Critical Developmental Issues and Spiritual Formation The above theories of human development provide a basis for understanding aspects of spiritual formation that are particularly crucial for many college students as they transition through the young adult years to adulthood. There are several key issues that Christian higher education institutions will need to consider as they work to construct a holistic model of spiritual formation and develop a cohesive curriculum. One crucial aspect of human development facing college students is identity formation. As noted by Setran and Kiesling (2013), social movements over the past fifty years have changed significantly, liberating people from the traditional roles and structures that made cultural …show more content…
One’s vocation is not freedom from constraints to pursue self-enrichment; rather, it is a selfless giving for others by extending the boarders of God’s kingdom through proclaiming and demonstrating it in every area of life (Setran & Kiesling, 2013). Thus, as Holmes (1987) explained, it extends beyond a chosen career path or the work a person is paid to do; it takes the cultural mandate in Genesis and paints a vision of “work as stewardship of God’s creation in service to others” (p. 38). Because vocation answers the question, “Whose am I?” and “What is my purpose?” both identity and vocation questions are bound together, producing a holistic vision of vocation that refuses to separate the secular from the …show more content…
Spiritual disciplines, repeated rituals, and practices make the unnatural, natural. According to Willard (2002) the spiritual disciplines create space for the Holy Spirit to deal with the destructive feelings that have contributed to the layers of “habitual self-deception and rationalization” (p. 155). The Holy Spirit provides the grace needed to reinforce upright thoughts, feelings, and actions until they become instinctual. Practices such as Bible study, prayer, confession, and fasting can foster a posture of humility, compassion, kindness, and self-control necessary to accurately reflect the character of Christ to the world. Setran and Kiesling (2013) describe the importance of other resources such as stories, which provide key moral ideals, as well as the larger story that gives them meaning. They also mention the importance of role models, since they provide a concrete picture of how to live a moral life, community, and “conscience catalysts,” such as discussions to raise moral awareness (pp. 156-157). Christian higher education institutions should consider how these spiritual practices and other resources might be intentionally incorporated into every aspect of its curriculum and organizational
The Poll and Smith’s Model of Spiritual Identity is supposed to help identify the different levels of spiritual development. The model consists of four stages; Pre-Awareness, Awakening, Recognition, Integration. In the Pre-Awareness stage, the person has little knowledge of spirituality. During the Awakening stage, a person does not have consistent spirituality in their life. In this stage, he/she begins to learn about spirituality due to a crisis, conflict or event that recently occurred. In the Recognition stage, a person begins to gain trust in a force or being. In the last stage Integration, a person begins to develop and visualize themselves as spiritual beings. He/she soon begins to act in a way that reflects their new found spirituality
The Chickering Theory explains a process of identity development. Arthur Chickering, the founder of the Chickering Theory, thought college students faced many developmental issues. Chickering identified seven vectors which effect college students’ identity development: developing competence, managing emotions, moving through autonomy toward interdependence, developing mature interpersonal relationships, establishing identity, developing purpose, developing integrity. The Chickering Theory can be applied to a variety of undergraduate colleges and universities. As I read about the Chickering Theory, relating the theory to the University of West Alabama was simple because of my personal experiences.
The establishment of one’s identity is the central development issue during their college years. Arthur Chickering's Seven Vectors theorize the "tasks" that students must go through while developing their identity. Vectors is a development that students can experience, but usually students or people can experience them through a series of multiple steps; and they are not necessary done in any sequential order. More like, multiple and clustered, patterns of behavior developing over a period with someone. And because this experience isn’t sequential, students move through these different “stages” at different rates, different complexities, and at different times.
Theories abound around how people develop emotionally, intellectually, socially and spiritually. This essay will examine the theories of five leaders on the subject of development.
We each receive our own divine call from God. Sometimes this call alines with our own aspirations and goals, and other times it doesn’t. After the reading Gary Selby’s paper on Vocation I was left uncertain if my career goals and works were the same as God’s vocation for me. I have chosen to major in Sports Administration to pursue a career in the Lakers’ front office. This might also be God’s calling for me but, I’m at an uncertain moment in my life to know for certain if this is my ultimate calling.
Fortosis, S. & Garland, K., (1990). Adolescent Cognitive Development, Piaget’s Idea of Disequilibration, and the Issue of Christian Nurture. Religious Education, 85(4), p. 631-644.
