style and on the Moral Orientation of Young Adolescents.” Ph.d. Thesis, Temple University.
Abstract: This study
investigated the relationship between parental religiosity and parental
discipline styles, and the impact of these upon children's moral development.
Subjects were 149 suburban Philadelphia adolescents and their mothers. The
adolescent subjects completed the Defining Issues Test, measuring moral
reasoning. Mothers completed either a Catholic or Jewish Religious Practices
Questionnaire, measuring religiosity; a Parents' Discipline Survey, measuring
preference for discipline style and type of induction; and a personal data
questionnaire consisting of questions on demographic background. The
relationship among overall discipline style (use of power assertion, love
withdrawal, and induction), religion and religiosity was tested through
multiple analysis of variance (MANOVA), as was the relationship between religion,
religiosity, and the content of inductions (induction-regarding-parents,
induction-regarding-peers, and matter-of-fact induction). The relationship
between religion, religiosity, and adolescents' moral reasoning skills was
tested with an analysis of variance (ANOVA). In addition, significant findings
were tested with analyses of variance (ANOVA's) in order to establish the
relationship between these findings and demographic variables. There were no
significant differences in overall discipline patterns according to the
religiosity of the mothers. Most mothers preferred induction (explanations)
over other discipline techniques. No significant differences were found in
preference for type of induction according to religiosity. Most mothers showed
a slight preference for matter-of-fact inductions. Further, no significant
differences found between Catholic and Jewish mothers in overall discipline
patterns or preference for type of induction. For adolescents, no significant
differences were found between P scores on the DIT according to religiosity.
However, Jewish adolescents showed a significantly stronger preference for
principled moral reasoning than did Catholic adolescents. A significant
association was found to exist between mothers' college education and children's
preference for principled moral reasoning. The higher P scores of the Jewish
adolescents appear to reflect the higher educational level of the Jewish
mothers. Further, a significant negative trend exists between mothers' level of
education and the tendency to disciple with love withdrawal. [Source: DA]
Buchanan, David R. 1990. “How Teens Think About Drugs: Insights from Moral Reasoning and Social Bonding Theory.” International Quarterly of Community Health Education vol. 11, pp. 315-332.
Abstract: Reported the
results of a qualitative analysis of in-depth interviews focusing on the
relationship between moral reasoning (MOR) and the decision to initiate
adolescent substance use. 95 8th graders divided among nonusers, experimental
users, and experienced users were interviewed following an open-ended,
semistructured protocol on issues pertaining to the psychological and
sociological domains of MOR. Drawing on cognitive-developmental psychology and
social bonding theory, the analysis revealed 3 patterns of thinking in Ss'
decisions about whether or not to try drugs: (1) perceptions of harm, (2)
perceptions of drug use as a matter of personal choice, and (3) perceived
degree of institutional embeddedness (i.e., Ss see church, school, family,
friends, work, and government as providing meaningful goals of which they can
be a part). [Source: PI]
Butman, Richard E. and Joel- H. Arp. 1990. “Adolescent Depression in Its Developmental and Maturational Context.” Journal of Psychology and Christianity vol. 9, pp. 34-43.
Abstract: Explores 7 themes
from the literature concerning adolescent identity formation that pertain to
potential mood disturbance. Themes explored include (1) the nomothetic vs
idiographic perspective of mood disturbance, (2) a definition of adolescent
health, (3) trusting adolescents, (4) the need for the adolescent to have the
"courage to be," (5) the role of religious education, (6) healthy
escape and engagement, and (7) the need for catalysts and facilitators.
Implications are discussed for mental health professionals, including the
suggested importance of creating structures that cultivate healthy
relationships and creating a climate that promotes faith development. It is
proposed that important dimensions of adolescent depression might best be seen
as symbols of unresolved struggles in the process of identity formation. [Source: PI]
Dykstra, Robert Craig. 1990. “Even Youths Shall Faint: A Pastoral Theological Investigation of Self Disorders in Adolescents, Based on Works of Jurgen Moltmann, Heinz Kohut, James F. Masterson, and Robert Jay Lifton.” Ph.d. Thesis, Princeton Theological Seminary.
Abstract: While there is
widespread evidence of increasing self- and other-destructive behaviors among
contemporary American adolescents, reflected in statistics concerning drug and
alcohol abuse, eating disorders, sexual promiscuity, suicide, homicide, and so
forth, adolescents have received little attention in pastoral theological and
counseling literature. What has been written usually attempts a topical
strategy that identifies problem areas, suggesting ways adults might address
each topic with youth. While recognizing the value of this approach, the
present study understands destructive behaviors as various symptoms of a
compromised self "structure," itself the result of broad cultural and
spiritual forces. Adolescent despair and destructiveness thus serve as a
barometer of peculiar ambivalences of American society. This study develops a
body of practical theological knowledge for guiding pastoral counselors working
with adolescents with severe self disorders, while also recognizing the
prophetic contribution such youth make to church and society. The writings of
Jurgen Moltmann serve as the theological lens of this investigation. Moltmann's
usually implicit understanding of the self is drawn from his major works in
terms of key doctrines of his theology, and labelled here the 'eschatological
self', the 'trinitarian self', and the 'political self'. Recent depth
psychological self theories are also explored, including Heinz Kohut's self
psychology for treatment of narcissistic personality disorders; James F.
Masterson's appropriation of developmental object relations theory for treating
borderline and narcissistic disorders in adolescents; and Robert Jay Lifton's
symbolic-formative psychohistorical paradigm, emphasizing the threat death
images and experiences pose for the continuity of the self. Aspects of the
development and transformation of the self, including self-structure, dynamics
of attachment and separation, the impact of time perspectives,and boundaries
between self and culture, are critically examined in the context of a case
study involving pastoral counseling with an adolescent. A pastoral theological
perspective is presented which negotiates these aspects from the theological
and psychological models, with implications for counseling troubled youth. [Source: DA]
Guerra, Lee Roy. 1990. “Acculturation and Measurement of Moral Development in Hispanic Adolescent Males.” Ph.d. Thesis, California School of Professional Psychology - Los Angeles.
Abstract: This study
questioned whether moral development as defined by Kohlberg (1958) is a
culturally biased construct. Specifically, this study investigated if the
Defining Issues Test (DIT, Rest, 1974), a measure of moral development based
upon Kohlberg's theory, is an ethnocentric instrument. It was predicted that
less-acculturated subjects would score lower on the DIT than would
more-acculturated Hispanic subjects, because the DIT was assumed to be
measuring only those aspects of moral development that exist in Western, Anglo,
male culture. The sample consisted of 99, adolescent, Hispanic males recruited
as volunteers from a California high school. They completed the Defining Issues
Test (Rest, 1974), the Olmedo Acculturation Scale (Olmedo, Martinez, and
Martinez, 1978) and several additional questions assessing gang involvement and
delinquency. The results were mixed. Global measures of acculturation did not
relate significantly to global DIT scores. However, several specific variables
of acculturation (primary language and SES) did show significant relationships
to moral development as measured by the DIT. In addition, several variables
intuitively expected to correlate with moral development (gang involvement,
delinquency, and church involvement) showed no significant relationship to DIT
scores. These findings suggest strongly that the DIT may not be a good
universal measure of moral development, as it claims. There appears to be an
ethnocentric bias. This study thus supports a major criticism of Kohlberg's
theory and the DIT, namely that Kohlberg's theory is not universal but is
specific to Western, Anglo, male culture.
[Source: DA]
Blazer, Doris A. (ed.). 1989. Faith Development in Early Childhood. Kansas City Mo: Sheed and Ward.
Abstract: Introduction.
Strength for the journey: early childhood development in selfhood and faith, J
Fowler. The roots of faith: the crucial role of infant/toddler caregivers, A
Honig. A faltering trust, B Caldwell. Attitude education in early childhood
faith development, L Barber. Strengthening families for the task, K Swick.
Inviting children into the faith community, P Boone and R Boone. The public
church: ecology for faith education and advocate for children, J Fowler. [Source: RI]
Fowler, James W. 1989. “Strength for the Journey: Early Childhood Development in Selfhood and Faith.” Pp. 1-36 in Faith Devlopment in Early Childhood, edited by D. Blazer. Kansas City, MO: Sheed & Ward.
