Religious Socialization

Carotta, Michael. 2002. Nurturing the Spiritual Growth of Your Adolescent. Orlando, FL: Harcourt.

Henderson, Robert T. 2001. Subversive Jesus, Radical Grace: Relating Christ to a New Generation. Colorado Springs, Colo.: NavPress.

Herron, Fred. 2001. Wood, Waterfalls, and Stars: Catholic Schools and the Catholic Imagination. Lanham, MD: University Press of America.

Princeton Theological Seminary, Institute for Youth Ministry. 2001. Life Together: Practicing Faith with Adolescents. Princeton, N.J.: Institute for Youth Ministry.
Abstract: Introduction: Life together: practicing faith with adolescents / Amy S. Vaughn -- "Let us talents and tongues employ": the consumer and the practitioner / Dorothy C. Bass -- "Let us talents and tongues employ": practicing life abundant / Dorothy C. Bass -- Grow big and tall and straight and strong / Ellen T. Charry -- Thinking ourselves outward from God / Ellen T. Charry -- The apprentice's new clothes: shaping Christian community / L. Gregory Jones -- The grace of daily obligation: shaping Christian life / L. Gregory Jones -- Practicing faith with adolescents: searching for grace in the stuffness of the secular / James M. Wall -- Practicing faith with adolescents: overcoming secular barriers to God's grace / James M. Wall. [Source: HA]

Dean, Kenda Creasy. 2000. “Proclaiming Salvation: Youth Ministry for the 21st Century.” Theology Today vol. 56, pp. 524-539.

Hill, L'Anni. 2000. “The Talitha Project: Restoring the Souls of Adolescent Girls.” D.Min. Thesis, Drew University.
Abstract: The Talitha Project derives its name from the Aramaic phrase Jesus used in addressing a 12-year old girl restored to life by His word: "Talitha, koum" ("young woman, rise up!") Luke 8:54. This project was designed: (1) to determine how best to minister to adolescent girls who are spiritually dormant, unaware of their spiritual identity in our materialistic society and engaging in behavior which does not nourish their souls; and (2) to provide the Church with resources to educate and nurture them. Research was gleaned from interviews with 53 girls, both churched and unchurched, and three retreats. It reveals the need to educate youth about image-of-God concepts; i.e., God as community (Creator, Redeemer, Sustainer) and as masculine/feminine. Also significant is the need to acknowledge menstruation as a spiritual rite of passage which is positive and life-giving rather than an inconvenient, embarrassing weakness. The Church needs to provide more opportunities for girls to reflect God's image, encouraging adolescent girls to participate in worship leadership, mission, education, small groups, and economic endeavors. The Talitha Project offers resources in three phases: (I) the Questionnaire, which: (a) enables girls' narratives to be heard concerning their bodies and Christ's Body, (b) creates strong bonds of trust with interviewers, and (c) educates them about feminine biblical metaphors of God; (II) an experiential Retreat format for reflecting theologically on imago Dei and enhancing relationships; (III) the development of a video-resource and study-guide for use by Christian parents and youth workers, dealing with what it means for females to be created in the image of God. The Talitha Project research, while only suggestive, not determinative, indicates that girls raised in the Church have a stronger sense of self than those not raised in a community of faith. Their understanding of imago Dei is sorely lacking, however; they will find restoration and fulfillment as they are engaged in theological reflection about God as male and female in order to more fully reflect the image of God in our society. [Source: DA]

Jackson, Allen. 2000. “Does the Church Need Youth Ministry?” American Baptist Quarterly vol. 19, pp. 22-44.

La Fitte, Alta Jo. 2000. “The Development of the Concept of God in Adolescents: A Book for Youth Ministers.” Psy.D. Thesis, Fuller Theological Seminary School of Psychology.
Abstract: The concept of God is important in the lives of adolescents. It involves not only theology but cognitive development, social relationships and emotional experiences. It also involves the self-concept and self-esteem of adolescents. Specifically, the concept of God focuses upon the subjective experience of an individual, not on the objective reality of God. It does not involve the personhood of God but how one experiences Him. The adolescent's knowledge of God and her understanding of His involvement in her life is shaped by this concept. As a child moves into adolescence, she gains the cognitive abilities increase in social relationships during adolescence changes the way in which adolescents interact with the world, and this changes their understanding of God's relationship with them. These changes also alter the emotional experience an adolescent has in relation to God. The concept of God can become the mirror in which adolescents view themselves as they become the adults they desire to be. A positive concept of God can help an adolescent adjust to the myriad of changes occurring in his life. God can be the "holder" of the adolescent's true self as the adolescent attempts to discover who he would like to be. A negative concept of God can cause an adolescent to view herself as a failure; God may be experienced as harshly judging the adolescent. Those in religious settings who work closely with youth must be aware of an adolescent's concept of God before employing Him as an agent of help. Assuming that an adolescent must have a positive view of God simply because she attends a church can be detrimental to any help the youth minister attempts to give. He may mean to comfort the adolescent with comments about God, but the adolescent has her own concept of God, which functions as a filter for the youth minister's comments. This book is designed to assist youth ministers to understand how an adolescent develops her concept of God and provides specific suggestions for applying this information to ministry. [Source: DA]

Pahl, Jon. 2000. Youth Ministry in Modern America: 1930--Present. Peabody, Mass.: Hendrickson Publishers.

Princeton Theological Seminary, Institute for Youth Ministry. 2000. An Unexpected Prophet: What the 21st-Century Church Can Learn from Youth Ministry. Princeton, N.J.: Institute for Youth Ministry.
Abstract: Holding on to our kisses: the hormonal theology of adolescence / Kenda Creasy Dean -- The sacrament of one another: practicing fidelity through holy friendship / Kenda Creasy Dean -- Praying and watching / Jurgen Moltmann -- What is a theologian? / Jurgen Moltmann -- More than a mystery: the practical implications of the Trinity in ministry with youth / Cynthia L. Rigby -- More than a hero: the practical implications of the incarnation in ministry with youth / Cynthia L. Rigby -- New wineskins, new models, and visions for a new century / Eugene F. Rivers III -- Youth ministry for the world in which we live / Eugene F. Rivers III. [Source: HA]

Alexander, Hanan. 1999. “The Spiritual Education of Generation X.” Religious Education vol. 94, pp. 253-255.
Abstract: Part of a special issue on the religious education of Generation X. Religious educators who are faced with the task of spiritually educating the young people who will become adults during the first decade of the 21st century must find a middle ground between society's meaningless narcissism and the pursuit of religious orientations that deny critical thinking. Religious education must allow young people to acquire a vision of the good that is emotionally and intellectually satisfying and that embraces the best in contemporary postmodern culture without being afraid to challenge that which is dangerous or unworthy of devotion. [Source: EA]

Atha, Matthew Christopher. 1999. “Tell Me the Stories: A Curriculum for Confirmation.” D.Min. Thesis, Asbury Theological Seminary.
Abstract: This study sought to gain an understanding of the impact of story on the spiritual development of junior high school students who participated in a ten-week confirmation class, September 1998-November 1998, at the First United Methodist Church, Marion, Indiana. In order to achieve this, two groups of students were observed. Seven teens participated in a ten-week confirmation class that used story as primary teaching method at First United Methodist Church, Marion, Indiana. A second confirmation class, which did not use story as its principal teaching method, was also tested. The second class was comprised of seven junior high school students from the Westminster Presbyterian Church (Presbyterian U.S.A.), Marion, Indiana. Both groups were given the Spiritual Well-Being (SWB) instrument before the confirmation classes started, at the conclusion of the classes, and six weeks after the classes ended. This study was a quasi-experimental, nonequivalent control group interrupted time-series design. The data presented here indicate evidence of positive spiritual growth in both groups, some of which persisted to six weeks. The story treatment group SWB rose from pre-test to post-test, then declined at the six-week post-test. However, it remained higher than at the pre-test level. The Presbyterian group SWB rose from pre-test to post-test, then increased again at the six-week post-test. Of the discrete elements of the story treatment confirmation experience measured, a confirmation retreat, Bible stories, and the movie "Simon Birch" were rated by teen confirmands as the three most positive contributors to spiritual growth. [Source: DA]

Bao, Wan Ning, Les B. Whitebeck, Danny R. Hoyt, and Rand D. Conger. 1999. “Perceived Parental Acceptance as a Moderator of Religious Transmission among Adolescent Boys and Girls.” Journal of Marriage and the Family vol. 61, pp. 362-374.
Abstract: Interview data from the 1991 wave of the Iowa Youth & Families Project for 407 families living in rural north central IA are used to examine religious transmission between same-sex & cross-sex parent-child groups. Analyses focus on the mechanisms through which adolescents' perceptions of parental acceptance moderate the transmission of religious beliefs & practices. Results show that both fathers & mothers played important roles in transmitting religious beliefs & practices to their sons & daughters. Maternal influence was stronger than paternal when the adolescents perceived the parent as accepting. This effect was especially strong for sons. [Source: SA]

Cannister, Mark W. 1999. “Mentoring and the Spiritual Well-Being of Late Adolescents.” Adolescence vol. 34, pp. 769-779.
Abstract: The purpose of this study was to investigate the possible impact of faculty mentoring on the spiritual well-being of late adolescents. The sample consisted of randomly chosen students in their first year at a Christian liberal arts college in New England. Students in the experimental group participated in the freshman seminar program (small classes with seminar leaders/mentors), while those in the control group did not have the freshman seminar experience. Students in both groups were administered a self-assessment survey in September of their freshman year and again in May to determine if there was any change in their spiritual well-being and to explore their perceptions of mentor-student interactions. The findings revealed significant differences between the 2 groups. In addition, the three aspects of mentoring were positively correlated with the 2 components of spiritual well-being. [Source: PI]

Carotta, Michael. 1999. “Teaching for Spiritual Growth: Doorways to the Heart and Soul of Young People.” Thesis, Spalding University.
Abstract: A model of facilitating adolescent spiritual growth is proposed wherein interested adults can engage in any of four different "teaching"; activities. "Teaching" is used to refer to both informal and formal attempts at promoting adolescent spiritual development by parents, counselors, teachers, ministers, youth workers, coaches, etc. This model identifies three distinct yet interrelated dimensions of spirituality: religious faith, moral living, and emotional awareness. Teaching for spiritual growth consists of these four activities: attending to stories, building skills, honoring the senses, and offering solidarity. Each of these four activities is supported by a review of related literature and research. Story themes which can evoke spiritual reflection among adolescents are identified. Specific skills for spiritual growth are listed. The power of adolescent emotion and religious imagination is explored. Particular areas of solidarity are described, along with certain characteristics of adults who are effective in maintaining supportive relationships with adolescents. This model encourages adults to intentionally participate in the spiritual journey of youth by engaging in the activity which best suits their own skills, background, and interest. [Source: PI]

Christopherson, N. 1999. “Accommodation and Resistance in Religious Fiction: Family Structures and Gender Roles.” Sociology of Religion vol. 60, pp. 439-455.
Abstract: The relationship between religion and secular culture has often been one filled with tension. For conservative Protestants. this relationship has been reflected in a tension between resisting secular culture, and accommodating certain aspects of faith to secular ideals. This paper offers a content analysis of Christian formulaic fiction written for teenage girls. The analysis compares gender roles and family structures within religious and secular novels, to explore how the forces of accommodation and resistance work within religious popular culture. The analysis reveals that in Christian formulaic fiction written for teenage girls there is some evidence of accommodation to more "progressive" gender roles. However, most depictions of family structures and gender roles tend to support traditional notions, and resist recent cultural developments. [Source: SC]

Evans, Justyn. 1999. Why Should We Sit Quietly?: The Place of Teenagers in Today's Church. Stowmarket: Kevin Mayhew.

