ASIA-PACIFIC NAZARENE THEOLOGICAL SEMINARY
EXPLORING THE SPIRITUALITY OFSELECTED PUBLIC ELEMENTARY SCHOOL CHILDREN
IN QUEZON CITY AND DAVAO CITY
BYEVELYN R. PAJARON
AN ASSIGNMENT PRESENTED TODR. NATZ PETALLAR
IN PARTIAL FULFILLMENT OF THE REQUIREMENTFOR THE DEGREE OFDOCTOR OF PHILOSOPHY
IN HOLISTIC CHILD DEVELOPMENTTAYTAY, RIZALPHILIPPINES
AUGUST, 2013
TABLE OF CONTENTS
Chapter 1 CHILDREN’S SPIRITUALITY
Introduction ……… 2
Significance of the Research
……… 2
Assumptions and Limitations
……… 7
Definition of Terms ……… 8
Chapter 2 LITERATURE REVIEW
Biblical Perspective
……… 11
Sociological Perspective
……… 16
Chapter 3 RESEARCH OBJECTIVES AND METHODOLOGY
Research Objectives ……… 25
Research Methodology ……… 26
Research Data Information
……… 26
1
Chapter 4 PRESENTATION AND INTERPRETATION
Family Perceptions and Relationships
……… 28
Attitudes Towards Marriage and Relationships With the Opposite Sex……… 31
Beliefs and Perspectives about Life
……… 32
Religious Perspectives and Practices
……… 33
Chapter 5 RECOMMENDATIONS AND CONCLUSION
Recommendations ……… 37
Conclusion ……… 41
Appendix
Confidential Survey Questionnaire with Results (English)
……… 43
Confidential Survey Questionnaire (Tagalog)
……… 51
Bibliography ……… 57
Chapter 1
INTRODUCTION
Two four-year old boys, one Filipino and one African,
2
were playing and boasting on who of them is stronger. Then all
of a sudden, the Filipino boy had a surge of inspiration and
said, “Oh, I know who is the strongest!” The African boy
curiously asked, “Who?” The quick answer came, “God is the
strongest!” As I overheard that exchange of these little boys
at play, I thought, “That is a deep theological statement
coming from a 4-year old boy!” Confronted with similar
situations in working with children, researchers have sought
to find out more about children’s spirituality.
In recent years, there has been a fast-growing interest
in the study and development of children’s spirituality. A
cursory search on the internet will bring forth the following
sites for a start: www.children’s spirituality.org, which is
the website of an International Association for Children’s
Spirituality that also publishes the International Journal of
Children’s Spirituality and conducts an annual conference
bringing together people from all over the world;
www.spiritualityandpractice.com that offers ideas on
encouraging practices that would enhance children’s
spirituality; and a children’s spirituality webinar on vimeo
by Dr. Rebecca Nye, a researcher, practitioner and consultant
3
on children’s spirituality. Another cursory search on Amazon’s
site yielded 7,771 books dealing with children’s spirituality.
With such wealth of information available, a research focusing
on the Christian nurture of children’s spirituality and the
processes involved that can inform ministry to children is
deemed valuable.
SIGNIFICANCE OF THE RESEARCH
Research and studies made in children’s spirituality
reveal that children and youth are very much interested in
their spiritual lives and that it positively affects other
areas of their lives. A longitudinal College Students’ Beliefs
and Values (CSBV) Survey conducted from 2004-07 with 14,527
students attending 136 US colleges and universities nationwide
showed “a powerful argument in support of the proposition that
higher education should attend more purposefully to students’
spiritual development.”1 The Search Institute also surveyed
6,500 young people with ages ranging from 12 to 25 living in
17 countries, and results showed that a sizeable portion of 11. Jennifer A. Lindholm et al., A Guidebook of Promising Practices:
Facilitating College Students’ Spiritual Development, University of California in Los Angeles (2011): http://spirituality.ucla.edu/docs/promising-practices/Promising_Practices_web.pdf (accessed July 18, 2013), v.
4
the youth is interested in and is committed to their
spiritual development.2 The same group also studied 370
young people in the U.S. who described spirituality as
important and participated in religious community over a
period of three years. The results showed that these young
people are “better off on a variety of risk and thriving
indicators” such as delaying sexual intercourse, preventing
school problems and resisting getting into dangerous
situations.3 Another extensive scientific research that
assessed the behavioral and academic effect of Bible literacy
on students showed that those with high levels of Bible
knowledge exhibited higher academic achievements and positive
behavior patterns.4 These studies have contributed to the
22. Eugene C. Roehlkepartain, et al, “With Their Own Voices:A Global Exploration of How Today’s Young People Experience and Think About Spiritual Development,” Search Institute: The Center for Spiritual Development in Childhood and Adolescence (2008), 5-7.
33. Peter C. Scales. “Early Spirituality and Religious participation Linked to Later Adolescent Well-Being,” Search Institute: Minneapolis, MN (2007), 1-2.
4
4. William Jeynes, “Results of Three Scientific Studies Boost Rationale for Introducing Bible as Literature Courses inPublic Schools,” Religious News Service, http://www.bibleliteracy.org/site/News/bibl_newsRNS070424.htm (accessed July 18, 2013).
5
growing acceptance of The Bible Literacy Project’s textbook,
The Bible and Its Influence, which is now being used in 580 public
schools in 43 states.5 A survey of 39 professors from top 34
U.S. schools including Harvard, Yale, Princeton and Stanford,
showed that professors agree to the idea that “knowledge of
the Bible is important to a good education.”6 These studies
affirm the fact that children and youth value their spiritual
lives and that attention given to it and the Bible’s central
role in their lives bring about positive results.
There is growing evidence that the spiritual
dimension/development is seen as vital to the children’s
developmental journey. A 2008 report on development issues and
trends of Filipino children included the “Moral, Spiritual or
Transcendent Framework” as often missing but is “perhaps the
most important backbone of development” as it “provides the
55. David Van Biema, “The Case for Teaching the Bible” Time Magazine: March 22, 2007, http://www.time.com/time/magazine/article/0,9171,1601845-1,00.html (accessed July 18, 2013).
66. “Good Education Includes Bible Knowledge” Newsday: June 3, 2006, http://www.bibleliteracy.org/site/News/bibl_newsNewsday060603.htm (accessed July 18, 2013).
6
compass for the other development aspects.”7 UNICEF, in its
global study on child poverty, differentiated it from adult
poverty and proposed a child poverty model that includes not
just material deprivation but also considers the emotional and
spiritual aspects of the child.8 George Barna’s company
conducted a lot of research on parents, children and church
and he wrote a number of books on the implications of the
results of the surveys. He said that, “…most parents see
spiritual development of children as a value-added proposition
rather than the single most-important aspect of children’s
development… more important than intellectual, physical and
emotional development.”9 He considered spiritual health most
important because “every dimension of a person’s experience
77. Florangel Rosario-Braid, Ramon R. Tuazon and Ann Lourdes C.Lopez, “The Future of Filipino Children: Development Issues and Trends” Asian Institute of Journalism and Communication (2008): xiv http://www.aijc.com.ph/Megatrend%20final%20complete.pdf (accessed July 19, 2013).
88. Jenny D. Balboa and Josef T. Yap, “Children and Development,” in Global Study on Child Poverty and Disparities: The Case of the Philippines, Philippine Institute for Development Studies Discussion paper Series No 2009-27, (September2009), 2-3.
99. George Barna, Transforming Children into Spiritual Champions: Why Children Should Be your Church’s #1 Priority (Ventura, CA: Regal, 2003), 19.
7
hinges on his or her moral and spiritual condition.”10 The
editors of a handbook on the spiritual development of children
and adolescence hypothesized,
…spiritual development is a dimension of human life and experience as significant as cognitive development, emotional development, or social development. All of these dimensions of development are interrelated. It is the spiritual dimension that is most involved in a person’s effort to integrate themany aspects of development. As a core process of development involving the creation of a life narrative(in which the self is connected to larger constructs of values, tradition, space and/or time), spiritual development cannot be reduced to merely human need or desire.11
Indeed, there is a wider consensus that having a vital
spiritual life can help today’s youth face the challenges they
have to contend with in a globalized, technologically wired,
urbanized society where families themselves have a harder time
navigating. Studies made on children in the Philippines show a
greater concern and need for interventions for poverty and all
its concomitant problems and challenges, such as children’s
malnutrition, diseases, mortality, stunting, family breakdown,
1010. Barna, Transforming Children into Spiritual Champions, 33.
11 11. Eugene C. Roehkepartain, Pamela Ebstyne King, Linda Wagener and Peter L. Benson, eds., The Handbook of Spiritual Development in Childhood and Adolescence (Thousand Oaks, CA: Sage Publications, 2006), 9.
8
child labor, abandonment, exploitation and abuse. There were
estimated 246,011 children living or working in the streets in
the year 2000, and a number of sources say the number has
increased since then.12 In 2006, 12.8 million children under
the age of 15, representing 44% of that population, lived in
families that could not even provide food on the table based
on income.13 In 2010, ABSCBN news reported of 100 kids
abandoned every two months that are turned over to the
Department of Social Welfare and Development (DSWD).14 In
2011, the International Labor Organization’s survey showed 5.5
million aged 17 and below as working children, three million
of whom are engaged in hazardous conditions, including
1212. “Street Children Have Rights Too: Problems faced by street children globally and in the Philippines, and why theirrights need protection” Kidsrights Foundation, Universiteit Leiden (September 2012) http://media.leidenuniv.nl/legacy/kidsreport-street-children-have-rights-too.pdf (accessed July 20, 2103): 4.
1313. Celia M. Reyes and Aubrey D. Tabuga, “Poverty and Children,” in Global Study on Child Poverty and Disparities: The Case of the Philippines, Philippine Institute for Development Studies Discussion paper Series No 2009-27 (September 2009), 26.
1414. “100 kids abandoned every 2 months” ABSCBN News: http://www.abs-cbnnews.com/nation/09/19/10/100-kids-abandoned-every-2-months (accessed April 5, 2013).
9
prostitution and armed conflict.15 Our children today are
facing tremendous challenges that would require fortification
in all areas of their lives.
Since spirituality does matter, and since children’s
spiritual development is deemed vitally important especially
with today’s challenges, a study on children’s spirituality in
the context of urban poor families will be helpful in a number
of ways. It will help inform a growing number of churches and
ministries who compassionately reach out to disadvantaged
children and their families about the views and family
situations of their subjects based on research. The
information can be used to make strategic decisions in the way
they do ministry to urban poor children and their families.
The results for the particular age group chosen will also help
determine interventions, if needed, that can be done to
strengthen the spirituality of younger children; as well as
the spirituality of this age group if there is a wide
difference in their views when compared with those of another
similar research on older children. 1515. International Labor Organization, “ILO survey: 5.5
million working children in the Philippines” June 27, 2012: http://www.ilo.org/global/about-the-ilo/newsroom/news/WCMS_184203/lang--en/index.htm (accessed July 20, 2013).
10
With these in mind, the research seeks to assess children
aged nine to - thirteen regarding aspects of their lives that
may contribute to their faith formation and spiritual
development. How can those aspects be strengthened within the
family? If the families fail to do so, what interventions can
be made? This paper thus seeks to cull data from an actual
research of children enrolled in the public school as
representative of the majority where our society’s children
are situated. John Bradford puts it succinctly:
For a human being, especially a child or young person, to have a full quality of life, spirituality in all itsaspects must be nurtured and affirmed. For children or young people who have been marginalised or who have suffered deprivation in every way, the need for such nurture and affirmation in human spirituality is all the more pronounced.16
ASSUMPTIONS AND LIMITATIONS
The study of spirituality has spawned so many views,
books, articles, and websites that tackle this issue from many
different perspectives. Researchers in this field agree that
it is a complex multidimensional domain that can be addressed
from many angles.17 This particular study will focus on the
1616. John Bradford. Caring for the Whole Child: Holistic Approach to Spirituality (London: The Children's Society, 1995), 72.
1717. Roehkepartain et al., eds, 9.
11
nurture and processes involved in developing children’s
spirituality within the Christian perspective and tradition.
The study will also focus more on the processes within the
family that could nurture children’s spirituality, instead of
the stage development theories and models that are useful in
religious or Christian education within the church and school
context. The researcher is making an assumption that urban
poor parents do not have the time nor the patience to teach
their children the Bible, but could do so in the course of
their daily life and activities.
Institutions, such as church, school, government, and
business, recognize that the family exercises the primary
responsibility and the greatest influence on children. Any
intervention on the family level will directly benefit the
child. The researcher has personal interest in the family’s
role due to her leadership role with FamilyLife Philippines,
Inc., a ministry that conducts seminars and classes on
marriage and parenting in different sectors of society
throughout the country and in some parts of Asia. Thus, the
focus of the research will be on finding the actual role and
practices that Filipino parents and family may have in
12
nurturing and developing the children’s spirituality, from the
children’s perspective and experience. Although a faith
community (church/religion) or support group (peers, school)
do essentially contribute to the child’s and even the family’s
spirituality, they will however be treated incidentally and
not primary to this study.
It is believed that the ages four to fourteen are when
children are most receptive to spiritual and moral input and
development.18 Barna’s research has shown that the moral
foundations of children are generally determined by age nine
and the spiritual identity is largely set by age thirteen.19
Thus, the children’s age range particularly chosen for the
research are between 9-14. Children in this age range are able
to understand the questions being asked in the survey and can
give more accurate answers than the younger age group that may
need assistance from and therefore be influenced by their
parents or teachers.
1818. 4/14 Movement: http://www.4to14window.com/about/overview/ (accessed July 20, 2013).
1919. George Barna with Karen Lee-Thorp, Revolutionary Parenting Workbook: How to Raise Spiritual Champions (Colorado Springs, CO: DavidC. Cook, 2009), 9.
