This research study was an examination of the relationship between mother nurturance and involvement and the Christian formation of adolescents. Mother involvement was measured according to the adolescent's perception in twenty domains of motherhood. Eight domains of Christian formation were evaluated using the Spiritual Formation Inventory (SFI) developed by Brad Waggoner. The literature review includes a biblical theological foundation for motherhood, mother nurturance and involvement literature, and an examination of adolescence. The chasm between the sociological and biblical theological fields of research was bridged through the presentation of mutual perspectives on adolescent development. The research produced several important results. First, the results suggest that mother nurturance was significantly correlated with all SFI domains/subscales except with the Building Relationship domain and the overall SFI score. Second, the results suggest that higher perceived mother involvement could lead to significant increases in SFI subscales and overall SFI scores. Third, the results suggest that desired mother involvement was not significantly related with SFI subscales/domains and the overall SFI. Fourth, the results imply that males have, on average, higher overall SFI scores than females. Fifth, with age, gradual decreases in the Seeking God, Building Relationship, and Doctrine domains/subscales scores were observed as age increases. Similar observations were found for the overall SFI score. This appears to consistently be a direct consequence of age. The effect of type of adolescence was also observed to be significant for such domains (that is, early adolescents had higher scores in these domains than late adolescents). Finally, the qualitative interviews suggested five common themes from the respondents' answers: (1) "She was there for me when I needed her," (2) "She helped shape my character," (3) "She taught me how to live," (4) "She helped shape my faith," and (5) "She was supportive of me." Though answers varied, the three central themes were presence, support, and teaching.

Healthy spiritual development of adolescents is lacking in our society. Research shows that the topic of spiritual development for adolescents has been neglected for some time. It is clear from Scripture that spiritual development needs to take place in the life of a believer and that it is in fact an ongoing process. Even though spirituality has not been classified as something scientific during the modern era, spirituality has made its way back in scientific circles. The scientific disciplines of sociology and psychology have indicated that adolescents have a need for spiritual development and that spiritual issues are important to them. However, adolescents of the twenty-first century also face some unique challenges that have an impact on their spiritual development. Both the quantitative and qualitative methods of research were used and it was clear from both these studies that there were certain areas with regard to spiritual development that needed attention. The results in particular showed that the majority of those adolescents who took part in the research did not spend enough time on spiritual practices and most of them have taken part in some form of risky behaviour. The overall influences from family, friends and youth leaders were positive and in general it seemed that the majority of adolescents who took part in the research had a good relationship with parents and youth leaders. Adolescents need help in their spiritual development and according to Scripture parents and youth/church leaders have the responsibility to assist them. Guidance was given to adolescents and to major role players in their lives to assist them in the process of spiritual development. / Thesis (MA (Pastoral Studies))--North-West University, Potchefstroom Campus, 2013