Clark, Cynthia A., Everett L. Worthington, Jr., and Donald B. Danser. 1988. “The Transmission of Religious Beliefs and Practices from Parents to Firstborn Early Adolescent Sons.” Journal of Marriage and the Family vol. 50, pp. 463-472.
Abstract: An examination of
family & religious variables that affect the transmission of religious
values from parents to early adolescent sons, using questionnaire & scale
data on 68 mother-father-son triads from Protestant congregations. Canonical
correlation analyses described relationships between parent-son agreement &
parent variables on religious beliefs, experience, & practice. Mother-son
& father-son agreement were examined separately. Few variables affected
agreement on religious belief. For religious experience & practice, mothers
mostly influenced sons' practical application of religion, while fathers
influenced sons' church attendance. It is concluded that mothers & fathers
functioned differently in transmitting religious values to their children. [Source: SA]
Moore, Joseph. 1988. “Adolescent Spiritual Development: Stages and Strategies.” Religious Education vol. 83, pp. 83-100.
Schmidt, Paul F. 1988. “Moral Values of Adolescents: Public Versus Christian Schools.” Journal of Psychology and Christianity vol. 7, pp. 50-54.
Abstract: 118 students in
public high school and 73 students in Christian schools completed a true false
test measuring 8 pairs of moral and immoral attitudes. Findings indicate that
there were significant differences on a "total morality index" favoring
the Christian school students. Significant differences were obtained in 3
particular areas: Money, Body/Health, and Sexuality. Christian school students
were more inclined than public school students to be aware of and confess their
minor character flaws, contradicting the view that Christian students tend to
present themselves in a socially desirable light. [Source: PI]
Brown, George, Jr. 1987. “Children's Faith.” Reformed Review vol. 40, pp. 214-224.
De Witt, Craig Alan. 1987. “Ego Identity Status, Religious Orientation and Moral Development of Students from Christian Colleges.” Psy.d. Thesis, Biola University Rosemead School of Psychology.
Abstract: From both a social
and developmental perspective, the stages of adolescent development have
received a great deal of focus. James Marcia (1964) operationalized Erik
Erikson's (1963, 1968) stage of identity development by introducing four
identity states. As a result of Marcia's work, additional research has been conducted
that in essence looks at other developmental issues, such as religion and
morality, and how they appear to be related to the larger and more
comprehensive developmental systems. In this study, ego identity statuses for
religion, as assessed by the Dallas Identity Scale (1981), were compared to
levels of religiousity, as assessed by Fleck's (1977) Attitudes About Religion
Scale, and levels of moral development, as assessed by Rest's Defining Issues
Test (1974). The goal was to clarify and extend the literature relative to ego
identity development, especially as it relates to religious orientation and
moral reasoning. It was hypothesized that there would be significant
differences found between the various identity statuses for religion when
compared to the subjects' maturation and development in terms of religious
orientation and moral reasoning. Furthermore, it was expected that there would
be a high correlation among the variables moral reasoning and religious
orientation and their predictability of a specific identity status for
religion. A survey completed by 210 Christian college students assessed the
following variables: identity status (Achieved, Moratorium, or Foreclosed),
religious orientation (Committed, Consensual, Extrinsic), and level of moral
reasoning. Comparison of the three identity statuses for religion indicated
significantly different means for the intrinsic-committed and extrinsic scales
(p $<$.05). Further comparisons show that the three identity statuses had
significantly different mean scores on moral reasoning (p $<$.05). Finally,
when focus was placed on the subjects' endorsement of extrinsic items and the
level of moral reasoning, it was possible to predict 7.3% of the variance of
identity status. Results are discussed in terms of the implications for
identity status and the type of thought processes that are the result of
maturation and development. [Source:
DA]
Westerhoff, John H. 1987. “Children: Faith, Formation, and Worship.” Reformed Liturgy and Music vol. 21, pp. 13-16.
Ban, Joseph D. 1986. “Reflections Upon the Religious Development of Adolescents in Canadian Culture.” Theodolite pp. 16-24.
Brantley, Lenore Spence. 1986. “Adolescent Moral Development and Religious Exposure in a Black Seventh-Day Adventist Parochial School.” Ed.d. Thesis, Peabody College For Teachers of Vanderbilt University.
Abstract: This investigation
was a pilot study which analyzed the relationship between adolescent moral
development and religious exposure in a black Seventh-day Adventist parochial
school. To date, little research has explored the area of moral development and
black youth. The study was conducted at a small private Seventh-day Adventist
school in Alabama and included 67 11th- and 12th-grade black students (27 males
and 40 females) enrolled during the 1984-85 school year. Moral development is
defined as one's developing ability to make decisions regarding right and wrong
conduct. The Defining Issues Test (Rest, 1972) assessed the survey group's
level or moral reasoning. This test is based on Kohlberg's six stage model of
moral maturity. Religious exposure was measured by a Religious Exposure
Checklist which elicited information on student involvement in religious
activities. Seven hypotheses were used to assess the effect of religious
exposure upon black youth. The step-wise multiple regression and the Pearson r
correlation procedure were used to assess the relationship between variables.
The findings tested at the .05 level of significance included the following.
There is a significant relationship between the moral development of black
11th- and 12th-grade parochial school students and grades in Bible class,
frequency of family worship, and grade level. Moral developmental scores were
also significantly higher for one third of the survey group who regularly
attended prayer meeting. There is a nonsignificant relationship between the
moral development of black 11th- and 12th-grade parochial school students and
number of years of formal religious education, Sabbath or Sunday School
attendance, 11 o'clock church service attendance, and frequency of personal
Bible study. It was further discovered that the moral development reasoning
level of the survey group as measured by the Defining Issues Test was lower
than the national high school sample. Such a finding may be attributed to (a)
religious conservatism, (b) method of test analysis, and (c) test instrument
bias against the survey group. Further research is recommended to ascertain
more precise reasons for the findings of this study. [Source: DA]
Dykstra, Craig. 1986. “Youth and the Language of Faith.” Religious Education vol. 81, pp. 163-184.
Abstract: Discusses the
importance of religious language to religious faith and considers ways in which
it can be imparted to adolescents. Religious faith is a distinctive communal
form of life based in a relationship with a reality that transcends it.
Religious faith is borne by religious language because of common mutual
expectations that faithful people hold, because such language makes historical
continuity possible, and because it helps people participate rightly in reality
as a whole. By taking E. Erikson's central dynamic of adolescence as the
development of a sense of identity, the potential significance of religious
language becomes apparent. Religious communities must recover religious
language that is lively, vital, and easily understood by adolescents in order
to help them interpret their lives and live them more fully. [Source: PI]
Hill, Cathryn I. 1986. “A Developmental Perspective on Adolescent "Rebellion" in the Church.” Journal of Psychology and Theology vol. 14, pp. 306-318.
Abstract: Reviews theories
on the development of faith with an emphasis on the developmental changes
associated with adolescence in relation to moral development and identity
resolution. A unified framework is proposed that distinguishes conventional
(consensual and/or extrinsic in quality) from postconventional (intrinsic and
committed) faith. It is suggested that the developmental issues faced in adolescence
make it a natural and ideal opportunity for making the transition from
conventional to postconventional faith. Implications are suggested for
explaining the problem of teenage rebellion in the church. [Source: PI]
Jacob, Walter. 1986a. “A Response to Craig Dykstra.” Religious Education pp. 185-187.
Jacob, Walter. 1986b. “"Youth and the Language of Faith": I. A Response to Dykstra.” Religious Education vol. 81, pp. 185-187.
Abstract: Comments on C. Dykstra's
(see record 1987-18411-001) article on encouraging use of religious language
among adolescents and describes conditions necessary for a successful revival
of such language. [Source: PI]
Kantzer, Kenneth S. (ed.). 1986. “Building Faith: How a Child Learns to Love God.” Christianity Today pp. 1-16.
Abstract: Building faith: a
CT Institute forum on how a child learns to love God. Fowler on faith: a
theologian discusses his faith development theory. Tough questions: what should
parents do when a child questions the faith? by C Stonehouse. Final thoughts:
dealing with the least Christian segment of our population--our youth, by K S
Kantzer. [Source: RI]
Schipani, Daniel. 1986. “"Youth and the Language of Faith": Iii. A Response to Dykstra.” Religious Education vol. 81, pp. 194-198.
Abstract: Comments on C.