13
DEFINITION OF TERMS
A book on nurturing children’s spirituality defines it as
…the intrinsic human capacity (being spiritual is part of being human; it is related to but not defined by religion and faith) for self-transcendence in which theindividual participates in the sacred – something greater than the self. It propels the search for meaning, connectedness, purpose and ethical responsibility. It is experienced, formed, shaped, and expressed through a wide range of religious narratives,beliefs, and practices, and is shaped by many influences in family, community, society, culture, and nature.20
This definition caters to wider acceptance in many fields
across all sorts of persuasions, but the writer feels it is
still too vague for the purpose of this study. Rebecca Nye
captured the difficulty of defining spirituality, particularly
children’s spirituality when she said, “a lot about
spirituality is hard to pin down, to define.”21 She said
further, “attempts to define closely, and derive an adequate
‘operational definition’ can be sure of one thing:
misrepresenting spirituality’s complexity, depth and 2020. Karen Marie Yust, Aostre N Johnson, Sandy Eisenberg
Sasso, Eugene C. Roehlkepartain. Nurturing Child and Adolescent Spirituality: Perspectives from the World’s Religious Traditions (Lanham, Maryland: Rowman & Littlefield Publishers, Inc. 2006), 8.
2121. Rebecca Nye, Children’s Spirituality: What It Is and Why It Matters (London: Church House Publishing, 2009), 19.
14
fluidity.”22 Although it is hard to define, for the purpose of
this paper however, spirituality will use Nye’s definition:
“God’s ways of being with children and children’s ways of
being with God.”23 To the writer, this definition is simple
enough to capture the idea that we are spiritual beings
created to relate with God who takes initiative with His
creatures regardless of religious persuasion or beliefs,
especially when it comes to children. Eventually, this
spirituality hopefully leads to an intimate relationship with
God through Jesus Christ, but is already operative even at
pre-birth.
A term that will be often used interchangeably in the
discussion of spirituality is faith/spiritual
formation/development. This is where it gets tricky as each of
these terms are multidimensional concepts with many shades of
meaning depending on the worldview of the one using the words.
A study on spiritual or faith development will also eventually2222. Rebecca Nye, “Relational Consciousness and the
Spiritual Lives of Children: Convergence with Children’s Spiritual and Religious Development,” in K. Helmut Reich, Fritz K. Oser and W. George Scarlett, eds., The Case of Religion, Vol.2: Psychological Studies on Spiritual and Religious Development (Lengrerich, Germany:Pabst Science,1999), 57-82.
2323. Nye, Children’s Spirituality, 16.
15
involve religion as there is an overlap among these concepts
where the latter becomes a more visible and researchable
manifestation of one’s faith and spirituality.24 This paper
will adopt G. May’s definition of spiritual formation as “…a
rather general term referring to all attempts, means,
instructions, and disciplines intended towards deepening of
faith and furtherance of spiritual growth.25 Furthermore,
Dallas Willard, acknowledging the willful engagement in
disciplines that shape us into Christ, qualifies the
“spiritual” in Christian spiritual formation as,
When the Spirit who forms us causes us to love Jesus Christ above all and to walk in his example and deeds (1 Pet. 2:21-23), when it upholds us in obedience, thenwe know that he is the Spirit by which we are formed (2 Cor. 3:17). And with this knowledge as our framework, we may also take comfort in the immediate feeling of the movements of the Spirit in our personalities, lives, and surroundings.26
2424. For a more thorough discussion on this, see David Hay, K. Helmut Reich and Michael Utsch, “Spiritual Development: Intersections and Divergence with Religious Development,” in The Handbook of Spiritual Development in Childhood and Adolescence, Eugene C.Roehlkepartain, et al, eds. (Thousand Oaks, CA: Sage Publications, 2006), 46-59. Also see Michael J. Anthony, ed. Perspectives on Children’s Spiritual Formation: Four Views (Nashville, TN: Broadman & Holman Publishers, 2006).
2525. Gerald G. May, Care of Mind, Care of Spirit: A Psychiatrist Explores Spiritual Direction (San Francisco: Harper & Row Publishers, 1982), 6.
2626. Dallas Willard, The Great Omission (San Francisco:
16
Thus, spiritual or faith formation/development in children
refers to the interplay of the means, instructions and
disciplines that deepen a child’s relationship with Jesus
Christ and produce spiritual growth with a sensitivity to and
reliance on the Spirit of Christ’s work on the child.
Chapter 2
LITERATURE REVIEW ON CHILDREN’S SPIRITUALITY AND ITS NURTURE
This paper will approach the study of children’s
spirituality and its nurture in the home setting from two
perspectives: biblical and sociological. The biblical
perspective will briefly look at certain passages of Scripture
that will shed light about God’s initiatives with and view of
HarperCollins, 2006), 75.
17
children and the parental role in nurturing children’s ways
with God. The sociological perspective will look at the best
ways that children could best develop spiritually at home and
at the practices the parents can do to nurture their
children’s faith in God.
Biblical Perspective
The historical narratives in the Bible give us a glimpse
of God’s ways with children, and children’s ways with God.
Scripture says that even before children were born, God had
called them and appointed them to play a special role in God’s
scheme of things. Samson (Jdg. 13:1-5), Jeremiah (Jer. 1:4-7),
Isaiah (Isa. 49:1-6), John the Baptist (Lk. 1:11-17, 24-25,
39-44, 80), and Paul (Gal. 1:11-16) are good examples. We see
God speaking to and revealing his plan to the young boy Samuel
(1 Sam. 3:1-15). We see Him be with children as they grow
(Gen. 21:20; 1 Sam. 3: 19-20). We see David being able to
trust God at a very young age and have boldness because of
confidence in God (Ps. 22:9-10; 1 Sa. 17:34-37). Children are
also able to follow God and His ways even in the face of
spiritual decay and challenging times, such as King Josiah who
was only eight when he became king (2 Kgs. 22:1-23:25), King
18
Joash who was only seven (2 Chron. 24:1-14), and Daniel and
his friends who were exiled as teens (Dan. 1:3-20).
The Bible also portrays children as blessings and delight
(Ps. 127:3-5), and God personally sides with and looks after
orphans (Deut. 10:18; Ps. 10:14; Hos. 14:3b; Jam. 1:27). We
see Him intervened on behalf of the boy Ishmael (Gen. 21:8-21)
and the son of a Gentile widow (1 kings 17:8-24). Jesus,
during his ministry, raised a boy and a girl from the dead:
the widow of Nain’s son (Lk. 7:11-17) and Jairus’ 12 year old
daughter (Matt. 9:18, 23-25; Mk. 5:21-24, 35-43; Lk. 8:40-42,
49-56). He healed from sickness the royal official’s son (Jn.
4:46-53), the Syrophoenician woman’s demon-possessed daughter
(Mt. 15:21-28; Mk. 7:24-30), and an epileptic, demon-possessed
boy (Matt. 17:14-20; Mk. 9:14-26; Lk. 9:37-43). He welcomed
children, enjoyed their presence and blessed them and made
them as models from whom we can learn about the kingdom of God
(Matt. 19:13-15; Mk. 10:13-16, Lk. 18:15-17).
These passages tell us that children are actively engaged
and involved with God who plans for, calls, initiates, speaks
to, blesses, welcomes, heals, sides with, and uses children to
accomplish His purposes. A further study into Scriptures will
19
also show us that even in family and community traditions and
practices in the worship of God, God has children and their
spiritual nurture in mind as they participate actively in
those practices.
The book of Deuteronomy is particularly helpful in
parenting as “from beginning to end it gives prominent
attention to children and especially to what and how they are
taught.”27 It is a book of divine instruction that will develop
in the new generation being formed as a nation awe and
reverence for the holy God. They need to hear and obey the
law of God that would set them apart as a wise and discerning
people (Deut. 4:1-2, 5-8), secure their well-being, and bring
them blessings (Deut. 11:13-15; 22-25, 28:1-14). Parents are
enjoined to take to heart the law and ordinances of God and
pass them on to their children and grandchildren (Deut 4:9;
6:1-2, 4-9, 20-24; 11:18-21) in the family and community
context so that both parents and children will “fear the Lord”
(Deut. 4:10; 6:1-2; 14:23; 17:19; 31:12-13).
One of the God-ordained practices that would develop2727. Patrick D. Miller. “That the Children May Know:
Children in Deuteronomy,” in The Child in the Bible, Marcia J. Bunge,gen. ed., (Grand Rapids, MI: William B. Eerdmans Publishing Company, 2008), 45. The book gives a more complete treatment of children as found in the Scriptures.
20
reverence and wonder for God encouraged in Deuteronomy is the
regular reading and hearing of God’s statutes, commands and
ordinances in order to facilitate remembrance and obedience
(Deut. 4:1-2; 5:1-22; 6:1-9, 9:1; 10:12-22). The parents are
to take God’s statutes to heart so that it naturally overflows
into talking about them daily with the children as life
presents itself throughout the day (Deut. 6:6-7; 11:18-19).
They are to do so in a way that will arouse children’s
curiosity and questions about the laws and statutes of God
(Deut. 6:20-25).
Aside from regular hearing of God’s Word in the family,
another God-ordained practice that we see in the Bible is the
family’s participation in the community assembly where God’s
Word is read (Deut. 31:7-13) and where God’s works displayed
in their history is re-enacted (Deut. 16:1-17). The re-
enactments of what God did in their history, such as the
Passover (Ex. 12:1-12, 24-27, 13:8; Deut. 16:1-3, 5-7), and
the unleavened bread (Ex. 12:14-16; 13:1-10; 23:15; 34:18;
Lev. 23:6-8; Num. 28:17-25; Deut. 16:3-4, 8) became sensorial
experiential events for children. Other festivals were added
to celebrate God’s bountiful provision for the people, such as
21
the Feast of First Fruits (Ex 23:19; 34:26; Lev. 23:9-14;
Deut. 26:5, 9-10), the Feast of Weeks (Ex 23:16; 34:22a; Lev.
23:15-21; Num. 28:26-31; Deut. 16:9-12), and the Feast of
Tabernacles (Ex. 23:16b; 34:22b; Lev. 23:33-38; 39-43; Num.
29:12-34; Deut. 16:13-15). These were joyful celebrations for
the entire community in worship of God who works on their
behalf. The Festival of Trumpets (Lev. 23:23-25; Num. 29:1-6),
the Day of Atonement (Lev. 16:1-34; 23:26-32; Num. 29:7-11),
and the weekly Sabbath (Ex. 16:23-29, 20:8-11, 31:13-16, 35:2-
3; Lev. 23:3) were times of rest and remembrance and
sacrifices. These rich, sensorial, experiential practices and
celebrations in the family and in the faith community were to
be God’s means of grace to nurture the faith of the children
in this God who is involved in their lives.
Lawrence Richards, a Christian educator and prolific writer on
ministry to children, noted,
The Old Testament description of the ideal community isstriking for its lack of separate institutions for thenurture of children. No schools are established by thelaw. No individuals are set aside as teachers of theyoung. Instead the Old Testament assumes that childrenwill grow up as participating members of the community.And it seems to be just this participation that is thecentral feature of Mosaic nurture.28
2828. Lawrence Richards, A Theology of Children’s Ministry (Grand Rapids, MI: Zondervan Publishing House, 1983), 18.
22
He also mentioned three factors in the nurture system: the
living faith or personal spiritual life of the instructor, the
family as the primary locus of instruction, and instruction as
being woven in the daily life of both parents and children.29
The reality of a vital faith in God lived out in the natural
rhythm and rituals of life at home and that of the community
the family is part of influences and nurtures the spiritual
lives of children.
In the Book of Proverbs (1-7), the kind of conversation
occurring between parents and children become more specific.
Both parents are involved in the instruction of the child on
how to apply God’s ways with wisdom as the child interacts
with the world around him or her. They teach, instruct, extol
the ways of wisdom and warn about the dangers and enticements
the son might face, The basis and motivation for heeding the
parent’s admonitions are a healthy reverence and awe of God
and a desire to please Him, not a legalistic outward obedience
to a set of rules. Proverbs recognizes that “foolishness is
bound up in the heart of a child” and therefore he/she needs
2929. Richards, A Theology of Children’s Ministry, 23-24.
23
instruction, discipline, reproof, training and correction so
as to impart wisdom and develop character (Prov. 22:15; 13:24;
3:11-12). The child is also urged to receive, obey, remember
and keep the parent’s instructions (Prov. 3:1, 4:10) and
commit himself/herself to trust in God (Prov. 3:5-6) and the
way of wisdom. Proverbs holds in balance both the parents’
responsibility as well as the child’s responsibility to
develop the reverence for God and keep His wise ways.
Biblical stories show the close connection and influence
occurring between the parents and the children’s lives.
Children suffer when their parents sin, such as Achan (Jos.
6:18-19, Jos. 7), Pharaoh ((Ex. 11:1-12:30), Baasha (1 Ki.
16:12-13), Ahab (2 Ki. 10:1-7), and the Canaanite nations who
had to be annihilated because of their evil ways and the
contamination that might have on God’s people.30 Parents are
also held responsible or suffer the consequences when they
fail to train or restrain their children, such as Eli (13030. Shelley Campagnola expounds on how Israel’s treatment
of children sets them apart from other cultures of their day. She also explains three criteria that shed light on the slaughter of innocent children of whole nations by Israel in obedience to God’s commands. Shelley Campagnola, “Unless You Become as One of These: Biblical Perspectives on Children’s Spirituality” in Children’s Spirituality: Christian Persepctives, Research and Applications Donald Ratcliff, Sr. ed. (Eugene, OR: Cascade Books, 2004), 72-89.