In 1986 the International Commission on the Apostolate of Jesuit Education (ICAJE) produced a document titled The Characteristics of Jesuit Education. This document was an attempt to define the distinctive nature of Jesuit Education. Seven years later, Ignatian Pedagogy: A Practical Approach (1993) was written by the same body in response to the following questions: How can the principles and orientation of The Characteristics be made more useable for teachers? How can Ignatian values be incorporated into a practical pedagogy for use in the daily interactions between teachers and students in the classroom? This study investigates the nature and origins of Ignatian Pedagogy, and its implementation in Jesuit schools in Australia. The first part of the dissertation is a documentary analysis and interpretation. It traces the historical development of Ignatian Pedagogy in the context of Jesuit history and spirituality, and clarifies its purposes in relation to the educational mission of the Jesuit order. The inspiration for Ignatian Pedagogy is based on the purpose and methodology of the Spiritual Exercises of Saint Ignatius Loyola. The dissertation describes the implementation of the Pedagogy within the five Jesuit schools in Australia in the period 1994 to 2000. Ignatian Pedagogy is then located and evaluated within an educational framework. Its purposes are compared and contrasted with 5 different learning theories (Behaviourist; Cognitivist; Humanist; Social Learning and Constructivist), and comparisons are also made with approaches to ‘personal change’ education such as Groome’s Shared Christian Praxis, Freire’s Pedagogy of the Oppressed and Critical Pedagogy. It is shown that Ignatian Pedagogy has many points of similarity with elements in these various theories; the pedagogy was somewhat eclectic in the ideas it incorporated in trying to be faithful to the original vision of Jesuit education, while seeking to provide a coherent across-the-curriculum strategy for promoting the spiritual and moral development of pupils.The second part of the dissertation reports a qualitative empirical study of teachers’ perceptions of the Ignatian Pedagogy and its implementation in Jesuit schools. This data collection set out to investigate the level of congruence between the intentions of Ignatian Pedagogy and teachers’ perceptions of its purposes. A sample of teachers from all five Jesuit schools in Australia were interviewed in small focus groups and the data were analysed and interpreted using the method of grounded theory according to Strauss and Corbin (1990). Their responses were consistent with the findings from interviews with a selection of ‘key informants’ – very experienced educators/administrators within Jesuit schools who had a more extensive and responsible role in schools for the implementation of the Ignatian Pedagogy. 5 key themes were abstracted from the data. The core theme was the paradoxical nature of Ignatian Pedagogy. The teachers on one hand referred to it as “good teaching practice” and yet struggled to understand and implement the pedagogy. Other themes were the relational, methodological, Christian ministry and political categories. The data shows a level of congruence between the intentions of the Pedagogy, the historically stated aims and purposes of Jesuit education and the perceptions of current Australian teachers in Jesuit schools implementing the pedagogy. The data also shows problems with implementation: ecclesiastical/religious/educational terminology caused difficulties; the term ‘pedagogy’ itself resulted in misunderstandings; the politics of implementation were influential. The study shows that Ignatian Pedagogy as an attempt to sustain and develop the vision of Jesuit education for the lay people who now constitute the teaching staff in Jesuit schools incorporated ideas that are also prominent in other theories of education for personal change. Also, because of the natural complexities and uncertainties in links between pedagogy and actual spiritual/moral change in pupils, Ignatian Pedagogy, like other intentional spiritual/moral pedagogies, (e.g., critical pedagogy, values education), exhibits common problems with its conceptualisation and implementation. Ignatian Pedagogy is best interpreted as a ‘global ministry perspective’ informing teaching across the curriculum. The study helps put Ignatian Pedagogy into perspective within the context of contemporary Australian education. It shows how an educational thrust towards the development of critical thinking, social awareness and responsibility has been attempted within Jesuit education. The dissertation concludes with proposed implications for the more effective presentation and implementation of Ignatian Pedagogy. While these implications have particular relevance for Jesuit schools and religious schools in general, they also relate to the contemporary interest in the spiritual and moral dimensions to Australian education as evident in the national Values Education programme.

Healthy spiritual development of adolescents is lacking in our society. Research shows that the topic of spiritual development for adolescents has been neglected for some time. It is clear from Scripture that spiritual development needs to take place in the life of a believer and that it is in fact an ongoing process. Even though spirituality has not been classified as something scientific during the modern era, spirituality has made its way back in scientific circles. The scientific disciplines of sociology and psychology have indicated that adolescents have a need for spiritual development and that spiritual issues are important to them. However, adolescents of the twenty-first century also face some unique challenges that have an impact on their spiritual development. Both the quantitative and qualitative methods of research were used and it was clear from both these studies that there were certain areas with regard to spiritual development that needed attention. The results in particular showed that the majority of those adolescents who took part in the research did not spend enough time on spiritual practices and most of them have taken part in some form of risky behaviour. The overall influences from family, friends and youth leaders were positive and in general it seemed that the majority of adolescents who took part in the research had a good relationship with parents and youth leaders. Adolescents need help in their spiritual development and according to Scripture parents and youth/church leaders have the responsibility to assist them. Guidance was given to adolescents and to major role players in their lives to assist them in the process of spiritual development. / Thesis (MA (Pastoral Studies))--North-West University, Potchefstroom Campus, 2013

