Search Results (17)

Studies on youth theology, although a relatively new research field, offer various theoretical frameworks and methodological approaches concerning young people’s theological thought structures. These studies not only illuminate the process of religious identity formation among youth but also provide an opportunity to reassess the pedagogical and practical dimensions of religious education. In particular, analyses of the intersections of youth theology with family, educational, and religious contexts offer practitioners of this field new perspectives and horizons not only at the theoretical but also at the practical level, contributing to a more inclusive and effective structuring of religious education. The main purpose of this study is to present the contributions of youth theology to the theoretical and practical dimensions of religious education in an analytical framework. In this context, the focus of this study is to examine how the perspectives offered by youth theology on the religious identity construction, spiritual development, and social roles of young individuals can shape the content, methods, and practices of religious education. In this regard, examining the relationship between the pedagogical dynamics of youth theology and religious education aims to provide a theoretical enrichment to the literature and innovative approaches to practical applications. This study was designed with the case study method, which is one of the qualitative research designs, and the document analysis technique was used as a data collection tool. The research data were analyzed using the descriptive evaluation method. This approach enabled the research to be handled in an in-depth and systematic manner and to present the relevant data in a meaningful way. This study, which deals with the phenomena of youth and theology in relation to each other, aims to examine the interactions between these phenomena in depth. In the concluding section, various educational models for religious education targeting young individuals are proposed, offering practical recommendations derived from a theoretical framework. These recommendations aim to highlight the potential contributions of youth theology to religious education, serving as a guiding resource for future research and applications. Full article

This paper examines the formative influence of Jesus’ upbringing in Nazareth, particularly as depicted in Luke 4: 16–22, alongside related passages such as Luke 2: 51–52. Through these accounts, this analysis seeks to elucidate the social, cultural, and spiritual dimensions of Jesus’ early life and their significance in shaping his mission and identity, as well as how his religious customs and community involvement can inspire contemporary youth by integrating the core pillars of faith, education, and family and empowering them to confront modern challenges with a holistic perspective inspired by Jesus’ mission. Methodologically, it should be taken for granted that a tendency to psychologise biblical characters—interpreting their actions or decisions as if they shared modern psychological frameworks—can lead to oversimplifications or misapplications. For example, Jesus’ obedience to his parents reflects a culture of strict family authority, contrasting with today’s focus on independence and self-expression in youth development. By examining key Greek terms such as tethramménos (from trépho: ‘having been brought up’) and katà tò eiōthòs autộ (‘as was his custom’) in v.16, this study emphasises Jesus’ strong connection to his faith and cultural heritage. His regular participation in synagogue life and his upbringing in a religious and familial context (see Luke 2: 51–52) were crucial in shaping his identity and preparing him for his transformative and transforming mission, according to the Isaianic prophecy (61: 1–2) he read on the same occasion. This paper argues that these early experiences, particularly his education within the Jewish tradition and his family’s role in nurturing his spiritual growth, were foundational for the holistic mission Jesus would later proclaim—a mission that sought spiritual, social, and physical liberation. Full article

Religious doubt (RD) and emotions toward God (EtGs) are areas of religiosity and spirituality that can play a role in the development and well-being of youth. The aim of this study is to investigate whether RD and EtGs are related to self-esteem and meaning in life in adolescents and what factors may be associated with them in a secular setting. A sample of Czech adolescents (n = 984, mean age 16.61, SD 1.21; 28% male) participated in the online survey. We measured RD, EtGs, meaning in life (ML) divided into presence (ML-P) and seeking (ML-S), adolescents’ self-esteem (ASE), faith in the adolescent environment, the perception of religion and church, and religious education (RE). RD and negative EtGs were associated with reduced ML-P. Negative EtGs were associated with a reduction in ASE. However, positive EtGs were associated with an increase in ML-P. Respondents experiencing faith in their environment, having a positive view of church and religion, and enriching RE were more likely to report a decrease in RD and an increase in positive EtGs and vice versa. Our findings suggest that RD and EtGs are related to adolescents’ well-being and point to factors to be adequately addressed to minimize the negative impact of RD and promote positive EtGs. Full article

