Christian education and Christian formation (participation in Christian practice) are two approaches to faith nurture that have been embraced by the church. Each approach has a body of literature that describes and examines its respective approach. While both approaches are good and appropriate for use in the discipleship and nurture of adolescents, neither approach fully accounts for what occurs during faith formation. Hans-Georg Gadamer speaks about the fusion of horizons as a hermeneutic event. The horizon of Christian education and the horizon of Christian formation can be brought into dialogue, toward the creation of new understanding. Moving both horizons into dialogue will serve to elevate the significance of vision metaphors in faith formation. The perception of theological beauty plays a significant role in faith formation, unattended to by either contributing horizon's discourse. Theological beauty is represented to adolescents through the content of Christian teaching. The theological beauty is encountered by adolescents through formative practices of the church. In both cases the experience of beauty trains the attention and imagination on God. The theological beauty encountered in both avenues of nurture is the beauty of God’s own being. Theological beauty is perceived in part through language and discourse. Language is interpretive and disclosive. Careful descriptive discourse provides theological perception that is necessary for the Christian life. Language calls attention to theological beauty and theological beauty sustains this attention. At a life stage where abstract thought is beginning to develop, adolescents are beginning to be able to appreciate symbolic beauty. It is at this developmental stage that a sense of theological beauty and wonder can begin to be cultivated. Accompanying the discussion about the place of descriptive discourse is the guiding metaphor of the curator. The curatorial image represents ministry practice that carves out space for the encounter and appreciation of theological beauty. The “theological curator” draws young people’s attentions to the beauty of God's character, and the beauty of God’s personal call to them. The act of curation is also to make space for wonder as adolescents encounter God’s character and God’s call. / Thesis / Doctor of Philosophy (PhD)

<p> Churches have often struggled to nurture mature and lasting faith among their young people. This is generally due to a lack of understanding about how beliefs form in adolescents and therefore the ability to shape ministry accordingly. This thesis proposes that adolescents form and mature their beliefs by interpreting significant life experiences. This thesis also offers suggestions for the practice for ministry based upon this understanding of belief formation. These suggestions are intended for church-based youth ministries and draw in part upon practices observed in summer camp ministries.</p> / Thesis / Master of Arts (MA)

This study offers a response to the question facing the Australian Anglican Church about how the mission of Anglican schools is aligned with the mission of the whole Church. The study explores two Anglican school principals’ faith formation leadership, as they engage in this mission. Fundamental to understanding the context of this study is awareness of Anglicanism’s broad variety of expression balanced with unity through Scripture, Reason and Tradition. In spite of differences, the Anglican Church seeks the ‘Via Media’, the middle way, held together in a dynamic tension of debate. Anglican school principals lead faith formation in this context of diversity, which leads to the purpose of this study: to explore two Australian Anglican school principals’ perceptions of their role and capability as school leaders of faith formation within the Anglican Church’s mission. The three questions guiding this study relate to the ways in which the principals understand their role, their capability for the role, and the ways in which the Anglican Church has equipped them to be faith formation leaders in their schools. Various Anglican sources note that these questions have been on the Anglican Church’s agenda for several decades. A recent report on the governance relationship between an Australian Anglican Diocese and its schools noted lack of Anglican identity and role definition of schools’ mission in the Church as significant issues (Nicholson, 2007), and this appears to be the case in faith formation leadership also. Underpinning this study are assumptions that the nurturing of the Christian faith in the Anglican tradition is a core task of Anglican schools as agents of Anglican mission, and that the principal of an Anglican school plays a key role in leading faith formation by authentic personal Christian witness. In this study, Anglican school faith formation leadership has been explored in cultural and symbolic dimensions of leadership. Catholic and Lutheran schools’ faith formation leadership practices are reviewed to inform the study. This exploratory, qualitative study has an orientation of social constructionism, seeking two purposively sampled Australian Anglican school principals‟ perceptions from an open research stance. A theoretical framework of symbolic interactionsism has valued the participants’ context. A phenomenological research methodology has used data gathering methods of interview, survey questionnaire, observation and documentary analysis. The study indicates that areas for further study include the shared faith formation leadership roles of principals and school chaplains; the fostering of a culture of research about Anglican school faith leadership; the provision of professional mentoring for principals; the relationship of principals to the Anglican Church; and provision by the Anglican Church of guiding statements and training to equip principals for their faith leadership roles.