Submitted by Filipe dos Santos (fsantos@pucsp.br) on 2017-03-17T11:55:33Z No. of bitstreams: 1 Jessica Sousa Silva.pdf: 2334882 bytes, checksum: e4e7f58467dffd081e5d14c1e439b592 (MD5) / Made available in DSpace on 2017-03-17T11:55:33Z (GMT). No. of bitstreams: 1 Jessica Sousa Silva.pdf: 2334882 bytes, checksum: e4e7f58467dffd081e5d14c1e439b592 (MD5) Previous issue date: 2017-03-08 / Fundação São Paulo - FUNDASP / Coordenação de Aperfeiçoamento de Pessoal de Nível Superior - CAPES / Considering the importance of religion in the life of human beings and the professional practice of psychologists, we turn to the theme to understand how spiritual and religious values permeate the construction of the subject and its development in adulthood. On this relationship, from the individual to the spiritual values we understand that, whether they are lived individually or from a religious community, they are important aspects in human development. We believe that family value systems as well as spiritual and religious activities become one of the foundations of individuals' choices. The life cycle, therefore, is passed through religious components. In this way, we start from a reading of adult life from the systemic point of view. The research aimed to understand, in the process of development, the construction of spirituality and religiosity by single adults of Christian Seventh-day Adventist families and their relationship to the process of autonomy that characterizes adult life. For this, a qualitative research of narrative approach was designed. Semi-structured interviews were conducted with six adults, three men and three women aged 31-34 years, all of whom declared themselves to be 7th day Adventists. The interviews were transcribed and thematically analyzed which resulted in the following categories: religion, religiosity and spirituality, transmission of spiritual values, sacredness and reflexivity and appropriation. They also indicated that the construction of the meanings attributed to religion, religiosity and spirituality occurred in a process transmitted by the family, religious community and through the coexistence with others that in adulthood was constituted through reflexivity and appropriation / Considerando a importância da religião na vida dos seres humanos e a prática profissional dos psicólogos, voltamo-nos ao tema para compreender como os valores espirituais e religiosos permeiam a construção do sujeito e o seu desenvolvimento na fase adulta. Sobre essa relação, do indivíduo com os valores espirituais entendemos que, quer sejam vividos individualmente ou a partir de uma comunidade religiosa, são aspectos importantes no desenvolvimento humano. Consideramos que os sistemas de valores familiares assim como as atividades de cunho espiritual e religioso tornam-se uma das bases das escolhas dos indivíduos. O ciclo de vida, portanto, passa a ser perpassado por componentes religiosos. Deste modo, partimos de uma leitura da vida adulta da ótica sistêmica. A pesquisa teve como objetivo compreender, no processo do desenvolvimento, a construção da espiritualidade e da religiosidade por parte de adultos solteiros de famílias cristãs adventistas do 7º dia e sua relação com o processo de autonomia que caracteriza a vida adulta. Para tanto, foi desenhada uma pesquisa qualitativa de abordagem narrativa. Foram realizadas entrevistas semidirigidas com seis adultos, três homens e três mulheres com idade entre 31- 34 anos, todos que se declararam Adventistas do 7 dia. As entrevistas foram transcritas e analisadas tematicamente o que resultou nas seguintes categorias: religião, religiosidade e espiritualidade, transmissão de valores espirituais, o sagrado e reflexividade e apropriação. Os também indicaram que a construção dos significados atribuídos à religião, religiosidade e espiritualidade se deu em um processo transmitido pela família, comunidade religiosa e por intermédio da convivência com outros que na fase adulta se constituiu por meio da reflexividade e apropriação

The aims in this Straussian grounded theory inquiry were to gain better understanding of the meaning of spirituality and of the process of spiritual development in people living with HIV/AIDS in the Thai context. In Western contexts, spirituality has been described as the essence of human existence. However, in the Thai context, where Buddhist teachings underpin the understanding of life as body and mind, rather than as body, mind and spirit, the concept of spirituality is little understood by lay people. This gap in understanding called for an inductive approach to knowledge generation. HIV/AIDS is a life-altering and deeply stigmatized disease that results in significant distress and calls into question the meaning and purpose of life for many who are diagnosed with the disease. Nevertheless, some Thai people living with the disease successfully adjust their lives to their situation and are able to live with peace and harmony. These findings raise questions firstly as to the process by which those participants achieved peace and harmony despite the nature of the disease and the limited access to ARV drugs at the time of that study; and secondly as to whether or not the peace and harmony that they described could be linked to the Western concept of spirituality. Data were gathered from 33 participants from the South of Thailand, who had lived with HIV/AIDS for 5 years or more, were aged 18 years or older, and were willing and able to participate in this study. Purposive, snowball and theoretical sampling techniques were used to select participants. Data collection using in-depth interviews and participant observation methods was undertaken over a nine-month period in 2006. The process of data analysis was guided by Strauss and Corbin’s grounded theory and resulted in the development of a substantive theory. The substantive theory of Achieving Harmony of Mind comprises two categories: struggling to survive and living life. Each category has two subcategories: encountering distress (tukjai) and overcoming distress (longjai), and accomplishing harmony in oneself and discovering an ultimate meaning in life respectively. The metaphor of ‘an eclipse’ was used to describe the process of the development of mind of people living with HIV/AIDS and represents the extent to which the individual’s mind is overshadowed by the diagnosis of HIV/AIDS and its consequences. Diagnosis of this disease turns participants’ lives upside down. Yet selective disclosure of one’s HIV status, resulting in the receiving of support and connectedness with others, enables participants to find meaning and purpose in life that enables them to recover the will to live and to attempt to stabilise their lives by learning to live with HIV/AIDS. Most participants were able to adjust their mind to accept their new situation and find new self value enabling them to feel free from the shadow of HIV/AIDS and live life with HIV/AIDS as normal. Fewer participants found an ultimate meaning in life – consistent with Buddhist teachings about suffering and uncertainty, and the impermanence of life that links with an understanding of ‘nonself’ – that enabled them to obtain peace and harmony of mind (kwarmsa-ngobjai). It is this latter stage that represents spirituality in Buddhist terms. This form of spirituality differs significantly from that found in other religions because it does not involve an engagement with a divine and transcendent reality. The findings of this study enhance knowledge about spirituality in the Thai context, and provide a guide for health professionals and education curricula with the aim of achieving more holistic care for patients.

