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Relevant bibliographies by topics / Faith development. Faith Developmental psychology / Journal articles

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Journal articles on the topic 'Faith development. Faith Developmental psychology'

Author: Grafiati

Published: 4 June 2021

Last updated: 18 February 2022

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1

STOKER, G. JONKER VENTER AND H. G. (HENK). "Young Age Faith in Light of Developmental Psychology." Unio Cum Christo 6, no. 1 (2020): 185. http://dx.doi.org/10.35285/ucc6.1.2020.art11.

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This Article Focusses On The Faith Formation And Ability Of Preschool Children To Defend Their Faith From As Early As The Early Childhood Phase (two To Six Years). The Research Investigates Prominent Psychological Theories That Cover Preschool Children’s Cognitive Development To Determine If Children Within This Age Group Can Constructively Partake In Faith Formation, As Well As The Role That Parents Have In Encouraging And Shaping This Faith Formation And Apologetic Ability. The Article Provides Apologetic Guidelines From The Reformed Tradition To Parents To Assist Them In This Task. KEYWORDS

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2

Lownsdale, Scott. "Faith Development across the Life Span: Fowler's Integrative Work." Journal of Psychology and Theology 25, no. 1 (1997): 49–63. http://dx.doi.org/10.1177/009164719702500105.

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Fowler's faith development theory is a relatively recent achievement in cognitive developmental psychology, based on the earlier work of Piaget and Kohlberg in cognitive and moral development, and is a significant contribution to the integration of theology and psychology. In this article, an attempt is made to acquaint the reader with (a) some major reasons for the scientific study of faith development, (b) a brief history of the contributions of theorists prior to Fowler, and (c) a basic understanding of faith development theory, in terms of the concepts and stages described by Fowler. In co

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3

Pierce, Barbara J., and William F. Cox. "Development of Faith and Religious Understanding in Children." Psychological Reports 76, no. 3 (1995): 957–58. http://dx.doi.org/10.2466/pr0.1995.76.3.957.

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Developmental progression in 30 children's Biblical understandings but uniformly high faith scores across these same ages (3–5 yr., 6–8 yr., and 9–12 yr.) suggest that the promotion of faith in children is not necessarily constrained by cognitive development.

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4

Hill, Cathryn I. "A Developmental Perspective on Adolescent “Rebellion” in the Church." Journal of Psychology and Theology 14, no. 4 (1986): 306–18. http://dx.doi.org/10.1177/009164718601400407.

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Theories on the development of faith are reviewed with an emphasis on the developmental changes associated with adolescence in relation to moral development and identity resolution. A unified framework is proposed which distinguishes “conventional” from “postconventional” faith. Implications are suggested for explaining the problem of teenage “rebellion” in the church, and considerations for further research are indicated.

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5

Keller, Barbara, and Heinz Streib. "Faith Development, Religious Styles and Biographical Narratives: Methodological Perspectives." Journal of Empirical Theology 26, no. 1 (2013): 1–21. http://dx.doi.org/10.1163/15709256-12341255.

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Abstract Narrative study of religious lives has formed part of numerous projects at the Bielefeld Research Center for Biographical Studies in Contemporary Religion. An essential instrument in our designs, which mostly combine qualitative and quantitative methods, is the Faith Development Interview (FDI). In response to longstanding criticism its cognitive structural framework has been revised in respect of styles and schemata. The religious styles perspective examines the self as articulated in narratives and associates it with affectivity and emotion. This article gives an overview of our the

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6

Sawyers, Lindell. "Faith and Families." Family Relations 36, no. 1 (1987): 107. http://dx.doi.org/10.2307/584659.

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7

Fowler, James W. "Stages in faith consciousness." New Directions for Child and Adolescent Development 1991, no. 52 (1991): 27–45. http://dx.doi.org/10.1002/cd.23219915204.

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8

Glackin, Maureen. "Whose Faith? What Feeling? Whose Identity?" Pastoral Care in Education 22, no. 3 (2004): 29–34. http://dx.doi.org/10.1111/j.0264-3944.2004.00301.x.

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9

Rustamjonovna, Mahsuda Tadjibayeva. "“THE PRINCIPLE OF GOOD FAITH IN CIVIL LAW”." Psychology and Education Journal 58, no. 1 (2021): 4905–12. http://dx.doi.org/10.17762/pae.v58i1.1709.

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The article explores the essence of the principle of good faith in modern civil law, the doctrines in which this principle is reflected, the functions of the principle of good faith in civil law, the need for the concept of good faith in civil law and problems in the application of this principle in the Civil Code. To this end, the author discusses not only the expression of this principle in doctrines, but also the extent to which it has been studied in civil law in foreign countries, and the expression of the principle of good faith in the current Civil Code and the draft of the new Civil Co

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10

Erricker, Clive. "Children's spirituality and postmodern faith." International Journal of Children's Spirituality 12, no. 1 (2007): 51–60. http://dx.doi.org/10.1080/13644360701266143.

