Adult maturational processes and the facilitating environment (original) (raw)
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For decades, psychologists have been interested in the question whether, and how, religious and spiritual behavior, in terms of beliefs, attitudes, practices, and belonging, could be scientifically studied and assessed in terms of their relative good, or ill, for human well-being. This article considers contributions of religious commitment and spiritual practice to well-being and cognitivedevelopmental theoretical models and related bodies of empirical and clinical research regarding religious and spiritual development across the life cycle, with particular attention to questions related to positive adult development.
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Spirituality is often confused with morality, faith, values, ethics and religion; Often no distinction or differentiation is made between the cultural/societal constructs or aspects of human development and spirituality. Categorical definition of terms is necessary before postulating a definitive perspective on the empirical evidence of spirituality and the developmental stages of life. The emphasis will be to define terms so as to advance an understanding of spiritual growth and development, and determine whether spiritual formation lends itself to the scientific method of empirical, objective analysis.
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Spirituality is often confused with morality, faith, values, ethics and religion; Often no distinction or differentiation is made between the cultural/societal constructs or aspects of human development and spirituality. Categorical definition of terms is necessary before postulating a definitive perspective on the empirical evidence of spirituality and the developmental stages of life. The emphasis will be to define terms so as to advance an understanding of spiritual growth and development, and determine whether spiritual formation lends itself to the scientific method of empirical, objective analysis.
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Religiosity, as a psychic dimension of human life, gradually forms, stage by stage, in connection with the general development of the being, at different stages of age. From a psychological point of view, one can speak of the existence of an innate religiosity, a religious potential that man has as ontologically given, but spiritual evolution and perfection is continuous throughout his life. Childhood, adolescence, maturity, old age are not only stages of the ontogenetic development of the human being, but they are also landmarks and thresholds in the formation of a religious dimension, in each of which having proof of the active presence of God in human existence . The child, with its specific innocence and purity, seeks God like he seeks his parents, the teenager calls him with all the power of the inner tumult, the adult refers to God as a good friend, to support and help in difficult moments, and the old man with the wisdom of the years hopes to be close to Him.The grounds of religious life are set inside the family, from parent’s patterns of behavior reveal to the child how to behave, how to pray, how to create a relation with God.
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Research and practice evidence supports growing opinion that spirituality is an important component of human life across the lifespan. While emerging work is beginning to shed light on the importance of spirituality across the lifespan, social work is challenged to continue to champion this historically neglected area of practice and research. The diversity of dialogue and topics in this journal regarding spirituality across the lifespan demonstrate the vast area of literature development that is required.
Adolescent Research Review, 2021
This editorial introduces the special issue on Diverse Disciplinary Approaches to the Study of Adolescent Religious and Spiritual Development. First, a case is made for the importance of the special issue, focusing on the utility of diverse approaches in providing a richer understanding of the phenomena of interest. Second, a summary is given of the six target pieces in the special issue. These target articles were written by scholars from six disciplines doing work relevant to adolescent religious and spiritual development: developmental psychology, sociology, cultural psychology, social and personality psychology, cognitive psychology, and developmental neuroscience. It is hoped that this special issue strengthens the quality of scholarship in this research area, encourages interdisciplinary work, and enriches our understanding of adolescent religious and spiritual development.
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International Journal of Behavioral Development, 2010
Emerging adults (approximately 18 to 25 years of age) experience heightened self-exploration regarding their beliefs and values, including those concerning religiosity and spirituality. The purpose of this article is to review the literature regarding religiosity and spirituality in emerging adulthood. First, we document developmental advances in physical, cognitive, and psychosocial development that support this exploration along with theoretical and empirical work on how religiosity and spirituality develop during this time period. Second, we examine the research on prevalence rates for and correlates of religiosity and spirituality. Third, we examine socializing agents of religiosity and spirituality that document parents' indirect role relative to other adults, peers, and the media. Next, we examine the role that culture, community, and gender play in the development and socialization of religious and spiritual beliefs and practices. Lastly, future research directions and implications of the findings are discussed.
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The purpose of the article is to share our perspectives on the key influences of lifespan religious and spiritual development as scholars from across the lifespan (i.e., the four authors are from different generations, including Baby Boomers, Generation X, Millennials, and Gen Z). Our perspectives are heavily influenced by our combined 60+ years of research experience in examining the connections between religion and family life. Our discussion is organized around Bronfenbrenner’s bioecological framework and the process-person-context-time model. Within this framework, the key factors we discuss that influence religious/spiritual development include (a) process (i.e., person-religion mismatch and family processes), (b) person (i.e., age, gender/sexual orientation, mental health, personal agency, and experience), (c) context (i.e., home environment, culture, and community), and (d) time (i.e., historical events and the duration of proximal processes). Where possible, we highlight und...
The Religious Approach to Psyche
Review of: Jason E. Smith, Religious but not Religious, Living a Symbolic Life, Asheville, NC: Chiron Publications, 2020. , 2021
What is religion? Most of us encounter this question at some point during our lives. Sooner or later, we are exposed to influence from institutions and the people around us, nudging us to worship and to belong. Or perhaps we have an experience of the extraordinary—an experience of “being,” of something so profound that it does not fit to the paradigm we have acquired thus far. The mundane is transcended by a confrontation with the supernatural. Such experiences can change our minds and open our consciousness to a quest for meaning, for the right way to live, so our lives are not wasted any longer in the face of “it.” Since the first spark of consciousness shone in the darkness hundreds of thousands of years ago humans began to teach each other and practice rituals designed to get closer to, to reconnect with the mystery of the transcendent. We call this endeavor religion. Only in the past few hundred years has the very idea of religion become a subject of exploration. Psychologists dared to shine a light on the question of religion, perhaps to keep it alive after they reckoned that mystery is not to be reached, but paths to it could be explored. Can we understand religion without understanding the object of religion? Can we practice religion and receive its vital message without adhering to dogma? Can religion be a source of freedom rather than becoming a trap like the tower of Babel where religion, like language, divides us and ultimately leads us away from the common goals of humanity? Is there a way of being “religious” without becoming “religious?” C. G. Jung devoted his whole life to showing us that it is possible to analyze the question of religion in a nontheological way by using the lens of psychology instead. Jung surveyed a broad landscape of religious traditions, especially the teachings of alchemy, Gnosticism, and others that were not concerned with creed but sought to mediate deeper knowledge of the psyche. Jung’s work is a well of knowledge that yields unique insights and tools when it comes to religious seeking. However, his work is elaborate, complex, and not so intellectually accessible to everyone. There have been innumerable books written by Jung’s followers attempting to “translate” his teachings into a language that not only better suits the needs of modern society but also aspires to bring new elements to bridge the gaps and connect the dots between his ideas.