Gardner, Norman William. 1999. “L.D.S. Seminary Participation in the Las Vegas, Nevada Area for the Class of 1998.” Ed.D. Thesis, University of Nevada Las Vegas.
Abstract: The Church of Jesus Christ of Latter-day Saints (L.D.S. Church) attaches great importance to the religious education of its youth. The L.D.S. Church conducts a daily religious education program, called seminary, to church members ages 14 to 18. A young person's completion of four years of seminary has long been viewed as an indicator of future church activity. While seminary attendance is not compulsory, great emphasis is placed in the L.D.S. Church on the importance of participation by potential students in the program. The discontinuation of seminary enrollment by students is of great concern to the administrators of the program, to the ecclesiastical leaders of the Church, and to the parents of the students. This study examined why some L.D.S. seminary students regularly attended and graduated from the seminary program and why others discontinued their attendance. The areas of investigation identified possible influences which were analyzed to see if any were unique to either dropouts or graduates. A questionnaire was devised to measure seminary graduate and seminary dropout characteristics in the areas of personal belief and church involvement, external influences, and structural factors within the seminary system. [Source: DA]

Hill, Brian. 1999. “Should the Fourth "R" for "Generation X" Be "S"? The Religious Education of Youth in the Global Village.” Journal of Education & Christian Belief vol. 3, pp. 9-21.

Howard, Agnes Rose. 1999. “"the Blessed Echoes of Truth": Catechisms and Confirmation in Puritan New England.” Ph.D. Thesis, University of Virginia.
Abstract: This dissertation analyzes the role of catechesis in Puritan New England. Although other studies of early New England have noted the importance of catechisms, they stop short of a systematic examination of these documents and their usage. Placing New England catechisms in their European Protestant context, I examine the content and practice of this form of religious instruction. Employed in colonial churches, families, and schools, catechisms taught children the fundamental elements of Puritan theology, including the order of redemption, the right structure of the church, and the moral obligations of community life. Catechizing helped to build doctrinal literacy among the laity. As conversion narratives reveal, Puritans found catechisms important elements in the process of religious formation. While religious instruction in New England substantially resembled the practice of other European Protestants, colonists departed from it in one important respect. Many early modern Protestants used catechizing to prepare youth for confirmation and full communion in their churches. Massachusetts settlers did not, at first, use catechisms this way. The Cambridge Platform did not include a confirmation ceremony. However, as ministers confronted problems surrounding children and the sacraments later in the seventeenth century, they reconsidered this rite. Some clergy looked to Protestant confirmation as a means to bring baptized children nearer to adult membership. However, while the church context of catechizing varied among New England congregations, inside and outside of the meetinghouse, New England colonists employed catechisms to cultivate piety and transmit doctrine to each rising generation. [Source: DA]

Kageler, Leonard Melvin. 1999. “High School Church Youth Groups: Growth and Decline.” Ph.D. Thesis, Fordham University, New York.
Abstract: Empirically, much is now known about the comparative capacities of religious denominations in American society in retaining the life-long allegiances of their member's children. Researchers have considered a plethora of variables, such as family, peers, and the religious beliefs of the young, and studied their impact on commitment. The present study, however, is NOT focused on individual young people and their religiosity. It is about religious youth groups. Thus, the unit of analysis and my theoretical framework cannot reside solely in theories of religious socialization, though their insights are valuable. Here, the varying size of high school church youth groups is the dependent variable. The independent variables are of the kind appropriate for the study of any religious organization or, for that matter, any institution. CONTEXTUAL, PROGRAMMATIC, AND LEADERSHIP variables stem from their respective environmental, institutional, and human resource schools of organizational theory. My specific research questions are: (1) WHAT FACTORS ARE ASSOCIATED WITH THE GROWTH AND WHAT FACTORS ARE ASSOCIATED WITH THE DECLINE IN SENIOR HIGH CHURCH YOUTH GROUPS? and (2) OF THESE FACTORS, WHAT IS THEIR RELATIVE IMPORTANCE? In Spring 1998 a survey was completed by 536 youth pastors in the four evangelical Protestant denominations. Data available from denominational records was also included in the analysis. Thirteen of the 33 variables are longitudinal in nature, reflecting measures of change from 1995 to 1997. Zero order correlations and multiple regression are performed first for each variable set, and finally for the significant variables all together. Twelve variables remained significant and are included in this final analysis. Results and discussion include implications of this research for theory related to social capital and to communitarian perspectives. Included in the appendices is a qualitative description of three church youth groups that illustrate both the variables operationalized in the study, as well as theoretical linkages. [Source: DA]

Kapinus, Carolyn Ann. 1999. “The Intergenerational Transmission of Attitudes toward Divorce.” Ph.D. Thesis, The Pennsylvania State University.
Abstract: This study examines the transmission of attitudes toward divorce from parents to offspring using a nationally representative, intergenerational, and longitudinal data set that includes information regarding attitudes toward divorce and family context from parents in 1980, 1983, 1988, and 1992 and offspring in 1992 after the children have reached adulthood. Two main issues are addressed: (1) which family of origin characteristics and events (e.g., religion, divorce, and marital quality) influence the transmission of parents' attitudes to offspring and (2) whether offsprings' own experiences (e.g., cohabitation, marriage, and marital quality) mediate the influence of parental attitudes on offsprings' beliefs. Using data which measure parents' attitudes at multiple points in offspring's development, this study suggests that parents transmit their attitudes toward divorce to children when offspring are in their late teens. The transmission of attitudes is moderated by both gender of offspring and gender of parent. Parental marital quality does not influence offspring's views of marital dissolution independently of parents' attitudes. Past research suggests parents' marital disruption is associated with pro-divorce attitudes among offspring net of parents' attitudes. This study indicates that parental divorce does affect young adults' attitudes independently of parents' attitudes; however, the effect depends on the age and gender of offspring and the measure used to tap divorce attitudes. In addition, conditions surrounding the divorce, such as continued parental conflict, and deterioration in closeness to father, have different effects on daughters' and sons' attitudes. Offspring characteristics and relationship experiences are related to their attitudes toward divorce. Parents' attitudes do not interact with offspring's characteristics in affecting offspring's attitudes, with one exception. Young adult children who are very religious are more likely to share their parents' views regarding divorce. Parents' attitudes remain significant predictors of young adult children's attitudes even after controlling for other family of origin characteristics and offspring experiences. [Source: DA]

Lindner Gunnoe, Marjorie, E. Mavis Hetherington, and David Reiss. 1999. “Parental Religiosity, Parenting Style, and Adolescent Social Responsibility.” Journal of Early Adolescence vol. 19, pp. 199-225.
Abstract: Determined whether parental religiosity would predict authoritative parenting and adolescent social responsibility using data from fathers, mothers, and adolescents aged 10-18 yrs from 486 middle-class families participating in the Nonshared Environment Study. Ratings of authoritative and authoritarian parenting were provided by trained observers using the Family Interaction Global Coding System. Survey instruments included measures of adolescent adjustment and a new index of religiosity that assessed the degree to which religious beliefs were manifested in parents' daily lives. Religiosity was associated positively with authoritative parenting for both parents. Mothers' religiosity was associated negatively with authoritarian parenting; religiosity was unrelated to fathers' authoritarian parenting. Structural equation modeling indicated both direct effects and indirect effects of mothers' and fathers' religiosity on adolescent social responsibility. [Source: PI]

Lytch, Carol E. 1999. “The Role of Parents in Anchoring Teens in Christian Faith.” Family Ministry vol. 13, pp. 33-38.

Mercer, Joyce Ann. 1999. “Educating for Subordination: Adolescent Girls, Gender Identity, and School Violence.” Journal of Religion & Abuse vol. 1, p. 19+.
Abstract: Article addresses questions of school violence and violence education programs from perspective of adolescent girls and how girls' fear of violence is exploited to maintain female subordination This article uses interviews with adolescent girls to address the questions of school violence, violence education programs, and gender construction. A central assumption is that schools function alongside church and popular culture as sites for the construction of female gender identity. While research indicates the need to focus attention and intervention upon boys because of their greater likelihood of encountering violence, this article argues that such research discounts the particularly insidious ways adolescent girls experience violence in school and the way their fear of violence is exploited to maintain female subordination. The assumption that violence education programs are gender neutral is therefore problematized. After a critical treatment of three common models of violence education in schools (conflict resolution, violence prevention, and nonviolence education), the article addresses problematic theological supports for young women's ro les as victims or as deviant perpetrators in the "culture of violence" operating in school violence. The author then draws upon positive resources from Christian tradition for vital self-assertion and self-defense. She concludes with constructive proposals from a feminist perspective for transformative theological and educational practices. [Source: CW]

Neff, David. 1999. “Gen-X Apologetics: Passing on the Faith to Those Raised on Star Wars Spirituality.” Christianity Today vol. 43, pp. 90-93.

O'Brien, Maureen R. 1999. “Practical Theology and Postmodern Religious Education.” Religious Education vol. 94, pp. 313-328.
Abstract: Part of a special issue on the religious education of Generation X. The writer examines the nature of practical theology and the dilemmas and possibilities of using practical theology's approaches for teaching religion to young adults today within a postmodern context. She provides a brief overview of practical theology and of contemporary efforts to respond to the spiritual needs of young adults, examines the issue of whether living in a culture considered to be postmodern automatically gives rise to a postmodern generation, draws in particular on a work by Robert Kegan to warn that Generation X might not be developmentally prepared for postmodern educational approaches, and suggests possibilities for using practical theological elements, such as story, playfulness, and making connections, with Generation X. [Source: EA]

Okagaki, Lynn and Claudia Bevis. 1999. “Transmission of Religious Values: Relations between Parents' and Daughters' Beliefs.” The Journal of Genetic Psychology vol. 160, pp. 303-318 bibl.
Abstract: A study on the transmission of religious beliefs was conducted among 62 white, middle-class, undergraduate women and their parents. It was found that accuracy of daughters' perceptions of their parents' beliefs was associated with how frequently parents talked about their beliefs and to mother-father agreement on beliefs. In addition, the findings revealed that daughters' perceptions of the warmth of the parent-child relationship was associated with the agreement between daughters' beliefs and their perceptions of parents' beliefs. Furthermore, it was argued that the relation between parents' beliefs and daughters' beliefs was mediated by daughters' perceptions of their parents' beliefs. [Source: SS]

Rawson, Katie Jean. 1999. “Evangelizing East Asian Students in the United States with Special Reference to Media Tools.” D.Miss. Thesis, Fuller Theological Seminary School of World Mission.
Abstract: This dissertation explores issues involved in evangelizing and discipling East Asian students in the United States. Factors necessary for the production and use of media tools with this group are described. Chinese students from China, Taiwan, Hong Kong, and Macau, Japanese and Korean students are studied with special emphasis on the East Asian Generation X. Receptors are described from the perspectives of acculturation patterns and worldview change, attractions and obstacles to faith and conversion patterns. Needs of students at three points in the spiritual decision process are identified, and sixty-four media tools which might meet those needs are evaluated. The study concludes with guidelines for the production and use of media tools with these students. A literature review on acculturation and worldview change led to the hypotheses that these students have traditional (Confucian and shamanistic), modern and postmodern assumptions in their worldviews and that the primary social network in the United States is the major influence on worldview change. It was further hypothesized that these students are more similar to their American peers than previous generations of foreign students were. Thirty-six new converts and seekers were interviewed concerning attractions and obstacles to faith and conversion patterns. This data was supplemented by surveys of seventy-one students. The hypotheses introduced above were supported by interview and survey data. The strongest attractions to faith were Christian groups and individuals; obstacles included difficulty believing in God, other unanswered apologetics questions and failure to experience God. The most common conversion pattern was conversion to community before conversion to Christ; the second was crisis followed by commitment. A third pattern, reversion to a previous faith following failure to get results from God, was noted. It was observed that the needs of students preparing to return home are often not met sufficiently. Many of the media tools evaluated seemed to have been produced on the assumption of sameness rather than the assumption of difference; this made them inadequate for international students. It was recommended that evangelism and discipling be based in international communities with student leadership. Media tools could then be used to supplement relational evangelism. [Source: DA]

Roberto, John. 1999. “The Center for Ministry Development: Promoting Innovative Minstry with Adolescents, Young Adults, and Families.” Family Ministry vol. 13, pp. 59-68.