Each year a new group of adolescents start the confirmation class and each year it is perceived that some of them do not have a strong faith identity. This is perceived during conversations about faith issues, including baptism. The researcher suspects that some parents and adolescents do not have a proper understanding of the meaning of baptism. This results in believers who cannot live according to the promises that baptism confirms in one’s life. Parents are supposed to be the primary people to teach this truth to their children. Thus, the question comes to mind whether parents are able to do this? Therefore, the decision was made to look to baptismal catechesis to see if what is presented to parents are indeed enough to equip them for this important task. This research problem is seen in chapter 1 where the research method is also developed. Chapter 2 focuses on the purpose and value of catechesis in the lives of families as well as in congregations. Teaching is a very important part in faith formation. However, faith and Christian identity cannot only be taught. Believers should be guided to also experience faith in order that it can also be lived. In the third chapter the focus is on baptism itself as well as the meaning thereof. Firstly, the decision is made for baptism as a sacrament, rather than an ordination. Thereafter the theological meaning of baptism is described shortly. This chapter also explores how baptism contributes to faith formation. Chapter 4 explores practical ways in which parents can be obedient to their promises in terms of the covenant God made with their children. It is seen in this chapter that there are many difficulties that families are faced with each day. In chapter 5 the focus is on the empirical study that was conducted in the Dutch Reformed congregation Nelspruit-Westergloed. The adolescents in the confirmation class of 2015 and their parents took part in this qualitative study. The results confirm the validity of the research problem. Therefore a few suggestions are made in chapter 6 on how families can be guided to live with a better understanding of the meaning of baptism. / Elke jaar wat ‘n nuwe groep adolessente die belydenisjaar begin, word daar waargeneem dat sommige van hulle nie ‘n sterk gevestigde geloofsidentiteit het nie. Hierdie waarneming word bevestig in onder andere gesprekke wat met hulle oor die doop gevoer word. Die navorser vermoed dat baie ouers en adolessente ‘n beperkte verstaan van die doop het, daarom leef hul nie vanuit die beloftes wat die doop in hul lewe waarborg nie. Ouers is veronderstel om hul kinders hierdie waarheid te leer. Die vraag het dus ontstaan of ouers toegerus is om hul kinders hierin te onderrig? Daar is besluit om na te vors of doopkategese, wat veronderstel is om ouers toe te rus vir die taak, wel voldoende is hiervoor. Hierdie probleemstelling word in hoofstuk 1 beskryf en ‘n metode word geformuleer oor hoe die studie benader gaan word. In hoofstuk 2 is gekyk na die doel en waarde van kategese in gesinne en gemeentes. Lering is ‘n belangrike rol in mense se geloofsontwikkeling. Geloof, en daarmee dan ook ‘n Christelike identiteit, kan nie slegs geleer word nie. Gelowiges behoort daarom begelei te word om geloof ook te beleef en uiteindelik te leef. In die derde hoofstuk word aandag gegee aan die doop self en die betekenis daarvan. ‘n Uiteensetting word gegee van hoe die Gereformeerde tradisie na die doop kyk. Dit sluit eerstens in dat gekies word om die doop as sakrament te sien, wat beteken God handel in die doop. Verder word die teologiese betekenis van die doop kortliks beskryf. Hier word ook aandag geskenk aan hoe die doop bydra tot identiteitsvorming by gelowiges. In hoofstuk 4 word meer prakties gekyk na hoe ouers hul verbondsverantwoordelikhede behoort na te kom ten einde hulle kinders in geloofsontwikkeling te begelei. Daar is heelwat struikelblokke en uitdagings wat gesinne op hierdie pad beleef. Die empiriese navorsing word in hoofstuk 5 weergegee. Die navorsing is kwalitatief gedoen deur gesprekke wat met NG Nelspruit-Westergloed se belydenisgroep van 2015 en hul ouers gevoer is. Die resultate bevestig die geldigheid van die navorsingsprobleem. Dit beteken die kerk het ‘n ernstige taak op hande. In hoofstuk 6 word enkele suggesties gemaak oor hoe gesinne begelei kan word om met ‘n sterker bewustheid vanuit die doop se betekenis te leef. / Mini Dissertation (MTh)--University of Pretoria, 2017. / Practical Theology / MTh / Unrestricted