Dykstra's (see record 1987-18411-001) article on encouraging use of religious
language among adolescents and discusses the article in the context of
adolescent identity formation and the responsibility of the religious community
in facilitating youth's participation in it.
[Source: PI]
Simmonds, Randy James. 1986. “Content and Structure in Faith Development: A Case Examination of James Fowler's Theory.” Ph.d. Thesis, The Southern Baptist Theological Seminary.
Abstract: This dissertation
explored the relationship between contents of faith and the structure of faith
in the Faith Development Theory of James W. Fowler by examining issues of faith
in two communities. The purpose of the research was to demonstrate that the
contents of a person's faith are embodied in the faith group to which that
person belongs, and that the faith group is highly influential, if not
determinative, of the faith structuring for that person. Chapter One introduced
the area of study for the dissertation, and explored the content-structure
problem in faith development. Specific study on the content of faith, as
described by Fowler, provided the foundation for using "modal levels of
faith" as the particular focus of study in the content-structure issue.
Chapter Two provided an overview of the Faith Development Theory and explored
the history of faith development in the context of pastoral care and
counseling. A descriptive assessment of the theological roots of faith development
theory was made and a critique of the theoretical aspects of Fowler's theory
was given. Chapter Three was a phenomenological exploration of community modal
levels of faith by evaluating two church communities. A model level of faith
for each community was determined by analyzing church documents and faith
development interviews with church leaders. Chapter Four presented the findings
of faith development interviews with adolescents from each of the churches
studied in Chapter Three. The results of the study indicated that the
adolescents from Community "A" had made significant movement into the
transition between Stages Three and Four, while the adolescents from Community
"B" were solidly within a Stage Three perspective. Given the research
controls placed on the adolescent samples, these results indicated that the
community modal level of faith was the determinative factor in the difference
between the two groups. The inter-relationship between the community modal
level of faith and contents of faith was demonstrated by showing their common
reliance on the same foundational dynamics. The conclusion of the study was
proposed and possibilities for further study in the area were suggested in
Chapter Five. [Source: DA]
Westerhoff, John H. III (ed.). 1986. “Adolescence.” Religious Education pp. 161-326.
Abstract: Youth and the
language of faith, by C Dykstra; responses, by W Jacob, D Russo, and D
Schipani. Young adolescents: a national study, by J E Forliti and P L Benson.
Adolescents in Canadian culture: religious development, by J D Ban. Educating
Jews and Americans: the influence of the first American Jewish juvenile
magazine, by S Levi Elwell. Conservative Judaism and adolescence, by E S
Schoenberg. Spiritual direction: a model for adolescent catechesis, by G L
Davis. Educating for cult (and Christian) awareness, by F Majika. Ethics and
high school students, by G C Higgins. Testimony and religious cohesion, by L C
Ingram. Teaching of religion is a secular school: the South Australia
experience, by R B Crotty. On readingreligious education books in Britain, by J
L Elias. [Source: RI]
Cranford, Kathleen T. 1985. “A Multitrait-Multisource Examination of the Relationship between Moral Judgment and Religiousness of Eighth Grade Students.” Thesis, Louisiana State University and A and M College.
Dunn, Roy A. 1985. “Moral Judgment among High School Freshmen and Seniors in Selected Seventh-Day Adventist Schools.” Thesis, University of Southern Mississippi.
Friedman, Seymour I. 1984. “The Effect of Jewish Religious Education on the Moral Reasoning and Social Interest of Yeshiva High School Students.” Thesis, Fordham University.
Mason, Michael M. 1984. “Faith Development of Young People: A Study of the Differences of Faith Development.” Thesis, San Francisco Theological Seminary.
Abstract: The purpose of
this study is to isolate differences in faith development. The interview
technique was adapted from a study done by William Perry and based on the faith
development models of John Westerhoff and James Fowler. Those who were active
in the church's youth program displayed a number of characteristics including:
supportive parents, some type of emotional "faith experience," and a
significant relationship with another adult for whom faith was important and meaningful.
Those interactions are more significant in some ways than the curriculum or
program used. From this study implications for youth ministry were drawn. [Source: RI]
Nieratka, Dolores M. 1984. “Religious Development and Cognitive/Affective Maturity in Adolescents and Adults.” Ph.D. Thesis, Wayne State University.
Abstract: Within the context
of a lifespan developmental framework, the present study examined the
development of religious concepts by age and by level of cognitive/affective
maturity. Characteristics of mature cognition such as: the acceptance of
contradiction and ambiguity, the development of the self as referent, and the
integration of real world knowledge with logic were used in assessing the type
of religious concepts held by individuals. The present research also studied
Batson's Quest orientation to religion in relation to age and maturity level.
Four groups of 16 (8 male, 8 female) adolescents, and young, middle, and older
adults were interviewed regarding such issues as their concepts of God, of
prayer, and of good and evil. The tape-recorded interviews were transcribed and
scored according to a coding framework for Religious Complexity. This framework
was based on contemporary cognitive-developmental theory regarding adult cognition
and essentially used three levels to differentiate complexity of thought
regarding religious concerns. Participants also completed the Loevinger
Sentence Completion Test, a measure of ego development used here as an
assessment of cognitive/affective maturity; the Batson Religious Life
Inventory, used to measure the Quest orientation; a formal operations measure,
and a control measure of verbal ability. Results indicated that Religious
Complexity and ego development are significantly related, with participants
higher in ego development expressing more complexity in thought regarding
religious concepts. The hypothesis that age and Religious Complexity would be
related was partially confirmed, in that the adolescent group was significantly
lower in Religious Complexity scores than the three adult groups. Neither
hypothesis regarding the Quest dimension was supported, although with ego
development, certain characteristics of the I-3/4 level may be artificially
accounting for the lack of support. The highly significant relationship of
Religious Complexity with ego development suggests clear support for the view
that, as people grow in cognitive/affective maturity, they experience change in
their concepts of God and religious issues. Further research in this area could
corroborate these findings and continue to explore religious development within
a lifespan framework. [Source: DA]
Nye, W. Chad and Jerry S. Carlson. 1984. “The Development of the Concept of God in Children.” Journal of Genetic Psychology vol. 145, pp. 137-142.
Abstract: Attempted to
determine if the development of the concept of God in children is compatible
with general congitive stage development. Ss were 180 children, 5-26 yrs of age,
equally divided among 3 religious orientations (Jewish, Protestant, Catholic)
and all involved in formal religious training. Each S responded to a series of
questions in a clinical-interview format. Results indicate that the development
of the concept of God in these Ss paralleled Piaget's general stages of
cognitive development. Findings are discussed in terms of the differentiation
of religious training/orientation.
[Source: PI]
Shelton, Charles M. 1984. “Adolescent Morality: A Revised Paradigm.” Religious Education vol. 79, pp. 192-202.
Abstract: Criticism of
Kohlberg's approach to moral development has centered on the lack of normative
values as well as the absence of prescribed behaviors; both of these factors
have emerged as a concern for religious educators. As an alternative to a cognitive-developmental approach, it is
argued that a more meaningful view of morality, at least in the adolescent
context, consists of a theoretical paradigm which incorporates seven discrete
dimensions: normative, attentive, processing, situational, efficacy,
maintaining, and environmental orientations.
Each of these orientations is discussed briefly. A set of questions
focusing on this paradigm is then presented.
[Source: RI]
Westerhoff, John H. (ed.). 1984. “The Moral Person.” Religious Education vol. 79, pp. 162-228.
Abstract: Editorial.
Kohlberg's theory and the religious Jew, by A Feder. The Augustinian tradition:
a different voice, by J W Houghton. Adolescent morality: a revised paradigm, by
C M Shelton. Pluralism and religious belief: surviving relativism, by T D
Cooper. The Nigerian schools: toward a national morality, by C U Manus. [for
absts see individual auths]. [Source:
RI]
Apostolos Cappadona, Diane (ed.). 1983. The Sacred Play of Children. New York NY: Seabury Pr.