The object of the present research is the features of the Bildungsroman genre “Great Expectations” by Charles Dickens, “Of Human Bondage” by William Somerset Maugham and “The Cider House Rules” by John Irving. The aim of the Bachelor Thesis is to explore structural and poetic elements (canons) of the Bildungsroman in the aforementioned novels. To achieve the aim the following objectives have been set: 1) to overview the history of the Bildungsroman and to present theoretical poetic elements of such a genre; 2) to identify the key features of the Bildungsroman in the aforementioned novels; 3) to carry out the comparative analysis of the novels in the aspect of the Bildungsroman. The methodology of the Bachelor Thesis includes Jerome Buckley’s conception of the Bildungsroman, which was employed to trace the features of the Bildungsroman in chosen novels. Also, Gintaras Lazdynas’s structural and poetic elements (canons) of the Bildungsroman, presented in his book, were referred to in the present research were used. The comparative literature as a method (the definition of Tötösy de Zepetnek) enabled to analyze novels in the comparative aspect. Novels portray typical protagonists of the Bildungsroman genre whose quest towards self-identity is long, gradual and full of challenges. However, such journey towards spiritual maturity is crucial, as it provides heroes with a life education and new experiences. Therefore, at the end of their journey, after completion... [to full text] / Darbo objektas – bildungsromano žanrinės ypatybės Charleso Dikenso romane „Didieji lūkesčiai“, Williamo Somerseto Maughamo romane „ Aistrų našta“, bei Johno Irvingo romane ‚ „Sidro namų taisyklės“. Bakalauro darbo tikslas – atskleisti, kaip pasirinktuose romanuose atsispindi tradiciniai bildungsromano žanro struktūriniai ir poetiniai elementai (kanonai). Tikslui pasiekti buvo iškelti šie uždaviniai: 1) apžvelgti bildungsromano istoriją, bei pristatyti šio žanro kanonus (poetinius ir struktūrinius elementus); 2) atpažinti pagrindines bildungsromano žanro ypatybes pasirinktuose kūriniuose; 3) analizuoti romanus lyginamuoju bildungsromano aspektu. Bakalauro darbo metodologija apima Jerome’o Buckley’o bildungsromano koncepciją, norint identifikuoti šio žanrinio tipo romano ypatybes pasirinktuose kūriniuose. Taip pat darbe buvo naudojami Gintaro Lazdyno išskirti bildungsromano struktūriniai ir poetiniai elementai (kanonai). Komparatyvistinė literatūra kaip metodas (Tötösy de Zepetneko apibrėžimas) leido analizuoti tris grožinės literatūros romanus lyginamuoju aspektu. Romanai vaizduoja klasikinius bildungsromano protagonistus, kurių kelias link harmonijos bei savęs suradimo yra ilgas, laipsniškas bei pilnas išbadymų. Toks kelias, vedantis link dvasinės brandos, yra labai svarbus, nes būtent šios kelionės metu herojai pereina gyvenimo mokyklą bei įgyja naujos patirties. Būtent dėl šios priežasties savo kelionės pabaigoje, įveikę įvairias dvasinio vystymosi... [toliau žr. visą tekstą]