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11

Gearon, Liam. "Faith in the Millennium[1]." International Journal of Children's Spirituality 4, no. 2 (1999): 231–32. http://dx.doi.org/10.1080/1364436990040211.

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12

Shirley, Dennis L. "Faith-Based Organizations, Community Development, and the Reform of Public Schools." Peabody Journal of Education 76, no. 2 (2001): 222–40. http://dx.doi.org/10.1207/s15327930pje7602_10.

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13

Sims-King, Sharon. "Faith, the RE Teacher and Year 9." Pastoral Care in Education 15, no. 2 (1997): 37–40. http://dx.doi.org/10.1111/1468-0122.00054.

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14

Duschinsky. "Who Has Faith (In Attachment Theory)?" American Journal of Psychology 133, no. 4 (2020): 532. http://dx.doi.org/10.5406/amerjpsyc.133.4.0532.

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15

Barry, Carolyn McNamara, Jason M. Prenoveau, and Casie H. Morgan. "Do Emerging Adults Learn What They Live? The Frequency and Importance of Childhood Family Faith Activities on Emerging Adults’ Prosocial Behavior Toward Family, Friends, and Strangers." Emerging Adulthood 6, no. 6 (2017): 411–21. http://dx.doi.org/10.1177/2167696817746038.

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Since most religions emphasize helping others and childhood family experiences contribute to emerging adults’ behavior, we explored how childhood family religious socialization was related to future emerging adults’ self-reported prosocial behavior after accounting for their current self-reported prosocial behavior. Specifically, we investigated the extent to which emerging adults’ (NT1=551) retrospective views of how frequent (FAITHS-Freq) and important (FAITHS-Importance) their childhood family faith activities were related to their future self-reported prosocial behavior toward family (PBFa

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16

Yust, Karen Marie. "Toddler Spiritual Formation and the Faith Community." International Journal of Children's Spirituality 8, no. 2 (2003): 133–49. http://dx.doi.org/10.1080/13644360304626.

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17

Goodman, Michael A., David C. Dollahite, Loren D. Marks, and Emily Layton. "Religious Faith and Transformational Processes in Marriage." Family Relations 62, no. 5 (2013): 808–23. http://dx.doi.org/10.1111/fare.12038.

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18

Best, Ron. "Faith and Experience in Education. Essays from Quaker perspectives." Pastoral Care in Education 37, no. 1 (2019): 83–85. http://dx.doi.org/10.1080/02643944.2019.1582191.

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19

Pramote Yotkaew, Tanapol Viyasing, Uthai Satiman,. "A Development of Community Potentiality for Enhancing Peaceful Society by Buddhist Integration." Psychology and Education Journal 58, no. 1 (2021): 3881–87. http://dx.doi.org/10.17762/pae.v58i1.1425.

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This research aims to propose a guideline for community potential development to promote an integrated Buddhist peaceful society. There were 21 samples and the research instruments consisted of observation. In-depth interviews and focus group discussion using content analysis methods. The results of the research showed that the approach to community potential development to promote an integrated Buddhist peaceful society consisted of 1) Buddha means community potential development. There must be a Buddha as an anchor for the mind and connected with legend causing faith to be one. It may start

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20

Johnson, Helen. "Assimilation, Faith and Identity: Educational Implications of Change and Continuity." Pastoral Care in Education 22, no. 3 (2004): 22–28. http://dx.doi.org/10.1111/j.0264-3944.2004.00300.x.

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21

Kpobi, Lily, and Leslie Swartz. "Ghanaian traditional and faith healers' explanatory models of intellectual disability." Journal of Applied Research in Intellectual Disabilities 32, no. 1 (2018): 43–50. http://dx.doi.org/10.1111/jar.12500.

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22

Best, Ron. "Faith in education: a tribute to Terence McLaughlin." International Journal of Children's Spirituality 16, no. 1 (2011): 66–69. http://dx.doi.org/10.1080/1364436x.2011.553804.

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23

Valenti, JoAnn M. "Communication challenges for science and religion." Public Understanding of Science 11, no. 1 (2002): 57–63. http://dx.doi.org/10.1088/0963-6625/11/1/303.

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How can the very different worlds of science and religion communicate effectively? Religion requires faith, belief without question. Science demands we take nothing on faith, reject any anecdotal evidence. How might these seemingly opposed disciplines collaborate to improve public understanding of science and impact pending policy making without undermining spiritual well being? Are scholars from both disciplines engineering the needed bridges?