Abstract: Preface, F
McManus. Introduction, G Ryan. Is the adult church ready for liturgy with young
Christians?, M Collins. To celebrate with children: a developmentalist
approach, J Hiesberger. Reflections: children and symbols and five years after
the Directory for Masses with Children, J Gelineau. A look at questions for the
future: the Eucharist, E Jeep. Taste and see: Orthodox children at worship, C
Tarasar. Children and worship, L Weil. The Rite of Anointing and the pastoral care
of sick children, J Berryman. Assembly, G Huck. Seasons, G Huck. Drama,
liturgy, and children, T Kane. Liturgy for young people: the present situation
in England, E Matthews. Planning our sacred play, G Ryan. The pre-schooler in
the liturgy, G Schmidt. Children at worship: a Presbyterian perspective, V
Thomas. Appendices: The Directory for Masses with Children; Resource
bibliography for liturgies with young children, M Bryce. [Source: RI]
Bergman, Marvin Martin. 1983. “An Investigation of the Moral Judgment of Youth and Adults.” Ph.d. Thesis, The University of Nebraska - Lincoln.
Abstract: The purpose of
this study was to investigate the moral judgment of five age groups, junior
high youth, senior high youth, young adults, middle-age adults, and older persons.
Particular attention was given to describing developmental trends in the moral
judgment of youth and adults. A study of the relationships between moral
judgment and seven variables, gender, years of schooling, intelligence test
scores, memberships in community and school groups, socioeconomic status index,
church membership, and voting precinct, was conducted. Data for the study were
collected through an information sheet, the Defining the Issues Test, which
assessed the amount of principled thinking, and the Quick Word Test, a measure
of intelligence. The sample consisted of a random selection of 64 youth, ages
13-18 years, and 92 adults, ages 19-79 years. The Statistical Package for the
Social Sciences (SPSS) was used in the statistical analysis of the sample data.
Tests for significance were the F test, Pearson product- moment correlation,
Spearman's rho, t-test, and coefficient of multiple correlation. The major
findings were: (1) There were significant differences in the moral judgment
scores of some age groups, with scores reflecting an upward and downward trend.
(2) The correlations of moral judgment scores and years of formal schooling,
intelligence test scores, memberships in school and community groups, and
socioeconomic status index were statistically significant. (3) There were no
significant differences in the moral judgment scores of the two sexes,
residents of two voting precincts, and members of eight church groups. (4) The
most powerful predictors of moral judgment scores identified in the literature,
years in school, age, and intelligence test scores, accounted only for 25
percent of the total variance of the sample. (5) The data only allowed for
speculation as to factors that may be related to the lower moral judgment
scores of older persons. [Source: DA]
Currie, Peter Scott. 1983. “Current Attachment Patterns, Attachment History, and Religiosity as Predictors of Ego-Identity Status in Fundamentalist Christian Adolescents.” Ph.d. Thesis, California School of Professional Psychology - Los Angeles.
Abstract: Bowlby's
attachment theory was integrated with theory in the areas of ego development,
moral development, and identity formation in order to examine adolescent
development in a Fundamentalist Christian population. This study focused on
factors that affect identity formation as theoretically defined by Erikson's
developmental theory and as operationalized by Marcia's empirically identified
ego-identity statuses. Variables of religiosity along with attachment history
and current attachment patterns were investigated in order to identify the best
predictors of identity status in the adolescent population. A sample of 76 male
and female adolescents, age 14 to 20, participated. Each adolescent completed
the Attitudes About Religion Scale, the Attachment History Questionnaire, the
Separation Anxiety Test, the Parental Warmth and Encouragement of Exploration
Scale, and the Ego-Identity Status Interview. Results indicated that identity
status was consistently predicted by the current attachment patterns derived
from the Separation Anxiety Test. Contrary to expectations, the variables of
religiosity and attachment history were only partially successful in
discriminating identity status. The results added support to the theoretical
premise that attachment patterns form the basis for identity formation in
adolescence. The current attachment patterns of detachment, secure attachment,
and anxious attachment together with the salient characteristics of attachment
history, identified as the adolescent's sense of alienation and his/her
perception of parental love, accurately discriminated membership in the
identity statuses. Conclusions and implications were discussed in terms of the
need to assess adolescent development by integrating the analysis of current
attachment with current identity status.
[Source: DA]
Kipust, Philip Joseph. 1983. “Moral Development and Self-Concept of Hasidic Adolescent Boys and Girls.” Ed.D. Thesis, Yeshiva University.
Abstract: This study
compared Hasidically educated boys and girls, in grades 9 and 11, for moral
development and self-concept. It also attempted to determine if any
differential effect on the level or stage sequence of moral development was
exhibited by this cultural group. Two issues dealt with were the sexual aspects
of Kohlberg's theory and women's status in Orthodox Jewish education and
tradition. The sample, 125 boys and 160 girls, attended six Yeshiva high
schools in Boro Park, Brooklyn, New York. Three research instruments were
administered: the Ethical Reasoning Inventory (ERI), to measure moral
reasoning; the Piers-Harris Children's Self-Concept Scale (PHCSCS); and the
Otis-Lennon Mental Ability Test (OLMAT), to measure intelligence.
Non-parametric statistical procedures were utilized to analyze the data.
Findings and Conclusions. (1) A significant correlation (P < .01) was found
between moral development and grade level. (2) The moral development scores of
the girls were significantly higher than those of the boys for the overall
sample and for the 9th grade level. No significant differences were found at
the 11th grade level. (3) No significant differences were found in the
self-concept scores between the boys and girls although the 11th grade girls
scored higher than the 11th grade boys. (4) There was a positive correlation (P
< .01) between self-concept and moral development for the overall sample and
the 11th grade males. (5) The correlation between self-concept and moral
development was higher for the 11th grade boys than for the 11th grade girls.
(6) There was a significant correlation between moral development and
intelligence (P < .001) and between self-concept and intelligence (P <
.05). The findings supported the "Stage sequence" and
"Universality" aspects of Kohlberg's theory and showed that no
special differential effect was exhibited by this cultural group. It also
supported the contention of the Orthodox Jewish leaders that the status of
women in their community, as reflected by their self-concept and moral
development scores, is on par with that of the men. Also included are
suggestions for modifying Kohlberg's stage model. [Source: DA]
Wright, Derek. 1983. “Religious Education from the Perspective of Moral Education.” Journal of Moral Education vol. 12, pp. 111-115.
Abstract: Asserts that the
nature of moral education must be clarified before it can be determined that
religious education interferes with or helps the process. For teachers, there
are 2 tasks in moral education: to create a moral community in the school and
to facilitate students' understanding of morality through specific curriculum
activities. These 2 tasks correspond directly to Piaget's (1932) distinction
between practical and theoretical morality. In promoting a moral community, the
teacher must promote 4 principles defining the core of morality: equality,
truthfulness, fairness and justice, and keeping promises and contracts. In
curriculum activity, the teacher should develop students' theoretical morality
by creating conditions in which students can seriously reflect on and
articulate their own moral experience and explore their reasoning with others.
It is contended that religious education will influence students' theoretical
morality in 2 ways: It can directly affect students' understanding of morality,
and it can contribute to students' philosophy of life within which morality is
embedded. It is noted that any form of moral or religious education teaching
one set of world beliefs as true would be morally unacceptable. [Source: PI]
Dean, Roger A. 1982. “Youth: Moonies' Target Population.” Adolescence vol. 17, pp. 567-574.
Abstract: Examines the
stages of normative development that predominate during the late adolescent and
early adulthood periods to determine why young people are particularly
vulnerable to the ministrations of cults, particularly those of the Unification
Church (Moonies). The problem of ego identity and its by-products--ego
diffusion, idealism, intellectual curiosity, disillusionment, and traumatic
experiences--are discussed. By recognizing, crystallizing, and responding to
the universal discontent of the young, Reverend Moon, leader of the Unification
Church, forges a powerful bond of identification between himself and an
otherwise diverse group of people. He expresses this sense of dissatisfaction
in universal and transcendental terms with which the young can identify on a
personal level, while still retaining appeal to a broad-based constituency. By
constructing and communicating a utopia, the Unification Church offers broad
sections of discontented young people a new and concrete option for the
reconstruction of their lives. [Source:
PI]
Parks, Sharon. 1982. “Young Adult Faith Development: Teaching Is the Context of Theological Education.” Religious Education vol. 77, pp. 657-672.
Philibert, Paul J. 1982. “Moral Maturity and Education Beyond Conventional Morality.” Review of Religious Research vol. 23, pp. 286-296.
Abstract: "Moral
Maturity" was the first goal of four of the denominations in our study and
was rated second and third by the other two.