A useful model of spiritual development in the public educative care of children must: specify the meaning and nature of spirituality; clarify its relationship to an underlying ontology; identify in what sense spirituality is developmental; be consistent with a justifiable paradigm of human development; explain the role and status of such spiritual development with a secular system of educative care; and specify practical implications flowing from these matters. Using narrative criticism within an evangelical framework, the biblical descriptions of spirituality and childhood were critically examined as a basis for such a model. Biblical spirituality was developmental and was identified with encounters, usually naturally mediated, between human spirits and God's Spirit, and spirits which alienate from God's Spirit. All children, without qualification of belief, community, rite or age, were identified as spirits who share a special relationship with God's Spirit both ontologically and experientially. Biblical childhood was not defined chronologically but functionally by inability to take responsibility for one's own spiritual life because of openness to God's and other spirits. Principles of 'magician systems' in Dynamic Systems Theory parallel phenomena of human development and those commonly designated as spiritual. Consequently, a dynamic model of spiritual development is proposed which is consonant with biblical teaching and grounded in an established scientific paradigm. This indicates that spirituality is an inescapable aspect of any educative care setting or system and need not be introduced as though children lack it. Spiritually salient aspects of educative care will lead children to spiritual encounters which are derivative of a positive life affirming principle or fundamentally destructive and alienating. These aspects encompass the spiritual ontology of the setting, the children, the personnel, the physical environment, the nature and quality of relationships, the curriculum, religious activities, the nurture provided, and the wider context, all of which are of spiritual moment.

Este trabalho discorrerá sobre a necessidade da participação consciente e ativa dos pais no desenvolvimento espiritual dos filhos, considerando que a família é reconhecida como o centro formador dessa espiritualidade. A pesquisa é desenvolvida a partir de princípios bíblicos e teológicos. São analisadas as necessidades, as características e as formas de comunicação com as crianças dentro de suas faixas etárias para a formação espiritual adequada. Tratando-se de um tema recorrente nas discussões sobre a educação nos lares, a pesquisa busca a compreensão do papel dos pais na educação espiritual dos filhos e o possível contraste no cuidado praticado nos lares cristãos hodiernos. A primeira parte do trabalho aborda a origem dos princípios racionais do ser humano, isto é, maneiras pelas quais se adquire o conhecimento. Na sequência, trata-se dos conceitos sobre Deus, a natureza do mal, o plano salvífico, os meios da graça, autoestima e liberdade de escolha, elementos causadores de ações, que poderão influenciar no infante sua própria espiritualidade judaico-cristã. Por fim, o ensino e a socialização por faixa etária até os dez anos, como responsabilidade dos pais. / This paper discusses the necessity of a conscious and active participation of parents in the spiritual development of children, considering that the family is recognized as the main former of spirituality of children. The research is developed from biblical and theological principles. Necessities, characteristics and forms of communication with children within their different age group are analyzed for an adequate spiritual nurture. Since this is a recurrent theme in the discussion about nurture at homes, the research seeks to comprehend the role of parents in the nurture of children and the possible contrast found in the care which is provided at todays Christian homes. The first part of the paper deals with the origins of the rational principles of human being, that is, the ways in which the knowledge is acquired. Afterwards, we approach the concepts about God, the nature of evil, the salvific plan, the means of grace, self esteem and freedom of choice, elements that cause actions, which may influence the infant to choose their own Judeo-Christian spirituality. Finally, the teaching and the socialization within the groups of children aged 0-10 are under the parents responsibility.

Young Muslims growing up in the West face dichotomous narratives that fragment their being, creating internal divisiveness. Islamic spirituality, especially the notion of tawheed, promotes oneness and unity of being. In this thesis, I explore the spiritual development of young Muslims in the West through literature amidst these dichotomous narratives. Using sociocultural theory and narrative inquiry, I first explore the threads of dichotomous narratives throughout history that create a binary of Muslims and the West, proving them insubstantial. Then, I explore the lives of two young Muslims, a male, and a female, growing up in Toronto. I story their lives, rooting their spiritual development in the literature they read, which is socioculturally embedded. Finally, I reflect on the harmonies, and tensions that exist within the stories. Tensions signify third spaces of productive growth, in which young Muslims can contests meaning and open pathways for creative becoming(s).