24
Samuel 2:12-17, 3:11-14) and David (1 Kings 1:5-10). Yet, we
also see sons, raised by good fathers, who chose to do evil,
such as Joel and Abijah (1 Sam. 8:2-5, 16; Ps. 99: 6; Heb. 11:
32), Ahaz (2 Ki. 15:32-33:4), and Manasseh (2 Ki. 21:1-16;
18:5-7). Likewise, we see children, raised by evil parents,
who chose to follow the Lord and did well, such as Jonathan (1
Sam. 15:26, 18:1-20:9), Asa (2 Chr. 12:16, 1 Ki. 15:3-14),
Josiah (2 Ki. 21-23), and Hezekiah (2 Ki. 16-18). However, we
see a lot more examples of children who turned out evil
because they followed their parents’ evil and idolatrous ways,
such as Solomon – Rehoboam (1 Ki. 11-12, 14:21-31), Rehoboam –
Abijah (1 Ki. 15:1-3), Jeroboam – Nadab (1 Ki. 15:25-26),
Jeroboam – Zechariah (2 Ki. 15:9), Omri – Ahab (1 Ki. 16:21-
34), Ahab – Ahaziah (1 Ki. 22:51-53; 2 Ki. 8:26-27), and
Menahem-Pekahiah (2 Ki. 15:17-24). What was happening in the
kingly families was also reflected in the nation. Reading
Israel’s history in the Old Testament, we can see how the
people have failed to practice God’s laws and statutes that
necessitated God’s discipline. Centuries later, we read the
Psalmist Asaph urging again the faith community to teach the
next generation about the Lord (Ps. 78:4-7). These examples
25
emphasize the importance of godly instruction and modeling of
parents for children to follow, as stated in Deuteronomy, for
a far greater chance of children following the Lord as well.
In the New Testament, we see the deuteronomic ideal
finding some fulfillment. Children were nurtured in the faith
as believers met in homes where children are presumed to be
present (1 Cor. 16:19; Acts 20:20; Rom. 16:5; Col. 4:15,
Phil.1:2). The fellowships in
those homes were participatory (1 Cor. 14:26; see also Col.
3:16, Heb. 10:24–25) that involved teaching, prayer,
fellowship and eating (Acts 2: 42). The children must have
heard repeatedly the events, words, miracles and accounts of
the life of Jesus Christ in those meetings. They would have
seen and have been caught up in the vibrancy of faith, the
transformation of lives, the love and care for one another,
the boldness and zeal of Jesus’ followers despite persecution.
They would also have seen how the Christian faith positively
affected the relationships at home (Eph. 5:21-6:9), as parents
were admonished to bring them up “in the training and
instruction of the Lord” (Eph. 6:1). We see an example of the
parent passing on the faith successfully in the lives of Lois,
26
Eunice and Timothy (2 Tim. 3:15a). Richards wrote that the
rich relational climate of love in the early church: “…is
perhaps the most powerful single influence in child
development” where “each child was gently guided to
and nurtured in faith.”31
Thus far, we have seen that the Bible generally has a
high view of children and their spiritual nurture, and
specific instructions and commands are given to parents to
love, nurture, nourish, and train up these children. Both the
Old and New Testaments show us that the family’s commitment to
talk, teach, model, train children in God’s ways and their
involvement in a vital faith community greatly contribute to
children’s spirituality. In both, we see that the home needs
to be supported by a community of faith for it to nurture
children in their faith and relationship with God.
Certain considerations need to be pointed out as a result
of the foray into the biblical perspective. The first one that
is made explicit in the Old Testament passages and stories is
that children made as persons in God’s image are “free,
responsible individuals, whose growth can be influenced but3131. Richards, A Theology of Children’s Ministry A Theology of Children’s
Ministry, 47.
27
never determined, and whose progress in faith is linked with
personal relationship with God.”32 This means that parents can
only influence, teach, instruct, model but not control when it
comes to matters of faith and spirituality. The other
consideration is that the processes that could best influence
spiritual growth in children have to take place in a vital
faith community – primarily the home, then the church (or in
the case of Israel as God’s chosen people, the community or
nation). John Westerhoff III, a contemporary Christian
educator, argued that “faith cannot be taught by any method of
instruction; …[it] can be inspired within a community of
faith…is expressed, transformed, and made meaningful by
persons sharing their faith in an historical, tradition-
bearing community of faith.”33 The processes seen in both
biblical and theological accounts are as follows: processes
where children develop a sense of belonging to a vital faith
community, processes that involve children’s participation in
the life of that vital faith community, processes where
children can have warm, loving constant relationship with good3232. Richards, A Theology of Children’s Ministry, 74.
3333. John Westerhoff III, Will Our Children Have Faith? (Seabury Press, 1976), 23.
28
models whom they can identify and imitate in that vital faith
community, processes where biblical instruction of God’s
truths as interpretation-of-life is woven into daily living,
and processes that encourage children to want to and choose to
grow in their own faith.34 These processes will also become
evident as we look into the sociological perspective.
Sociological Perspective
Traditionally, psychologists and educators did not think
that children could have genuine spiritual experiences. Jean
Piaget, a Swiss psychologist, did detailed observational
studies and tests on children’s cognitive development. He said
that children construct an understanding of their world and
experiences through cognitive stages of sensorimotor,
preoperational, concrete operational and formal operational as
they go through biological growth.35 The Piagetian model of
sequential cognitive development related to age had strongly
3434. Richards, A Theology of Children’s Ministry, 76-80.
3535. Jean Piaget and Barbel Inhelder, The Psychology of the Child, Helen Weaver, trans. (NY: Basic Books, 1969), cited in Holly Catterton Allen and Christine Lawton Ross, Intergenerational Christian Formation: Bringing the Whole Ministry Together in Ministry, Community and Worship (Downers Grove, Ill.: InterVarsity Press, 2012), 87-88.
29
influenced Goldman’s (1964) view on children’s religious
thinking, Elkind’s (1978) study of children with institutional
religion, and also Fowler’s (1981) faith stages, which all
relied on the cognitive development of children’s
understanding of the faith/religion.36 Thus, young children
3636. Tobin Hart, “Spiritual Experiences and Capacities of Children and Youth,” in The Handbook of Spiritual Development in Childhood and Adolescence, 163.
Ronald Goldman did tests consisting of telling children stories or showing them pictures in the Christian tradition and asking questions about them to draw out their opinions. Hedid not find a difference between religious and non-religious thinking. He proposed three stages in children’s religious thinking: “pre-religious” or egocentric stage (5-9), the “sub-religious” (9-13) when literalism and concretization take place, and “religious” stage (13 onwards). Religious thinking coincides with the child’s intellectual development in understanding the concepts. See Ronald Goldman, Religious Thinking from Childhood to Adolescence (London: Routledge and Kegan Paul, 1964). David Elkind did investigations about religious conceptions among children of different faiths and how a child formed a sense of belonging. He offered three stages of religious understanding in children: in stage one, children (5-7) have “global, undifferentiated” religious identity; in stage two, children (7-9) can tell the difference between theirs and others’ religions; and in stage three, children (10-12) show “reflection” and look for manifestations of religious identity. He also studied the child’s conception of prayer. See David Elkind, The Child’s Reality: Three Developmental Themes (Hillsdale, NJ: Lawrence Erlbaum Associates, 1978). James Fowler offered a developmental model of faith consciousness and proposed seven stages, the first four of which occur before adulthood: Stage 0 or pre-stage is Primal Faith, which is formed in the relationships of oneself with parents and others which is non-observable. Stage 1 (3-7) is
30
were seen to be developmentally immature to meaningfully grasp
spiritual or religious concepts and ideas. There was a
prevailing assumption that genuine spirituality required
abilities for abstract thinking and language, so young
children were seen as not capable of having a spiritual life.37
However, recent numerous studies and interviews based on
years of working and interacting with children, are now
showing that children have powerful spiritual experiences.38
Intuitive-Projective Faith characterized by productive imaginative processes filled with fantasies influenced by the examples, stories, actions of the visible faith of the adults. Stage 2 is Mythic-Literal Faith (8-12 or so) when children's logic begins toseparate the real and actual from fantasy and beliefs and theybegin to take on for themselves the stories and beliefs of their faith community. Stage 3 is Synthetic-Conventional Faith, (early teens) when faith has to synthesize values and information and provide a basis for identity and viewpoint. Stage 4 is Individuative-Reflective Faith (late teens to adulthood) when commitments have to be consciously chosen and critically examined. See James Fowler, Stages of Faith: The Psychology of Human Development and the Quest for Meaning (NY: Harper & Row, 1981). Each of these theories had their critics but nevertheless have been widely used and referred to as well.
3737. Hart.
3838. For further reading, see the following: Edward Robinson, The Original Vision: A Study of the Religious Experience of Childhood (NY: Seabury Press, 1983). Thomas Armstrong, “Transpersonal Experience in Childhood,” Journal of Transpersonal Psychology 16 (1984), 207-230. Edward Hoffman, Visions of Innocence: Spiritual and Inspirational Experiences of Childhood (Boston, MA: Shambhala, 1993). Michael M. Piechowski, “Childhood Spirituality,” Journal of Transpersonal Psychology 33 (2001): 1-15.
31
Rebecca Nye wrote, “Children, partly by virtue of their
distinctive psychological characteristics, have an
intriguingly rich capacity for spirituality,” which may have
less to do “with age, intellect and mental life and much more
with being and feeling.”39 She further said that children show
lack of compartmentalization of spirituality from all that
they are and interested in.40 Hay & Nye’s studies with children
reveal what they call a “relational consciousness” wherein
there is “meta-cognition” or unusual awareness of being in
relationship with something or someone “out of which can arise
meaningful aesthetic experience, religious experience,
personal and traditional responses to mystery and being, and
mystical and moral insight.”41 Activities used by the children
in their study to maintain their sense of spirituality include
“…efforts to physically and mentally withdraw frommundane distractions, attempts to consciously focus orconcentrate on a particular subject, seeking relationor communication through prayer, seeking and
3939. Rebecca Nye, “Christian Perspectives on Children’s Spirituality: Social Science Contributions?” in Children’s Spirituality: Christian Perspectives, Research and Applications, 93.
4040. Ibid.
4141. David Hay and Rebecca Nye, The Spirit of the Child, rev. ed. (London: Jessica Kingsley Publishers, 2006), 109.
32
exploiting aesthetic and sensory experiences, anddeliberately ‘philosophizing.’”42
Robert Coles, a child psychiatrist who worked for almost
three decades in several
countries talking with children many of whom were challenged
by their social and economic conditions, saw a natural overlap
between the children’s moral and religious lives and between
their religious and spiritual lives.43 He reported of
children’s “sometimes urgent determination to define God, to
locate Him in time and place, to know Him as precisely as
possible, to explain (to themselves and others) who and what
He is.”44 The insights, questions and conversations these
children shared made him wonder “whether the children
themselves aren’t the very treasure they so obviously seek:
God as children pondering, musing, ruminating, brooding on
Him, young minds bending and applying themselves in His
image.”45
4242. Ibid., 123.
4343. Robert Coles, The Spiritual Life of Children (Boston, MA: Houghton Mifflin, 1990), xvii.
4444. Ibid., 147.
4545. Ibid.
33
Sofia Cavaletti, pioneer of the educational method
Catechesis of the Good Shepherd used for teaching children the faith
and who worked with children for many decades, wrote of a
number of instances when even young children who have had no
religious exposure or training respond in joy when they speak
of God.46 She also observed that children, after a catechism
session in an atrium, or after prayer or Mass, seemed
“satisfied and serene, want[ing] to extend the experience, …
speaking in subdued voices or singing with intense and
tranquil joy… a deep chord within the children had been
touched and they, as though enraptured, continue to listen to
its prolonged vibrations in the secret of their hearts.”47 She
concluded that a child who longs for deep love no one can give
him/her turns to God to experience His unfailing love.48
Catherine Stonehouse, a Christian education researcher and
teacher on children’s spirituality, also wrote, “With ease,
[children] grasp the reality of the transcendent and are even
4646. Sofia Cavaletti, The Religious Potential of the Child, Barbara Schmich Searle, ed., (Mt. Ranier, MD: Association of the Catechesis of the Good Shepherd, 1992), 30-45.
4747. Ibid., 42.
4848. Ibid., 45.
34
more open to God than many adults...children are born with the
potential for spiritual experience, and God is the one who
stimulates the activation of that potential.“49
Indeed, the studies and recorded conversations with
children about God, religion, and
things spiritual show that even younger children try to
grapple with philosophical questions, have spiritual
experiences and sense of wonder, construct meaning out of
their experiences, and have that innate tendency to reach out
to God. God has His ways with children, and children have
their ways with God. And as we have gleaned from the biblical
perspective, Christian spirituality is best nurtured in the
child within the faith community. In a non-Christian or non-
religious context, “…the child still has the quality of
spirituality with accompanying questions about life, self, and
meaning…the environment then strongly influences the direction
that spirituality takes – whether a child finds her or his life
in Jesus Christ or not.”50 So when we speak of nurturing
4949. Catherine Stonehouse, Joining Children on the Spiritual Journey: Nurturing A Life of Faith (Grand Rapids, MI: Baker House, 1998), 181.
5050. Michael J. Anthony, ed. Perspectives on Children’s Spiritual Formation: Four Views (Nashville, TN: Broadman & Holman Publishers,2006), 50.
35
children’s spirituality, we turn now to how best this can be
facilitated in the home and within the family so that children do
not lose it as they grow but that they continue on to a realized
relationship with God in Jesus Christ and mature faith.