What does this mean? three
perspectives are developed here. 1) An
examination of the items in the Moral Maturity scale shows that
postconventional elements appear there enough to warrant thinking that adults want
youth to be reasonably independent. 2)
A refactoring of the ten goals of part 1 yielded two new factors, whose
analysis indicates that the denominations vary in their support for
postconventional morality, with the
Evangelicals least supportive.
3) Given Fowler's stages of faith as an interpretive tool, only two
denominations prefer critical stage four to conventional stage three for the
outcome of religious education; none want stage five (a postcritical and
universalizing posture). [Source: RI]
Philibert, Paul J. and James P. O'Connor, (eds.). 1982. “Adolescent Religious Socialization: Goal Priorities According to Parents and Religious Educators.” Review of Religious Research vol. 23, pp. 226-315.
Abstract: Editors'
introduction, by P J Philibert and J P O'Connor. Desired outcomes of religious
education and youth ministry in six denominations, by D R Hoge, E Heffernan, E
F Hemrick, H M Nelsen, J P O'Connor, P J Philibert, and A D Thompson. The
influence of social and theological factors upon the goals of religious
education, by H M Nelsen. Teachers, pedagogy and the process of religious
education, by P J Philibert and D R Hoge. Moral maturity and education beyond
conventional morality, by P J Philibert. Different conceptualizations of goals
of religious education and youth ministry in six denominations, by D R Hoge and
A D Thompson. Response: "Moral maturity" and social justice goals, by
H C Simmons. Response: religious education goals for youth, by D E Miller.
Glossary of technical terms. [Source:
RI]
Powers, Sally Isbell. 1982. “Family Interaction and Parental Moral Development as a Context for Adolescent Moral Development: A Study of Patient and Non-Patient Adolescents.” Ed.d. Thesis, Harvard University.
Abstract: The relationship between
family interaction, parental moral judgment and adolescent moral judgment was
investigated in two groups of families: 27 families with a psychiatrically
hospitalized adolescent and 32 families with a non-patient adolescent. All
families were intact and siblings were not included in the study. The mean age
of the adolescents was 14 1/2 years. Parental and adolescent moral judgment was
assessed by Kohlberg's moral stages, scored according to the Standard Form
Scoring system. Family discussions of revealed differences on hypothetical
moral dilemmas were observed. Behaviors were coded using the Developmental
Environments Coding System, a system constructed for this study which
operationalizes interaction variables that structural-developmental theory suggests
will influence moral development. The first part of the study analyzed group
and sex differences in parental and adolescent moral judgment and the
parent-adolescent moral judgment relationship. The second analyzed
relationships between family interaction and family members' moral judgment.
Background variables of socio-economic status, education, and religion were
controlled. Correlations, multiple regression, and cluster analysis were used.
It was hypothesized that adolescent non-patient status and family interactions
coded as Sharing Perspectives, Challenging, Focusing, Supportive and
Transactive would be positively related to moral judgment; adolescent patient
status and family interactions coded as Avoidance, Distortion, Rejection and
Affective Conflict would be negatively related to moral judgment. Analyses of
relationships between family interaction and moral judgment indicated that
family members' Support, Affective Conflict, Rejection, Avoidance and
adolescent Transactiveness were most predictive of adolescent moral judgment.
Mothers' moral judgment was most related to mothers' Distortion, Rejection,
Focusing and Support. Fathers' moral judgment was most related to fathers'
Avoidance and Focusing. Mothers' advanced moral reasoning was associated with
Supportive, Sharing families and fathers' advanced moral reasoning was
associated with Challenging families. There were differences between groups in
the relationship of moral judgment to family interaction and differences in
interaction according to the sex of the adolescent. Theoretical implications of
the findings and recommendations for future research were discussed. [Source: DA]
Richter, Don. 1982. “The Creative Process in Adolescent Development (with Response).” Pp. 208-241 in Religious Education: Ministry with Youth, edited by D. Wyckoff. Birmingham, Ala.: Religious Education Press.
Solway, Patricia Hurley. 1982. “An Investigation of Social-Interactional Variables Related to Level of Moral Development among Catholic High School Girls.” Ed.d. Thesis, University of Houston.
Abstract: Two areas of
societal concern with regard to the subject of morality and moral judgment are
education and crime. However, if the implications arising from the study of
moral development theory are to be most effectively applied to programs
designed to prevent or remediate problems associated with lack of moral
development, the precise role of the various factors that underlie the
development of moral reasoning must be clearly understood. A review of recent
literature indicated that the cognitive factors related to moral development
have been much more extensively studied than have social-interactional factors,
despite the fact that cognitive factors are often not amenable to change and,
therefore, not useful for practical application purposes. The major purposes of
this study were: (1) to determine the relationship of the following
social-interactional variables to level of moral development: religious
education, influence of family environment, and socioeconomic status; (2) to
discuss implications for inclusion of any social-interactional variables found
to be correlated with moral development and also known to be amenable to change
in preventive and remedial programs such as in schools, adolescent
rehabilitation institutions, and parent education groups. The subjects involved
in this study were 100 girls ranging in age from 14 to 19 years who were
randomly selected from an all-girl Catholic high school in Houston. All
subjects were administered the following instruments: the Ethical Reasoning
Inventory, the Moral/Religious Emphasis subscale of the Family Environment
Scale, the Hollingshead-Redlich socioeconomic rating scale, and a cover sheet
requesting information pertaining to age, grade, race, and number of years of
attendance in Catholic schools. Intelligence scores were obtained from an
admission test which was given to all students as freshmen. Correlation and
multiple regression analysis procedures were computed on the data obtained.
Significant correlations were found between moral development and religious
education, family influence, intelligence, age, and grade level. The
implication of these results for educational programs and counseling strategies
were discussed and recommendations for future research were suggested. [Source: DA]
Berryman, Jerome W., Richard E. Davies, and Henry C. Simmons. 1981. “Faith, Identity, and Morality in Late Adolescence: Comments.” Character Potential: A Record of Research vol. 9, pp. 186-191.
Abstract: J. W. Berryman
raises questions about the validity of mixing a scientific paradigm with a
religious paradigm in J. W. Fowler's (1977) work and, thus, in E. J. Mischey's
(see record 1983-25319-001) work. He gives an alternative solution for the
ambiguities in Mischey's study. R. E. Davies asks for further research because
of the exploratory nature of Mischey's study. He warns readers that stage
scores are ordinal, not interval. H. C. Simmons asks for greater attention to
the communities to which Ss belong. Each of the commentors acknowledge
Mischey's contribution to research about identity formation, faith development,
and moral reasoning development.
[Source: PI]
Dalrymple, M. Charlene. 1981. “The Moral Reasoning of Catholic High School Seniors: School Environment, Family Background, and Alienation Correlates.” Ed.d. Thesis, Temple University.
Abstract: The major purpose
of this study was to investigate the relationship between the moral reasoning
of twelfth grade students and their perceptions of their school environments, their
family backgrounds, and themselves. A sociological perspective, presenting the
influence of these three major factors on an individual's moral growth,
provided the conceptual framework. A random sample of 608 students from fifteen
Catholic high schools located in or near urban centers in the northeastern
section of the United States participated in the research project. All subjects
completed James Rest's Defining Issues Test (DIT) to obtain a moral reasoning
score, and they responded to three questionnaires: James Mackey's Adolescent
Alienation Scale; Marvin Siegelman's Parent-Child Relations II Questionnaire;
and selected statements from the National Catholic Education Association's
Giving Form to the Vision, a set of questions designed to measure the
characteristics of a Catholic secondary school. Students provided personal
data. When each of the components of the major correlates (Alienation, Family
Background, School Environment) was treated as a separate entity and added to
the personal data responses, there were twenty-one variables correlated with
the subjects' moral reasoning scores. Data analysis provided percentages,
means, and standard deviations for the statements on each of the components of
the major correlates. A computer program, written specifically for this study,
grouped each student's responses to the DIT according to stages and produced a
principled reasoning score. Pearson Product Moment coefficients were determined
between the dependent and all the independent variables. A step-wise Multiple R
was obtained to determine which variables were the best predictors of moral
reasoning. A "t" test was run to discover differences between males
and females with regard to their scores on the Defining Issues Test. Results of
the DIT indicated that the majority of subjects reasoned predominantly at the
conventional level of morality with the larger segment preferring Stage 4 moral
concepts. Approximately one-sixth of the sample had moved into the principled
level of morality with the greater number preferring Stage 5A moral concepts
when attempting to solve a moral dilemma. According to the perceptions
registered on the alienation scale, the subjects tended to view themselves and
their ability to deal with life situations in a positive manner. From the PCR
II, their perceptions of parent-child relations indicated a loving family
setting in which harmony was obtained through an appropriate balance of rewards
and punishments. Responses to Giving Form to the Vision revealed that the
subjects viewed their schools in a positive light although there were certain
aspects with which they were dissatisfied. Product moment correlations
indicated a significant (p(' )<(' ).05) relationship between moral reasoning
scores and twelve variables. Moral reasoning scores rose in direct proportion
to the degree of cultural estrangement, demanding attitude of parents, and
service opportunities perceived by the subjects as well as according to the
amount of education attained by each parent, the subjects' scholastic ability,
and their participation in extra-curricular activities. The "t" test
(p = .04) indicated that females used principled reasoning more than males when
solving a moral dilemma. An inverse relationship was found between moral
reasoning scores and the degree of guidelessness, the attention of mothers and
the pedagogical-psychological environment of the school as perceived by the
subjects. Results of the stepwise Multiple R revealed the five strongest
predictors (significant at .01) of moral reasoning to be scholastic ability,
degree of cultural estrangement, degree of guidelessness, mothers' education,
and the pedagogical-psychological environment of the school respectively. Two
of the five predictors registered negative associations: guidelessness and the school's
pedagogical environment. [Source: DA]
Harris, Anton T. 1981. “A Study of the Relationship between Stages of Moral Development and the Religious Factors of Knowledge, Belief and Practice in Catholic High School Adolescents.” Thesis, University of Oregon.