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24

Marples*, Roger. "Against faith schools: a philosophical argument for children’s rights." International Journal of Children's Spirituality 10, no. 2 (2005): 133–47. http://dx.doi.org/10.1080/13644360500154177.

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25

Webb, William. "34.2 WORKING WITH FAITH-BASED BELIEFS IN CORPORAL PUNISHMENT." Journal of the American Academy of Child & Adolescent Psychiatry 58, no. 10 (2019): S49. http://dx.doi.org/10.1016/j.jaac.2019.07.355.

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26

Livingston, Jennifer. "Competitive youth athletes: how do their families prioritize faith development while participating in sports?" International Journal of Children's Spirituality 24, no. 3 (2019): 276–89. http://dx.doi.org/10.1080/1364436x.2019.1650003.

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27

Kwilecki, Susan. "Ghosts, Meaning, and Faith: After-Death Communications in Bereavement Narratives." Death Studies 35, no. 3 (2011): 219–43. http://dx.doi.org/10.1080/07481187.2010.511424.

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28

Evans, John H. "Faith in science in global perspective: Implications for transhumanism." Public Understanding of Science 23, no. 7 (2014): 814–32. http://dx.doi.org/10.1177/0963662514523712.

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29

Civitarese, Giuseppe. "On Bion’s Concepts of Negative Capability and Faith." Psychoanalytic Quarterly 88, no. 4 (2019): 751–83. http://dx.doi.org/10.1080/00332828.2019.1651176.

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30

Shuttleworth, Judy. "Faith and culture: community life and the creation of a shared psychic reality." Infant Observation 13, no. 1 (2010): 45–58. http://dx.doi.org/10.1080/13698031003606618.

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31

Johnson, Helen. "Three Contrasting Approaches in English Church/Faith Schools: Perspectives from headteachers." International Journal of Children's Spirituality 7, no. 2 (2002): 209–19. http://dx.doi.org/10.1080/1364436022000009118.

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32

Et al., Abdul Gaffar. "Self Actualization According to Bediuzaman Said Nursi (1877-1960) in Risale-I Nur." Psychology and Education Journal 58, no. 2 (2021): 141–53. http://dx.doi.org/10.17762/pae.v58i2.1064.

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Bediuzzaman Said Nursi is one of the thinkers and reformers from Turkey who emerged as a figure of Sufism, the savior of faith and Islam in the 19th century. This research found a formulation of the self-actualization process that was different from the concepts of other scientists. According to Said Nursi, humans' self-concept consists of several natures: the rabbani nature, the nafsani nature, the spiritual nature, the physical nature, the tafakkur nature, and the tadhabbur nature. Some of these natures depend on the characteristics of the human soul journey, which cannot be separated from t

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33

Parker, Mitchell. "Falling from the faith: Causes and consquences of religious apostasy." Journal of Adolescence 12, no. 2 (1989): 235–37. http://dx.doi.org/10.1016/0140-1971(89)90019-5.

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34

Hagendijk, Rob, and Jan Meeus. "Blind faith: fact, fiction and fraud in public controversy over science." Public Understanding of Science 2, no. 4 (1993): 391–415. http://dx.doi.org/10.1088/0963-6625/2/4/008.

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Constructivist approaches have flourished in both science studies and media studies during the 1980s. Although similar perspectives are used in these fields to study the production of non-fictional texts, there is little exchange and integration on a theoretical level. This article uses the Buck-Goudsmit Affair to explore an integrated constructivisit approach to public controversy over science. The Buck-Goudsmit Affair is a public controversy in the Netherlands that started in 1990 over a claim about a possible cure against AIDS. It is argued that the public understanding of the controversy c

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35

Henry, Seán. "Education, queer theology, and spiritual development: disrupting heteronormativity for inclusion in Jewish, Muslim and Christian faith schools." International Journal of Children's Spirituality 23, no. 1 (2017): 3–16. http://dx.doi.org/10.1080/1364436x.2017.1410697.

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36

Curtis, Scott. "“Tangible as Tissue”: Arnold Gesell, Infant Behavior, and Film Analysis." Science in Context 24, no. 3 (2011): 417–42. http://dx.doi.org/10.1017/s0269889711000172.

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ArgumentFrom 1924 to 1948, developmental psychologist Arnold Gesell regularly used photographic and motion picture technologies to collect data on infant behavior. The film camera, he said, records behavior “in such coherent, authentic and measurable detail that . . . the reaction patterns of infant and child become almost as tangible as tissue.” This essay places his faith in the fidelity and tangibility of film, as well as his use of film as evidence, in the context of developmental psychology's professed need for legitimately scientific observational techniques. It also examines his use of

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37

O’Connor, Mary Katherine, and F. Ellen Netting. "Faith-based evaluation: Accountable to whom, for what?" Evaluation and Program Planning 31, no. 4 (2008): 347–55. http://dx.doi.org/10.1016/j.evalprogplan.2008.04.013.

