Why is the Center for Spiritual Development in Childhood and Adolescence needed?
For many decades, the social sciences have marginalized the study of religion, spirituality, and spiritual development. Our research shows, for example, that less than 1% of all the articles published in mainstream developmental psychology journals address the spiritual dimension of human life. Similar patterns are evident in sociology, anthropology, and related disciplines. Hence, there is a major gap in how science understands people. And this leads to gaps and deficiencies in how we train professionals (e.g., social workers, counselors, teachers) to help and support the healthy development of young people.
So it is time to launch a series of steps we might call field formation-—that is, to create a new and compelling interest within many fields to take spiritual development seriously and to integrate its inquiry into the mainstream social sciences.
How does the study of spiritual development fit with the larger study of human development?
In our view, spiritual development appears to be a universal stream of human development. It is a process, not an endpoint. And it matters as much to personal and global well-being as cognitive development or social development or emotional development.
Do you see spiritual development as the same as or different than religious development?
It’s important to distinguish between religion and spiritual development. Academics too easily confuse the two. And because academics see spirituality as a discretionary human activity, like art or sports, and usually see only its institutional form, religion, spiritual development is rarely viewed as a core, fundamental dynamic of what makes humans human. Hence, it’s not part of psychological theory and rarely part of rigorous research.
An analogy might help: Schools are to cognitive development as religion is to spiritual development. Schools are the social institutions societies create to foster cognitive development. But no one really thinks that schools are the only means. And schools, of course, can either advance or thwart cognitive development. Religions are cultural mechanisms vested with nurturing spiritual development. But they are not the same thing. And religious institutions, like schools, can advance or thwart development.
Currently, we view spiritual development as the process by which persons embed the self in ideas, myths, and/or narratives that are greater than the self. Religion can provide rituals and beliefs to aid in this process, and religion can do this well or poorly, constructively or destructively. It is one pathway to spiritual development but not the only pathway.
How does the work of the center fit with Search Institute’s overall focus on bringing communities together for the benefit of children and youth?
At its heart, Search Institute is about providing scientific research that leads to improvement in the lives of children and adolescents. We view spiritual development as one vital part of overall child and youth development, and we also view faith-based organizations as one of the vital sectors of the community that can nurture spiritual development and also contribute strongly to overall child development.
Because of this view, we have a long tradition of scientific study and consulting on how denominations, churches, synagogues, and mosques, for example, can strengthen their positive impact on young people. This stream of work has brought us into association with more than 45 religious bodies. Our most recent work in this arena focuses on the process and practice of congregational engagement in community initiatives that are designed to enhance the well-being of a community’s youth. Too often, faith communities either pull away or are pushed away from these initiatives. Our theory of community building positions the religious sector as a prime actor, along with schools, families, neighborhoods, businesses, and local government, all playing a part in raising healthy young people. So we see this work as an important facet of our ongoing efforts to develop communities that are attentive to all aspects of young people’s development.
What seems to catch the attention of people in communities when you tell them about this new work?
As we have been discussing spiritual development with people in communities, we have found that they are particularly eager to have new ways of talking about these vital issues that do not quickly deteriorate into debates over doctrine and dogma. There is a hunger to engage in constructive dialogue across differences in ideology and belief about young people’s spiritual experiences, hungers, needs, and challenges.
What role do families play in nurturing spiritual development?
My hypothesis is that healthy spiritual development is fueled by a dynamic and thoughtful interplay of family, congregation, and community forces, all collaborating to encourage young people to explore, reflect, discover, create, and change one’s narrative, and to do so within communities of people engaged in the same exploration.
What do you find most exciting about launching the center and its research efforts?
There’s a lot at stake in building this field of knowledge. In my view, spiritual development is likely a well spring for the best of human life—-generosity, sacrifice, altruism, social justice, stewardship of the earth—-as well as for its darkest side: genocide, terrorism, exclusion. The study of this potent force in society and individual lives has been neglected for too long.
Many people and many sectors can (and do) have an influence as a young person develops a narrative about “who I am, where I came from, to whom do I belong, what’s special about me, what I should do with my life, where am I going.” In fact, developing a coherent, motivating, and socially responsible narrative might be the most important ingredient in becoming a healthy human being. It’s incredibly exciting to be poised on the brink of discovering new knowledge that can be used to aid young people and the adults who care about them in that process.
