Mentors, Friends, and Gurus: Peer and Nonparent
                    Influences on Spiritual Development

Schwartz, Kelly Dean; Bukowski, William M.; Aoki, Wayne

doi:10.4135/9781412976657.n22

Cited by 45 publications

(15 citation statements)

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“…For most, religiousness is often accompanied by a religious community that provides the opportunity to engage in social relationships. Through involvement and investment in a religious community, youth have opportunities for constructive time spent with family, peers, and caring adults (Aoki et al 2000;Dollahite and Marks 2018;Roehlkepartain and Patel 2006;Schwartz et al 2006). These contexts also provide access to formal or informal mentorships in a uniquely intentional manner.…”

Section: Religiousness Social Connection and Hopementioning

confidence: 99%

Exploring Religiousness and Hope: Examining the Roles of Spirituality and Social Connections among Salvadoran Youth

et al. 2020

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Given the strong link between religiousness and hope, we sought to further understand the relations of these potentially powerful resources for youth living in adversity. Although existing research suggests that religiousness might be associated with adolescent hope via spirituality and social connections, few studies have tested models that integrate both. Thus, as applied psychologists, the aim of this paper was to test a theoretical model in the lives of youth. Drawing on a Relational Developmental Systems metatheory, we sought to further elucidate the relations between religiousness and hope and to explore how involvement in the faith-based youth-development organization, Compassion International (CI), might facilitate character strengths like hope. In order to do so, we tested whether religiousness was directly and indirectly (via spirituality and social connection) related to hopeful future expectations, using a sample of 9–15-year-olds in El Salvador (M = 11.6 years; n = 888), half of whom were involved in CI and the other half of whom were a locally matched counterfactual sample. Structural equation models revealed that higher levels of religiousness were directly and indirectly associated with higher levels of hope in relation to higher levels of spirituality and social connections among these youth. CI-supported youth reported significantly higher levels of religiousness than the counterfactual sample. Findings suggest that the relationship between religiousness and hope is best understood when it incorporates youth’s spirituality and social connections associated with religion.

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Section: Religiousness Social Connection and Hopementioning

confidence: 99%

Exploring Religiousness and Hope: Examining the Roles of Spirituality and Social Connections among Salvadoran Youth

et al. 2020

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“…269-70). That is, from an empirical spiritual modeling perspective, what are the pedagogical similarities and differences between spiritual mentors such as clergy, Christian spiritual directors, Jewish sages, and Hindu gurus (Csikszentmihalyi & Rathunde, 1990;Oden, 1984;Raina, 2002;Schwartz, Bukowski & Aoki, 2005)?…”

Section: Future Directionsmentioning

confidence: 99%

How does one become spiritual? The Spiritual Modeling Inventory of Life Environments (SMILE)

Oman

Thoresen

Park³

et al. 2009

Mental Health, Religion & Culture

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We report psychometric properties, correlates and underlying theory of the Spiritual Modeling Index of Life Environments (SMILE), a measure of perceptions of spiritual models, defined as everyday and prominent people who have functioned for respondents as exemplars of spiritual qualities, such as compassion, self-control, or faith. Demographic, spiritual, and personality correlates were examined in an ethnically diverse sample of college students from California, Connecticut, and Tennessee (N=1010). A summary measure of model influence was constructed from perceived models within family, school, religious organization, and among prominent individuals from both tradition and media. The SMILE, based on concepts from Bandura's (1986) Social Cognitive Theory, was well-received by respondents. The summary measure demonstrated good 7-week test/retest reliability (r=.83); patterns of correlation supporting convergent, divergent, and criterion-related validity; demographic differences in expected directions; and substantial individual heterogeneity. Implications are discussed for further research and for pastoral, educational, and health-focused interventions.Spiritual Modeling Inventory (SMILE), in press DO NOT QUOTE WITHOUT PERMISSION (YET TO BE COPY-EDITED) Recently, Oman and Thoresen (2003b) called for the scientific study of learning from spiritual exemplars, which they called "spiritual modeling." They argued that Bandura's SCT could be productively applied to understanding spiritual modeling processes. Most spiritual attitudes and practices, they suggested, may be largely transmitted through the four primary learning processes identified in SCT -attention, retention, reproduction in behavior, and motivation. Furthermore, they argued that throughout history, "religious traditions have often systematically attempted to facilitate each of [these four] major processes" in order to transmit spirituality (p. 154). Bandura (2003) agreed on the "paramount role of spiritual modeling in the development and exercise of spirituality," and emphasized that the SCT-based spiritual modeling framework can be applied not only to organized religions, but to the "growing pluralization of spiritual interests and manifestations" in modern society (p. 170).Improved understanding of spiritual modeling processes would be of obvious interest in pastoral psychology. Such understanding would also be of interest to education, health psychology, medicine, nursing, social work, public health, and other fields in which spiritual factors have been found to predict or cause outcomes of significant interest (Campbell et al.,

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“…Orang tua memberikan model perilaku yang religius. Selain orang tua, Schwartz juga menyoroti peran dari teman karena sekalipun ada dukungan secara teori mengenai peran teman yang memengaruhi religiositas kaum muda (Cooper & Cooper Jr., 1992;Fowler, 1981;Grotevant & Cooper, 1986), namun bukti empiris yang menunjukkan peran penting dari teman terhadap perkembangan religiositas kaum muda masih sedikit (Schwartz, Bukowski, & Aoki, 2006).…”

Section: Pendahuluanunclassified

Pengujian validitas dan reliabilitas Skala Dukungan Iman

Suwartono

Suhendra²,

Soeherman³

et al. 2020

JPU

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Pembentukan iman pada remaja dan kaum muda merupakan hasil interaksi mereka dengan orang tua, baik ayah maupun ibu, juga teman. Masa remaja dan kaum muda merupakan masa pencarian keyakinan (iman) di berbagai aspek kehidupan. Namun, belum ada pengukuran mengenai sejauh mana remaja dan kaum muda menganggap orang tua dan teman sebagai teladan iman dirinya. Studi ini bertujuan untuk mengadaptasi skala Perceived Faith Support – Parents and Friends menjadi Skala Dukungan Iman. Penelitian dilakukan dengan teknik convenience sampling dan melibatkan 1,390 partisipan dari tiga pulau besar di Indonesia. Hasil adaptasi ini terbukti reliabel dengan metode konsistensi internal, khususnya Cronbach’s Alpha dan valid dengan metode faktor analisis. Validasi dengan kriteria usia terbukti pada dukungan iman dari ayah dan ibu, namun tidak dengan teman. Skala Dukungan Iman ini siap digunakan dalam konteks penelitian maupun praktis. Pengembangan dan aplikasi skala ini dibahas lebih lanjut.

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Mentors, Friends, and Gurus: Peer and Nonparent Influences on Spiritual Development

Cited by 45 publications

References 0 publications

Exploring Religiousness and Hope: Examining the Roles of Spirituality and Social Connections among Salvadoran Youth

Exploring Religiousness and Hope: Examining the Roles of Spirituality and Social Connections among Salvadoran Youth

How does one become spiritual? The Spiritual Modeling Inventory of Life Environments (SMILE)

Pengujian validitas dan reliabilitas Skala Dukungan Iman

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