In the Dutch Reformed Church (NGK), as well as in other reformed churches, confirmation is an important mile stone in every person's life: It is when young people (or new members) can make a public (re) commitment to God. In this study, the researcher proposes a new way of thinking about confirmation as a liturgical transitional ritual (rite of passage). The research questions in the study are: o During which transitional life phase will confirmation be best suitable and meaningful? o What liturgical praxis theory and key points can be given to help a liturgist to make sense and present this liturgical ritual as transitional ritual? These research questions are approached by studying the question from different probes in the various chapters: a liturgical probe, a psychological and anthropological probe, a transitional (rites of passage) ritual probe, as well as an anthropological theological probe on faith formation. The researcher proposes a liturgy practice theory with key points to keep in mind when planning the liturgical ritual confirmation. In addition, she suggested that confirmation takes place during the transition phase to emerging adulthood. However, the reader will conclude from the different probes and summary of the study that there are more: more transitions, more life phases and more transitional rites and commitments that we can do in the DRC (as well as other reformed churches). / Dissertation (MTh)--University of Pretoria, 2018. / Die Suid-Afrikaanse Akademie vir Wetenskap en Kuns / Practical Theology / MTh / Unrestricted

The exodus of young people from traditional churches is well established and this project is a handbook to guide more meaningful engagement with young adolescents. Based in ministry experience and research, the handbook addresses parents, religious educators, youth ministers, and pastors who seek to enhance young adolescents’ faith formation. By affirming and encouraging them through this time of changing bodies, minds, and emotions, early adolescent faith formation can introduce Catholic Christian beliefs and values in a context that matters to the youth: their own struggle to become the persons God created them to be. The handbook makes practical suggestions for effective ways to build inter generational relationships.

Thesis advisor: Jane E. Regan / Today's Christian communities find themselves situated within a dynamic framework of "otherness" in relationship to society in general, as well as in ecumenical and interreligious contexts. In addition to this complex ad-extra environment, there are also intra-ecclesial tensions within the Catholic community that arise from its own pluralistic reality, hindering the church from being the kind of community it is called to be. Chapter One acknowledges these concerns, and suggests that against such a pluralistic backdrop, the human need for connection and relationality cannot be overvalued. Toward this end, conversation as a means toward building mutuality cannot be overlooked. Indeed, "dialogue" has become a buzzword in religious, business, social and political circles, as people recognize the value of having spaces of meaningful relationship with those "other" than themselves. Yet, a sense of true connection--one that might be more adequately expressed by "conversation" and that supports a mutual movement toward understandings of difference in a spirit of reverence--continues to elude. The impoverished condition of conversation within the church raises questions: why isn't life-giving, intra-ecclesial conversation happening? Why aren't we having meaningful interactions that lead to an expanded sense of honoring the other, and a desire to come together in understanding, reciprocity and mutual support, in view of the church's ministry? Chapter Two suggests that one way to begin addressing the issue of creating space for more effective conversation within a pluralistic church broadly considered, is to look to small faith communities within the church as "communities of practice" in which adult learning can occur. These small faith communities of practice, such as parish councils, faith-sharing groups, ministerial teams, etc., are not merely task-oriented groups, focused on management strategies, business tactics or the mere exercise of democracy in their ways of being together. In an ecclesial context, they are communities intent on being and becoming groups that learn together and create conditions that support a lived adult faith. Because conversation factors largely in adult learning, attending to and valuing conversation in these small faith communities can lead to a "habitus of conversation" that might serve the wider ecclesial community as a whole. To realize such a "habitus of conversation", small faith communities must be supported by inner convictions and shored up by a theological perspective that points toward this stance, a perspective that is capable of upholding a life of koinonia/communio and sustaining it over the long haul required by the hard work of meaningful conversation. The theological lens that grounds such a "habitus of conversation" is a living Trinitarian faith. Exploring the dialogic dynamism of Godself reveals the consequent relationality of the human person made in Imago Dei. The dialogic nature of Godself thus provides a rich theological warrant for the anthropological stance that can support conversation as a theological posture and an educational project. This is the topic of Chapter Three. Chapter Four looks to established dialogical teaching methods as a resource for religious education. Within small faith communities, fostering such a "habitus of conversation" toward the teleos of koinonia/communio is a unique contribution that adult faith formation can offer, providing a concrete locus for enacting a conversational pedagogy that might suggest a model for venues beyond religious education itself, at the service of the broader Catholic Christian community as a whole. With this in mind, Chapter Five concludes the dissertation by addressing pedagogical practices that religious educators can resource as a framework for placing conversation at the center of educating in faith. / Thesis (PhD) — Boston College, 2011. / Submitted to: Boston College. Graduate School of Arts and Sciences. / Discipline: Religious Education and Pastoral Ministry.