Religiosity and spirituality (R/S) have been suggested to be positive factors in adolescents’ well-being and development. The aim of this study is to explore the relationship of R/S and images of God with meaning in life and self-esteem in adolescents in a secular environment. A sample of Czech adolescents (n = 984, mean age 16.61, SD 1.21; 28% male) participated in an online survey. We measured religiosity, religious affiliation (Raf), religious attendance (Ratt), spirituality, images of God (IMG), meaning in life (ML), subdivided into components of presence (ML-P) and search (ML-S), and adolescents’ self-esteem (ASE). Religiosity, Raf, Ratt, and a higher level of spirituality were associated with ML-P, with odds ratios (OR) ranging from 1.56 (95% confidence interval (CI) 1.34–1.80) for spirituality to 1.88 (1.27–2.80) for church affiliation. ML-S was associated with religiosity, OR 1.41 (1.10–1.82), and spirituality, OR 1.73 (1.51–2.00). No associations were found for self-esteem. The combination of spirituality with Raf and Ratt led to associations with ML-P, ML-S, and ASE for those who were spiritual and affiliated/non-affiliated, with ORsof 2.14–6.00, as well as for those who were spiritual and attending/non-attending, with ORs of 1.84–4.84. Respondents who reported positive images of God were more likely to report an increase in ML-P, ML-S, and ASE, whereas those reporting negative images were more likely to report a decrease. Our findings suggest that R/S, in particular their mutual interactions with higher levels of spirituality and images of God, are associated with adolescent development and encourage the internalisation of R/S values among youth. Full article

The sport/faith interface has long been a site of contention for religious youth who routinely experience two significant obstacles to living out their faith amidst the complexities of sporting locales. The first is a general problem that pertains to the character of adolescent spirituality and is typified by a subscription to a compromised, diluted religious belief system known as Moralistic Therapeutic Deism (MTD). The second concerns the way in which the Christian religion functions as a servant to sport and when the reality of the gospel becomes subordinate to the identity, power, and cultural meaning and norms of the institution of sports and is commonly termed ‘sportianity’. This paper maps the contours of a high school retreat for Christian student-athletes—Baylor University’s Faith and Sports Institute (FSI) retreat- that intentionally seeks to address these problems. The paper is theological in that we interpret MTD as a religious belief system and how it structures and orients reality and the lived experiences of Christians in general and religious youth in particular. As contributors to the original design of the retreat, we unpack some of the relevant working cultural and religious presuppositions that have the potential to dominate how Christians think about and practice the integration of faith and sports. In turn, we explain key aspects of the baseline narrative for the design and development of the retreat and tease out how these presuppositions are antithetical to orthodox Christianity. In conclusion, we suggest a number of immediate implications that frame how the FSI retreat has moved forward in relation to the integration of Christian faith and sports. Full article

This paper focuses on the everyday religious practices of second-generation Muslims who have been born, raised, and socialized in the Alps-Adriatic region. These individuals are developing their own forms of religiousness and perspectives on religion. Religious practices are often regarded as a mere continuation of Islamic traditions in the countries from which their parent generation migrated. However, this generation practices religion in ways that are shaped by socialization in a largely secularized postmodern society and by inter-religiosity, i.e., interaction between people with different beliefs that provokes them to reflect on attitudes, altering their perspectives. Whereas their parents or grandparents more or less lived in their own bubble, mainly because they did not speak the language well enough, the new generation see inter-religious interaction and communication as a matter of course—part of the everyday practices that they take for granted. The empirical section of this paper looks at the experiences and everyday practices of the new Muslim generation. It draws on a participatory project focusing on the photovoice method, which involved Muslim youth not as the subjects of research but as co-researchers. In addition to this approach, the methodology incorporated phenomenological anecdotal research and reading. Adopting a participatory approach, the young people reported on their specific everyday experiences and everyday inter-religious practices. In the process, they described not only their experiences of foreignness and exclusion but also transcultural strategies and ways to address such experiences, such as adopting a self-confident position, taking action, and developing hybrid life plans. Full article

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 underrepresented religious and ethnic groups. The key domains that we discuss that are influenced by religious/spiritual development include individual and relational outcomes. Finally, we suggest meaningful directions for future research. Given the significant contemporary dynamism in spiritual and religious identity and involvement, in this article, we discuss research and theory that can inform and assist scholars, religious leaders, parents, as well as youth and emerging adults. Full article