Winings, Kathy. 1999. “Campus Ministries and New Paradigms for Educating Religiously.” Religious Education vol. 94, p. 329.
Abstract: This article summarizes a study of campus ministries and religious groups that asked how faith is expressed today, if college students view faith as irrelevant, and what programs are effective and needed. The survey encompassed public and private universities, four major faith groups--Jewish, Catholic, evangelical, and mainline Protestant--and each region of the United States. The article discusses marginality and relevance as well as effectiveness of the religious education programs, and concludes with a study of one project, the Religious Youth Service, which appears to be effective. The RYS draws on service-learning and interfaith dialogue and could become an effective paradigm for educating religiously in a religiously plural world. [Source: AS]

Winner, Lauren F. 1999. “Sword Drills and Stained Glass: What Children Really Learn in Sunday School.” Christianity Today vol. 43, pp. 74-76.

Yurs, Mark E. 1999. “Confirmation or Graduation? Six Ways to Help Youth and Adults Reaffirm Their Faith.” Christian Ministry vol. 30, pp. 16-19.

1998. “Catholic Education and Catechesis: A Light in the City.” Momentum vol. 29, pp. 6-8.
Abstract: A special section on Catholic education and catechesis. Articles discuss the dramatically improved climate and increased support that Catholic inner-city schools have experienced in the last eight years; Mother Seton Academy, an innovative Catholic middle school in Baltimore; an on-site faith formation program in Houston, Texas, that is reconnecting public school students with their inner-city parish; the Business Leadership Organized for Catholic Schools organization in Philadelphia; the inspiration received from Dorothy Day (1897-1980) in keeping Saint Malachy Parish School going in North Philadelphia; the Pittsburgh Cultural Trust; Cristo Rey Jesuit High School in Chicago; directing a youth ministry in a large parish; how the Missionary Servants of the Most Blessed Trinity train barrio residents in Puerto Rico to protect, represent, and help troubled youth; the opportunity offered by city Catholic schools for implementing the goals of Catholic evangelization; the endeavors of St. Richard School to bring the word of Christ to North Omaha, Nebraska; a project entitled Faith in the City; and the Central City School Fund in Kansas City, Missouri. In addition, photographs of and quotes from Mother Teresa (1910-1997) when she spoke at the 1976 National Catholic Educational Association Convention are provided. [Source: EA]

Anderson, Carole Brousson. 1998. “The Experience of Growing up in a Minister's Home and the Religious Commitment of the Adult Child of a Minister.” Pastoral Psychology pp. 393-411.

Bonam, Walter L. 1998. “Urban Youth Follow the Leader.” Momentum vol. 29, pp. 30-32.
Abstract: Part of a special section on Catholic education and catechesis. Directing an effective youth ministry in a large parish is a complex and time-consuming effort. Leaders of successful youth ministries view youth as a gift to be recognized, cultivated, and nurtured rather than a problem to be solved. Taking account of the whole person, they try to provide programs and activities that incorporate the needs of the young for socialization, recreation, leadership development, community service, spirituality, and sports. A program of this scope demands energy and creativity on the part of leaders, but it also provides something for everyone. Because adolescence is a time of turbulent change, rigidity can be a grave impediment in relating to youth. To avoid rigidity, youth ministry leaders should constantly evaluate their decisions and actions. In addition, it is important to listen carefully to the young people themselves. This is because they are the ones most in touch with their own and their peers' needs. If adult leaders create a climate of trust and honesty, young people will follow them and will point the youth ministry in the direction it needs to go. [Source: EA]

Clark, Jeremiah K. 1998. “Religious Education in Adolescent and Young Adult Religiosity.” Ph.D. Thesis, Brigham Young University.
Abstract: This dissertation contains three articles which address religious education and adolescent development. Each study was longitudinal in nature and employed an original sample of more than 3,000 adolescents and young-adults in the United States. In the first article, direct affects of home religious discussion and home religious ritual on adolescent religious identity, peer religiousness, and deviant behavior, and their indirect effects on the perceived effectiveness of religious education are shown. The second article demonstrates that religious education is best conceptualized multi-dimensionally and distinct from public religiosity. Religious education attendance affected future public religiosity and the perceived effectiveness of religious education influenced young adult religious belief and experience. Adolescent private religiosity was a robust influence on young-adult religiosity in general, which supported previous theory and research. The third article discusses the interrelations of home religious observance, public religiosity, private religiosity, peers, religious education attendance, and the perceived effectiveness of religious education on young adult religious plans. Adolescent private religiosity was strongly predictive of young adult religiosity. Public religiosity emerged as an important antecedent to religious education. Religious education attendance moderately affected religious plans. [Source: DA]

Cornwall, M. 1998. “The Influence of Three Agents of Religious Socialization: Family, Church, and Peers.” Pp. 207-231 in The Religion and Family Connection: Social Science Perspectives, edited by D.L. Thomas. Provo, Utah: Religious Studies Center.

Dean, Kenda Creasy. 1998. “Research Report : Practical Theology and Adolescence in America.” International Journal of Practical Theology pp. 132-154.

Faust, Wayne E. 1998. “A Model for Effective Adult and Adolescent Education in a Relational Mode.” Religious Education vol. 93, p. 467.
Abstract: Presents information on a relational model for effective teaching of adults and adolescents in multiple religious settings. Description of the learning event; Dimensions that create dialogical learning; Text of a sample class dialogue. [Source: AS]

Flor, Douglas Leroy. 1998. “A Comparative Approach to the Internalization of Religiousness in Preadolescent Youth.” Thesis, University of Georgia.
Abstract: The purpose of this study was to test two competing models of adolescent religious socialization: a transmission model and an integrated model which incorporates aspects from a transformation model with the transmission model. These models were tested and compared using data collected from 171 two parent families with an 11 or 12 year old child. The transmission model was based on social learning theory, with special emphasis on 'what' religious behaviors are internalized, as well as 'how' adolescents perceive that they are socialized to internalize their parents' values and beliefs. The transformational aspects of the integrated model are based on self-determination theory, with special emphasis on 'why' religious behaviors are expressed. The integrative model thus incorporates the 'how', 'what', and 'why' aspects of internalization. Both models fit the data equally well. Comparisons of separate nested LISREL analyses conducted for father-target and mother-target models revealed that the integrative theoretical approach was not able to fit the data significantly better than the social learning model of adolescent religiousness (change in X$p2$ = 4.07 for father-target and 2.15 for mother-target, $p>.05)$ for either parent -child model. Since the null hypothesis of the study could not be rejected, the more parsimonious social learning model was selected over the integrated model as a means of understanding factors related to adolescent religiousness. A key factor to this finding was the introduction of a domain specific parent-child process variable, dyadic discussions about faith. [Source: PI]

Grindberg, David A. 1998. “Language of the Heart.” Dialog vol. 37, pp. 72-73.

Hahn, Todd, David Verhaagen, Ellen Verhaagen, Daniel Kruidenier, and Julie Culbreath. 1998. Gen Xers after God: Helping a Generation Pursue Jesus. Grand Rapids, Mich.: Baker Books.

Kessler, Rachael. 1998. “Nourishing Students in Secular Schools.” Educational Leadership vol. 56, pp. 49-52.
Abstract: Part of a special section on spirituality and public education. The Passages Program is a curriculum designed for adolescents that combines spirit, heart, and community with strong academics. The program addresses spiritual development and deals with friendship, communication skills, diversity, problem solving, stress management, health, and personal and social responsibility. The mapping of students' spiritual development comprises the six interconnected needs, longings, or hungers of the search for meaning and purpose, the longing for silence and solitude, the urge for transcendence, the hunger for joy and delight, the creative drive, and the need for initiation. Deep connection is the common thread in students' stories about each of these domains--deep connection to the self, to another person or meaningful group, or to nature, their lineage, or a higher power. By respecting the ways that individual students nourish their spirits and by supporting activities that enable them to experience deep connection, educators can give students a glimpse of soul enriching experiences. [Source: EA]

Kirk, Dolores. 1998. “What About the Children? A Case Study in Christian Education.” Church and Society vol. 88, pp. 80-85.

McCarty, Robert J. 1998. “Wings and Roots.” Momentum (Washington, D.C.) vol. 29, pp. 32-34.
Abstract: Part of a special section on spirituality in the new millennium. One of the most challenging pastoral tasks today is fostering the spiritual life of young people. Young people want to express their faith in concrete terms through involvement in liturgical and pastoral ministries and comprehensive youth programs and service experiences. Educators can help young people develop a religious literacy and form a Catholic identity by teaching them the church's traditions, creed, and teachings and sharing the story of Jesus and the Gospel message. Providing young people with experiences of church gatherings is especially important for their spirituality. When possible, youth should be encouraged to act out their faith by participating in school and parish activities that connect young people with their peers. Personal and community prayer should also be encouraged among young people to develop their relationship with God. As they grow, young people often break away from home, parents, and church, but positive memories of spiritual involvement will sustain their faith. [Source: EA]

Ranck, Lee (ed.). 1998. “The Shared Mission Focus on Young People.” Christian Social Action vol. 11, pp. 2-42.
Abstract: Reordering Priorities to Focus on the Needs of Young People, by L. Ranck. Stifled, Overlooked, Ignored? The United Methodist Church is working to recognize and utilize the gifts, abilities and ministries of young people, by L. Smith. Focused ... on the Changing Church: This new type of church is "an attempt to answer the heartfelt cry of the disparaged post-modern generation", by I .Soto. Volunteering Is Me: A young adult's account of involvement points to rewards that come from "stretching beyond my comfort zone", by J. Brav. Ministering in the "Here and Now": The church will need to re-explore its role within the contemporary African society or risk losing the young people, by W. Kimathi. Reaching Out to Young People in Sweden, by E. Tullhage. Girl Power! Faith communities and all caring adults can join in the campaign to help young girls make the most of their lives, by V. Montgomery. Responding to Young People's Daily Life Dilemmas, by J. Domingues. Applying the Tools of Faith in a Shifting Culture, by T Carty. Being International About Ministering to the Whole Person, by C. Hemmerle. Empowering Young People in Church and Society, by F. Jett. Providing the Essential Tools, by S. Games. Keeping Alive the Church's Concern for Young People, by S. Downey. Preparing a New Generation of Christian Leaders, by H. Hartley. To Respond More Faithfully and Effectively, by M. Meadors. Initiatives Representatives Collaborate to Address Young People's Issues, by L. Green. The European Methodist Youth Council, by L. Fankhauser. [Source: RI]

Reddie, Anthony. 1998. Growing into Hope: Christian Education in Multi-Ethnic Churches. Peterborough: Methodist Publishing for the Birmingham Initiative and Methodist Church Connexional Team.

