Cognitive Developmental Theory and Spiritual Development

Traditional conceptions of cognitive development have failed to account for changes in adult cognition as well as more subjective and intuitive features of human experience. This paper reviews recent theories and research in cognitive development and spirituality with the aim of providing connections between the two domains. Neo-Piagetian and postformal theories of cognitive development suggest that advances in cognition are domain-specific, dependent on individual experience, and can occur at any point in the lifespan. However, theories of spiritual development have not adequately addressed these points. Thus, a novel account of spiritual development is presented that addresses these features with respect to individuals' changing conceptions of their relation to an External Power.     

Secularism,Religion and Spiritual Development

An important issue in recent discussions of spirital development in educational contexts is the relationship between spirituality and religion. This paper explores, with particular reference to a series of articles by Mike Newby, the position that religious perspectives should not be allowed a formative role, and that spiritual development in schools must have a secular basis. The paper examines two lines of argument put forward by Newby. The first appeals to the post-religious and/or plural nature of the social context. The second evaluates religious frameworks negatively, regarding them as restrictive, exclusionary and fictitious. I argue that there are significant problems with each of these arguments, that Newby's case for a secularist approach does not hold, and that religiously oriented accounts remain viable. The paper concludes with reflections on the relationship between secularism and pluralism.     

Spiritual Maturity in Psychological Development

SUMMARY

A review of data from an international survey of life satisfaction in 13 countries indicates that acceptance of the conditions of life increases with age. In relation to religious orientation, in all countries women expressed more adherence to the belief systems of the country than did men. This paper raises the question of change in orientation in the latter portion of life, from a logical analytical perspective to a more subjective one. The search for meaning in the later years would thus appear to have a different focus than for persons in the work years of life.     

Childhood Sexual Abuse and Female Spiritual Development

Religiously involved lay women (N = 266), 31% of whom had been sexually abused in childhood, filled out the revised Spiritual Experience Index (SEI-R). Results showed higher SEI-R scores for the sexually abused group, with a more accepting attitude compared with those with a striving attitude. A subscale of the SEI-R revealed that the sexually abused may turn to their faith and spirituality for support. Those with the highest educational achievements, Catholics, and those who experienced emotional abuse scored high on the Spiritual Openness subscale. Implications for spiritual development and counseling are discussed.     

The Spiritual Assessment Inventory: A Theistic Model and Measure for Assessing Spiritual Development

The Spiritual Assessment Inventory (SAI) is a relationally-based measure designed to assess two dimensions of spiritual development: Awareness of God and Quality of Relationship with God. The present article reports the results of two studies: exploratory and confirmatory factor analyses of a revised SAI, which replicated five factors, and a factor analysis of a revised SAI with a new Impression Management (IM) subscale. Results supported the factor structure of the SAI and the homogeneity of the IM scale. Correlations of the SAI subscales with the Spiritual Well-Being Scale, the Intrinsic/Extrinsic-Revised, the Bell Object Relations Inventory, the Defense Styles Questionnaire, and the Narcissistic Personality Inventory also supported the construct validity of the SAI. Two-step multiple regressions supported the incremental validity of the SAI. Suggestions for future research and implications for clinical use of the instrument are discussed.     

Spiritual Need One: Spiritual Development: The Aging Process: A Journey of Lifelong Spiritual Formation

SUMMARY

To grow old is but one chapter in a lifelong journey of spiritual formation. Spirituality can be defined most easily by what it is not. Aging is a process of discovery and pondering, reminiscing, and acting, integrating and meaning making, even surrendering to Life as it is, not as we will it to be. Spiritual insights are gained from James Fowler, Viktor Frankl, Thomas Merton, Paul Tournier, Adrian Van Kamm, and Rachel Remen.     

