Thesis advisor: Jane Regan / This dissertation argues that adults need to develop a potential ecclesiology of youth such that adults envision, anticipate, and empower adolescent contribution to the faith community. A potential ecclesiology begins when adults see adolescents for what he or she may contribute and invite them to join the church's work in the world for the reign of God. Relationships are understood as the primary location for Christ's transforming activity among people and communities. Christianity is an ecclesial faith, and the mark of maturity includes learning to move from being with others to being for others, a shift from me to we. Therefore, belonging to a community where adolescents can learn to live as Christians with others, cultivating both knowledge and competence, is vital to a maturing faith in Christ. In light of this, a potential ecclesiology compels adults to invite adolescents into the unfolding drama as growing contributors to God's redeeming work in the world. A potential ecclesiology is somewhat antithetical to a service-based youth ministry, which is a dominant model among contemporary Protestant churches characterized by adults providing a service (both content and experiences of faith) for adolescents to passively receive. Individual faith formation is the primary objective. Research verifies a disparity between increased efforts and resources allocated to support adolescent faith formation and the high attrition of post-high school participation in faith communities. When reconciled, this assumed problem of retention is actually a problem of integration, revealing that the service-based model resists inviting adolescents to join with a local community of faith as contributors to God's redemptive purposes in the world. Built on a biblical and theological foundation, this dissertation argues that fostering a maturing Christian faith is bound to the vital relationship between the person and the community where maturity is both personal and communal. Positive Youth Development literature affirms the central role of others in adolescent development broadly, which includes changes in knowing who I am (independence) alongside who I am with others (interdependence). Adolescents who are "thriving" are those who contribute to the larger purposes of the community. Additionally, a social theory of learning takes seriously doing the faith with others as a means of learning, which includes exposure to and engagement with the larger purpose of the faith community. Faith communities support a maturing faith by contextually enacting five values: communal memory, responsible mutuality, burgeoning maturity, generative relationships, and imaginative contribution. Attending to the adolescent's experience with the community and creating avenues for authentic contribution should guide a church's vision and practices and thus enact a potential ecclesiology of youth. / Thesis (PhD) — Boston College, 2014. / Submitted to: Boston College. Graduate School of Arts and Sciences. / Discipline: Religious Education and Pastoral Ministry.

The purpose of the research reported in this thesis is to investigate the occurrence and recognition of “limit experience” among some Catholic High School students in their final year at selected secondary colleges in Brisbane. “Limit” experience was defined as an experience that reveals a reality of life beyond the self, beyond the here and now. It may be recognition of our own fragility and vulnerability as much as a joyous awareness of a reality beyond our normal encounter with life.” The research work of the Alistair Hardy Research Centre and of Hay (1987) in particular has centred on the question, asked in various ways: Have you ever been aware of, or influenced by, a presence or power, whether you call it God or not, which is different from your everyday life? The survey instrument for this research was designed to divorce questions on such experiences from the direct reference to the term “religious”, although individuals might indeed interpret them as “religious”. To approach the issue, an extensive open-ended survey was administered to senior high school students. It was designed first to determine the extent of recognition of such experiences among the students and second to examine whether factors such as home background, regular religious practice, type of school, subject choice or co-curricula activities may make a difference in enhancing the awareness of such experience. This research has also been designed to enable comparison with similar studies. Major research in Australia by Flynn (1975, 1985, 1993) highlighted the factors above as influencing student achievement. Flynn also made connections to religious practice and attitudes to church but not to religious experience as such. Robinson and Jackson (1987) had undertaken extensive research on religious experience in Great Britain that also has important parallels to this research. Some of the techniques of both studies and in some cases actual questions have formed part of this research instrument. This research has gone further than both studies by incorporating the Hay (1987) categorisation of types of religious experience to form the basis for direct questions on student experience. The data gathering, treatment and analysis focused on four catholic secondary schools in the Brisbane Archdiocese. While the research focus was by definition limited, and while the results have of necessity to be treated with some caution before wider generalisation, the outcomes of the research do illuminate some of the important issues identified in the literature. The results of the survey showed that over 90% of the respondents could affirm some association with a “limit” experience along the lines of the Hay (1987) framework. With significant strengthening of criteria to allow for meaningful statistical analysis, this reduced to 76% of respondents. Results for this smaller group were shown to be essentially independent of home background, type of school attended, co-curricula programs and level of religious practice. With the significant exception of religious education, their recognition of “limit” experience was also independent of subject choice. This last is in contrast to the earlier work of Robinson and Jackson (1987). Exploratory analyses of the data enabled comparisons to be made with a suggested framework for “spiritual sensitivity” and the context of “relational consciousness”, both of which were first proposed by Hay and Nye (1998). This suggests some possible directions for further research into adolescent spirituality. The exploratory analyses also highlight some of the conflict between the reality of these experiences for students and their experience of dissonance with institutional religion.

This study was designed with an interest for the healing of emotional distress shared by the disciplines of psychology, philosophy, and spirituality. It sought to merge these disciplines into a coherent therapeutic context for human interaction that could be grounded in the shared human condition, the essential need for meaning, freedom, and relationship. This study also sought to examine the importance of spirituality across the lifespan to the practice of psychotherapy and particularly to explore the spiritual experiences of the adolescent male and discover the meaning and healing effects those experiences have for them, especially those who have experienced significant emotional or relationship difficulties in their lives. Using a phenomenological methodology for the qualitative data analysis, 10 interviews were conducted with young adult males who had participated in a unique spiritual retreat while in high school and during a particularly troubled time in their lives. An exhaustive document review took place. Two distinct phenomena emerged: Lost in Suffering, a state of life prior to the retreat and Found in Redemption: the results of a four day experience of bonding, healing, and transformation, each experience containing five distinct themes. The result is a deep understanding of the lived experience of the participants and a powerful implication regarding the place of spiritual experience in psychotherapeutic healing.