Rendon-Botello, Adriana. 1998. “Sources of Influence on Moral Decisions Made by Adolescent Females Attending a Catholic High School.” M.S.W. Thesis, California State University, Long Beach, Long Beach.
Abstract: This exploratory-descriptive study examined the sources of influence on the moral decisions made by 69 adolescent females attending a Catholic high school. Results indicate that parents are the greatest influence upon the moral decisions made by these adolescents. Contrary to popular belief the impact of friends, media (TV and radio), or books do not carry the impact of parents. Additionally, the years of exposure to Catholic education did not affect the moral decisions of adolescent females regardless of the stance of the Catholic Church. The findings suggest that the greatest influence continues to come from the family regardless of what different influences an adolescent may be exposed to. Implications for social work practice and recommendations for future research are presented. [Source: DA]

Rose, Kenny Wyndell. 1998. “A Resource Guide for Developing Self-Esteem and Character in Our Children and Youth.” Ph.D. Thesis, The Union Institute, Cincinnati.
Abstract: The purpose of this study was to examine the influence that the role of church attendance has on character education. This study is designed to offer a solution to the at-risk behaviors demonstrated by today's youth. It includes an extensive review of literature on the subjects of self esteem and character building in children and youth. The research model of Lawrence Kohlberg was used as a guide. The study, using a 25-item character education questionnaire, focused on 46 students in an elementary school in Sumter, South Carolina. Character education was used as the dependent variable, measured by examining 46 youths between the ages of 8 and 12 in 1998. During the 1997-98 school year, this elementary school enrolled 891 students who were in grades prekindergarten through five. The racial make up was 53 percent Caucasian, 46 percent African American and 1 percent other. The solution espoused in this research is the need to develop positive self esteem and character in our children and youth. Based on the results using character education as a yard stick, children who were active church goers developed stronger character education skills. Results revealed that the background variables such as age, race, gender, church attendance and parental education do have a positive impact on children's character and moral development in school, home, and community. The practical implications of this is reflected in the accompanying resource guide that should be of particular interest to teachers, administrators, parents, and students of this elementary school in Sumter, South Carolina. The resource guide is intended for use by educators, health professional, religious leaders, youths, parents, and others concerned with the moral state of our youth. Specifically, its contents are user friendly and directed toward anyone who is genuinely interested in helping America's young people to successfully survive adolescence and become productive citizens. Special sections have been included to focus on the unique problems of children and youth of color. [Source: DA]

Sawyers, Pauline Sophia. 1998. “The Effects of Motivational Interviewing and Discussion on Father/Adolescent Religious Value Congruence.” Ph.D. Thesis, The University of New Mexico, Albuquerque.
Abstract: This study represents one of the first attempts at experimentally facilitated transmission of religious beliefs/values from fathers to their adolescent children by (i) giving fathers motivational feedback about their fathering style aimed at enhancing the father/adolescent relationship and (ii) providing structured, supervised discussion of religious beliefs. Sixty-two 12-19 year-old adolescents and their fathers were randomly assigned to either a treatment or control group. At intake, all father/adolescent dyads completed the Personal Fathering Profile (Canfield, 1992), the Parent/Adolescent Communication Scale (Barnes & Olson, 1982), and the Religious Beliefs Survey (adapted from Hoge & Petrillo, 1978b). Experimental fathers received feedback about their fathering style by way of a motivational interview. They also discussed with their adolescents their inaccurate predictions of each others' responses on the Religious Beliefs Survey. One month later all families completed the questionnaires again. Control group families received the experimental manipulation after the post-test. Multiple analyses of covariance were performed to ascertain the effects of treatment on follow-up adolescent religious beliefs and father/adolescent religious belief congruence with intake values as covariates. Fathers and adolescents were significantly correlated in their religious beliefs both at intake and follow-up. In general, follow-up congruence between fathers' and adolescents' religious beliefs was not significantly higher in the experimental group than in the control group, despite significantly more religious belief discussion in experimental families between intake and follow-up. There was a marginally significant follow-up difference between treatment and control groups in father/adolescent congruence in devotionalism, with experimental adolescents resembling their fathers more on devotionalism scores. On follow-up creedal assent scores, experimental group adolescents were significantly more congruent than control group adolescents with their perceptions of their fathers' creedal assent scores. There was also an interaction between treatment group and teen age on follow-up creedal assent and on follow-up father/adolescent creedal assent congruence. In general, late adolescents' in the experimental group were more traditional, and were more congruent with their fathers than control group late adolescents and experimental group early adolescents. In age-based model was proposed to integrate relevant findings in the literature. [Source: DA]

Smith, James Garfield, III. 1998. “Reversing an Environment of Mistrust: Urban Church Ministries Which Create Positive Relationships between Police and African American Youth.” D.Min. Thesis, United Theological Seminary.
Abstract: This project was designed with the aim of creating positive relationships between the police of Easton, Maryland and African American youths (ages 10-16) who attend Bethel African Methodist Episcopal Church (AMEC), Easton, Maryland. The goals were met through four sermons, four teaching sessions, and the use of mentors. The preaching, teaching, and mentoring focused on providing the youth with the skills that would enable them to protect themselves against violent crimes and acts of police brutality. The model was evaluated through the use of a questionnaire, and the results show that the youth developed positive relationships with the African American police. [Source: DA]

Strommen, Merton P. 1998. “A Family's Faith, a Child's Faith.” Dialog vol. 37, pp. 177-184.

Suh, Suh Kyoung. 1998. “Toward the Recovery of Effective Youth Ministry for Korean Ethnic Churches in the United States.” D.Miss. Thesis, Asbury Theological Seminary.
Abstract: The study investigated the exodus of younger Korean-Americans from Korean ethnic churches in the United States, and discovered that the problem is caused by a cultural barrier between the older and younger generations, inadequate spiritual nurturing of the younger persons, and the church's failure to prioritize youth ministry. The church leadership's decision-making patterns and cross culture knowledge were investigated. The church's involvement of youth in Bible study, prayer, and small-group activities, and the development of youth in evangelism and witness were also investigated. And the nature and sufficiency of programs to meet the needs of young people were explored as practical aspects of the problem. Findings confirmed that post-high school youth are exiting Korean-American churches, and ministries to teens in high school are stagnant. The investigation did not fully confirm the effect of Korean traditional cultural barriers on youth ministry. The findings affirmed the lack of cross-cultural knowledge in first- generation Korean-Americans and the absence of interesting programs based on the needs of young people, suggesting the churches were not prioritizing youth ministry. Suggestions to prevent or remedy these problems are: egalitarian leadership, cross-cultural training for all, a holistic approach in spiritual aspects, church programs based on needs, and networking among youth pastors and youth across Korean-American churches. [Source: DA]

Taylor, Anthony Lee, Sr. 1998. “Gather the Children: An Effective Church-Based Community Outreach Program for Youth Empowerment.” Thesis, United Theological Seminary.
Abstract: This project proposes a dialogical workshop, See-Judge-Act, to teach inner-city youth how to respond when confronted by social ills and how to avoid involvement in delinquent acts, testing it in the Huntersville neighborhood of Norfolk, Virginia, served by Union United Church of Christ. Youth involvement in the congregation's church school increases as a result of the workshop. [Source: RI]

Tung, John Pu Chiang. 1998. “Discipling Chinese-American Young Adults.” Thesis, Westminster Theological Seminary.
Abstract: This project proposes and prepares a 13-week discipling curriculum to meet the perceived needs of Chinese American young adults in the "Generation X" age group (18-28) for meaning, security, and community. Surveys conducted with 80 Chinese young adults reveal significant differences between them and other members of their generation in the US as they search for their own identity between two cultures. Historical research in the Chinese churches in America and biblical study of discipling inform the curriculum's approach to these young Chinese Americans. [Source: RI]

Wi, Heekang. 1998. “Adolescent Identity Formation Curriculum in the Korean Youth Cultural Context.” D.Min. Thesis, School of Theology At Claremont.
Abstract: Christian education can empower students to be fully alive in harmful surroundings. Moreover the educator's role is to lead youth to identify who they are in the midst of danger. This is the preliminary assumption for this project Christian educators make great efforts to get in touch with youth and help them to become fully Christian. In spite of sincere effort by teachers and educators, however, a great number of youth leave the church today. One of the main reasons is that the educators do not see the importance of the cultural context of the youth. This project emphasizes the importance of understanding youth culture and ministering in relation to the distinctive gifts and needs of youth. By so doing churches can help youth grow in their Christian identity, faith and vision. Based on that assumption, the project presents a model of adolescent identity formation curriculum. The first half of the project deals with a study of Korean youth culture, youth development theory, and youth identity formation theory. These sections are firm bases of the identity formation curriculum. In addition, the curriculum theory of Campbell Wyckoff as well as the traditioning theory of Mary Elizabeth Moore are theological bases for the author's practical program (identity formation curriculum). The practical identity formation program includes five major themes: encountering God, enlarging relationships with others, experiencing the present reign of God, engaging in the pain of the earth, and envisioning the future. These themes imply that identity formation in the present is deeply related to people's experience of the past and envisioning of the future. Finally, the theory of Basileia and Ecclesia of Joon Kwan Un also provides insight to pursuing the vision of youth ministry. Youth ministry is neither an easy work nor a sweet dream. However, someone must do that tough work. Why? The youth bring life to the present church; they are also the future and the hope to carry on the heritage of the faith, hospitality, and values. For these reasons, people can participate in this precious work with conviction. This ministry is for the future and the life of the church. [Source: DA]

Young, Tina Lynn. 1998. “Children, Liturgies, and Catechesis.” Liturgical Ministry vol. 7, pp. 89-95.

Atkinson, Harley. 1997. Ministry with Youth in Crisis. Birmingham, AL: Religious Education Press.

Barber, Brian K. 1997. “Adolescent Socialization in Context-Connection, Regulation, and Autonomy in Multiple Contexts.” Journal of Adolescent Research vol. 12, pp. 173-177.
Abstract: Introduces the second of two special journal issues (see abstracts of related articles) presenting the proceedings of the Second Brigham Young U Conference on Youth & Family (1995), which focused on the importance of connection, regulation, & psychological autonomy in various social contexts. Topics include autonomy & self-regulation in adolescent-parental/peer interpersonal relations, youth family-religious experiences linkages, regulation (ie, information social control) at the neighborhood level, social integration in school-based peer activities, & socialization domains as measures of youth experience in multiple settings. [Source: SA]

Benson, Peter. 1997. “Sprituality and the Adolescent Journey.” Reclaiming Children and Youth vol. 5, pp. 206-209, 219.
Abstract: The author and his colleagues at the Search Institute have been at the leading edge in expanding our understanding of the moral and spiritual dimensions of the adolescent experience. This article examine spirituality as a facet of positive youth development and considers how religious training can either enhance or stifle adolescent spiritual growth. [Source: NS]

Benson, Peter L., Kevin S. Masters, and David B. Larson. 1997. “Religious Influences on Child and Adolescent Development.” Pp. 206-219 in Handbook of Child and Adolescent Psychiatry, vol. 4, edited by Norman E. Alessi. New York: John Wiley and Sons, Inc.