Hayden, Joseph Jean. 1981. “A Study of the Relationship between Ego and Moral Development in Adolescent Males.” Ed.d. Thesis, The George Washington University.
Abstract: This study
explored the relationship between levels in Jane Loevinger's model of ego
development and Lawrence Kohlberg's hierarchy of moral development. The data
were examined for indications of precedence of moral development over ego
development. Levels of moral development of the subjects in this study were
compared with those of subjects from similar high schools. The subjects were 66
male high school seniors between the ages of 16 and 18 years, who attended the
same all-male Catholic high school. Of the sample, 95 percent planned to attend
college immediately after graduation. The majority came from middle and upper
middle income families, while eight percent received financial aid to help pay
the tuition. Seventy-six percent of the sample was Caucasian, 20 percent was
Black, and 4 percent was Oriental. Subjects in a sample of 22 male seniors
attended a high school with a higher socio-economic status and a smaller
minority representation. Another sample of 83 male seniors was more
homogeneously "blue collar" and Caucasian in background than the
subjects in the other groups. Each subject in the main sample of 66 males was
tested in groups on the Washington University Sentence Completion Test (an
assessment of ego development levels). One week later the same subjects were
tested in groups on the Defining Issues Test (an assessment of moral
development levels). The other two samples were tested in groups on the
Defining Issues Test only. Analysis of the data from the main sample indicated
an insignificant correlation of .13 between levels of ego development and moral
development. Study of the relative levels of ego and moral development yielded
"stageless" scores for 36 subjects on the Defining Issues Test.
Informal comparisons suggest the precedence of ego development to moral
development. Evidence from the 30 subjects with dominant stages of moral
development reported a distinct mode of Stage 4, Law and Order, with the mode
of ego development at Stage I-3/4, Conformist-Conscientious, suggesting that
the ego levels of the sample were more advanced that the levels of moral
thinking. Comparison of the moral development of the main sample with the more
upper middle class sample of 22 males manifested no significant difference (t =
1.137; p = .26) and similar variance (F = 1.238; p = .30). Comparison of the
main sample with the 83 males of more "blue collar" and Caucasian
background also resulted in statistically insignificant differences in levels
of moral development (t = 1.084; p = .28) and similar variance (F = 1.149; p =
.27). The lack of significant differences among the samples was interpreted to
be the result of a selection factor of home backgrounds operating with families
of similar values selecting similar schools for their sons. [Source: DA]
Potvin, Raymond H. and Che Fu Lee. 1981. “Religious Development among Adolescents.” Social Thought vol. 7, pp. 47-61.
Abstract: Durkheimian &
Piagetian theory are integrated to explain adolescent religious development.
The resulting hypotheses are tested with data from a national probability
sample of 1,121 US youths aged 13-18 who were interviewed in 1965. At 13-14,
the impact of peers is minimal, & religious practice, mainly related to
parental religions, has a greater influence on internal religiousness than the
reverse process. At 15-16, adolescents begin to coconstruct with peers worldviews
impacting on internal religiousness that at these ages have a greater influence
on practice than the reverse process. At 17-18, the influence of practice on
internal religiousness regains its former primacy. Adolescents tend to
reconcile early religiousness attained on the basis of authority relations with
those modifications of religiousness attained on the basis of meanings
coconstructed with peers. [Source: SA]
Hutsebaut, Dirk. 1980. “Reference Figures in Moral Development.” Pp. 193-221 in Toward Moral and Religious Maturity, edited by Christiane Brusselmans. Morristown, N.J.: Silver Burdett Co.
Schlimpert, Charles E. 1980. “The Effect of Kohlberg's Theory of Moral Development in the Parochial Secondary Classroom on Levels of Moral Judgment and Dogmatism.” Thesis, University of Southern California.
Allanach, Robert C. 1979. “The Troubled Adolescent.” Christian Ministry pp. 22-25.
Hoge, Dean R. and Gregory H. Petrillo. 1978. “Development of Religious Thinking in Adolescence: A Test of Goldman's Theories.” Journal for the Scientific Study of Religion vol. 17, pp. 139-154.
Abstract: Assessed R.
Goldman's (1964, 1965) hypothesized factors for facilitating or impeding
development of religious thinking using data from 451 10th graders in suburban
Catholic, Baptist, and Methodist churches. The role of overall cognitive
capacity was less than Goldman suggested, and the role of religious training
was greater. The impact of religious education varied widely across
denominations. Goldman's theory that a gap between concrete religious thinking
and higher-level cognitive functioning in other areas tends to produce faith
rejection was not supported; the results, except for the private school Catholics,
were just the opposite--more abstract religious thinking was associated with
greater rejection of doctrine and the church.
[Source: PI]
Trevelyan, J. Ann. 1978. “The Religious Dimension of Life During Adolescence: A Study of the Relationship between Psychological Perspectives in the Works of Erikson, Jung, Kohlberg and Tillich, and Clinical Perspectives in Two Research Settings.” Thesis, Harvard University.
Gorman, Margaret. 1977. “Moral and Faith Development in Seventeen-Year-Old Students.” Religious Education vol. 72, pp. 491-504.
Abstract: Studied levels of
moral and faith development in 50 students in public and private schools, using
structured interviews and standardized coding procedures based on work by L.
Kohlberg and J. W. Fowler. Most students were at conformist, conventional
levels of development. Development was significantly related to intelligence
but not to any of 6 demographic and experiential variables. Subjective or
"qualitative" analyses suggested that experiences with crises (such
as death) and with growing up in a socioeconomically varied area (as contrasted
with an affluent suburb) raised levels of moral and faith development. A number
of educational implications are drawn from these data. [Source: PI]
Peatling, John H. 1977. “Cognitive Development: Religious Thinking in Children, Youth and Adults.” Character Potential: A Record of Research vol. 8, pp. 100-115.
Abstract: Addresses 3
questions: (a) Does cognitive development continue across the life span? (b)
Are there stages in development? (c) Can age-level group means be predicted?
The total sample of 10,648 Ss (CA 9 yrs to middle 50s) included subsamples from
7 separate studies in North America and Finland. The scale, Religious Thinking
Total Abstract, is derived from the instrument Thinking About the Bible. CA
group means were tested for significant differences by the t test. Cross-sample
comparisons were examined by fitting means to a theoretical logarithmic curve.
Finally, comparisons were made by generational groups and also by educational
levels for the 6 scales derived from Thinking About the Bible. Results suggest
an affirmative answer to all 3 questions. Three levels of development appear in
student samples. A 4th, more abstract, level appears in adult samples, and
possibly a 5th. The mean percentage of difference between observed age level
means and the logarithmic curve is 4.25%, which suggests predictive capability
for the Religious Thinking Total Abstract scale. Other results and numerous
interpretations are reported. [Source:
PI]
Stevens, Carey, Arthur M. Blank, and Greg Poushinsky. 1977. “Religion as a Factor in Morality Research: A Cross-Sectional Analysis of Older Adolescents, Young Adults, Middle Age and Senior Citizens.” Journal of Psychology and Judaism vol. 1, pp. 61-80.