Development of the Spiritual Transcendence Index

In response to calls from the scientific community for improved conceptualizations and measures of spirituality, we describe the concept of "spiritual transcendence" and the development of the Spiritual Transcendence Index (STI). Spiritual transcendence refers to a perceived experience of the sacred that affects one'sself–perception, feelings, goals, and ability to transcend one'sdifficulties. The STI is an eight–item measure of this construct developed and refined based on rational considerations, input from three focus groups of religious leaders, and a reciprocal process of empirically testing the item pool and revising it across six successive surveys. The final scale, together with measures of related constructs, was tested in 220 randomly selected community residents. Although further study of the scale is needed, the STI demonstrated high consistency and validity across several samples in these initial exploratory studies.     

Nurturing the Spiritual in Children's Sexual Development

Drawing on data from a small-scale study into the developing sexual values and attitudes of 35 nine and ten year-old children, this article examines evidence for and against the existence of a spiritual dimension to the sexual understanding of preadolescent children. The study identifies interesting connections between spiritual and sexual development, highlights significant gender differences and draws attention to the central role of adults as guides to children's developing values. The findings are thus rich in implications for both policy and practice in sex education.     

Spiritual Development in the Fourth Quarter of Life

SUMMARY

Spirit, the activating or essential principle influencing a person, and body interpenetrate each other but do not dominate each other in predictable ways. Normal aging is neither a failure of the human spirit nor a failure in the body's Biology. The spirit becomes more apparent as a result of spiritual development.

The fourth quarter of life covers age 75 to 100 years. Prior to age 75, the human spirit undergoes significant developmental events: a crisis of meaning which may result in conversion or more commonly stripping or shedding; transitions, including loss of clearly defined roles and loss of the sense that the individual's life makes a difference.

One motif applied by our culture to old age is the “iconic illusion”; however, it is evident that in some respects this motif has limited application to the fourth quarter of life. “Meaning making” is, in fact, enhanced in the fourth quarter of life, given reasonable levels of cognitive health. The desire and ability to make sense out of existence, to draw together an understanding of a meaningful life trajectory, is best done in the fourth quarter of life. The dominant sense of time in the fourth quarter of life particularly facilitates spiritual development.     

Resolving the Confusion in the Spiritual Development Debate

This paper argues that there is a need to make a distinction between 'spiritual development' (educational in intent, relevant for all) and 'developing spirituality' (catechetical in intent and therefore inappropriate for some). Making this distinction resolves much of the confusion in the spiritual development debate that results from (i) problems concerning definition; (ii) co-terminous usage of related but distinct concepts; and (iii) a plurality of competing models of spiritual development. This confusion is illustrated with reference to a variety of authors, particularly Hay, Erricker, Wright, Bradford, Mott-Thornton, Carr and Thatcher. Further, distinguishing between 'spiritual development' and 'developing spirituality' will bring clearer thinking to discussions about spiritual education and will overcome some of the weaknesses in the work of specified authors.     

Relationship of Ethnic Identity and Spiritual Development: An Exploratory Study

The current investigation examined the relationship of ethnic identity and spiritual development. The Multigroup Ethnic Identity Measure (J. Phinney, 1992), Spirituality Ends Measure (B. Fiorito & L. Ryan, 1998), and Spirituality Means Measure (B. Fiorito & L. Ryan, 1998) were administered to 198 male and female college students from 4 ethnic groups. Results revealed differences among ethnic groups in the way that they identified with their ethnic heritage and spiritual orientation. In addition, the results Indicated that ethnic identity was positively associated with an intrinsic spiritual means orientation and negatively related to an extrinsic spiritual ends orientation. Implications for counselors and recommendations for future research are discussed.     

Values & Visions Spiritual Development and Global Awareness in School

Andrew Burns is an Associate Trainer for the Values & Visions Project and a free lance Educational Consultant specialising in Religious Education, spiritual development and environmental awareness. Among other clients he is currently working with Derbyshire LEA, Losehill Hall (Peak National Park Centre), Derby Diocesan Board of Education, and is a Section 23 Inspector of Anglican Church Schools carrying out inspections throughout the north west of England. He taught in primary and secondary schools for twenty five years and was Head Teacher of Longstone CE (A) Primary School, Derbyshire from 1980 to 1994.     