Hope contributes to positive development in adolescents, and religious and spiritual contexts may be particularly important for developing and supporting hope. However, extant literature on hope, religion, and spirituality neglects their synergistic relation, leaving questions about how they work together to support development. In this study, we explore how religiousness and spirituality (R/S) inform hope by identifying unique synergies that might be particularly useful in difficult contexts. Multilevel qualitative content analyses of interviews conducted with 18 thriving Salvadoran adolescents (50% female, M_age = 16.39 years, SD = 1.83) involved in a faith-based program provided evidence that the ideological and relational resources associated with R/S informed these adolescents’ agentic and receptive hopes. Agentic hopes, identified through expressed hopeful future expectations, revealed that adolescents held beyond-the-self hopes focused on benefiting three distinct targets: God, community, and family. Youth also described “sanctified hopes”, which were hopes focused on fulfilling God’s purposes directly and indirectly. Analyses of receptive hopes, which consider how hope is shaped and empowered by context, revealed that for these youth, hope was experienced in seven key contexts: self, caring adult relationships, family, God, youth development sponsor, social activities, and peers. Implications for fostering hope in R/S contexts within low-to-middle-income countries are discussed. Full article

Gay and bisexual male youth in Kenya experience human rights violations, including pervasive stigma and discrimination, and these oppressive forces are associated with elevated rates of mental health concerns. Despite these challenges, many gay and bisexual male youth in Kenya are thriving during this critical developmental period. This study explored intrapersonal processes that gay and bisexual male youth in Kisumu, Kenya, highlight as important to developing, and demonstrating resilience in the face of adversity. We conducted qualitative in-depth interviews (IDIs) with 40 gay and bisexual male youth, ages 20–30 (mean = 26.4), and an additional 20 IDIs with gay and bisexual men, ages 22–45 (mean = 26.6), who were working as peer educators (total n = 60), all in Kisumu, Kenya. A total of nine primary themes emerged which describe various intrapersonal resilience processes enacted by gay and bisexual male youth, including sexual identity acceptance, self-confidence, self-love, religious/spiritual affirmation, adaptive coping, successful navigation, legal rights awareness, economic stability, and advocacy satisfaction. These data demonstrate the range of positive personal processes that promote mental health and wellbeing among gay and bisexual male youth in Kenya. We discuss implications of these findings for community-based interventions, and call for a research paradigm shift away from deficits and toward resilience. Full article

A positivist orientation that marginalized the study of religion and spirituality in social science research has limited both its scope and focus. Given a primarily cognitive orientation to this inquiry, children, adolescents, and emerging adults were typically not the focus of research. More recently, the scope of research has been broadened to emphasize the need to understand contextual and developmental nuances, which are increasingly being reflected in a range of research designs, methods, and samples. The burgeoning scholarship on the role of religion and spirituality in the development of youth during this particularly formative developmental period has begun to shed light on how religion promotes and challenges positive youth development. While this expanding focus has begun to describe youth’s developmental experiences, the deep interconnections between individual youth, religious and spiritual systems, and the contexts and relationships in which youth develop remain understudied. This special issue on the role of religion and spirituality on positive youth development asserts the import of exploring ecological perspectives and influences when studying the role of religion and spirituality in the development of diverse youth and draws from interdisciplinary and lifespan perspectives to continue mapping the terrain of this area of study and ways to navigate it. Full article

This paper advances the global study of religiosity by conducting a systematic review of the geographic scope, religious traditions, levels of analysis, and topics investigated within contemporary scientific studies of religion, paying particular attention to intersections with generosity. The analysis builds upon a meta-analysis of 30 years of scientific studies of religion that was published ten years ago and engages a similar framework to analyze the most recent ten years of research on religiosity and spirituality. Specifically, this analysis codes for the potential for Western-centrism, Christian-centrism, and congregational-centrism, all while attending to ways to study the potential intersection between religiosity and generosity, especially during the formative youth development life stage. Two data sources inform this analysis: the international data catalog of the Association for Religious Research Archives (ARDA) and the Journal for the Scientific Study of Religion (JSSR). The results indicate that centrism remains, though perhaps to a lesser extent than in the previous decades, with the notable exception of a remaining inequality in the geographic scope. Implications for research are discussed, including practical implications to implementing a better geo-tagging process to more overtly identify the scope of data and make U.S. scope less implicit. Full article