Abstract: Four groups of a
total of 272 Ss ranging in age from 15 to 72 yrs were assessed with respect to
the relationship between various aspects of religion and their level of moral
development (Kohlberg Moral Judgment Test and Defining Issues Test). Findings
suggest that religious influences relate to moral reasoning but that this
depends upon the type of moral assessment utilized. Further, speculation
concerning the relation of morality to agnosticism and atheism is made. [Source: PI]
Weiner, Alan S. 1977. “Cognitive and Social-Emotional Development in Adolescence.” Journal of Pediatric Psychology vol. 2, pp. 87-92.
Abstract: Reviews recent
findings concerning cognitive, social-emotional, moral, political, and
religious development in normal adolescents. Unlike findings with standardized
intelligence tests, Piagetian research supports the hypothesis of cognitive
differentiation during development. Recent research on personality development
tends to refute the previous consensus that adolescence is normatively a time
of emotional stress or crisis and thus suggests that adolescent emotional
problems be taken more seriously when they do appear. Similarly, considerable
diversity exists among adolescents, and research findings on cognition,
morality, intergenerational relations, and ideological development are often
inconsistent with generally held, theoretically derived views of modal
adolescent functioning. [Source: PI]
Blum, Paul. 1976. “A Comparative Analysis of the Impact of Family and Social Role Orientation on the Development of Religious Values among Adolescents.” Thesis, University of Notre Dame.
Eisenberg Berg, Nancy. 1976. “The Relation of Political Attitude to Constraint-Oriented and Prosocial Moral Reasoning.” Developmental Psychology vol. 12, pp. 552-553.
Abstract: Investigated the
relationship between prosocial and constraint-oriented moral reasoning and
liberal and humanistic political attitudes. 76 White middle-class 7th-12th
graders from a Presbyterian church and a Jewish camp completed a 41-item
political questionnaire and a written objective test of moral reasoning based
on L. Kohlberg's (1969) conceptualizations. Chi-square analyses revealed that
older Ss were significantly more liberal and humanitarian than younger Ss, and
older Ss exhibited a significantly higher level of moral reasoning.
Correlations between political attitude scores and moral indices partially
supported the hypothesis that higher levels of moral reasoning are associated
with more liberal and humanistic attitudes: Liberalism scores were
significantly related to the prosocial, constraint, and combined moral indices;
humanitarian scores were significantly related to the prosocial and combined
indices, but not the constraint index. Further research is needed to determine
whether findings generalize to other social strata. [Source: PI]
Maddock, James W. 1976. “Future without History: Youth's Crisis of Commitment.” Religious Education vol. 71, pp. 5-16.
Abstract: This article
suggests that a society characterized by chronic social change and radical
pluralism produces youth lacking a clear sense of identity and (therefore of)
historical perspective, a continuity of meaning over time. The solution, it is argued, lies in
socializing youth toward a sense of moral commitment as a bridge between
personal identity and social community.
The result can be a pluralistic society guided by basic moral
sensibilities, a realistic network of interpersonal obligations, a core of
common moral purposes, and a shared willingness to take responsibility for
shaping the future. [Source: RI]
Miller, Kenneth L. 1976. “The Relationship of Stages of Development in Children's Moral and Religious Thinking.” Thesis, Arizona State University.
Blackner, Gary L. 1975. “Moral Development of Young Adults Involved in Weekday Religious Education and Self-Concept Relationships.” Thesis, Brigham Young University.
Knox, Ian. 1975. “Religion and the Expectations of Modern Society Towards the Adolescent.” Religious Education vol. 70, pp. 649-660.
Abstract: Discusses
implications for adolescent moral education of the tension between
individuality and social demands. Given E. Erikson's theory of adolescent
identity development and psychoanalytic theory in general, the theologically
important need to attain delay of gratification is more readily served by focus
on the community and institutional dimensions of religion. [Source: PI]
Peatling, John H., Charles W. Laabs, and Thomas B. Newton. 1975. “Cognitive Development: A Three-Sample Comparison of Means on the Peatling Scale of Religious Thinking.” Character Potential: A Record of Research vol. 7, pp. 159-162.
Abstract: Compared means on
the 6 Peatling Scales of Religious Thinking for 3 age levels. Youngest Ss were
988 students in Lutheran Missouri Synod schools (average grade level, 6.4).
Older Ss were 1,994 students in Episcopal schools (average grade level, 7.9).
3,289 adult Ss were in United Methodist Adult Bible classes. The predictions
that means for the 3 Abstract Stage Scales would increase with age while means
for the 3 Concrete Scales would decrease with age were confirmed. Results
suggest that the Peatling Scales measure Piagetian constructs, upon which they
were based, and inferentially exhibit construct validity. Results indicate more
rapid development in religious thinking between childhood and adolescence than
between adolescence and adulthood. The complexities of development during
middle adolescence are highlighted by the use of 6 scales rather than just the
2 summary scales. Results refute the assumption that cognitive development is
completed during adolescence. Educational implications are discussed. [Source: PI]
Peatling, John H. 1974. “Cognitive Development in Pupils in Grades Four through Twelve: The Incidence of Concrete and Religious Thinking.” Character Potential: A Record of Research vol. 7, pp. 52-61.
Abstract: Studied
chronological age, mental age, and grade level in relation to the incidence of
concrete and abstract religious thinking. 1,994 students from a 7% random
sample of the National Association of Episcopal Schools, grades 4-12, were
administered an untimed, criterion-referenced multiple-choice test entitled
"Thinking About the Bible." Results generally support the findings of
J. Piaget and R. Goldman. The statistical procedures employed demonstrated
periods of growth and plateaus (or intermediate periods). In this American
sample, abstract religious thinking appeared to begin in Grades 8 and 9, not
becoming dominant until Grades 10-12 because of a plateau period. Results for
all 3 factors were significant, but grade level gave the clearest indications
of change. Implications for religious educators and for needed further research
are discussed. [Source: PI]
Strommen, Merton P. 1971. Research on Religious Development: A Comprehensive Handbook: A Project of the Religious Education Association. New York, NY : Hawthorn.
Pattison, E. Mansell. 1969. “Development of Moral Values in Children.” Pastoral Psychology vol. 20, pp. 14-30.
Peretti, Peter O. 1969. “Guilt in Moral Development: A Comparative Study.” Psychological Reports pp. 739-745.
Abstract: 400 17-20 yr. old
undergraduates participated in an investigation to find out: (a) those areas
which college students consider important in their moral considerations; (b)
the extent to which such students will feel guilty when considering to engage
in activities in these areas; and (c) any differences in pertinent
classifications for youngsters reared or not reared in relatively strict
Christian backgrounds. Results suggest 13 areas which tend to be important to
the youth in moral considerations, differences in guilt feelings, and
differences in responses relative to backgrounds. [Source: PI]
Hugen, Melvin D. 1968. “The Church Role in Maturity.” Proceedings of the Christian Association for Psychological Studies pp. 59-67.
Abstract: Using the stages
of growth through which the individual normally passes on the pathway to
maturity as outlined by "The Fact-Finding Report of the Midcentuary White
House Conference on Children and Youth," ways in which the church can
furnish resources for such growth are discussed. [Source: PI]
Eppel, E. M. and M. Eppel. 1967. Adolescents and Morality: A Study of Some Moral Values and Dilemmas of Working Adolescents in the Context of a Changing Climate of Opinion. New York: N.Y. Humanities Press.
Abstract: PRESENTS "AN
ANALYSIS OF THE CLIMATE OF OPINION ON THE MORALITY OF YOUNG PEOPLE AS EXPRESSED
IN EDUCATIONAL, RELIGIOUS, AND MEDICAL REPORTS IN RECENT YEARS, INCLUDING AN
ASSESSMENT OF THE IMPACT OF 'THE NEW MORALITY.' " THE 1ST SECTION PRESENTS
RESEARCH DERIVED FROM THE FOREGOING ANALYSIS, "AND DEALS WITH THE VIEWS
AND ATTITUDES OF MAGISTRATES, PROBATION OFFICERS, AND YOUTH LEADERS ON THE
MORALITY OF . . .(ADOLESCENTS) AND ON DIFFERENCES BETWEEN THE
GENERATIONS." IT IS CONCLUDED THAT THE MAIN FOCUS OF ADOLESCENTS' MORAL
CONCERN SEEMS TO LIE IN THE PROBLEM OF THEIR ESTABLISHING SATISFACTORY
RELATIONSHIPS. [Source: PI]
Amatora, Mary. 1963. “Needed Research on Religious Development During Adolescence.” Catholic Psychological Record vol. 1, pp. 1-9.