Bishop, Carolyn Greenway. 1997. “American Adolescents Schooled Overseas: Expectations in Education, Relationships, Religion, and Cultural Perspectives.” Ph.D. Thesis, Emory University.
Abstract: The purpose of this study was to determine whether adolescent "missionary kids" (MKs) living abroad, adolescents living in the United States, parents of MKs, and parents of stateside adolescents differed in their expectations of educational experiences, relationships with parents and friends, religious beliefs and practices, and cultural perspectives. Four research questions focused on whether there were significant mean differences by filial class (student or parent) and resident status (overseas or stateside) as regards expectations for the four dependent measures in the study (education, relationships, religion, and cultural perspectives). The sample consisted of 54 adolescent MKs living overseas and a contrast group of 100 stateside high school youth. Parent respondents included 72 parents of the MK respondents and a contrast group of 52 parents of the stateside student respondents. Data were analyzed using analysis of variance (ANOVA) procedures. MKs and overseas parents reported lower expectations about educational experiences and achievement than did stateside adolescents and parents. MKs had higher expectations about integration of connected relationships with their parents than did stateside adolescents and parents. MKs had higher expectations for conformity in relationships than did other participants. Parents had higher expectations about religious beliefs and practices than did adolescents; students and parents living overseas had higher religious expectations than did their stateside counterparts. There were no significant differences regarding expectations about cultural perspectives. These results are not consistent with previous research indicating that MKs tend to report higher expectations for educational experiences and academic achievement than stateside adolescents. Results are consistent, however, with other findings indicating that MKs and their parents share similar expectations regarding connectedness of familial relationships. [Source: DA]

Condos, Athena Sophia. 1997. “The Greek Language School as a Transmitter of Ethnicity: A Study of Linguistic, Cultural, and Religious Maintenance.” Ph.D. Thesis, The University of Connecticut.
Abstract: This study assessed the role of the Greek language school in relation to the linguistic, cultural and religious maintenance of the ethnic parish in which it operates. The study examined the following issues: the Greek school and its relations to the continuity of Greek identity; the linguistic and extralinguistic goals of the Greek school, the relationship between the school and the Greek Orthodox Church; and whether the school responds to parental aspirations. The general goal of the study was to determine whether the Greek language school is the basic vehicle of linguistic, cultural and religious maintenance of the Greek American community. A qualitative study was designed to determine participants' perceptions of the role of the Greek language school. The methods utilized in the study were, participant observation, focus groups, interviewing and questionnaires. The study took place at two Connecticut Greek language schools over a period of seven months. There were five focus group sessions, thirteen interviews, thirty adult questionnaire responses and sixteen adolescent questionnaire responses. Adolescent students' questionnaires attempted to assess the attitudes of the new generation of Greek Americans towards the Greek language, which in this study were found to be positive. The study focused on the adult participants who were divided in four categories: parents, teachers, administrators, and parish priests. The role of the Greek Orthodox Archdiocese, as well as the role of the Greek American volunteer associations, and the role of the Greek Ministry of Education in relation to the operation of the Greek school were also examined. The findings of the study indicated that adult participants believed the Greek language school to be the basic transmitter of the Greek language and culture to the younger generation of Greek Americans. The continuous use of the Greek language in the liturgy was found to be very important to linguistic continuity. It is recommended that the Greek language schools, utilize new methods of second language teaching, as well as available computer technology. To continue to be successful, all interested organizations should unite their resources and produce relatively uniform guidelines for the operation of all the afternoon Greek language schools. [Source: DA]

Emavardhana, Tipawadee and Christopher D. Tori. 1997. “Changes in Self-Concept, Ego Defense Mechanisms, and Religiosity Following Seven-Day Vipassana Meditation Retreats.” Journal for the Scientific Study of Religion vol. 36, pp. 194-206.

Johnson, Lou. 1997. “Christian Rites of Passage for African-American Youth.” Thesis, United Theological Seminary.
Abstract: This project was designed to empower and equip African-American sixteen and seventeen-year-old male and female youth for passage into adulthood. The project was successfully implemented at the Friendship Missionary Baptist Church, Vallejo, California. A 'Christian Rites of Passage Curriculum Guide' was developed for the growth of these youth in: (1) Christian consciousness and commitment; and (2) Afrocentric cultural history, heritage, and identity; the product of which is self esteem. The project is tautological and relevant for Church leaders and parents as a teaching guide for youth preparing for twenty-first century living. [Source: PI]

Kelley, Jonathan and Nan Dirk De Graaf. 1997. “National Context, Parental Socialization, and Religious Belief: Results from 15 Nations.” American Sociological Review vol. 62, pp. 639-659.
Abstract: How much does a nation's religious environment affect the religious beliefs of its citizens? Do religious nations differ from secular nations in how beliefs are passed on from generation to generation? To find out, we use data from the 1991 International Social Survey Programme collected in 15 nations from 19,815 respondents. We use diagonal reference models estimated by nonlinear regression to control for a nation's level of economic development and exposure to Communism, and for the individual's denomination, age, gender, and education. We find that (1) people living in religious nations will, in proportion to the religiosity of their fellow- citizens, acquire more orthodox beliefs than otherwise similar people living in secular nations; (2) in relatively secular nations, family religiosity strongly shapes children's religious beliefs, while the influence of national religious context is small; (3) in relatively religious nations family religiosity, although important, has less effect on children's beliefs than does national context. These three patterns hold in rich nations and in poor nations, in formerly Communist nations and in established democracies, and among old and young, men and women, the well-educated and the poorly educated, and for Catholics and Protestants. Findings on the link between belief and church attendance are inconsistent with the influential "supply-side" analysis of differences between nations. [Source: SS]

Kessler, Aharon. 1997. Educating the Jewish Adolescent in the Teachings of the Religion and Culture of Judaism. New York: Vantage Press.

Kilbourn, Phyllis (ed.). 1997. Street Children: A Guide to Effective Ministry. Monrovia Calif: Marc.
Abstract: Foreword, by L Sharp. Street children: who are they? Where are they?, by P Kilbourn. Why are children on the streets?, by T Culnane. Surviving on the streets, by A Alemu. Restoring fragile bonds: bonding and attachment issues, by C McKelvey. Healing deep emotional wounds, by T Wilshire. Promoting moral growth and development, by P Downs. Nurturing physical and mental development, by L Wenthe. Confronting drug and substance abuse, by J Anderson. Preventing and treating HIV and STDs, by E Ram. Street worker profile, by J Anderson. Street addiction can be broken, by H Shedd. Starting a ministry with street children, by J Anderson. Ready, set, engage!: gaining skills for counseling street youth, by M DiPaolo. Principles for effective intervention planning, by P Kilbourn. Effective intervention strategies: a compilation, by P Kilbourn. Caring for street educators, by C Eriksson. Exploring ethical issues, by D High. Changing society's attitudes, by D High. Becoming a voice for the children, by P Kilbourn. Treasures, not trash!, by D Nichols. [Source: RI]

Kim, Dohmin. 1997. “Identity Education of Korean-American Youth through Family Worship Service.” Thesis, School of Theology at Claremont.
Abstract: This project seeks solutions for identity crises of young Korean Americans suspended between the cultures of their immigrant parents and their new homes in America. Based on research in current literature and field work in a Korean American community, the project proposes that spiritual or faith education in the home can transform a marginalized people. Family worship services as a ministry of churches can overcome the alienation of an immigrant home in a new environment. [Source: RI]

Letsinger, Robert Bruce. 1997. “Focus Groups: A Qualitative Approach to Understanding Student Responses to a Christian School's Efforts at Spiritual Nurture.” Thesis, Princeton Theological Seminary.
Abstract: The Stony Brook School is a Christian school that identifies the spiritual nurture of its students as part of its mission. For 70 years, the pattern of ministry has remained essentially the same: daily chapel and Bible classes communicate content and faculty reinforce it by example. The School community is ethnically, economically, and spiritually diverse, but all of its students share adolescence in common. The project was designed to provide insights into the attitudes, perceptions, opinions and experiences of a group of students who had come to Stony Brook as professing Christians expecting being at Stony Brook to be helpful in their spiritual growth. It consisted of two focus groups. This research method was chosen because it enables the researcher to 'see' a snapshot of where those people are at that time in their own words in relationship to the issue of concern. The findings were grouped by themes: (1) institutional ministries, (2) content, (3) faculty influence, and (4) time. The participants felt little connection between chapel and Bible classes and their spiritual growth. They also lacked direction in their spiritual journey; none were able to articulate the goal of their spiritual growth. All affirmed that a relationship of trust with an adult would be desirable for their spiritual growth but cited a number of reasons why this was attainable presently. Finally, they spoke of too little time to process their spiritual, emotional, and other experiences and learnings. Using the works of developmentalists Piaget, Erikson, and Fowler, and their followers, Letsinger demonstrates how the development of the self bears upon spiritual growth. Of paramount importance to the developing adolescent is the need for nurturing adult relationships. Drawing upon theology and the behavioral sciences, Letsinger encourages less reliance upon institutional ministries and faculty role-modeling in favor of more relational mentoring. He concludes his work with a suggested trainin [Source: PI]

Martinson, Roland D. 1997. “The Role of Family in the Faith and Value Formation of Children.” Word & World vol. 17, pp. 396-404.

Max, D. A., B. F. Brokaw, and W. M. McQueen. 1997. “The Effects of Marital Disruption on the Intergenerational Transmission of Religious Values.” Journal of Psychology and Theology vol. 25, pp. 199-207.
Abstract: This study sought to investigate the relationship between adolescent religiosity and parental religiosity between families where marriages were intact and those that were disrupted. It was hypothesized that adolescents who come from disrupted families, regardless of the level of discord in that family, would not reflect the religious values of their parents as well as their peers who come from intact families. The subjects for this study were 244 high school students who completed a questionnaire assessing their own religiosity, the perceived religiosity of their parents, and the perceived level of conflict between their parents. The results supported the main hypothesis. The results also showed a significant correlation between adolescent religiosity and perceived parental religiosity, and that adolescents are significantly less religious as a group from their mothers, but are more religious than their fathers. Finally, the results indicated that adolescents coming from disrupted families are less religious than adolescents coming from intact homes. [Source: SC]

Petrovich, Olivera. 1997. “Current Problems in Religious Education: Implications for Orthodox Christians.” Sourozh vol. 70, pp. 13-20.

Redmond, Dyke Harold. 1997. “The Empowerment of Youth with Multimedia Production Skills for the African American Church Media Ministry.” D.Min. Thesis, United Theological Seminary.
Abstract: This project was designed to address the need for African American Churches to develop media ministries by empowering under-utilized youth with multimedia production skills. The goal of this project was to create a model for media ministry in the Black Church which will address the development of new and positive African American images, multimedia technology production skills training and spiritual growth. Results of this spiritually based project were evaluated by qualitative analysis instruments and shows that this model can serve as a prototype for multimedia ministry for the twenty-first century Church. [Source: DA]

Reid, Neil Waldemar. 1997. “Target Youth: Toward a New Paradigm to Nurture Holistically Black Urban Youth within the Ephesus Seventh-Day Adventist Church.” Thesis, United Theological Seminary.
Abstract: This project proposes and implements a new model of youth ministry to nurture the personhood of urban young people between the ages of 15 and 21 in Ephesus Seventh-day Adventist Church in New York's Harlem district. Senior youth leaders, parents, and church leaders design, implement, and evaluate 10 Bible-based lessons targeting mental, physical, and environmental issues for liberation of black youth in an urban context. The project leads to positive changes in comprehension, attitudes, and behaviors among participating young people. [Source: RI]

Roebben, Bert. 1997. “Shaping a Playground for the Transcendence: Postmodern Youth Ministry as a Radical Challenge.” Religious Education vol. 92, p. 332.
Abstract: Explores possible contribution of youth ministry to a Western and radically postmodern complex of youth cultures. Analysis of problematic aspects of identity formation of contemporary youth; Reflection on paradigms for youth ministry; Relationship between these paradigms on youth, society and church; Problem of mediatization of young people. [Source: AS]

Schoenfeld, Stuart. 1997. “Late Modernity, Self Identity and Bar/Bat Mitzvah: Implications for Family Education.” Journal of Jewish Education vol. 63, pp. 11-16.
Abstract: Drawing on research by Anthony Giddens, the writer considers the implications of late modernity for Jewish family education. In traditional society, the development of self- identity was strongly influenced by stereotypical social expectations and constraints. However, in late modern society, the development of self-identity is reflexive. The social expectation is that individuals construct and reconstruct their own self-identity. This has implications for the Jewish bar/bat mitzvah. Early adolescents, their families, the synagogue, and the Jewish school are struggling with a ceremony that professes faith in a culture of radical doubt and fear of ontological risks; with language that passes on a traditional identity that may be at odds with parental and adolescent reflexive identities; and with a society where claims to meaning are greeted with skepticism. [Source: EA]