Scholars in sociology and psychology have conducted
empirical studies on the family as the place where religious
and spiritual development takes place. These studies usually
revolve around major religions and their adherents’ beliefs
and practices. Marks and Dollahite mentioned three dimensions
to religiosity: religious beliefs (personal, internal
beliefs), religious practices (outward, observable expressions
of faith), and religious communities.51 Their research showed
positive connections between religion and the quality of
marriage and family life. Another study on 810 fathers showed
that high paternal religiosity was linked to a better parent-
child relationship and more effort put by the father into the
parent-child relationship.52 A study on low-income mothers
5151. David C. Dollahite, Loren D. Marks and Michael A. Goodman, “Families and Religious Beliefs, Practices, and Communities: Linkages in a Diverse and Dynamic Cultural Context,” In Handbook on Contemporary Families: Considering the past, Contemplating the Future Marilyn Coleman and Lawrence H. Ganong, eds. (Thousand Oaks, CA: Sage Publications, 2004), 413.
5252. Valerie King, “The Influence of Religion on Fathers’ Relationships with their Children,” Journal of Marriage and Family,
36
suggested that “those attending religious services frequently
may help mothers to cope with stress, encourage mothers to be
more involved in their child’s life, and increase social
control for children, all of which may deter young children
from engaging in problem behavior.”53 Another study showed that
the respondents say that the quality of their mother–child
relationship was not affected by the different religious
affiliations, but rather it was the religiosity that promoted
strong familial ties that had significant positive effects on
the quality of their relationships.54 The same study said that
mothers who became more religious throughout the first 18
years of their child's life reported a better relationship
with that child, regardless of the level of their religious
65, No.2 (May, 2003): 395.
5353. Richard J. Petts, “Low-Income Mothers’ Religious Involvement and Early Childhood Behavior,” Paper presented at the annual meeting of the American Sociological Association Annual Meeting, Hilton Atlanta and Atlanta Marriott Marquis, Atlanta, GA, (Aug 13, 2010): http://citation.allacademic.com/meta/p_mla_apa_research_citation/4/0/8/5/6/pages408562/p 08562-1.php (accessed August 14, 2013), 1.
5454. Lisa D. Pearce and William G. Axinn, "The Impact of Family Religious Life on the Quality of Mother-Child Relations," American Sociological Review, 63, No. 6 (December 1998):810-828. http://psycnet.apa.org/psycinfo/1998-03313-004 (accessed August 14, 2013).
37
practice before the child was born.55 Dollahite and Thatcher
surveyed available literature on the benefits of family’s
religious involvement and made the following conclusion:
Since many studies now show the beneficialconsequences of religious belief, practice, andcommunity support on physical health, mental health,and current and future marital and familyrelationships, it appears that one of the mostimportant things parents can provide for theirchildren is a spiritual and religious experience andcommunity.56
Search Institute surveyed 11,000 people from 561
congregations in six Protestant denominations to find out
formal Christian education programs that teach the faith. The
result of their study revealed the importance of family
religiousness and a lifetime exposure to formal Christian
education as the two most important factors in faith maturity.
Benson and Eklin wrote,
…family religiousness is slightly more important thanlifetime exposure to Christian education. Theparticular family experiences that are most tied togreater faith maturity are the frequency with which anadolescent talked with mother and faith about faith,
5555. Ibid.
5656. David C. Dollahite and Jennifer Y. Thatcher, “How Family Religious Involvement Benefits Adults, Youth, and Children and Strengthens Families,” http://www.learningace.com/doc/1489539/b0632b469ee3a03e6884abb4a7507175/dollahite (accessed August 15, 2013), 8.
38
the frequency of family devotions, and the frequencywith which parents and children together were involvedin efforts, formal or informal, to help other people.Each of these family experiences is more powerful thanfrequency with which an adolescent sees his or herparents engage in religious behavior like churchattendance.57
Robert Wuthnow’s research also highlighted the power of
embedded practices, deliberate religious activities “firmly
intertwined with the daily habits of family routines” such as
eating together especially Sunday meals and celebrating
holidays, praying, engaging in family devotions and reading
the Bible that make being religious a way of life.58
Anderson and Hill wrote of four key faith practices that
develop faith and how the church could encourage their
congregation’s families to practice them.59 He noted that
these four practices, caring conversation, devotional life,
service, and rituals and traditions, are “basic disciplines of
5757. Peter L. Benson and Carolyn H. Eklin, “Effective Christian Education: A National Study of Protestant Congregations” (Search Institute, 1990), http://www.searchinstitutepress.org/faith_community_downloads/ece_summary_report.pdf (accessed August 15, 2013), 38.
5858. Robert Wuthnow, Growing Up Religious: Christians and Jews and their Journeys of Faith (Boston, MA: Beacon Press, 1999), xxxi-xxxii.
5959. David W. Anderson and Paul Hill, Frogs Without Legs Can’t Hear: Nurturing Disciples in home and Congregation, (Minneapolis, MN: Augsburg Fortress, 2003).
39
faithful Christians living in the first or the twenty- first
century…shaped by the good news of Jesus Christ.”60 John
Roberto identified five core family faith practices based on
research on real families that significantly contribute to
building families of faithful Christians. He based the first
four on Anderson and Hill’s book. He listed them as family
faith conversations, family devotions and prayer, family
service, family rituals and traditions, and added family meal
as the fifth practice.61 These findings continue to affirm the
processes earlier mentioned that were gleaned from the
biblical perspective.
Thus far, we have briefly considered empirical evidence
of the spiritual lives of children from the sociological
perspective. We have also seen how the family’s religiosity
and practices could positively affect family relationships and
reinforce children’s spirituality and faith formation over a
lifetime. We have presented biblical and sociological
perspectives on children’s spirituality and faith formation6060. Ibid., 98.
6161. John Roberto, “Best Practices in Family Faith Formation,” Lifelong Faith (Fall/Winter 2007), 5-7 http://www.faithformationlearningexchange.net/uploads/5/2/4/6/5246709/best_practices_in_family_faith_formation.pdf (accessed August 15, 2013).
40
and the crucial role that the family, particularly parents,
play in encouraging and nurturing children’s spirituality. We
will see how these are being played out in a group of children
studying in two public elementary schools.
Chapter 3
RESEARCH OBJECTIVES AND METHODOLOGY
Research Objective
The research aims to find out the Filipino children’s
views on parent-child relationships, their practices that
inhibit or nurture their spiritual beliefs, and how the
spiritual aspect affects their ability to cope with their
life’s challenges. The research also aims to find out the
parents’ role or influence on the children’s spiritual lives,
if there are any.
The instrument used in this research was adapted from the
one used by OneHope in its quantitative study on the spiritual
state of the world’s children. The core of the survey was from
the Survey of Juveniles designed by Chris Sleath of Josh
McDowell Ministries to find out the Attitudes and Behavior of
Youth (ABY).62 Since the questionnaire was intended for high6262. OneHope, Inc. Spiritual State of the World’s Children: A Quantitative
Study. Executive Summary for Ministry. Philippines. (May, 2009): 9, http://onehope.net/sswc/country-research/ (accessed June 5,
41
school or older youth, it has been modified for the younger
targeted age group. In order to make the survey not too
tedious for these children, the questionnaire was shortened to
four long bond paper size instead of six. Certain questions
that are hard to understand or considered culturally
irrelevant for the elementary age group level have been
removed. Some categories were shortened as well. A few
categories of parental spiritual practices have been added and
included in the relationship with the parents. The researcher
has deliberately chosen to include the questions on the
relationship with the opposite sex to determine how aware or
involved are these children of this age group in this area.
The questionnaire distributed to the children is the Tagalog
version for better understanding by the children. Both the
modified English and Tagalog versions are included in the
Appendix Section for easier reference.
Research Methodology
Three hundred questionnaires were distributed to children
in section A of grades five and six in two public elementary
2013).
42
schools, one in Quezon City and the other in Davao City. For
the Quezon City public school, 200 questionnaires were left
with the principal who coursed them through the guidance
office to be distributed to the students and then picked up a
week later. The principal was very accommodating and even
offered to have the survey done on their two thousand students
in the grades five and six levels. However, I chose to do only
two hundred in the A sections. I retrieved 199 questionnaires.
For the Davao City public school, my colleagues
personally administered 100 questionnaires during forty-five
minutes of class time, and retrieved 99 pieces. The total
respondents are 298, with 124 male and 173 female and one who
did not indicate any gender. The majority age ranged from ten
to twelve (277), with seven respondents aged nine, six
respondents aged thirteen, two respondents aged fourteen, and
one each aged fifteen and sixteen. Two respondents did not
indicate their age.
The time frame when the research was done, including the
initial contact was from July 16-26, 2013.
Research Data Information
Some pertinent observations as the hard copies of the
43
survey forms were examined are noted here. Only nineteen out
of one hundred and one respondents in Grade five in the Quezon
City public school answered the questions on relationship with
the opposite sex. There is an additional eleven respondents
who initially answered and then erased their answers. The
majority having left those questions blank may indicate that
the questionnaire was answered in class. The eleven may have
answered ahead of the rest and decided to erase their answers
with a white out which may only be provided in class. Also,
there are four respondents who did not answer a whole page,
two did not answer all of page three, and two did not answer
all of page four. The section on relationships with the
members of the opposite sex will then have two sets of data to
reflect the discrepancy created by the 81% not answering the
section.
44
Chapter 4
DATA PRESENTATION AND INTERPRETATION
There are certain key issues that came out as a result of
the survey. The good news is that the majority of the children
come from quite stable families. The family composition is as
45
follows:
86% - of the parents are married (85% Q.C., 87% D.C.) 78% - live in two-parent family (75% Q,C., 85% D.C.) 11% - live with relatives (which could also be
interpreted as relatives living with them aside from thenuclear family, as gathered from some answers in theother questions)
6% - parents are separated 2% - one parent has died (all in Q.C.)
This result mirrors OneHope’s survey results done among 4,098
Philippine youth aged thirteen onwards where 84% have parents
and 77% of parents are married.63
Family Perceptions and Relationships
The children’s perception of what comprises a family is
interesting as majority (61%) defines family as any group of
people who shares the same set of religion, values and goals
in life. Only 20% define family as those related by birth,
adoption or marriage, and 14% define family as any person or
group who loves or cares about one another deeply. In their
perception, children help comprise a family, as 43% consider a
single woman with children a family and 36% consider an
unmarried man and woman with children a family. This is
confirmed as only 13% consider an unmarried man and woman
without children a family. This age group still has a very
6363. Onehope, Inc., 8, 12.
46
conservative view of the family as only 5% consider homosexual
men a family in contrast to the 86% who says it’s not, and 4%
consider homosexual women a family in contrast to the 76% who
says it’s not. Anywhere from 10%-19% are unsure what to answer
in the different categories. Fifty percent, however, believes
that a traditional family does not play a significant role in
the stability of society, while 32% are unsure.
With regards to the children’s relationships with their
parents, 90% feel very or fairly close to their mother and 75%
feel very or fairly close to their father. As expected, 63%
frequently talk with their mother about everything compared to
39% with their father. They seek their mother’s advice more
(9% compared to 8% with father), do something special with
them (38% compared to 22% with father), and show their love
more to their mother (72% compared to 67% with their father).
These results have also been generally true in OneHope’s
survey on older children.64 Considering that mothers are
usually the primary caregivers at home as the father is the
breadwinner, the results are to be expected. What is
encouraging, however, is the high percentage of the children
feeling close to their father that highlights the importance64 64. OneHope, Inc., 5, 13.
47
of the father’s presence in the family. Thus, they feel almost
equally loved by both parents (77%, 74%) and feel proud of
both of them (69%, 64%), with those of the mother only
slightly higher on both cases. This is true even if the amount
of time talking with their father is much less compared to
their mother: 46% indicate spending only five to fifteen
minutes in a week in meaningful conversation with their
father, compared to 39% of that short time with their mother.
Also, 15% indicate never spending time with their father in
meaningful conversation, compared to only 8% of never spending
time in conversation with their mother. A higher percentage
of children spend longer time anywhere from 16 minutes to over
four hours in meaningful conversation with their mother (48%)
than with their father (35%). The data are tabulated as
follows:
In a typical week, how much time doyou spend talking about things thatreally matter (check one answer):
Mother Father
No time 8% 15%Less than 5 minutes 16% 13%Between 5-15 minutes 23% 33%Between 16-30 minutes 19% 12%Between 31-60 minutes 15% 11%Hour to less than 2 hours 4% 7%2 Hours to leass than 4 hours 5% 2%4 hours or more per week 5% 3%
48
How often do you… Frequently
Occasionally
Seldom Never
a. talk with your fatherabout everything?
39% 45% 9% 4%
b. seek advice from yourfather?
31% 41% 19% 8%
c. wonder whether or notyour father loves you?
16% 30% 18% 32%
d. feel your father showshis love for you?
74% 14% 5% 4%
e. do something specialwith your father thatinvolves just the two ofyou?
22% 34% 21% 22%
f. show your love for yourfather?
67% 23% 5% 2%
g. feel proud of yourfather?
64% 24% 4% 6%
How often do you… Frequently
Occasionally
Seldom Never
a. talk with your motherabout everything?
63% 23% 8% 5%
b. seek advice from yourmother?
51% 32% 7% 9%
c. wonder whether or notyour mother loves you?
34% 23% 16% 24%
d. feel your mother showshis love for you?
77% 15% 5% 1%
e. do something specialwith your mother thatinvolves just the two ofyou?
38% 33% 17% 12%
f. show your love for yourmother?
72% 22% 4% 0%
g. feel proud of yourmother?
69% 20% 5% 3%
Children report that 68% feel their over-all experience
49
at home is positive, 65% feel secure and loved, another 14%
feel loved some of the time and another 14% are trying to love
each other. This is validated when the children report that
69% seldom or never see their parents fight; instead 91% see
their parents frequently or occasionally show love to each
other, 96% of the parents admit when they are wrong or
mistaken, and 81% feel their parents frequently and
occasionally set good examples to them. The children also
indicate that 61% seldom or never get yelled at by their
parents, 72% are really interested in them, 87% make time for
them, 55% seldom or never mistrust them. The children do feel
their parents frequently and occasionally have high
expectation of them (89%), but this is balanced when they
report that 59% of the parents are seldom or are never strict
with them and only 29% frequently or occasionally not allowing
them what they want to do. Overall, 75% report being very or
somewhat satisfied with their lives at present, with only 7%
not so satisfied or not at all satisfied.