Abstract: Studies of
attitudes and practices of the adolescent toward religion are of limited use,
unless the resulting knowledge can be applied to helping him deepen his
spirituality. Motivation for living his religion must be intrinsic. Religion
can help fulfill the 8 basic needs of childhood. [Source: PI]
Van Dyke, Paul and John Pierce Jones. 1963. “The Psychology of Religion of Middle and Late Adolescence: A Review of Empirical Research, 1950-1960.” Religious Education vol. 58, pp. 529-537.
Abstract: Review of
empirical research related to development of ethical attitudes during middle
and late adolescence, excluding authoritarian personality, dogmatism, and
prejudice. [Source: PI]
Godin, Andre. 1958. “Faith and the Psychological Development of Children and Adolescents.” Lumen Vitae vol. 13, pp. 297-311.
Abstract: There are 5
psychological characteristics of faith loosely connected with 5 periods of
adolescent development: experience of love and de-centration, knowledge of
moral fault, acceptance of mystery and development of "symbolic
sense," sense of expectancy, and finally, joyful assurance and security.
Affective disorders formed in the first years of life can inhibit the plenitude
of faith. The role of the parents and especially the function of the
father-figure are very important. The development is traced through early
childhood (2-8 years), late childhood (8-12 years), pre-puberty (12-14 years),
puberty (14-16 years), and adolescence (16-18 years). [Source: PI]
Heath, R. W., M. H. Maier, and H. H. Remmers. 1958. “Youth's Attitudes toward Various Aspects of Their Lives.” Purdue Opinion Panel Poll Report p. 24.
Abstract: The majority of
teenagers appear to be absorbing the values of the culture and reflect pretty
much the attitudes of the culture toward drinking, dating, divorce, religion,
and juvenile delinquency. [Source: PI]
Hirschberg, J. Cotter. 1956. “Comments on Religion and Childhood.” Menninger Quarterly vol. 10, pp. 22-24.
Abstract: Religious
attitudes and understanding can help in the healthy emotional growth of
children. But the child and his concepts concerning religion should grow up
together. The development of religious beliefs and functions is traced through
the stages of childhood. (See 31: 669.)
[Source: PI]
Hirschberg, J. Cotter. 1955. “Some Comments on Religion and Childhood.” Bulletin of the Menninger Clinic vol. 19, pp. 227-228.
Abstract: The child and his
concepts concerning religion should group up together; "in childhood,
religion has a social as well as a divine object." [Source: PI]
Manwell, Elizabeth M. and Sophia A. Fahs. 1951. Consider the Children; How They Grow. Boston: Beacon Press.
Abstract: A revision and
expansion of the 1940 edition (see 14: 4793.) Some of the phases of child
growth and development treated in the separate chapters of this book include
the developmental tasks of the nursery years, the awakening to the world of
nature, the child's experiments in social behavior, his experiences with the
dark and with dreams, and his attitudes toward life and love. The authors
consider the mental and emotional health of young children and their spiritual
or religious health to be interdependent, and maintain that each must be
examined in the light of the other.
[Source: PI]
Odenwald, Robert P. 1951. “The Spiritual Development of the Child, with Emphasis on Problems of Maladjustment in Children and the Emotion of Fear.” Journal of Child Psychiatry vol. 2, pp. 161-167.
Abstract: In this essay the
author discusses the importance of parental attitudes in determining the
adequacy of the child's personality adjustment. He draws special attention to
fear and emphasizes the importance of religious training. [Source: PI]
Harms, E. 1944. “The Development of Religious Experience in Children.” American Journal of Sociology vol. 50, pp. 112-122.
Abstract: A study of children's
religious imaginations, as expressed in drawings and paintings during specially
conducted experiments, showed quite different results from those found by
studies of what children say about their religion and God. An examination of
such graphic expressions in the various age levels resulted in the postulation
of three different stages of religious experience in children: the fairy-tale,
the realistic, and the individualistic.
[Source: PI]
Garrison, K. C. 1940. The Psychology of Adolescence. NY: Prentice-Hall.
Abstract: New material on
youth problems, religious development, and achieving independence has been
added to this revised edition which represents the 4th printing since the
original publication of the book in 1934. The book, designed as a text, is
addressed to both, adolescent college students and to those entrusted with the
care and guidance of adolescents. It is divided into (1) development of the
individual and (2) personality development. There are 16 chapters, most of
which have a summary and are followed by 5-9 thought questions and 5-11
selected references. [Source: PI]
Mary, Sister and M. M. Hughes. 1936. “The Moral and Religious Development of the Preschool Child.” Studies in Psychology and Psychiatry from the Catholic University of America p. 51.
Abstract: Through asking 15
abstract questions of 693 Catholic and 525 non-Catholic children moral and
religious development was studied. No significant differences were found
between Catholics and non-Catholics, but purely religious questions were not
asked of non-Catholics. Moral ideas such as obedience, right of ownership, love
of parents, etc., were found early, with highest growth from 3 to 5 years,
which corresponds with the period of rapid physical and mental growth.
Religious development shows that definite concepts of God, Heaven, angels, and
the Holy Family are also found at the preschool age, as evidenced by
"correct" answers. Since these concepts develop early parents
"need to be made aware of the undeveloped spiritual potentialities of
preschool children." [Source: PI]
Dimock, H. S. 1934. “The Modern Child and Religion.” University of Iowa. Child Welfare Pamphlets p. 11.
Abstract: Early emotional
conditioning is shown to have an effect on the tenor of religious development. Parents
and educators are warned of the danger of imposing adult religious concepts on
children and of using theological concepts as controls of conduct. Development
of religious behavior can take place only through the practice of religious
behavior. [Source: PI]
Fahs, S. L. 1930. “The Beginnings of Religion in Baby Behavior.” Religious Education vol. 25, pp. 896-903.
Abstract: The reports gained
from a number of graduate students regarding the religious experiences of their
childhood suggest that one's religious bent is acquired during the first years
of life and before religion in a formal sense can be understood. This bent
depends upon the experience had with the intimate objects and conditions of
life, and above all with parents. The development of emotional attitudes
depends upon the success with which the child meets his world, and the ideas of
God, rewards and punishment are made consistent with these more primitive
experiences. [Source: PI]
Bose, R. G. 1928. The Nature and Development of Religious Concepts in Children. Tempe, Ariz: Aircraft Print Shop.
Abstract: This dissertation
presents a more detailed report of the study printed in Rel. Educ. 1930, 24,
831-837 (see IV: 769). An analysis of the results is assisted by extended
tables. [Source: PI]
Kupky, O. 1928. The Religious Development of Adolescents. NY: Macmillan.
Abstract: The author has
attempted to study the religious development of adolescents from diaries,
letters, and poems which adolescents have produced, together with results from
a supplementary questionnaire given to a certain group of students to determine
when religious development begins. Little can be learned from a study of the
religion of childhood, as true religious experiences do not ordinarily appear
until puberty. The religious community and the temperament of the individual
determine whether the development shall be continuous or catastrophic and
leading to conversion. Factors such as sex, nature, and love influence
religious development, but it cannot be said that the development is
exclusively determined by them. Moral, intellectual, and esthetic elements are
significant in religious experiences. Illustrations of religious development
are scattered throughout the text; an appendix gives further illustrations. A 6
page bibliography. [Source: PI]
Various. 1927. The Manual of Child Development. NY: University Society.
Abstract: Contains a chart
for child development which is an outline of the average child's growth from
birth through the 20th year, and gives at each period a list of the traits of
character nascent at that particular period. This is followed by a series of
articles telling why each trait is desirable, giving practical suggestions for
its development in a child and a list of the stories, etc., which are needed to
develop it. There is a section devoted to each of the following development
phases in a child: physical, mental, social, moral and spiritual. [Source: PI]