Smith, Fred Douglas, Jr. 1997. “Without a Vision: A Functional Theological Proposal for a Prophetic Christian Religious Education for Black Boys.” Thesis, Emory University, Atlanta.
Abstract: This dissertation seeks to develop a response to the violence in the lives of contemporary African-American male youth. Violence is a public health issue because it is the leading cause of death and injury among African-American youth. It is a spiritual and religious issue because it originates in nihilism. The religious basis for violence is found in the myth of redemptive violence which claims that violence saves or at least works to solve most human problems. Four case studies trace the way in which this myth works in the lives of African-American young men. The question this study seeks to answer is what religious education praxis can make a difference in the lives of these young men? First, a narrative theological method is used to explore how meaning is made in the lives of these young men. Second, the sociological and psychological aspects of oppression are examined as obstacles to meaning for these young men. An answer is found in a prophetic Christian religious education in which Jesus Christ is presented as an alternative model of desire and human behavior. The theoretical work of Rene Girard, Walter Wink, Theophus Smith, and Robert Hamerton-Kelly on acquisitive mimetic desire provides the theoretical structure for exploring the dynamics of violence among African-American young men and the construction of a theory of Christian religious education to inform public health and religious communities which seek to correct the misdirected quest for transcendence in the violence in African-American youth culture. This dissertation is a functional theological exploration of human nature and history as it relates to the violent education of young African-American males over the last two hundred years. It explores this educational history by means of a metaphorical narrative theological method to undercover root metaphors that have violently shaped the lives of these young men over the centuries. It then develops a prophetic Christian religious education proposal. [Source: PI]

Vane, Jennifer and Marjorie Hatch. 1997. “Family Environment as a Function of Religious Observance in American Jews.” Journal of Psychology and Judaism vol. 21, pp. 121-134.

Alexander, Hanan A. (ed.). 1996. “Faith, Prayer, and Spirituality.” Religious Education vol. 91, pp. 4-134.
Abstract: Faith Communities and Education, by H. Alexander. The Relationship between Personal Prayer and Purpose in Life among Churchgoing and Non-Churchgoing Twelve-to-Fifteen-Year-Olds in the UK, by L. Francis and T. Evans. Formation of a God Representation, by C. E. Nelson. Teaching Faith in the Family: A Historical Overview, by F. Proctor. Knowing God: Children, Play, and Paradox, by R. Cram. Religious Education and Mental Illness: A Higher Education Model, by S. Govig. The Tradition of Teresa of Avila and Its Implications for Mentoring of Religious Educators, by L. English. Friendship: Context and Content of Christian Religious Education, by D. Shields. Toward Understanding Homosexuality: An Agenda for Adult Christian Education's Contribution to Human Wholeness, by C. J. Rowell. [Source: RI]

Armstrong, Jack. 1996. “Ministry in a Mass Media Culture.” Momentum vol. 27, pp. 27-28.
Abstract: Part of a special section on the theories and principles of Catholic education. Religious educators must take contemporary culture seriously if they are to be effective in their role. Society and culture are being molded by the stories told through electronic mass media, with the result that the church is no longer one of the primary storytellers for families and youth. Coordinators of youth ministry and directors of religious education should neither ignore the changes nor find ways to use every new piece of communications technology, instead, they should listen attentively and reflect. Suggestions on the changes that religious educators need to make in the way they approach their people and their culture are outlined. [Source: EA]

Celek, Tim, Dieter Zander, and Patrick Kampert. 1996. Inside the Soul of a New Generation: Insights and Strategies for Reaching Busters. Grand Rapids, Mich.: Zondervan.

Gibbs, Rhonda L. 1996. “Teaching Agape: Development of a Bi-Cultural Orientation Course to Reduce Racial Prejudice.” D.Min. Thesis, Oral Roberts University.
Abstract: This study addressed the issue of teaching agape to a bi- cultural group of church youth with a view to reduce racial prejudice. The research hypothesis stated that if these bi-ethnic youth are given a clear understanding and a consistent demonstration of God's agape love, then some racial prejudice will be diminished. The project involved three groups of high school students, from different church youth groups in Tulsa, Oklahoma. The first group had six youth, the second five, and the third seven. Each group had six sessions in two weekends. The researcher led the meetings of all three groups, along with the help of several volunteers. Every session was comprised of three sections: a teaching on agape, an activity, and a workshop. A Situational Attitude Scale (SAS), which had five statements with ten different attitudinal responses for each of the five statements, was administered as a pretest and posttest. Course evaluations were collected from all the participants, and a comparison made between the pretest and posttest scores of all three groups. The results showed an increase in the posttest scores, which indicated a decrease in racial prejudice in all the participants, with the exception of one. A suggestion for doing a similar implementation of the project was that the project leader needed to develop a rapport with the youth's parents, in order to get more students to participate. A second suggestion for better implementation was to change the terms agape to a psychological term, like "unconditional positive regard," in order to take the ministry project into school systems and businesses. This would help to reduce racial prejudice not only in the church, but in all the world. [Source: DA]

Hahn, Todd and David Verhaagen. 1996. Reckless Hope: Understanding and Reaching Baby Busters. Grand Rapids, Mich.: Baker Books.

Hixon, David G. 1996. “Developing and Training Future Church Leaders through the Process of Mentoring.” Thesis, Southwestern Baptist Theological Seminary.
Abstract: This project proposes to prepare young people for important roles in a local church through a series of basic training seminars reinforced by a relationship with adult mentors. Eight youth trainees and eight adult mentors participated in the pilot program, successfully meeting the goals set by the project. [Source: RI]

Johnson, D. Maurice. 1996. “The Teen Connection Ministry: The African-American Church and Youth Peer Counseling.” Thesis, Wesley Theological Seminary, Washington, D.C.
Abstract: The Teen Connection project proposes that a peer counseling ministry can help to meet social, emotional, and spiritual needs of youth in the African American church. The project employs a pro-active research method to study the practice of peer counseling with African American youth. The Teen Connection project found that African American youth desire help from others, are receptive to help from peers, and are willing to be trained to help peers. Teen Connection peer counselors demonstrated their capability and willingness to become involved in responsible and challenging Christian service that ministered to the needs of their peers. Peer counselors report positive response from peer counselees and parents, and most of them claimed that the process helped them to address their own personal needs. [Source: RI]

Khoury, Maria C. 1996. “Enriching Children's Orthodox Identification.” Pp. 185-189 in Personhood : Orthodox Christianity and the Connection between Body, Mind, and Soul, edited by J. Chirban. Westport, Conn.: Bergin & Garvey.

Martin, Arrold Nunn. 1996. “Ministry to African-American Children in the Midst of Social Crisis through the Children's Church.” Thesis, United Theological Seminary.
Abstract: This project demonstrates ministry to children in social crisis through six months of structured, age-appropriate activities for African-American children between the ages of 8 and 12 in First Baptist Church Capitol Hill (Nashville, Tenn). In teaching of Christian doctrine, discussion of values, and self-esteem adventure programs, the project builds a biblical foundation for these children while enhancing their self-esteem and addressing social challenges that affect their lives. These activities expand and improve the worship experience of the children. [Source: RI]

Mette, Norbert and John Bowden. 1996. “Learning to Live and Believe with Children.” Pp. 99-110 in Little Children Suffer, edited by M. Junker-Kenny and Norbert Mette. Maryknoll, N.Y.: Orbis Books.

Myers, S. M. 1996. “An Interactive Model of Religiosity Inheritance: The Importance of Family Context.” American Sociological Review vol. 61, pp. 858-866.
Abstract: I use an intergenerational data set that is uniquely suited to estimating the magnitude of religiosity inheritance. Interviews with 471 parents in 1980 and their adult offspring in 1992 address three related issues: (1) What are the effects of childhood, parental, and family influences on the religiosity of adult offspring? (2) What factors condition the ability of parents to transmit their religiosity? (3) How do the recent experiences of adult offspring modify earlier family influences on religiosity? The results suggest that three sets of variables aid the transmission of religiosity-parental religiosity, quality of the family relationship, and traditional family structure. One's religiosity is determined largely by the religiosity of one's parents. Parent's marital happiness, parent-child support, moderate strictness, and a working husband/nonworking wife increase the ability of parents to transmit their religious beliefs and practices. Although the recent experiences of adult offspring affect their religiosity, these experiences do not reduce the influence of parents and family context. [Source: SC]

Nye, Rebecca and David Hay. 1996. “Identifying Children's Spirituality: How Do You Start without a Starting Point?” British Journal of Religious Education vol. 18, pp. 144-154.

Parrett, Gary Allen. 1996. “Adapting Youth Ministry Materials for Use in a Korean-American Congregation: One Church's Attempt to Find Cultural Congruence.” Ed.D. Thesis, Columbia University Teachers College.
Abstract: This study addresses the problem of how youth ministry curriculum materials might be adapted for more effective use in a particular Korean-American congregation. The researcher, in a decade of ministry as Pastor to Korean American teens in three large, evangelical churches, had been frustrated by materials that have not seemed culturally responsive to his students. Publishers of these materials often encourage users to customize the materials for use in their unique settings. In this study the researcher has, with the help of others, attempted to do just that. In this curriculum revision project, the researcher worked with students and adult leaders of one Korean American church Youth Group. A revision committee of seven persons was formed to consider nine lessons of materials that were already being used for Bible studies in the Youth Group. The materials were evaluated and revised, with the aim of increasing cultural congruence for students of the group. The researcher assumed the role of "participant as observer" (Merriam 1988, 92-93). The revision committee worked through the lessons in small teams and as a group, in four sessions during a one-day retreat. The group sessions were audio-taped. The group's recommendations for revisions were given to all the Youth Group teachers, who were encouraged to consider further adaptations. Although it was not within the scope of this study to consider full implementation of the materials, teachers and committee members were consulted after two or three of the revised lessons had been taught. Data were collected through participant observation, field notes, a comparison of the curriculum documents--pre- and post-revision, and semi-structured interviews that included the use of stimulated recall. Various types of changes were suggested through the revision committee's efforts: revisions related to quality; revisions related to time constraints, revisions related to Korean American culture, and revisions related to other aspects deemed to be part of the culture of the Youth Group. The committee members were, generally, very enthusiastic about the work they had done with the materials. However, other teachers and students did not seem to share the same levels of enthusiasm. Although some of the committee members expressed some disappointment about initial implementation efforts, none expressed any disappointment about their involvement in the project. All spoke hopefully about continued implementation of the lessons they had revised. They were unanimous in the opinion that, through this effort, a good beginning had been made, and that similar efforts needed to continue in the ongoing life of the Youth Group. From the lessons learned in the revision effort, the researcher offers a guide for those who would attempt similar revisions related to cultural congruence. He calls for further research in the areas of cultural congruence as it relates to individual identity, and further study of the concept of culture itself. The researcher challenges evangelical Christian educators to give more serious attention to how issues of culture affect the process of educating young people for Christ. [Source: DA]

Sasso, Sandy Eisenberg. 1996. “Nurturing the Religious Imagination in Children.” Thesis, Christian Theological Seminary.
Abstract: By the time they reach school age, all children, with or without religious instruction, have a concept of God. Despite their desire to talk about God and their innate ability to deal with theological ideas, spiritual education is often ineffective in nurturing the religious thinking of children. This project presents three children's books. In light of current faith development theory and her own pastoral experience, the author subjects these books to critical analysis and reflection. These books provide the tools and language to enable parents, teachers, and children of all traditions to engage in religious conversation and to grow in faith. [Source: RI]