Given the strong link between religiousness and hope, we sought to further understand the relations of these potentially powerful resources for youth living in adversity. Although existing research suggests that religiousness might be associated with adolescent hope via spirituality and social connections, few studies have tested models that integrate both. Thus, as applied psychologists, the aim of this paper was to test a theoretical model in the lives of youth. Drawing on a Relational Developmental Systems metatheory, we sought to further elucidate the relations between religiousness and hope and to explore how involvement in the faith-based youth-development organization, Compassion International (CI), might facilitate character strengths like hope. In order to do so, we tested whether religiousness was directly and indirectly (via spirituality and social connection) related to hopeful future expectations, using a sample of 9–15-year-olds in El Salvador (M = 11.6 years; n = 888), half of whom were involved in CI and the other half of whom were a locally matched counterfactual sample. Structural equation models revealed that higher levels of religiousness were directly and indirectly associated with higher levels of hope in relation to higher levels of spirituality and social connections among these youth. CI-supported youth reported significantly higher levels of religiousness than the counterfactual sample. Findings suggest that the relationship between religiousness and hope is best understood when it incorporates youth’s spirituality and social connections associated with religion. Full article

Social science research offers a particular, narrow view of the lived experiences of Black urban-residing people. When the religious and spiritual lives of Black urban residents are viewed through this narrow lens, the diversity of religious and spiritual experiences and the connections between everyday life and positive outcomes, such as compassion, hope, liberation, joy, etc., become flattened, doing a disservice to the very people whose experiences we aim to understand. We contend that understanding the link between religiosity, spirituality, and positive development among Black urban-residing people requires us to pay attention to the ways that faith helps Black people to navigate the sequelae of five distinct sociopolitical features of urban life. We propose a conceptual framework that links these sociopolitical factors to religiosity, spirituality, and positive development among Black youth and adults residing in urban spaces. We conclude with recommendations applicable to the study of Black urban religiosity and spirituality. Full article

In this article, we highlight the contributions of the findings from a branch of the American Families of Faith national research project that pertain to positive religious and spiritual development in youth. We present detailed findings from six previous studies on religious youth and their parents from diverse faith communities (various denominations in Christianity, three major branches of Judaism, and two major groups in Islam). We discuss what our findings suggest for positive religious/spiritual development, particularly in a family context. Finally, we suggest several ways to strengthen the literature on development in youth by exploring positive religious/spiritual development in relation to (a) social and political activism, (b) popular media and music, (c) participation in secular activities (e.g., sports, arts, gaming), (d) wrestling with BIG questions (i.e., questions involving Being, Intimacy, and God), (e) conversion and disaffiliation, (f) interfaith knowledge and experience, (g) impactful personal experiences, (h) volunteerism and service, (i) religious rituals, ceremonies, and traditions, (j) mental illness, (k) mindfulness and meditation, (l) temperament and personality, (m) agency and personal choices, (n) sexual orientation and experiences, and (o) generative devotion. Full article

In Jewish religious texts, Torah study is placed at the top of the hierarchy of values. This suggests that work as such is of no religious significance; work is rather a prerequisite for the real essentials of life. The Mizrachi religious Zionist movement, founded in 1902 by R. Yitzhak Yaakov Reines (1839–1915), introduced a markedly different view. The movement upheld a concept of work as a religious value, not only an existential need. Later religious Zionist thinkers developed a dialectical notion of the mutual integration of the Torah and labor; this eventually became the motto of the Bnei Akiva youth movement that they inspired. With time, the theological approach of R. Kook the Elder (ReAYaH) and of R. Kook the Younger (RTziYaH) became dominant in religious Zionism. R. Kook the Elder founded the yeshivah at Merkaz ha-rav in Jerusalem, which he also headed; his son eventually succeeded him. To date, the yeshivah has produced a great number of students and rabbis, who made the teaching of the two Rabbis Kook the legacy of the religious Zionist community as a whole. The aim of the present article is to trace the changes taking place in the religious Zionist attitude toward work as this is articulated in the thought of a student of the two Rabbis, Kook whom many regard as the continuator of their teaching today. This is Rabbi Tzvi Israel Thau (b. 1937), one of the most influential rabbinic figures associated with religious Zionism, President of Yeshivat har ha-mor and the spiritual leader of the Torah academies referred to as “yeshivot of the line [ha-kav]”. Full article