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38

Potter, Brent. "Eudaimonia, Faith (Pistis), and Truth (Aletheia): Greek Roots and the Construction of Personal Meaning." Journal of Constructivist Psychology 30, no. 1 (2016): 57–62. http://dx.doi.org/10.1080/10720537.2015.1119090.

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39

Nipkow, Karl Ernst, and Friedrich Schweitzer. "Adolescents' justifications for faith or doubt in god: A study of fulfilled and unfulfilled expectations." New Directions for Child and Adolescent Development 1991, no. 52 (1991): 91–100. http://dx.doi.org/10.1002/cd.23219915208.

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40

Leviton, Laura C., Carla Herrera, Sarah K. Pepper, Nancy Fishman, and David P. Racine. "Faith in Action: Capacity and sustainability of volunteer organizations." Evaluation and Program Planning 29, no. 2 (2006): 201–7. http://dx.doi.org/10.1016/j.evalprogplan.2006.01.011.

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41

Kirk *, Patty. "Mapping the contours of faith in the land of separation: spiritual geographies for children." International Journal of Children's Spirituality 9, no. 2 (2004): 189–202. http://dx.doi.org/10.1080/1364436042000234387.

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42

Johnson*, Helen. "Using reflective practice to explore the origins and consequences of cultural and faith perspectives." International Journal of Children's Spirituality 10, no. 2 (2005): 203–6. http://dx.doi.org/10.1080/13644360500154292.

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43

Okrey Anderson, Sloan, and Jenifer K. McGuire. "“I feel like God doesn't like me”: Faith and Ambiguous Loss Among Transgender Youth." Family Relations 70, no. 2 (2021): 390–401. http://dx.doi.org/10.1111/fare.12536.

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44

Piper, Kaitlin N., Tyler J. Fuller, Amy A. Ayers, Danielle N. Lambert, Jessica M. Sales, and Gina M. Wingood. "A Qualitative Exploration of Religion, Gender Norms, and Sexual Decision-Making within African American Faith-Based Communities." Sex Roles 82, no. 3-4 (2019): 189–205. http://dx.doi.org/10.1007/s11199-019-01047-7.

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45

Cole-Turner, R. "Faith meets the Human Genome Project: religious factors in the public response to genetics." Public Understanding of Science 8, no. 3 (1999): 207–14. http://dx.doi.org/10.1088/0963-6625/8/3/305.

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Providers of genetic services need to be broadly aware of the role that religious beliefs can play in the public's understanding of genetic information and of the choices that are posed. This paper identifies three religious themes that tend to arise when religious people, especially Christians, are involved in genetic testing and pre-symptomatic diagnosis. The first theme of fate and freedom leads to the prediction that religious people will be less likely than others to ascribe fatalistic or deterministic powers to genes but will want to maintain room for human and divine freedom, and that p

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46

Fortuna, Lisa R., Caitlin Ryan, and Cynthia Telingator. "FAITH, ACCEPTANCE, AND MENTAL HEALTH: WORKING WITH RELIGIOUSLY AND CULTURALLY DIVERSE FAMILIES OF LGBTQ YOUTH." Journal of the American Academy of Child & Adolescent Psychiatry 59, no. 10 (2020): S348. http://dx.doi.org/10.1016/j.jaac.2020.07.855.

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47

Pedersen, Morten Axel. "Becoming what you are: faith and freedom in a Danish Lutheran movement." Social Anthropology 26, no. 2 (2018): 182–96. http://dx.doi.org/10.1111/1469-8676.12484.

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48

Johnson, Hellen, and Mike Castelli. "Catholic Head Teachers: The importance of culture building in approaches to spiritual and moral development and the transmission of faith tradition." International Journal of Children's Spirituality 5, no. 1 (2000): 75–90. http://dx.doi.org/10.1080/713670898.

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49

Kaufman, Scott Barry. "Faith in intuition is associated with decreased latent inhibition in a sample of high-achieving adolescents." Psychology of Aesthetics, Creativity, and the Arts 3, no. 1 (2009): 28–34. http://dx.doi.org/10.1037/a0014822.

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50

VERSWIJVER, GUSTAAF. "The vitality of Karamojong religion. Dying tradition or living faith? by Knighton, Ben." Social Anthropology 16, no. 2 (2008): 241–42. http://dx.doi.org/10.1111/j.1469-8676.2008.00026_4.x.

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