Shire, Michael Jonathan. 1996. “Enhancing Adolescent Religiosity in Jewish Education: A Curriculum Inquiry.” Ph.D. Thesis, Hebrew Union College - Jewish Institute of Religion (California), Los Angeles.
Abstract: This dissertation seeks to investigate the strategies used in institutions of Jewish Education to enhance religiosity and to compare the impact of those strategies across a variety of educational settings. In order to define the elements of religiosity, an analysis of Jewish thought offers a view of religiosity in which the classical Jewish sources and modern thinkers develop, express and refine the Jewish notions of religiosity. This study is an exploration of these dimensions of religiosity, as viewed through the relationship between religious commitment and spiritual awareness, faith and belief, the educator/student relationship and the educational environment in the enhancement of religiosity in Jewish educational settings. Analysis of the data in each setting identifies the strategies used for the enhancement of religiosity and the ways in which they connect together. A comparison of the impact of the strategies in the four educational settings results in an examination of curriculum theory regarding the enhancement of religiosity. Three phases of curriculum are newly identified: Encounter, Reflection and Instruction for Religiosity. The enhancement of religiosity is promoted through the presence of all three phases in the curriculum. The spiritual awareness found in Encounter and the verbalizations that emerge from it can lead to articulation of questions in Reflection. These questions are responded to by the Jewish context offered in Instruction for Religiosity. However the three phases of Encounter, Reflection and Instruction are not sequential but operate concurrently. All three influence each other as Instruction can open up students for new Encounters. Reflection allows others to hear and share experiences which encourages a future disposition to such Encounters or a sensitivity that places Encounter in a Jewish context. Reflection is a crucial phase, however, in that it allows articulation of Implicit qualities of spiritual awareness to be connected to the phase of Explicit religiosity in Instruction. [Source: DA]

Stroman, William B. 1996. “God Still Delivers.” Thesis, Wesley Theological Seminary, Washington, D.C.
Abstract: This project proposes a different kind of Christian education, about practicing theology. It seeks to provide formation, freedom, identity, justice, and hope for African-American youth. In American cities, including Washington, D.C., these young people are caught up in an epidemic of killings, gangs, and crimes and tragedies related to drugs and alcohol. This project contends that these problems are spiritual as well as societal, making for a crisis of black faith as well as identity. For many African-Americans, hopelessness and despair have replaced faith. Asking what it means to be Black and Christian in contemporary North America, this project delivers a Black theology of liberation to young people of Tabernacle Baptist Church in Washington DC. [Source: RI]

Zustiak, Gary. 1996. The Next Generation; Understanding & Meeting the Needs of Generation X. Joplin: College Press Publishing Company.

Bambic, Daryl. 1995. “Guiding the Religious Response of Adolescents: An Alternative Model of Religious Education.” M.A. Thesis, Mcgill University (Canada).
Abstract: A review of the models of religious education reveals their weaknesses and limitations. The tension among the models and the leading theorists arises from the divergent understanding of the relationship of religion to education as well as the concept of personhood. The transcendent nature of persons is argued from both a psychological and philosophical perspective. The nature of the religious experience as well as religious development is examined in both adults and adolescents. Given the transcendent dimension of human nature, as witnessed through the religious response, it is argued that the first order activity of religious education should be the development of adolescent spirituality. [Source: DA]

Buckeridge, John and John Allan. 1995. Nurturing Young Disciples. London: Marshall Pickering.

Cohen, Steven M. 1995. “The Impact of Varieties of Jewish Education Upon Jewish Identity: An Inter-Generational Perspective.” Contemporary Jewry vol. 16, pp. 68-96.
Abstract: Assesses the impact of several forms of Jewish education on composite measures of Jewish identity for Jewish-American parents & their teenage children (N = 1,464 & 615, respectively, surveyed by mail). The analysis controls for each generation's parents' Jewishness & other factors. All forms of Jewish education, except Sunday school, are associated with higher levels of Jewish identity in both generations. The putative effects of day school, including non-Orthodox day schools, are especially pronounced. Among adults, all forms of Jewish education, except Sunday school, are associated with lower rates of intermarriage. The likely impact of youth groups & travel to Israel on intermarriage rates is rather small. [Source: SA]

Coles, Robert. 1995. The Ongoing Journey: Awakening Spiritual Life in at-Risk Youth. Boys Town, Neb.: Boys Town Press.

Corbitt, John H. 1995. Black Churches Reaching College Students. Nashville, Tenn.: Townsend Press/Sunday School Board.

Gamble, G. Thomas. 1995. “A Study of Self-Concept between Sixth Graders Included in the Children's Ministry of the Local Church and Sixth Graders Included in the Youth Ministry of the Local Church.” Ph.D. Thesis, Southwestern Baptist Theological Seminary.
Abstract: Problem. This study sought to determine the differences in self-concept of selected sixth graders categorized by "church program" and "school structure." "Church program" refers to whether sixth graders are part of the children's ministry or youth ministry. "School structure" refers to whether sixth graders are part of public elementary school or public middle school. Procedures. The Piers-Harris Children's Self-Concept Scale was administered to sixth graders in selected Southern Baptist churches in the State of Texas. Sixth graders selected were grouped into four categories according to "church program" and "school structure": public middle school/children's ministry, public middle school/youth ministry, public elementary school/children's ministry, and public elementary school/youth ministry. The total self-concept score was used for the comparative data. A two-way analysis of variance, with.05 level of significance, was used to test the primary hypothesis. Subsequent hypotheses also were determined by the two- way analysis of variance. Findings and conclusions. There was no interaction between "church program" and "school structure." Interaction depicts the degree to which one factor depends on the level of the other factor. There was no significant difference between sixth graders who were in the youth ministry of a local church and sixth graders who were in the children's ministry of a local church. There was no significant difference between sixth graders who were in public middle school and sixth graders who were in public elementary school. The two variables, "church program" and "school structure," were not found to affect the total self-concept of sixth graders in selected Southern Baptist churches in the State of Texas. [Source: DA]

Hale, Janice E. 1995. “The Transmission of Faith to Young African-American Children.” Pp. 193-207,245-247 in The Recovery of Black Presence, edited by R. Bailey. Nashville: Abingdon Press.

Hogan, Harold E., Jr. 1995. “Leading the Youth of First Baptist Church, Crockett, Tx, to Evaluate Opposite Sex Relationships in Light of the Biblical View of Agape Love.” Thesis, Southwestern Baptist Theological Seminary.
Abstract: The author completed a thirteen-week Bible study on the biblical concept of agape love. The author explored three areas of opposite sex relationships in the context of agape love: friendship, family, and marriage. The author utilized video clips as teaching aids. The youth showed attitudinal changes which were more consistent with the biblical teaching on agape love. [Source: RI]

Klein, Ralph W. (ed.). 1995. “Youth Ministry!” Currents in Theology and Mission vol. 22, pp. 242-293.
Abstract: A Dedication to Youth Ministries, by P Hill. Setting Trustworthy Youth Ministry Arenas, by N Everist. Youth Ministry: Why is It So Hard?, by P Hill. Three Thuds, Four D's, and a Rubik's Cube of Children's Sermons, by J Nieman. Youth Ministry and Sexual Boundaries, by P Jung. Confirmation as Youth Ministry: The Task of Christian Formation, by C Nessan. Youth and Worship, by R Smith. Catechetical and Evangelistic Theology, by R Quere. A Pattern for Interpreting Biblical Texts, by J Bailey. Introduction to the Bible, by G Sayler. Youth, Religious Cults, and World Mission, by W Kang. Ministry with Youth in This Third Time of Testing, by R Fjeld. [Source: RI]

Reiff, Joseph T. 1995. “Nurturing and Equipping Children in the 'Public Church'.” Pp. 199-218 in Work, Family, and Religion in Contemporary Society, edited by Nancy Tatom Ammerman and Wade Clark Roof. New York: Routledge.

Robinson Jr, Clyde O. 1995. “U.S. Churches and the Emerging Student Christian Movement: The Story of the Cescm.” Journal of Ecumenical Studies vol. 32, p. 444.
Abstract: Presents a historical overview of the Council for Ecumenical Student Christian Ministries. Policies with regard to denominational and/or ecumenical student groups; Impact on the building of ecumenical student movements in the United States. [Source: AS]

Roehlkepartain, Eugene C. and Peter Scales. 1995. Youth Development in Congregations: An Exploration of the Potential and Barriers. Minneapolis: Search Institute.

Alexander, Hanan A. (ed.). 1994. “Religious Education and Child Abuse.” Religious Education vol. 89, pp. 458-592.
Abstract: Cease Fire! Stopping the Gun War Against Children in the United States, by M Edelman. Faith on the Loose: Russia's New Experience of Religious Freedom, by J Lucinio. Ida, The Subway Station, and Thinking About Learning, by K Anderson. God in the Inner City, by C Johnson. For the Life of a Child: The "Religious" in the Education of the Public, by C Foster, R O'Gorman, and J Seymour. Educating Children Spiritually and Psychologically, by M Kelsey. Keeping Faith with God and Our Children: A Practical Theological Perspective, by J Fowler. Strategies to Halt Violence Against American Youth: Too Late, Too Soon, by P McLaren. The Role of Educators in Combatting Violence, by N Noddings. Serving Idols or Faithfulness: Will We Heed Marian Wright Edelman's Call?, by P O'Hare. Using the Tools of Contestation: A Response to Marian Wright Edelman's "Cease Fire," by M Warren. Response to "For the Life of a Child," by C Martinez Estrada. Response to "For the Life of a Child," by D Heischman. Response to "For the Life of a Child," by R Novak. [Source: RI]

Anderson, Sharon L. Hedrick. 1994. “Intergenerational Religious Value Concordance: Mothers and Young Adults.” Ph.D. Thesis, University of Delaware, Newark.
Abstract: The acquisition of values within the family matrix has intrigued and indeed perplexed scholars throughout history. The empirical studies that are available present conflicting and contradictory evidence regarding intergenerational value transmission. This study examines the relationships between mothers' religious values and those of their young adult offspring, whether expression of these values can be seen in corresponding behaviors, whether there is concordance between maternal and youth religious behaviors, and whether mothers and young adults accurately perceive each others' religious values and behaviors. One hundred and twenty-five mother-youth dyads from Messiah College, a Christian liberal arts institution, and 84 mother-youth dyads from the University of Delaware completed a five-part survey designed by the researcher. This instrument was used in a pilot study in 1990, and reliability analyses yielded strong scores, indicating that the instruments are highly reliable. The results of the study indicated that the respondents' born-again status was the significant main effect which explained the greatest amount of variance in religious value and behavior scores. Mothers' religious value and behavior scores were generally higher than the corresponding youths' scores. All of the mothers and the youth who reported concordant born-again status with the mothers showed strong correlations between their stated religious values and behaviors. Concordant mothers tended to accurately perceive both the religious values and behaviors of their offspring. For the discordant dyads, the youth tended to perceive the values and behaviors of the mothers more accurately than the mothers perceived the youths' values and behaviors. For the concordant pairs, the young people's religious values correlated with their perceptions of their mothers' religious values one hundred percent of the time, and the mothers' religious values were highly correlated with the mothers' perceptions of the youth values. The mothers' and the youths' perceptions of each others' religious values did not correlate with their own religious values for the discordant pairs. Implications for theory development as well as practical implications for parents are discussed. Implications for future research are suggested. [Source: DA]

Brock, Peter (ed.). 1994. “Youth in Mission: Wcc Youth Team.” International Review of Mission vol. 83, pp. 545-620.
Abstract: Guest Editorial, by P Brock. Youth In Mission Amidst An Emerging "Youth" Culture, by M Manohar. Mission As Participation With God In Bringing Wholeness And Life, by V Palu. Catholic Youth Mission In Tonga, by L Mafi. Youth, Mission And The Reality Of Our Churches In Tonga, by M Funaki. Visioning With Asian Youth, by Y Chang. Computers And Change In Mission, by E Sutinen, P Silander. Political Transformation In Former East Germany And The Renewal Of Mission: Re-Discovering Christian Identity In Mission, by M Malina. The Lord's Effective Ambassadors, by A Iskander. Baní, by K Page. A Testimony, by K Rygh. Challenge And Faith In Jesus Christ, by M Dansokho. Youth In Mission, by S Jeyakumar. Tamar, by S Gibbons. Youth, by M Maher. [Source: RI]

Dudley, Roger L. 1994. “Faith Maturity and Social Concern in College-Age Youth: Does Christian Education Make a Difference?” Journal of Research on Christian Education: JRCE vol. 3, pp. 34-49.