Attitudes Towards Marriage and Relationship with the Opposite
Sex
Since majority of the children come from two-parent homes
50
and generally have positive experiences in their family
relationships, the majority still has a high view of marriage
as follows:
76% believe God intended marriage to last a life time 66% believe their parents have a good marriage and love
each other 61% would like to have a marriage like their parents 58% feel most marriage problems have been exaggerated and
that most couples have fulfilling, healthy marriages 49% don't approve of separation especially when children
are involved only 14% indicate that anyone who gets married should
anticipate separation
Part of the source of the children’s perception of separation
and marital problems may probably have come from watching
television (70% of them watch TV) where the private lives of
entertainment personalities get in the news especially when
there is tragedy such as marital break-up occurs. Indeed, 66%
reports that television influences some or a lot of their
thinking.
With regards to relationship with the opposite sex, I
will consider two sets of figures. One is based on the total
respondents (298) and the other is based on the total
respondents who answered this section (217), with the latter
figure in parenthesis. It is heartening to see that for this
age group, none of them including the teenagers (13-16) have
51
engaged in sexual intercourse, although 70% (96%) only
indicted a “no” answer and 2% (3%) are not sure. The resolve
not to engage in sexual intercourse is not as strong when an
opportunity presents itself as 58% (79%) finds it morally
unacceptable, with 10% (14%) being not sure and 3% (4%) say it
is sometimes acceptable. Also, anywhere from one to seven
percent (one to ten percent) will more likely have sexual
intercourse especially when 6% love (8%) and 7% (10%) intend
to marry the person. Only three respondents from Quezon City
reported sexual fondling, but one paper seems to be invalid as
the respondent answered by column in all the pages without
thinking of the question and the appropriate answer. For the
question on the actions with the opposite sex, she checked all
under the “yes” column. She is also one of the two who did not
answer the last page.
Generally for this age group, intimate physical display
with the opposite sex is still not practiced by 64-70% (88-
96%) of the respondents, with 40-58% (54-80%) finding those
actions morally unacceptable and 64-70% (87-93%) as less
likely or will not engage in sexual intercourse even if
circumstances will create an opportunity for them to do so.
52
Interestingly, older children also report little engagement in
more intense sexual activities with only eight percent of the
4,098 respondents having had sexual intercourse.65
Beliefs and Perspectives About Life
The spirituality of this age group is evident as they
report what or who influences their thoughts and actions a lot
in a descending order: God (80%), parents (70%), teachers
(65%), religion (63%), siblings (60%), the Bible (52%), priest
or pastor (48%), the Christian faith (43%) and friends (38%).
This shows that for this age group, relationships with
authority and family figures such as parents, siblings,
teachers, religious leaders exert a crucial influence in their
lives. This means that parents and religious leaders could
still highly impact these children’s beliefs and ideas. Eighty
nine percent admit that their faith in God is very important
in their lives, and 79% feel that it is important to be a
member of the church. Sixty-two percent also report that there
was a time when their religious beliefs actually changed their
behavior. Majority still believe that there is God who made
man (85%) and who created the world (89%), but 41% thinks God
6565. OneHope, 13.
53
is no longer involved in humanity’s lives or experiences.
Majority also still regard the Bible highly, with 88% seeing
it as providing practical standards for living and 81% seeing
it as providing a clear and indisputable description of moral
truth. However, there seems to be a disconnect between belief
and practice as 33% thinks it is okay to break the law if it
does not hurt anybody, and 48% think that lying is sometimes
necessary. Indeed, 33% admits to lying to their friends or
peers, and 28% admits to lying to their parent, teacher or
older person.
This age group still has difficulty differentiating the
beliefs of various religions as 66% affirm that all religions
teach equally valid truths. Sixty-four percent also agree that
Muslims, Buddhists, Christians, Jews and all other people pray
to the same God even though they use different names for their
god, while 26% are not sure what to think. Sixty-four percent
also agree with the statement that it does not matter what
religious faith you associate with because they all believe
the same principles and truths. Thirty-eight percent also
think there is no such thing as “absolute truth” while 30% are
unsure, but 81% affirm later that the bible provides absolute
54
moral truths that are the same for all people in all
situations without exception. The discrepancy could be either
in their lack of understanding of the statement or the
ambivalence of their beliefs when confronted with other
statements. Their answers reveal that they may not even be
clear as to what they believe, or that they still have not
developed convictions on what they believe. Fifty percent also
agree with the statement that a person can lead a full and
satisfying life even if they do not pursue spiritual
development or maturity, while 24% are unsure.
Another encouraging news is that majority of the
respondents say they are not engaged in cheating in exams
(96%), stealing (93%), pornography (91-96%), heavy drinking
(97%), drugs (98%), gambling (93%), smoking (92%), or violence
(91-94%). The 2-6% who report positive response are mostly
male in the eleven to twelve age group.
Religious Perspectives and Practices
The children are consistent in affirming the importance
of God in their lives. Eighty six percent consider their faith
as very important, 85% say they have committed their lives to
Jesus Christ, 83% report that their faith is relevant to the
55
way they live their lives, and 73% express the desire to know
Jesus Christ personally. Only four percent say that they do
not believe in God, and one percent says the Christian faith
is not important. With regards to spiritual experiences, only
28% say that God has spoken to them and 40% say God has not
spoken to them. Sixty-nine percent affirm that prayer can
change what happens in life, while 14% are not sure, and 10%
do not agree that prayer matters. Although the children know
or affirm the big ideas, such as, Jesus Christ did not commit
sins and can be trusted (80%), the Bible is totally accurate
in all its teachings (77%), angels exist and influence
people’s lives (73%), forgiveness of sins is only possible
through faith in Jesus Christ (61%, while 20% are not sure),
they become more ambivalent and unsure about other ideas.
Although fifty-eight percent say that the miracles described
in the Bible actually took place, 27% are unsure. The
children see Satan as simply a symbol of evil (60%) while 26%
are unsure what to think of him. Fifty-five percent thinks
that Jesus did not return to life physically. Sixty-five
percent think that they will go to heaven based on good works,
but when given more choices, 28% think it’s because they have
56
obeyed the Ten Commandments, 31% says it’s because they have
received Jesus Christ, and only 3% say it’s because they are
basically a good person. They are almost equally divided when
it comes to terrible sins and crimes that cannot be forgiven
(35% say yes, 31% say no, and 27% are unsure). Sixty-nine
percent feel a responsibility to tell other people about their
religious beliefs but they do not seem to be sure or clear
about their beliefs and how it differs from those in other
religions.
A look into their religious practices may shed light on
this ambivalence and seeming discrepancy in their ideas. As we
have seen in Chapter two, parents are commanded, urged and
admonished to nurture, teach, train and model godliness for
their children to be nurtured in the faith. As we look at the
table below, 63% of the fathers and 54% of the mothers of the
respondents seldom or never read the Bible to the children.
Only 36% of the fathers and 44% of the mothers frequently or
occasionally read the bible to them, with 26% doing it daily
and 24% doing it weekly. Thus, 38% of the children rarely or
never read the Bible themselves, with only 18% doing it daily
and 30% doing it weekly. Although there is the desire to know
57
God for these children, and they see God as very important in
their lives, if there is no grounding in what the Bible
actually teaches, the children will continue to be ambivalent
about their beliefs. The study of the Bible happens more
outside the home for 38% who attend Sunday School and 46% who
attend youth group.
Frequently
Occasionally
Seldom Never
your father reads theBible to you?
17% 19% 22% 41%
your father advices you 70 17 7 5 your father prays foryou?
39 23 21 17
go to church with yourfather?
38 36 12 12
your mother reads theBible to you?
20 24 19 35
your mother advices you 71 20 4 3 your mother prays foryou?
49 22 14 11
go to church with yourmother?
51 29 10 9
In the practice of prayer, 62% of the fathers and 71% of
the mothers pray for their children, while 38% of the fathers
and 25% of the mothers seldom or never pray visibly for their
children to notice. Respondents report that 77% of their
parents pray daily, which may have influenced the children who
say they pray to God daily (76%).
Church-going is more the habit of the mothers (51%) than
58
fathers (38%), but the fathers seem to be more consistent
(35%) on a weekly basis than the mothers (28%). The siblings
are reported to go to church weekly (39%) while the respondent
children say 51% of them attend weekly. Thirty-three percent
of the fathers and twenty-three percent of the mothers rarely
or never go to church.
Eighty six percent indicate having received Jesus Christ
into their lives, nine percent have no answer, and four
percent say they have not received Christ. Of those who say
they received Christ, only 28% indicate the ages when they did
so. Five children indicate having received Christ at the ages
two to five years old, seventeen people at ages six to eight,
forty-nine people at ages nine to twelve, and two children at
aged thirteen onwards. These figures show that the ages nine
to twelve could probably be the most responsive and
intelligent response to Christ’s claims that can be made by
children before the teen years.
59
This research has shown a number of encouraging results
regarding the respondents and their families from the two
public elementary schools. It also shows the areas that need
strengthening to help the children develop spiritual
convictions and a more experiential faith relationship with
God that will enable them to fare better in the challenges
they face. Over-all, the strengths of the respondents lie in
the stable family lives of the majority, their seeming
spirituality or religiosity, and in the conservative values
still being practiced by the children especially when it comes
to relationship with the opposite sex and involvement in
vices. The weakness noted is the apparent ambivalence when it
comes to what they believe and the lack of practices that will
strengthen their faith and grasp of spiritual truths. The
recommendations that follow will deal with both the strengths
and the weaknesses seen as a result of the research done.
James 2: 14-17 says,
What good is it, my brothers and sisters, if someoneclaims to have faith but has no deeds? Can such faithsave them? Suppose a brother or a sister is withoutclothes and daily food. If one of you says to them,“Go in peace; keep warm and well fed,” but doesnothing about their physical needs, what good is it?In the same way, faith by itself, if it is notaccompanied by action, is dead.
61
As a researcher thinking of recommendations to be made as a
result of the research, I could go on one of two routes. One
is to simply use the findings to make recommendations in a
theoretical sense for future research and that is it. The
other route is to make recommendations to the end that
something gets done as a result of the findings, aside from
suggesting that further research be done. As a ministry
practitioner and not just a student researcher, I will take
the latter route. James 2 talks about seeing a person in need
and the Christian response is to do something about it. In my
recommendations, I have in mind what the great social activist
Mahatma Gandhi who led India to independence using non-violent
means once said,
“It's the action, not the fruit of the action, that'simportant. You have to do the right thing. It may notbe in your power, may not be in your time, thatthere'll be any fruit. But that doesn't mean you stopdoing the right thing. You may never know what resultscome from your action. But if you do nothing, therewill be no result.”66
The first recommendation is to take action that would
strengthen the faith and convictions of the children while6666. “Quotations of Mahatma Gandhi,”
http://mindprod.com/ethics/gandhi.html#ACTION (accessed August16, 2013).
62
they are spiritually receptive. As empirical studies have
shown, religious and spiritual aspects positively affect many
areas and serve as the foundation for significant growth and
development of children. Strengthening the children’s
relationship with God and their understanding of truths in the
Bible will fortify their moral fibers and their relationships
both at home and in school. An action that this researcher
will undertake is to connect the International Graduate School
of Leadership (IGSL), where the researcher is part-faculty,
with the principal of the school so that a partnership could
be made. Students from IGSL, which is located near the
elementary school, could make it as part of their practicum to
reach out and be a big brother/sister to the grades five/six
students to develop them holistically, including teaching them
the Bible. This will necessitate the team to come up with a
workable plan to accomplish set objectives to nurture these
children. The plan could include coming into the school as
teachers for the values formation classes. Since the ages nine
to twelve are found most responsive, the IGSL team could
target these students.
Further research is suggested to include the rest of the
63
2000 grades five and six population has been surveyed to
warrant more convincing and persuasive action on the part of
the public school for this partnership to take place.
The second recommendation is connected to the first, and
that is to strengthen the Filipino families of children in the
public elementary schools starting in Quezon City In the
selected Quezon City public school site alone, there are 5000
students belonging to thousands of families. Quezon City,
which has the highest school age population in the country,
has 99 public schools with 263,988 students according to the
2009-2010 data.67 Of the 16 cities and one municipality
comprising Metro Manila (MM) or the National Capital Region
(NCR), Quezon City has the highest population.68 It also has
the highest population of informal settlers in the
country having more than 90,000 households.69 If the families6767. “School Age Population and Education,” The Local
Government of Quezon City: http://www.quezoncity.gov.ph/index.php?option=com_content&id=335&Itemid=353 (accessed August 15, 2013).
6868. National Statistics Office, “2010 Census of Population and Housing,” http://www.census.gov.ph/sites/default/files/attachments/hsd/pressrelease/National%20Capital%20Region.pdf (accessed August 16, 2013).
6969. Jeanette E. Cruz, “Estimating Informal Settlers in the
64
of the respondents represent the ordinary Filipino family,
then the heartening news is that many of these families may
still be intact living in two-parent homes. Belonging to a
class that may not be able to afford to pay the exorbitant
fees to be able to work abroad, the parents of these children
try to eke out with what they have. These are the ones who
need to be supported and need people to come alongside them so
that they will continue to do well for their children and
family’s sake.