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.

Thesis advisor: Jane E. Regan / The Eastern Fathers through the centuries affirm that askesis—struggle and training in spiritual life—is integral to Christian growth, life, and maturity. It is a part of the Church’s basic mindset regarding growth in life in Christ. Within the US Orthodox Christian Education (OCE) field, however, no substantial treatment of this theme exists. The place of a discussion of askesis within OCE requires that one perceive how vitally and expansively the Orthodox Church understands this theme. Clearing lesser things from the heart, preparing room for divinity, learning to turn the eyes of the heart toward Christ, and to fix them on Him in all things are all vital to acquiring the Holy Spirit, whose fruit in us proclaims and brings about the Gospel of Jesus Christ. Christian witness presupposes fruit, while fruit is born of divine indwelling. Yet, as Gregory of Nyssa affirms, grace “does not naturally frequent souls which are fleeing from salvation.” We must engage. If spiritual maturity is important to the Church’s witness, then, so is developing maturity. In this way, askesis is integral to the mission of the Church. The Eastern Fathers understand this training in expansive ways. While askesis can indicate a subset of specific practices (vigils, fasting, chastity, etc.) in a larger sense it indicates active formation in spiritual life in general. Various Fathers affirm things as diverse as prayer, marriage, faith, childrearing, and patient endurance of suffering as opportunities for askesis. Since askesis is vital to Orthodox Christian life and faith, and given the gap in coverage, this study explores the theme, in three steps. First, after surveying recent OCE engagements with askesis, it considers in depth the spiritual anthropology and ascetical teaching of a relatively early figure, Gregory of Nyssa. Second, it explores three themes from the Byzantine period that display some of the Church’s broader, more settled sensibilities regarding askesis, namely, 1) the centrality of Jesus Christ in developing virtue and maturity; 2) the importance of the Church and Sacraments for spiritual growth; and 3) how material creation figures in spiritual life. Third, the study turns to the voices of more recent elders as they convey the Church’s expansive understanding of askesis. Again, three themes are developed: 1) how each and every aspect of human nature must be formed in Christ; 2) how, in God’s providence, the entire arena of life provides opportunities for Christian development; and 3) the ascetic character of an Orthodox Christian vision of education. This study is not a historical work of Christian spirituality, a history of the development of ascetical theology, or a comprehensive summary of its theme. Rather, it seeks to specify key elements of the developmental path to freedom in Christ proclaimed by the Orthodox faith, and to argue for their wisdom and fruitfulness. It aims to be a useful tool for those engaged in the task of forming the faithful. A final chapter summarizes implications in this regard. / Thesis (PhD) — Boston College, 2018. / Submitted to: Boston College. Graduate School of Arts and Sciences. / Discipline: Religious Education and Pastoral Ministry.

As non-Catholic teachers are being hired into Catholic high schools, they are inducted into the school mission that participates in the Catholic Church’s mission for evangelization. The research on the non-Catholic teachers’ perspectives and experiences of this mission formation is underdeveloped. This study explores the process of Catholic school mission formation conducted by school leaders for non-Catholic teachers in the region of Southern California. Specifically, it examined the perception of non-Catholic teachers’ experience about their mission formation at the Catholic high schools. Simultaneously, it investigated the perception of school leaders in their practice of mission formation for non-Catholic teachers. Drawing upon the phenomenological school of thought, this study uses the method of narrative inquiry. Through semi-structured interviews of non-Catholic teachers and school leaders, this study collected data through their stories of mission formation in the Catholic high school system. The participants for this study were selected through purposeful and convenience sampling. According to the findings, the study demonstrates a relationship of the participants’ conceptual framework of evangelization and their self-understanding of participating in mission, as well as to how effective the school leadership supports them in school mission. Corresponding to Shields’ (2008) study, the study concludes that any induction program will have to admit the limits it can offer but consider the critical starting point: the story that brought them to the school. The findings also demonstrate an opportunity for school leaders to reconsider their practice.