Glesbrecht, Norman. 1994. “Parental Factors Related to and Predictive of Adolescent Religious Commitment.” M.Ed. Thesis, The University of Regina (Canada).
Abstract: The influence of parents' religious commitment, parenting support and control style and spousal agreement in parenting style on adolescents' religious commitment was examined in this study. Subjects consisted of 132 students, 14 through 18 years of age, and their parents. The students attended a conservative evangelical high school in rural Saskatchewan. Correlations and step-wise multiple regression were used to identify the parental factors related to and predictive of adolescent religious commitment. The following conclusions were drawn: (a) parenting style and spousal agreement in parenting style but not parental faith were significantly related to adolescent religious commitment, (b) adolescent Intrinsic commitment was significantly and positively related to and predicted by parental authoritative control and support, spousal authoritarian and permissive control agreement, and the God concepts of Forgiving and Freeing, (c) socially-oriented Extrinsic commitment in male adolescents was significantly and positively related to and predicted by father's and mother's permissive control, and (d) personally-oriented Extrinsic commitment in female adolescents was significantly and negatively related to and predicted by mother's authoritative control and support. An additional analysis clustered adolescent scores into four groups: Intrinsic, Indiscriminately Pro-Religious, Status Quo, and Anti-Religious. These categories differed significantly in parental authoritative and permissive control, support, and spousal authoritarian and permissive agreement. [Source: DA]

Greene, R. Dallas. 1994. “Developing Individuative-Reflective Faith through Doctrinal and Apologetic Teaching and Ministry Experience.” Thesis, Denver Conservative Baptist Seminary.
Abstract: This thesis is an attempt to move adolescents toward a personalized faith that has been examined and appropriated. Thirty-eight adolescents spent ten weeks of intensive examination of biblical truth in and out of class; they then invested one week in a missions experience. Much of the classroom experience was adapted from Josh McDowell's and Rich Van Pelt's material. The students were pre- and post-tested, using James Fowler's Faith Development Essay Instrument. Both the males and the females made significant gains, with the males making gains of 26.2 percent and the females 24.7 percent. [Source: RI]

Hoge, Dean R. , Benton Johnson, and Donald Luidens. 1994. Vanishing Boundaries: The Religion of Mainline Protestant Baby Boomers. Louisville Ky: Westminster/John Knox.

Hong, Kye Ile. 1994. “Helping Korean-American Youth Develop Christian Identity through a Confirmation Class.” Thesis, Garrett Evangelical Theological Seminary, Evanston.
Abstract: A confirmation class combining instruction in basic aspects of Christian faith and orientation to elements of Korean culture, including the traditional music of samulnori, was carried out in a Korean United Methodist Church. It was based on an approach to confirmation as a process of identity formation. The project concluded with a "mission worship" led by the youth in which samulnori and other aspects of Korean culture were introduced into the confirmation service. Evaluation consisted of written statements by the youth at a concluding retreat of parents and church members after the worship, which expressed very positive responses to the experiences. [Source: RI]

Johnson, Dale Austin. 1994. “Parental Influence in the Development of Religious Values among Selected Adolescents in Church Education.” Ed.D. Thesis, Trinity Evangelical Divinity School, Deerfield.
Abstract: The research examined parental and adolescent identification and interaction with regard to church- taught religious values, among a narrow sector of families (white, middle-class, two-parent) whose children shared the common religious experience of participation in the youth program of local, evangelical Christian church. The intent was to more fully understand the interaction of family and church influences with regard to the religious development of young people within the sector itself, and to use the initial sector as a framework for comparisons with other sector within the realm of families influenced by local church Christian education ministry. A qualitative, interview-based research design was used to gather data from subjects, who were divided into separate sets based on the variable of the current church participation level of both the young people and their parents. Among the conclusions resulting from the study were the following, (1) In the majority of cases the religious values identification of adolescent subjects reflected, in discernible ways, that of one or both parents. (2) The home environment of an adolescent was never religiously neutral, and either reinforced or undermined church-taught religious values. (3) Parental perspectives on the non-home religious education of their children varied widely, and related to the adolescent's level of personal identification with church-taught religious values. (4) In cases of parental non-participation in church with their children, the specific reasons for such non-participation varied widely, and related to the adolescent's level of personal identification with church-taught religious values. (5) Within most families (in all subject sets), parents and adolescents reported that verbal interaction dealing with religious values-related matters declined as the child moved from childhood through adolescence. However, current patterns of such interaction varied between subject sets. (6) Higher adolescent identification with church-taught religious values was related to higher-adolescent awareness of parental practice of personal Bible study and prayer. (7) For parents and adolescents, human interpersonal relationships (parental, peer, and church worker) played an important role in personal religious values identification (perception, content, and practice). Implications for ministry practice, and suggestions for further research were described. [Source: DA]

Martin, Russell Franklin. 1994. “Training Youth for Service: An Evaluation of Cross-Cultural Mission Experience for Christian Leadership Development.” D.Min. Thesis, Fuller Theological Seminary Doctor of Ministry Program, Pasadena.
Abstract: The primary thrust of this dissertation is the development of Christian leaders, by the method of short term cross-cultural mission involvement. The special target group consisted of Christian high school students, from northern California. Between the years of 1980 and 1986, I was involved in a program that trained young people for such a ministry, and then led them on a short term mission to selected Latin American countries. I have drawn from the pool of 108 teenagers who went through the program in order to establish the benefits of this ministry in the formation of their Christian leadership skills. The inspiration for the program, as well as the details of training process are a large part of the dissertation. This allows the program to be recreated by any group willing to pursue it as a ministry. Our target group currently ranges in age from 22 to 31. At the time of their specific involvement in the program their ages ranged from 14 to 18. I have tracked their Christian involvement since their mission experience and have cited in detail their belief that their own Christian world-view can be traced to this specific ministry. I have also included documentation of the impact of this ministry on the team leaders, the missionaries and members of the Latin American Churches that were served, the sending Churches and the family members of these teenage missionaries. I have especially emphasized the impact of this ministry upon me personally. This emphasis is for the purpose of inspiring others to similar ministries. The main conclusion is that the evidence builds a strong case for the value of this type of program for the development of Christian leaders and the building of the kingdom of God. The strategy is to multiply this ministry as many times as possible within my own denomination, and among any other Christian groups who will respond to the challenge. [Source: DA]

McLaughlin, Milbrey W. , Merita A. Irby, and Juliet Langman. 1994. Urban Sanctuaries: Neighborhood Organizations in the Lives and Futures of Inner-City Youth. San Francisco: Jossey-Bass.

Rebeck, Victoria A. (ed.). 1994. “Confirming--and Keeping--Youth.” Christian Ministry vol. 25, pp. 9-18.
Abstract: Positive Youth, by E Roehlkepartain. Continual Confirmation, by C Dudley. Nurturing Commitment through Four Streams of Faith, by R Kirchherr. Understanding Confirmands' Emotional and Spiritual Lives, by S Patterson-Sumwalt. Making Disciples by Building Relationships, by W Willimon. [Source: RI]

Samuel, Vinay , Ronald J. Sider, and C. René Padilla, (eds.). 1994. “Youth Ministry and World Mission.” Transformation vol. 11, pp. 13-20.
Abstract: Youth, Culture, and the Media: Contemporary Youth Ministry, by D Borgman. "Adolescence, Youth Ministry and World Mission." Popular Culture and Youth Ministry in an English Context, by P Ward. [Source: RI]

Scalise, Charles J. and Doris Borchert, (eds.). 1994. “Ministry to Children and Youth.” Review and Expositor vol. 91, pp. 309-405.
Abstract: A Call for Compassion and Justice: Rescuing Our Nation's Children and Their Families, by M. Edelman. When Children Get Sick: Teacher Turned Chaplain, by K. Chapman. Sex Education and the Church, by T. Lines. Pastoral Counseling With Teenagers in Crisis, by W. Rowatt. Congregational Ministries with Children, by D. Garland. Genesis 16:1-16; 21:8-21--The Uncherished Child: A "Modern" Wilderness of the Heart, by D. Stancil. Mark 10:13-16, by L. Eubanks. [Source: RI]

Shafran, Steven. 1994. “The Educational Method of Saint John Bosco as School Culture in the Salesian High Schools in the United States.” Ed.D. Thesis, University of San Francisco, San Francisco.
Abstract: Every school has its own character or unique personality. The research of Deal and Peterson (1990) and Sergiovanni (1984) refer to this character as the school culture determined by all the elements of a particular school. Catholic schools have common cultural traits, many with a distinctive cultural flavor. The Salesians, a religious order dedicated to youth ministry and founded by Saint John Bosco, promote a school culture based on a family environment through a holistic educational methodology. This study describes the extent of the practice of the Salesian educational methodology and determines the characteristics of a Salesian school culture that arise from the literature. The methodology for this descriptive study was survey research augmented by qualitative data. The researcher developed an eighty-eight item instrument based on elements of the Salesian methodology. Eight attitudes and five areas of the methodology were employed from the Salesian experts (Braido, 1964; Stella, 1985). A representative sample of 946 students and 425 educators completed and returned the survey. Data were quantitatively and qualitatively analyzed to show the extent of the methodology according to the perceptions of students and educators. A three-dimensional graph was developed to visually capture the landscape of the Salesian school culture. A "landscape" structure was selected to convey the multi-faceted dimensions. The surveys indicated that the Salesian methodology and school culture studied were strongly perceived by the students and educators. Students and educators agreed that a unique blend of components of the methodology pervade the school and create a particular "feel" within it. Recommendations included the need for an organized training program, a new written resource on the Salesian educational methodology, increased involvement by students in planning and decision-making, and an increase in emphasis of the methodology as important to preserving the school culture. The study indicated that the educational methodology promotes a Salesian school where every member of the educative community is involved in shaping the school culture. The study also furthers the research on school culture and provides a model for Catholic schools administered by religious congregations for identifying their school culture. [Source: DA]

Walter, Clare M. 1994. “From Anguish to Mission: Seeking an Approach to Ministry with Institutionalized Adolescents.” Thesis, Garrett Evangelical Theological Seminary.
Abstract: This project examines a planned discussion series for institutionalized youth who have been declared wards of the court. Using input about their personal issues, the role of God, and faith development, from both current adolescents at Crossroad and the staff who work with them, the project identifies the most pressing issues for these young people. The discussion series addresses the concerns with residents who chose to attend. The effectiveness of the project is measured by pre- and post-interviews with participating adolescents; by an ongoing diary of conversations; and by feedback from the residents and staff at Crossroad. From this series the author hopes to explore the effects of social chaos on the development of adolescents and find means of more adequately responding to them in ministry. [Source: RI]

Woethen, Lyndell P., Jr. 1994. “Helping High School Youths to Use the Bible through a Study of Its Origins and the Application of Basic Hermeneutical Principles.”