Since the biblical and sociological perspectives show the
importance of the family in the nurture and in passing on the
faith to children, family relationships and processes to
nurture children’s spirituality need to be strengthened as
well. Empirical studies have shown that parents’ religiosity
lived out in the daily affairs of life impact the children
more. Family rituals and practices, conversations, Bible
reading and devotions need to be strengthened in these
families. The course of action the researcher will undertake
is to connect the FamilyLife Philippines team based at IGSL to
Philippines,” Paper presented to the 11th National Convention on Statistics, EDSA Shangrila Hotel, October 4-5, 2010, http://www.nscb.gov.ph/ncs/11thNCS/papers/invited%20papers/ips-15/03_Estimating%20Informal%20Settlers%20in%20the%20Philippines.pdf (accessed August 15, 2013).
65
formulate a plan that could be presented to the public school
principal so that we could connect with the parents of the
children. The plan could include a Parenting Seminar hosted by
the public school, Parent support groups being formed, Parent
mentoring program that is holistic, to name a few. Marital and
spiritual issues will also be addressed among other areas.
Best practices on effective parenting programs will be
considered and incorporated. The long-term goal is for the
parents themselves to act as support groups for one another.
Since mothers are found to be more involved in the children’s
nurture and discussion that concerns them, the mother’s
spiritual lives could also be strengthened. The resident wives
and mothers staying at IGSL could be challenged to mentor and
reach out to the mothers who are seen waiting outside the
school before dismissal times in the morning and afternoon.
A suggestion for further research would be to do a survey
on the parents of the children to determine their greatest
needs and desires, so that any intervention done can
specifically address those needs.
A third recommendation will be the formation of vital
faith communities among the families who will respond to the
66
actions done in the above recommendations. Later in the
program, a fellowship of those who want to study God’s word
more can be established at either the public school, if that
is possible, or at the IGSL facility. As families respond to
Christ, they need to eventually become part of a church
fellowship for growth and continuity. This young faith
community can then be nurtured using the intergenerational
model instead of segregating by age groups so that children
become active participants with their parents in prayer and
worship, in learning the Bible, and in service to others. In
this way, there might be greater continuity of this being done
at home as the practice in church gives them a model to
follow. The church needs to also find ways that will
encourage, equip and strengthen parents in doing family
practices that will spiritually nurture their children.
Parents need to be equipped in initiating and going about
discussions on issues that the children face and the biblical
views on those issues, such as cheating, lying, stealing,
premarital sex, and others. Efforts need to be made to tackle
true-to-life issues and provide examples of models of youth
standing for God when faced with those issues. The church then
67
becomes an active partner of parents in providing a vital
faith community where children can be nurtured to spiritual
maturity.
Conclusion
Biblical data has shown us that God regards children
highly. He places high responsibility on parents to see to it
that children are nurtured and nourished in their faith and in
their love for God. Both the Old and New Testaments have shown
us the processes by which such nurture is made possible.
Scientific researches described in the sociological
perspective has also shown that adherence and practice of the
principles seen in the biblical perspective data do indeed
nurture children’s spirituality over the long haul.
It is such a daunting job for any parent to attend to the
physical, emotional, material, intellectual and spiritual
needs of their children. But the challenge becomes much more
staggering for those who don’t have much in resources, both
material, physical, emotional and spiritual, to fulfill the
stewardship given them by God. The body of Christ needs to
strategically reach out to these children and their families
at a time when they are most receptive and teachable. As shown
68
by this research, the family needs to focus on those processes
which they may already be doing at home – family meals, family
conversations, family prayers and devotions, family working
together to serve others, and family rituals and traditions –
but with Bible truths that will strengthen their spiritual and
moral foundations incorporated into these processes. With the
help of the church providing a vital faith community support
for these families, the job becomes easier and more natural
for the parents to spiritually nurture their children.
By the way, the four-year old Filipino boy mentioned at
the beginning of this paper, indeed exhibited a great heart
for God and faith in Him even at such an early age. He had
seen God answer his specific nightly prayers, from a superboy
costume, to a 21-year old friend getting healed from clinical
depression, to some relatives coming to faith in Christ. His
family followed the processes mentioned in this study, and
that boy trusted Christ as his Savior and Lord at age nine. He
grew into a young man who despite a period of angst and
identity crisis in his early teens and exposure to older
youths involved in questionable vices and behavior, he
remained steadfast and began to experience God’s reality more
69
in his teens. His faith in God guided his decisions, his
relationships, his work and now, his marriage.
This researcher is passionate that families be equipped,
and helped to strengthen and nurture their children’s faith
because she has seen it work in her family. That boy is her
son!
APPENDIX
CONFIDENTIAL SURVEY QUESTIONNAIRE
70
The following questionnaire will be be answered anonymously by grades five and six pupils in the public elementary school.
SECTION A: Background Characteristics: Put a check mark on theappropriate answer.
1. What is your gender? 124 Male 173Female
2. What is your age? 9 to 16
3. What grade/year are you currently enrolled in school?Grades five and six A sections
4. My parents are:
86% Married 6% Lived together without gettingmarried
6% Separated 2% One has died 0%Both have died
7. I live with:
78% My real father and mother 0% Not my realparents
8% My real mother or father only 11% Relatives
SECTION B: Family Relationships: Put a check mark on ONE answeraccording to your perspective:
1. Which one of the following descriptions comes closest todescribing how you would
define a family?
20% all of the people related to each other by birth,adoption or marriage. 14% any person or group whom you love or care aboutdeeply, or who love or care about you deeply 1% any group of people who live together. 61% any group of people who share the same set of religion, values and goals in life.
2. Please indicate whether or not you would consider each of the groups of people described below to be a family. Is this a family?
71
Description of situation Yes No Notsure
a. a man and woman who are notmarried but are living togetherand have no children
13% 72% 14%
b. a man and woman who are notmarried, are living togetherand have had children together
36 44 19
c. two homosexual men livingtogether
5 82 10
d. two homosexual women livingtogether
4 76 16
e. an unmarried mother and herchildren
43 38 15
3. How would you describe your relationship with your father?(Circle one answer.)
65% we are very close 5% we are not atall close 10% we are fairly close 2% my father isnot alive -- (Go to #6) 6% we are not too close 1% do not know myfather -- (Go to #6)
4. Put a check mark on the appropriate answer in each row toindicate how frequently each of the following situationsoccur.
How often do you... Frequently
Occasionally
Seldom
Never
a. talk with your fatherabout everything?
39 45 9 4
b. seek advice from yourfather?
31 41 19 8
c. wonder whether or notyour father loves you?
16 30 18 32
d. feel your father showshis love for you?
74 14 5 4
e. do something specialwith your father thatinvolves just the two of
22 34 21 22
72
you?f. show your love for yourfather?
67 23 5 2
g. feel proud of yourfather?
64 24 4 6
h. your father reads theBible to you?
17 19 22 41
i. your father advices you? 70 17 7 5j. your father prays foryou?
39 23 21 17
k. go to church with yourfather?
38 36 12 12
5. In a typical week, about how much time do you spend talkingwith your father about things that really matter to you?(Circle one answer.)
15% no time 11% between 31-60minutes13% less than 5 minutes 7% hour to less
than 2 hours33% between 5-15 minutes 2% 2 hours to less
than 4 hours12% between 16-30 minutes 3% 4 hours or more
per week
6. How would you describe your relationship with your mother?(Circle one answer.)
83% we are very close 1%we are not at allclose 7% we are fairly close 1% my mother isnot alive -- (Go to #9) 6% we are not too close 0% do not knowmy mother -- (Go to #9)
7. Put a check mark on the appropriate answer in each row toindicate how frequently each of the following situationsoccur.
How often do you... Frequently
Occasionally
Seldom
Never
a. talk with your mother 63% 23% 8% 5%
73
about everything?b. seek advice from yourmother?
51 32 7 9
c. wonder whether or notyour mother loves you?
34 23 16 24
d. feel your mother showshis love for you?
77 15 5 1
e. do something special with your mother that involves just the two of you?
38 33 17 12
f. show your love for yourmother?
72 22 4 0
g. feel proud of yourmother?
69 20 5 3
h. your mother reads theBible to you?
20 24 19 35
i. your mother advices you? 71 20 4 3j. your mother prays foryou?
49 22 14 11
k. go to church with yourmother?
51 29 10 9
8. In a typical week, about how much time do you spend talkingwith your mother about things that really matter to you?(Circle one answer.)
8% no time 15% between 31-60 minutes16% less than 5 minutes 4% hour to less than
2 hours23% between 5-15 minutes 5% 2 hours to less
than 4 hours19% between 16-30 minutes 5% 4 hours or more
per week
9. Listed below are some situations that some teenagers face.Put a check mark on each row how often this is true of you.
"My parents..." Frequen
tlyOccasionally
Seldom
Never
a. do not trust me 8% 30% 23% 32%b. yell at me 9 30 28 33
74
c. fight with each other 6 27 29 37d. do not allow me to dothings I want to do
6 23 22 47
e. are really interestedin who I am
39 33 11 15
f. spend time with me 55 32 10 3g. admit when they arewrong or mistaken
68 28 12 6
h. are too strict 14 26 35 24i. set good examples forme
55 26 10 7
j. show that they reallylove each other
75 16 6 2
k. expect more of me thanis fair
67 22 6 3
10. My home is a place... (Circle one answer to complete thesentence.)
65% where I feel secure and loved. 14% where each of us is trying to love each other. 14% where sometimes I feel loved, other times I don't. 1% where I usually feel uncomfortable and wouldrather be elsewhere. 3% where I feel comfortable, although we are not aclose, loving family.
11. Please check one answer for each statement below toindicate your reaction to the statement about marriage.
Statement Agree Disagr
eeNotsure
a. If there are children involved inthe marriage, the parents should notget divorced or separated, even ifthey do not love each other anymore
49% 25% 23%
b. Overall, you feel that yourfamily experience has been positive
68 4 4
c. If the traditional family inyour country falls apart, yourcountry’s society will collapse
16 50 32
d. These days it is very hard to 37 26 33
75
have a successful marriagee. Anyone who gets married thesedays should expect that theirmarriage will end in divorce orseparation
14 45 38
f. Most marriage problems have beenexaggerated; most married coupleshave fulfilling, healthy marriages
58 22 19
g. I want a marriage like myparents
61 21 15
h. God intended for marriage tolast a lifetime
76 10 13
i. I would like to be a virgin atmarriage
37 38 24
j. If I wasn’t a virgin now and Icould change the past, I would waitto have sex after marriage
59 18 19
SECTION C: Daily Challenges
1. Think about your life during the past three months.Please check which, if any, of these
activities you did during that period of time.
-----------Did this?-----------Activity Yes Noa. watched TV at least once a week 70% 27%b. watched an X-rated orpornographic movie
4 96
c. used some type of illegal, non-prescription drug
2 98
d. cheated on an exam or otherevaluation
4 96
e. stole money or some othermaterial possession
6 93
f. lied to a parent, teacher orother older person
28 71
g. lied to one of your friends orpeers
33 65
h. attempted suicide 6 93i. read a pornographic magazine 6 91j. drank enough alcohol to be 2 97
76
legally drunkk. intentionally tried tophysically hurt someone
5 94
l. intentionally tried toemotionally hurt someone
7 91
m. gambled or bet your money onsomething
5 93
n. smoked a cigarette or usedanother tobacco product
4 92
2. Overall, how satisfied are you with your life these days?(Circle one answer)
42% Very satisfied 6% Not too satisfied 33% Somewhat satisfied 1% Not at allsatisfied
SECTION D: Relationship With Members of the Opposite Sex
1. Which of the following have you done with a member of theopposite sex?
Action Yes No Notsure
a. hold hands 20% 50% 3%b. embracing and some kissing 5 64 5c. heavy kissing 2 68 1d. fondling of breasts 1 69 2e. fondling of genitals 0 66 3f. Sexual intercourse 0 70 2
2. For two people who are not married but are both in love witheach other and are willing, please indicate whether theactions described below are morally acceptable or not.
Action Always Sometimes
Never NotSure
a. hold hands 17% 27% 23% 6%b. embracing and somekissing
6 16 40 9
c. heavy kissing 1 7 52 10d. fondling of breasts 0 5 55 10e. fondling of genitals 0 2 58 9f. Sexual intercourse 0 3 58 10
77
3. If the opportunity presented itself today, how likely wouldyou be to have sexual intercourse with another person if:
Action MoreLikely
LessLikely
NoDifference
a. your friends encouraged you todo so?
3% 49% 17%
b. you were in love with theperson?
6 44 21
k. you really intended to marrythat person?
7 43 21
d. you were positive that apregnancy would not result?
1 49 21
e. you knew that your parents wouldnot find out?
3 42 26
g. you felt that your parents wouldnot mind?