The Development of the Spiritual Focus in Counseling and Counselor Education

This article summarizes the Association for Spiritual, Ethical, and Religious Values in Counseling's (ASERVIC's) history with the American Counseling Association (ACA) and the Summit on Spirituality. It includes comments on the importance of spirituality in counseling and the rewarding aspects of infusing spirituality into counseling from the perspectives of Mary Thomas Burke, Eugene Kelly, and Judy Miranti. The article concludes by exploring issues related to fusing spirituality with counseling and presents recommendations.     

Gender Differences in Spiritual Development During the College Years

Gender differences in spirituality and related traits are an assumed reality despite the lack of empirical information that directly compares women and men. I used a national and longitudinal sample of 3,680 college students surveyed with the Cooperative Institutional Research Program (CIRP) Freshman Survey (2000) and later with the College Students’ Beliefs and Values (CSBV) Survey (2003) to examine gender differences on 13 spiritual characteristics and explore the personal and educational factors associated with changes in spirituality during college. The results showed marked gender differences in spiritual qualities, and gendered patterns of spiritual development were identified that are associated with religious identity, peer relationships, and science exposure.     

Shared Moral and Spiritual Development Among Human Persons and Artificially Intelligent Agents

Technical advances in artificial intelligence make somewhat likely the possibility of robotic or software agents exhibiting or extending human-level intelligence within a few decades. Theological investigation can help meet significant research goals in artificial intelligence by orienting the development of agent communication and moral reasoning toward a shared moral and spiritual development of human persons and intelligent agents. In particular, Josiah Royce’s Loyalty-to-Loyalty initiates a moral stance within which humans and intelligent agents can develop constructive ethical frameworks and his semiotic philosophy of community can guide the development and functioning of an agent’s interpretive processes and can model shared spiritual formation.     

Spiritual Disclosure and Ego Resiliency: Validating Spiritual Competencies

Counselor spiritual and religious competency depends primarily on the ability to facilitate client spiritual disclosure. Little is known, however, about the empirical qualities of spiritual disclosure. In a sample of 318 adults (mean age = 44 years), spiritual disclosure independently predicted ego resiliency, a critical quality for stress‐related growth. Spiritual disclosure predicted ego resiliency over the partial mediators of the 5 factors of personality, general global disclosure, and congregational support. Implications for professional counseling ethics are discussed.     

Spirituality in Education: Promoting Children's Spiritual Development through Values

This paper reports on research in the Warwick Religions and Education Research Unit (WRERU) at the University of Warwick regarding an educational programme, which is based on what are perceived to be universal values. The programme aims to contribute to the spiritual development of children in schools, which is one of the statutory requirements of mainstream school provision in England and Wales. The Sathya Sai Education in Human Values (SSEHV) offers material which seeks to promote ‘human values’. The paper explores what these values are and why they are perceived to be of a universal nature. The focus on values introduces spiritual dimensions which are examined with reference to the educational contexts in which they are conveyed. The contents of the programme and the development from its inception are described. The paper is based on ethnographic data collected in classrooms and other educational environments where the programme has found application.     

Patterns of Spiritual and Moral Development in Religious and Public Schools in Chicago

This article draws attention to the different approaches adopted in 21 Chicago schools towards the education of pupils in relation to beliefs and values. It presents the findings of the first stage of an ongoing research project, which explores models of religious, spiritual and moral education in American schools. The dangers of omitting an open and critical study of religion in the curriculum are considered.     

Spiritual Development: Han F. De Wit's and Stanislav Grof's Differing Approaches

For both Han F. de Wit and Stanislav Grof, spirituality constitutes an essential part of humaneness; a life built on materialism is deemed an impoverished life. For de Wit, spirituality yields courage, compassion, joy, clarity of mind, and consequently wisdom. For Grof, personal spiritual experiences gained during altered states of consciousness are of central interest. After defining spirituality, these views, built on long-term personal experiences of the authors and those of others, are explicated in detail. Both authors describe their respective approaches to spiritual development. In either approach, third-person knowledge and judgments (e.g., on humanness) have to be supplemented by first-person knowledge and judgments arrived at appropriately (e.g., on humaneness).