Christian educators are seeking for new methods to communicate God’s Word, creating a deep connection between the stories from the Bible and our personal stories. Benjamin D. Espinoza is a research assistant in the Higher, Adult, and Lifelong Education program at Michigan State University, who focuses on some areas concerned with leadership, adult education, and transformative learning. Through his article “The Christian story and our stories: Narrative Pedagogy in congregation life” published in the Christian Educational Journal in 2013, Espinoza proposes the narrative pedagogical as a mechanism of teaching. The purpose of using stories is to generate empathy not only with the educator’s story, but also to help us to understand our own story.
Sister Edith Bogue gave our class an introduction and personal perspective to Catholic consecrated life. First, she talked what a vocation is. “Every baptized person has a vocation, a call, to love and serve God, a call to holiness. How you choose to live out that vocation is what each person must discern” (NRVC).
Human development is a highly complex lifelong process. Identity is a self-definition or sense of who one is, where one is going, and how one fits into society. It relates to our basic values that dictates the choices we make in life. It is considered that identity formation is a means of finding oneself, by matching one’s talent with available social roles. Crisis is a vital part in one’s development. It occurs in every stage of finding one’s self and without resolution, may lead to tension and role confusion. Dedicated and influential theorists such as Erik Erikson and James Marcia have contributed significantly to the broadening and understanding
As I reflect on spiritual disciplines it is easy for me to look at them and weed out the ones that I do not think apply to me and the ones that I am drawn towards. But as I press into God and ask him what he sees fit and what I need more of, the picture begins to looks different than what I thought I saw before. Since I am so obviously human, I would rather see my life through a different more accurate lens than one that is tainted and imperfect like those of my human eyes. When I look at my life spiritually it is easy for me to see the spiritual disciplines that just come naturally to me such as worship and service. Since I know that those are areas of my faith that I thrive in, I tend to gravitate towards those to try and satisfy my spiritual life but I leave other parts to suffer. I want to gain better understanding of my faith and ultimately cultivate a deeper relationship with the Father.
“First, there is the call to be a Christian. Second, for each individual there is a specific call—a defining purpose or mission, a reason for being. Every individual is called of God to respond through service in the world. Third, there is the call that we face each day in response to the multiple demands on our lives—our immediate duties and responsibilities” (Smith, ...
Being Called To a Purpose Student’s Name Institutional Affiliation Being Called To a Purpose Romans 8:28-30, point out that, for those who Love God, all things work in union in their favor, for they are called according to their purpose, God foreknew and predestined them to their purpose in life, a purpose to serve according to his will, those whom God calls, he justify and for those he justify, he exalt to be glorified. Many people are called into healthcare profession for a purpose, they are single handedly chooses by God to be the salt and light in the healthcare profession, to accomplish important tasks predestined on them for God’s kingdom. This include; healing the sick, encouraging those who have lost hope of getting well,
I’d like to state the most obvious observation that I’ve made about spiritual formation; that is that I will always need to be seeking for ways to nurture my personal spirituality throughout my life. I know that to most people this may sound like a “duh” statement, but for me it has truly become a reality and one that I must admit I have been struggling to embrace. I was brought up in a church that, like most traditional churches, stayed happy living in the “comfort zone” of their Christianity. They took everything that the Bible said at face value without digging in to find out why they believed what they believed. I had never been challenged to look deeper into the text. In the past few years I have felt the need to tunnel out of this cave of what I feel is best labeled “Christian ignorance”. In the process though, I have had to come to terms with letting go of the things that brought me comfort and provided me with what I thought it took to have a close relationship with God. Some of those things were tangible. Most were not. The things that were the least tangible actually ended up being the hardest to let go of.
As abovementioned, spirituality involves a response which presupposes a calling. From a religious point of view, a call can also be referred to as a vocation. What then is a spirituality of vocation? This is in essence a universal call to the Christian gospel. In other words, it is an all-inclusive relationship that is concerned with the encounter...
When considering morality, worthy to note first is that similar to Christian ethics, morality also embodies a specifically Christian distinction. Studying a master theologian such as St. Thomas Aquinas and gathering modern perspectives from James Keenan, S. J. and David Cloutier serve to build a foundation of the high goal of Christian morality. Morality is a primary goal of the faith community, because it is the vehicle for reaching human fulfillment and happiness. Therefore, great value can be placed on foundations of Christian morality such as the breakdown of law from Aquinas, the cultivation of virtues, the role of conscience in achieving morality, and the subject of sin described by Keenan.