4 45 21
SECTION E: Beliefs and Perspectives About Life
1. How much do the following sources influence your thoughtsand actions:
------------Howmuch influence they have?--------
A lot Some Alittle
None
a. television 23% 43% 21% 7%b. the bible 58 18 11 9c. your brothers and sisters 60 20 14 13d. national politicalleaders
24 15 23 30
e. your religion 63 15 8 10f. your parents 70 14 4 8g. your teachers 65 15 8 10h. your friends 39 29 22 6i. the music you listen to 32 32 19 12j. movies 18 27 31 19k. the Christian faith 43 14 22 16
78
l. the information that youget from the Internet
25 26 25 18
m. church pastors or priests 48 19 14 16n. God 80 8 1 9
2. Please mark one answer next to each statement to indicatewhether you agree or disagree with that statement.
------------------- Agree ------------------
Statement: Yes No Notsure
a. I can think of a specific timewhen my religious beliefs actuallychanged the way I behaved
62% 19% 14%
b. there is no such thing as"absolute truth"; it depends on thepeople how they may define"truth"
38 28 30
c. the Bible provides today'speople with practical standards forliving
88 1 4
d. I believe that there is God whomade man
85 3 4
e. it’s OK to break the law as longas it doesn't hurt anybody
33 49 14
f. the way things are these days,lying is sometimes necessary
48 31 17
g. the Bible provides a clear andindisputable description of moraltruth
81 5 8
h. a person can lead a full andsatisfying life even if they do notpursue spiritual development ormaturity
50 22 24
i. the Bible provides absolutemoral truths that are the same forall people in all situations,without exception
81 7 9
j. I feel that it is important tobe a member of a church
79 5 12
79
k. all religions teach equallyvalid truths
66 9 20
l. you know that something ismorally or ethically right if itworks in your life
68 10 16
m. God created humans, but he is nolonger personally involved in theirlives or experiences
41 37 15
n. anyone who relies upon the Biblefor moral guidance is foolish
20 61 14
o. my faith is very important in mylife
89 1 4
p. the universe was originallycreated by God
89 1 6
SECTION F: Religious Background
1. How often do you and others in your life attend servicesat a Christian church?
Person Every
week2-3timesa
month
Once amonth
Rarely
Never
a. myself 51% 15% 6% 16 4b. my father 35% 16 6 24 9c. my mother 28% 21 7 17 6d. brothers/sistersliving at my home
39% 20 4 18 8
2. How often do you do each of the activities listed below?
Activity Daily Weekly Monthly
Rarely
Never
a. read part of thebible
18% 30% 8% 33% 5%
b. pray to God 76 6 0 10 1c. attend a churchyouth group
32 14 2 27 18
80
d. attend a biblestudy group
31 13 3 26 17
e. attend a Sundayschool class
26 12 2 17 33
f. lead a small group 5 4 1 19 62
3. How often do your parents do each of the activities listedbelow?
Activity Daily Weekly Monthly
Rarely
Never
a. read part of thebible
26% 24% 4% 29% 10%
b. pray to God 77 4 2 9 2c. attend a biblestudy group
29 10 4 30 23
d. attend a Sundayschool class
16 7 3 24 41
e. lead a small group 23 7 3 34 26
4. Overall, how important is the Christian faith in your lifethese days?
86% very important 1% not too important 9% somewhat important 0% not at all important
5. Please mark one answer next to each statement to indicatewhether you agree or disagree with that statement.
---------------------Agree -----------------------
Statement: Yes No Notsure
a. the Christian faith isrelevant to the way I live today
83% 1% 8%
b. I felt God speak to me 28 46 20c. the Bible is totally accuratein all of its teachings
77 4 13
d. I, personally, have aresponsibility to tell otherpeople about my religious beliefs
69 9 14
e. the devil, or Satan, is not a 60 22 26
81
living being, but is a symbol ofevilf. after he was crucified anddied, Jesus Christ did not returnto life physically
31 55 7
g. if a person is generally good,or does enough good things forothers during their life, theywill earn a place in Heaven
65 14 13
h. what I do for other people ismore important than what Ibelieve about Jesus Christ
21 54 10
i. prayer can change what happensin life
69 10 14
j. I want to know Jesus Christpersonally
73 8 13
k. Jesus Christ did not commitsins, and I can trust Him
80 3 9
l. it does not matter whatreligious faith you associatewith because they all believe thesame principles and truths
64 11 17
m. Muslims, Buddhists,Christians, Jews and all otherpeople pray to the same God, eventhough they use different namesfor their god
64 6 26
n. there are some crimes, sinsand other behaviors people dothat are so terrible that theycannot be forgiven by God.
35 31 27
o. angels exist and influencepeople’s lives
73 3 15
p. forgiveness of sins is onlypossible through faith in JesusChrist
61 10 20
q. all people will be judged byGod after they die, regardless oftheir religious beliefs
50 16 26
r. all of the miracles describedin the bible actually took place
58 7 27
82
s. I don’t believe in God 4 81 8
6. Have you ever made a personal commitment to Jesus Christthat is still important in your life today?
85%Yes 6% No If so, at what age did you makethat commitment?
5 people answered at age 2-5 17 people at age 6-8 49 at age 9-12 2 at 13 up
7. Which of the following statements best describes what youbelieve will happen to you after you die?
28% When you die you will go to Heaven because you have triedto obey the Ten Commandments. 3% When you die you will go to Heaven because you arebasically a good person.31% When you die you will go to Heaven because you haveconfessed your sins and have accepted Jesus Christ as yoursavior. 0% When you die you will not go to Heaven.31%You do not know what will happen after you die.
Confidential Survey Questionnaire(Tagalog Version)
Ang mga sumusunod na katanungan ay sasagutin ng mga kabataan na nasagradong 4 – 6
sa mababang paaralan na pampubliko na hindi nangagailangan ng kanilangpangalan.
83
Section A: Background Characteristics Lagyan ng tsek (✓) ang tamang sagot.1. Kasarian: ___Lalaki ___Babae 2. ilang taon ka na _____3. Grado o baitang sa paaralan: ______4. Ang mga magulang ko ay: _____ Ikinasal ______ Nagsasama na hindi
ikinasal ______ Hiwalay _______ Namatay na ang isa ______
Parehong patay na5. Ako ay nakatira kasama ng: ______ aking nanay at tatay ______ nanay
lang o tatay lang ______ di ko tunay na mga magulang ______ mga kamag-anak
Section B: Family Relationships Lagyan ng tsek (✓) ang ISANG sagot na tamasa iyong pananaw1. Aling isang deskripsyon ang naglalarawan para sa iyo ng pamilya? ANG
PAMILYA AY…_____ lahat ay konektado dahil sa pag-aasawa, panganganak, o pag-ampon
sa di kapamilya_____ kahit hindi magakarelasyon pero may pagmamahalan sa bawat isa na
magkasama sa bahay_____ kahit hindi magkarelasyon pero nagsama lang sa isang bahay._____ magkasama sa bahay na may parehong relihiyon, layunin o panananaw
sa buhay
2. Pakisagutan kung ang mga sumusunod na grupo ay masasabi mo na isangpamilya
PAGLALARAWAN OO HINDI DI SIGURADOa. Babae at lalaking nagsasama na hindi kasalat walang anakb. Babae at lalaking nagsasama ng hindi kasalna may anakk. Isang bakla at lalaking nagsasamad. Isang tomboy at babaeng nagsasamae. Isang nanay na walang asawa na kasama angkanyang mga anak
3. Paano mo isasalarawn ang relasyon mo sa iyong tatay? (BILUGAN ANG 1SAGOT) malapit kayo sa isa’t isa malayo kayo saisa’t isa medyo malapit kayo patay na tatay mo --(Punta sa #6) hindi kayo masyado nag-uusap hindi mo kilalatatay mo -- (Punta sa #6)
4. Markahan ng tsek (✓) ang tamang sagot sa bawa’t hanay kung gaanokadalas nangyayari ang ...
PANGYAYARI Madalas Minsan Bihira Hind
84
ia. kausap mo si tatay tungkol sakahit anong bagay?b. humihingi ka ng payo kay tatay?k. nagtatanong ka sa sarili kungmahal ka ni tatay?d. nararamdaman mo ang pagmamahal nitatay?e. magkasama sa special time na kayolang dalawa?g. ipinapakita mong mahal mo sitatay?h. naipagmamalaki mo si tatay?i. binabasahan ka ng Biblia nitatay?l. pinapangaralan ka ng mabuti nitatay?m. nagdarasal kayo ni tatayn. nagsisimba kayo ni tatay
5. Kadalasan na nagyayari sa isang linggo, gaano katagal kang nakikipag-usap sa iyong tatay sa mga mahahalagang nangyayari sa buhay mo?(BILUGAN ANG 1 SAGOT)
hindi ito nangyayari Mga 30 minuto hanggang1 oras kulang sa 5 minuto 1 hanggang kulang sa 2oras Mga 5-15 minuto 2 oras hanggang kulang sa 4oras Mga 16-30 minuto 4 na oras at mahigit pa
6. Paano mo isasalarawn ang relasyon mo sa iyong nanay? (BILUGAN ANG 1SAGOT) malapit kami sa isa’t isa malayo kami sa isa’tisa medyo malapit kami patay na tatay ko --(Punta sa #9) hindi kami masyado nag-uusap hindi ko kilala tatayko -- (Punta sa #9)
7. Markahan ng tsek (✓) ang tamang sagot kung gaano kadalas nangyayari angmga sumusunod.
PANGYAYARI Madalas Minsan Bihira Hindi
a. kausap mo si nanay tungkol sakahit anong bagay?b. humihingi ka ng payo kaynanay?k. nagtatanong ka sa sarili kung
85
mahal ka ni nanay?d. nararamdaman mo ang pagmamahalni nanay?e. magkasama sa special time nakayo lang dalawa?g. ipinapakita mong mahal mo sinanay?h. naipagmamalaki mo si nanay?i. binabasahan ka ng Biblia ninanay?l. pinapangaralan ka ng mabutini nanay?m. nagdarasal kayo ni nanayn. nagsisimba kayo ni nanay
8. Kadalasan na nagyayari sa isang linggo, gaano katagal kang nakikipag-
usap sa iyong nanay sa mga mahahalagang nangyayari sa buhay mo?(BILUGAN ANG 1 SAGOT)
hindi ito nangyayari Mga 30 minuto hanggang 1oras kulang sa 5 minuto 1 hanggang kulang sa 2 oras Mga 5-15 minuto 2 oras hanggang kulang sa 4oras Mga 16-30 minuto 4 na oras at mahigit pa
9. Nakasulat sa mga sumusunod ang mga kadalasang nangyayari sa mgakabataan. Lagyan ng tsek (✓) kung gaano kadalas ang bawa’t hanay aynangyayari sa iyo:
“ANG MGA MAGULANG KO AY…” Madalas Minsan Bihira Hindia. hindi ako pinagtitiwalaanb. sinisigawan akok. nag-aawayd. sinasaktan akoe. interesado sa aking. nagbibigay ng panahon sa akinh. tinatanggap ang kanilangpagkakamalii. masyadong striktol. mabuting modelo para sa akinm. nagmamahalan sa isa’t isan. mataas ang pag-asa nila saakin
10. Ang bahay ko ay lugar na... (BILUGAN ANG ISANG SAGOT para makompletoang pangungusap):
Kung saan ako ay nakakaramdam ng seguridad at pagmamahal Kung saan kami ay nagmamahalan Kung saan minsan ay nakararamdam ako ng pagmamahal at kung minsan ay
86
hindi Kung saan hindi ako komportable at mas gusto kong sa iba tumira Kung saan okay naman sa akin kahit hindi kami malapit at mapagmahalsa isa’t isa
11. Markahan ng tsek (✓) ang bawa’t hanay kung ano ang iyong reaksiyon sapahayag ng pag-aasawa:
PAHAYAG SANG-AYON
DISANG-AYON
DISIGURADO
a. Kung may mga anak dapat hindi maghiwalayang mag-asawa kahit na hindi na nila mahalang isa’t isab. Maayos naman ang aking buhay pamilyak. Pag nabuwag ang pamilya, masisira angating bayand. Mahirap magkaroon ng masayang pag-aasawasa panahon ngayone. Kahit sinong magpakasal ngayon ay tutungopa rin sa hiwalayang. Karamihan sa mga problema ng mag-asawa aypinagrabe lang ng media pero karamihan aymasaya naman sa kanilang pagsasamah. Gusto kong ang aking buhay may-asawa ay katulad sa magulang koh. Plano ng Diyos na ang pag-aasawa aypanghabang-buhayi. Gusto kong virgin ako pag kinasalj. Kung wala pa sana akong karanasangsekswal at maibabalik ko ang panahon, gustokong hintaying makasal bago magkaroon ngpagtatalik
Section C: Daily Challenges1. Markahan ng tsek (✓) sa bawa’t hanay kung alin ang mga ginawa mo sa
loob ng nakalipas na tatlong buwan.GAWAIN OO HINDI
a. Nanood ng TV minsan sa isang linggob. Nanoood ng x-rated o malaswang sinec. Gumamit ng bawal na gamut o drogad. Nandaya sa isang exame. Nagnakaw ng pera o gamitg Nagsinungaling sa magulang, guro o ibangnakakatandah. Nagsinungaling sa kaibigan o kabarkadai. Nagtangkang magpakamatayl. Nagbasa ng malaswang magazinem. Nagpakalasing sa beer o alakn. Nagplano o nagtangkang saktan ang iba
87
ng Nagplano o nagtangkang saktan ang damdaminng ibao. Nagsugal o pumusta sa sugalp. Nagsigarilyo
2. Gaano ka kakontento sa buhay mo sa ngayon? (BILUGAN ANG 1 SAGOT)Masyadong kontento Hindi gaanong
kontento Medyo kontento Talagang hindi kontento
Section D: Relasyon sa Hindi Kabaro (Opposite Sex)1. Alin sa mga sumusuond ang nagawa mo na sa opposite sex?
NAGAWA OO HINDI DISIGURADO
a. Hawak kamayb. Yakap at halikk. Matinding halikand. Pagkarinyo o paghawak ng suso ng babaee. Paghawak o pagkarinyo ng ari ng lalakig. Sexual intercourse
2. Para sa iyo, tama ba o hindi ang mga sumusunod sa dalawang taong hindikasal pero nagmamahalan at may pagsang-ayon:
GAWAIN PALAGI MINSAN HINDI DISIGURADO
a. Hawak kamayb. Yakap at halikk. Matinding halikand. Pagkarinyo o paghawak ng susong babaee. Paghawak o pagkarinyo ng aring lalakig. Sexual intercourse
3. Kung may pagkakataong mangyari ngayon, gaano kalamang na gawin mongmakipagtalik ng sexual sa isang tao kung:
PANGYAYARI MASMALAMANG
HINDIGAANO
WALANGPAGKAKAIBA
a. Inudyukan ka ng mga kaibigan?b. Mahal mo ang katalik mo?k. Intensyon mong pakasalan ang taongiyon?d. Sigurado kang hindi ka mabubuntis?e. Alam mong hindi malalaman ngmagulang mo?g. Sa tingin mo ay hindi namanmakikialam magulang mo?
