Religious growth

In the attainment of moral and religious maturity, a child passes through a number of natural changes, based partly upon genetic factors and partly upon experience. Such growth is contrasted with the development which occurs through manifestation of instincts and impulses. Growth is the specific and particular direction given to tendencies through the individual's own experience in a particular environment. In this sense the cultural progress of the child is not simply development, it is growth. The scheme given below is based on a Western, Christian environment at the turn of the century, but is said to be adaptable and applicable to other environments and religions. It combines three points of view: phenomena arising from increase of knowledge or of physical or mental powers; relative prominence at different ages of instincts or unlearned tendencies; changing contacts with social environment.

- [The pre-individual stage, first year]

: Here there is little difference in reaction to persons or things, and little realization of one's individual selfhood or the thoughts and feelings of others. Association with persons can, however, lead to genuinely social habits if such association is connected with pleasure. This is a foundation for quickening intelligence and the beginnings of moral and spiritual interpretations.

- [Preliminary socialization by imitation, ages 1-2]

: Although there is as yet no steady distinction of one's self from others, increased abilities in walking, talking and control of hand and arm movements increase participation with others and in the common consciousness of the family. Antipathies and likings exhibited by others in his environment are acquired by the infant as well, so that attitudes and habits may be formed which are difficult to dislodge at a later stage.

- [Preliminary individualization, ages 3-5]

: There is discovery of one's self as an individual, leading to experimentation with self as opposed to things and other persons. There may be the appearance of contrariness, and refusal, apparently unmotivated, to conform with social expectation - these being further experimentation. This individualization is a necessary foundation for character and offers new opportunities for moral and religious growth. Although self-assertion implies no moral fault, the child starts to learn that certain behaviour brings mutual pleasure while other brings mutual pain. He may, in a family where religious faith is expressed, assimilate religion from this early stage.

- [Socialization through regulation and competition, ages 6-11]

: Both at school and at home the child is now expected to obey certain rules and comply with its social environment. Games with other children are also in conformity with rules which channel increasing strength, initiative and resourcefulness in non-destructive ways. These games develop tendencies of mastery and submission, approving and scornful behaviour, emulation and rivalry. Games extend from seeking individual success, through that of success within a team, to that of the team for which the child is playing. Thus, as socializing instincts begin to bloom, individualistic and socializing tendencies are in competition. Girls spontaneously form sets, and boys form gangs.

Although the adult world may chiefly be perceived as an inhibitor to freedom, the family environment will determine whether freedom is perceived within obedience to social conditions or whether arbitrariness of response intensifies individualistic self assertion. The child may become aware of the family, the Church and society in terms of fellowship, as a means of interpreting the values of his own competitive systems and to reinforce the developing social instinct. Although progress in character is more on the basis of laws, rights and penalties and the force of social opinion than of "grace", nevertheless children of both sexes and from a very early age show parental instincts, towards babies and smaller children and also to animals, dolls and even parents. This can be developed as a socializing force. They also respond with real devotion towards affection and there is a genuine family loyalty and pride.

Providing the child is in a religious environment, he will conform to it as he conforms socially in other respects. Religion becomes an extension of social experience at other levels. Although there is no intellectual or moral depth, religious experience will include consequences of right and wrong, admiration and condemnation, and the inclusion of God in the family life with loyalty to Jesus as one's leader.

- [Early adolescence, ages 12-14]

: Changes focus on the approach and attainment of puberty, thus arising some years earlier for girls than boys (about one year at the beginning of adolescence to 3 or 4 years at its completion). Simultaneous with a self-assertive or independent attitude towards the family and to social authority in general, there is a deepening social attachment and loyalty to peer groupings. In the extreme this may display itself as juvenile crime, commonly carried out in gangs or triggered and supported by gang activity and feelings. The new individualization and socialization are a preparation for ending passive attachment to arbitrary or chance rules and social groupings and commitment to personal convictions and profounder loyalties. Parents and teachers are now in a position to assist the release from childhood constraints and promote free devotion to worth-while social activities. Religious and moral activities tend to be based on social organizations for groups of young people which also emphasize heroic attributes. Many young people are drawn to church membership at this age.

- [Middle adolescence, ages 15-17]

: Moral growth is again determined by instinctive development as the previous apparent repulsion between the sexes is replaced by attraction. Although sexual powers may be misused there is an instinctive preparation for family life. The capacity for feeling and the requirement to look upon one's self as an adult and no longer a child indicate that growth to self-conscious individuality is reaching a climax. This is the age where religious conversion is most likely to occur, not so much because of an awakening capacity for religion (religious confirmation in nearly all societies focuses on an earlier age, about 14) but because of responsiveness to an emotional appeal. Despite the fact that many youngsters in this age group are working, moral interests clearly demonstrate a need for education to continue, allowing freedom, play, idealization and experiment.

- [Later adolescence, ages 18-24]

: At this stage there are great changes in social relationships and functions. A full member of society and the state, the individual achieves legal responsibility, starts on a career and probably enters into marriage. Emotional ferment tends to be checked and moral and religious growth is characterized by independent reflection and solidifying of will through responsibility. Responsibility for one's own thoughts leads to doubts on commonly accepted views of religion or politics but, unlike in earlier adolescence, dissent is less from arbitrary impulse than from a steady questioning into the basis of things. It is at this stage that mental and moral life take a stance and fix on interests that will determine fundamental motivations of maturity, although naturally these continue to increase and differentiate.

Naturally, these stages are actually part of a continuous whole, with no sharp distinction between them. Throughout all periods there is a single, central principle of moral and religious growth, the reciprocal individuation and socialization of consciousness through social participation - it is primarily through dealings with others that reflective self-consciousness is attained. There is no "pre-religious" or "pre-moral" period. Even the youngest child in a religious family adjusts to the concept of a heavenly father. Even unfortunate hereditary tendencies can be ameliorated by fortunate social and moral contacts in the formative years, while the most auspicious heredity can be turned to vice and crime through perverted growth. Arrested growth, when a mode of functioning persists beyond its normal period, and perverted, disproportionate growth of natural factors in any period thus reflect on the provision society makes for the moral life of its young people, and entrenched social wrongs depend on specific social experiences of the young. In religion there is the broadest and deepest sense of social connectedness together with profound realization of personal freedom. It can be said that only religious faith, hope and loyalty gives total expression to the social principle of moral growth.