88
Section E: Paniniwala at Pananaw sa Buhay1. Alin sa mga sumusunod ang malaking impluwensya sa iyong pag-iisip atgawa:
IMPLUWENSIYA MALAKI MEDYO KONTI WALAa. telebisyonb. ang Bibliyak. mga kapatidd. mga politikoe. relihiyong. mga magulangh. mga guroi. mga kaibiganl. ang musikang pinakikinggan mom. mga pelikulan. ang Kristianongpananampalatayang. mga impormasyong nababasa sainterneto. pastor o pari sa simbahanp. Diyos
2. Markahan ng (✓) ng OO (kung ikaw ay sumasang-ayon), HINDI (di sumasang-ayon), DI SIGURADO ang bawat pahayag.
PAHAYAG: OO HINDI DI SIGURADOa. May panahon na ang aking relihiyon ay nagpabagong aking ugalib. Wala talagang ganap na katotohanan; depende satao kung ano itok. Ang Biblia ay nagbibigay ng gabay sa taod. Naniniwala ako na may Diyos na lumalang sa atine. OK lang na di sumunod sa batas kung walangmasasaktang. Kung minsan kailangan talagang magsinungalingh. Ang biblia ay nagbibigay ng tamang sagot sakatotohanang morali. Pwedeng mabuhay ng masaya at lubos kahit na hindika relihiyosol. Ang Biblia ay nagsasabi ng katotohanan para salahat ng tao at lahat ng orasm. Importante sa akin ang maging miyembro ngsimbahann. Ang lahat ng relihiyon ay pantay na wastongkatotohananng. Alam mong wasto ang isang asal kung ito aygumagana sa buhay moo. Ginawa ng Diyos ang tao pero hindi siyanakikialam sa kanila
89
p. Ang taong umaasa sa Bibliya para sa tamang asalay nasisiraan ng baitr. Ang aking pagtitiwala sa Diyos ay mahalaga saaking buhays. Ang mundo ay ginawa ng Diyos
Section F: Religious Background Markahan ng (✓) kahanay ng Sino/Gawain angnaaangkop na sagot.
1. Gaano kayo kadalas magpunta sa simbahan? SINO Tuwing
Linggo2-3
Beses sa1 Buwan
1 sa 1Buwan
Bihira
Hindi
a. akob. tatay kok. nanay kod. mga kapatid na kasamasa bahay
2. Gaano kadalas mo ginagawa ang mga sumusunod? GAWAIN ARAW-
ARAW1 saIsangLinggo
1 saIsangbuwan
Bihira
Hindi
a. Pagbasa ng Bibliyab. Pagdadasal sa Diyosk. Sumali sa kabataan sasimbahand. Sumaling mag-aral ngBibliyae. Dumalo sa Sunday Schoolg. Mangulo sa maliit nagrupo
3. Gaano kadalas ginagawa ng magulang mo ang mga sumusunod sa bahay ninyo?
GAWAIN ARAWARAW
1 saIsangLinggo
1 saIsangbuwan
Bihira
Hindi
a. Magbasa ng Bibliyab. Magdasal sa Diyosk. Sumaling mag-aral ngBibliyad. Dumalo sa Sunday Schoole. Magturo ng Bibliya sapamilya
4. Sa pangkalahatan, gaano kaimportante sa iyo ang pagtitiwala sa Diyossa panahon ngayon?
_____ masyadong mahalaga _____ hindi gaanong mahalaga
90
_____ medyo mahalaga _____ hindi mahalaga
5. Markahan ng (✓) sa ilalim ng OO (kung ikaw ay sumasang-ayon), HINDI,(di sumasang-ayon) DI SIGURADO sa bawa’t pahayag.
PAHAYAG OO HINDI DISIGURADO
a. May kaugnayan ang aking pagtitiwala saiIyos sa aking pamumuhayb. Naranasan ko na na makipag-usap ang Diyossa akink. Ang Bibliya ay ganap na tumpak sa lahat ngitinuturo nitod. Meron akong responsibilidad na ibahagi angaking relihiyon sa ibae. Si satanas o ang diyablo ay hindi totookundi simbulo lang ng kasamaang. Matapos siyang namatay sa Krus, si Hesus ayhindi nabuhay ulith. Maaaring makapunta sa langit kung mabaitang isang tao o maraming nagagawang kabutihani. Mas mahalaga ang ginagawa ko sa kapwa kokaysa sa paniniwala ko kay Hesusl. Ang pananalangin ay nakakabago ngpangyayari sa buhay kom. Gusto kong makilala ng personal si Hesusn. Si Hesus ay tunay na walang kasalanan atpwede kong mapagkatiwalaanng. Hindi mahalaga kung ano ang iyongrelihiyon dahil pare-pareho sila halos ngpaniniwala at itinuturoo. Muslims, Buddhists, Christians, Jews aynagdadasal sa parehong Diyos na ibat’t ibalang ang pnagalanp. Mayroong krimen o kasalanan na walangkapatawaran sa Diyosr. Ang mga anghel ay totoo na tumutulong sataos. Ang kapatawaran ng kasalanan ay posiblelamang pag nagtiwala kay Hesust. Lahat ng tao ay huhusgahan ng Diyospagkamatay kahit ano pa ang kanilang relihiyono paniniawalau. Lahat ng mirakulo sa Bibliya ay talagangnangyariw. Wala akong kinikilalang Diyos
6. Ikaw ba ay tumanggap na ng personal kay HesuKristo na mahalaga pa rinhanggang ngayon?
____85%___ OO ___6%____ HINDI Edad kung kailan ka
91
nagdesisyon? _________
7. Alin sa mga sumusunod ang naglalarawan ng iyong paniniwala na manyayaripag namatay ka?
_______ Pupunta ka sa langit dahil sinusunod mo ang Sampung Utos ngDiyos _______ Pupunta ka sa langit dahil mabait kang bata _______ Pupunta ka sa langit dahil tinanggap mo na si Hesus sa iyongpuso bilang Panginoon _______ Hindi ka pupunta sa langit _______ Hindi mo alam kung ano ang mangyayari
92
BIBLIOGRAPHY
ABSCBN News “100 kids abandoned every 2 months” http://www.abs-cbnnews.com/nation/09/19/10/100-kids-abandoned-every-2-months. Accessed April 5, 2013.
Anderson, David W. and Paul Hill. Frogs Without Legs Can’t Hear: Nurturing Disciples in Home and Congregation. Minneapolis, MN: Augsburg Fortress, 2003.
Allen, Holly Catterton, ed., Nurturing Children’s Spirituality: Christian Perspectives and Best Practices. Eugene, OR: Cascade Books, 2008.
______ and Christine Lawton Ross, Intergenerational Christian Formation:Bringing the Whole Ministry Together in Ministry, Community and Worship. Downers Grove, Ill.: InterVarsity Press, 2012.
Anthony, Michael J. ed. Perspectives on Children’s Spiritual Formation: Four Views. Nashville, TN: Broadman & Holman Publishers, 2006.
Armstrong, Thomas. “Transpersonal Experience in Childhood,” Journal of Transpersonal Psychology 16, no. 2 (1984): 207-230.
Balboa, Jenny D. and Josef T. Yap. “Children and Development.”in Global Study on Child Poverty and Disparities: The Case of the Philippines. Philippine Institute for Development StudiesDiscussion paper Series No 2009-27, (September 2009): 1-235.
Barna, George. Transforming Children into Spiritual Champions: Why Children Should Be your Church’s #1 Priority. Ventura, CA: Regal, 2003.
93
______ with Karen Lee-Thorp. Revolutionary Parenting Workbook: How to Raise Spiritual Champions. Colorado Springs, CO: David C. Cook, 2009.
Benson, Peter L. and Carolyn H. Eklin, “Effective Christian Education: A National Study of Protestant Congregations” (Search Institute, 1990), http://www.searchinstitutepress.org/faith_community_downloads/ece_summary_report.pdf. Accessed August 15, 2013): 38.
Bradford, John. Caring for the Whole Child: Holistic Approach to Spirituality. London: The Children's Society, 1995.
Campagnola, Shelley. “Unless You Become as One of These: Biblical Perspectives on Children’s Spirituality” in Children’s Spirituality: Christian Persepctives, Research and Applications, edited by Donald Ratcliff, et al, 72-89. Eugene, OR: Cascade Books, 2004.
Cavaletti, Sofia. The Religious Potential of the Child, edited by Barbara Schmich Searle. Mt. Ranier, MD: Association of the Catechesis of the Good Shepherd, 1992.
Coles, Robert. The Spiritual Life of Children. Boston, MA: Houghton Mifflin, 1990.
Cruz, Jeanette E. “Estimating Informal Settlers in the Philippines.” Paper presented to the 11th National Convention on Statistics, EDSA Shangrila Hotel, October 4-5, 2010, http://www.nscb.gov.ph/ncs/11thNCS/papers/invited%20papers/ips-15/03_Estimating%20Informal%20Settlers%20in%20the%20Philippines.pdf. Accessed August 15, 2013.
De Roos, Simone A., Jurjen Iedema and Siebren Miedema “Influence of Maternal Denomination, God Concepts, and Child-Rearing Practices on Young Children’s God Concepts”Journal for the Scientific Study of Religion 43, no 4 (December 2004): 519-35. Accessed August 14, 2013.
94
Dollahite, David C. and Jennifer Y. Thatcher. “How Family Religious Involvement Benefits Adults, Youth, and Children and Strengthens Families,” http://www.learningace.com/doc/1489539/b0632b469ee3a03e6884abb4a7507175/dollahite. Accessed August 15, 2013.
______, Loren D. Marks and Michael A. Goodman, “Families and Religious Beliefs, Practices, and Communities: Linkages in a Diverse and Dynamic Cultural Context,” In Handbook on Contemporary Families: Considering the Past, Contemplating the Future, edited by Marilyn Coleman and Lawrence H. Ganong. Thousand Oaks, CA: Sage Publications, 2004.
Donald Ratcliff, ed. Children’s Spirituality: Christian Persepctives, Research and Applications. Eugene, OR: Cascade Books, 2004.
Elkind, David. The Child’s Reality: Three Developmental Themes. Hillsdale,NJ: Lawrence Erlbaum Associates, 1978.
4/14 Movement: http://www.4to14window.com/about/overview/ Accessed July 20, 2013.
Fowler, James. Stages of Faith: The Psychology of Human Development and the Quest for Meaning. NY: Harper & Row, 1981.
Goldman, Ronald. Religious Thinking from Childhood to Adolescence. London: Routledge and Kegan Paul, 1964.
Hart, Tobin. “Spiritual Experiences and Capacities of Childrenand Youth,” in The Handbook of Spiritual Development in Childhood andAdolescence, edited by Eugene C. Roehkepartain, Pamela Ebstyne King, Linda Wagener and Peter L. Benson, 163-77. Thousand Oaks, CA: Sage Publications, 2006.
Hay, David, K. Helmut Reich and Michael Utsch, “Spiritual Development: Intersections and Divergence with Religious Development,” in The Handbook of Spiritual Development in Childhood and Adolescence, edited by Eugene C. Roehlkepartain, Pamela Ebstyne King, Linda Wagener and Peter L. Benson, 163-77. Thousand Oaks, CA: Sage Publications, 2006.
Hay, David and Rebecca Nye, The Spirit of the Child, rev. ed. London:
95
Jessica Kingsley Publishers, 2006.
Higher Education Research Institute "The Spiritual Life of College Students: A National Study of College Students’ Search for Meaning and Purpose," (UCLA): http://spirituality.ucla.edu/docs/reports/Spiritual_Life_College_Students_Full_Report.pdf. Accessed July 18, 2013.
Hoffman, Edward. Visions of Innocence: Spiritual and Inspirational Experiences of Childhood. Boston, MA: Shambhala, 1993.
International Labor Organization, “ILO survey: 5.5 million working children in the Philippines” June 27, 2012: http://www.ilo.org/global/about-the-ilo/newsroom/news/WCMS_184203/lang--en/index.htm. Accessed July 20, 2013.
Jeynes, William. “Results of Three Scientific Studies Boost Rationale for Introducing Bible as Literature Courses in Public Schools,” Religious News Service. http://www.bibleliteracy.org/site/News/bibl_newsRNS070424.htm. Accessed July 18, 2013.
Kidsrights Foundation. “Street Children Have Rights Too: Problems faced by street children globally and in the Philippines,and why their rights need protection,” Universiteit Leiden (September 2012) http://media.leidenuniv.nl/legacy/kidsreport-street-children-have-rights-too.pdf. Accessed July 20, 2103.
King, Valerie. “The Influence of Religion on Fathers’ Relationships with their Children,” Journal of Marriage and Family, 65, No.2 (May, 2003): 395.
Lindholm, Jennifer A. et al. A Guidebook of Promising Practices: Facilitating College Students’ Spiritual Development, University of California in Los Angeles (2011): http://spirituality.ucla.edu/docs/promising-practices/Promising_Practices_web.pdf. Accessed July 18, 2013.
Local Government of Quezon City. “School Age Population and Education,” http://www.quezoncity.gov.ph/index.php?
96
option=com_content&id=335&Itemid=353. Accessed August 15,2013.
May, Gerald G. Care of Mind, Care of Spirit: A Psychiatrist Explores Spiritual Direction (San Francisco: Harper & Row Publishers, 1982), 6.
Miller, Patrick D. “That the Children May Know: Children in Deuteronomy,” in The Child in the Bible, edited by Marcia J. Bunge, 45-62. Grand Rapids, MI: William B. Eerdmans Publishing Company, 2008.
National Statistics Office, “2010 Census of Population and Housing,” http://www.census.gov.ph/sites/default/files/attachments/hsd/pressrelease/National%20Capital%20Region.pdf. Accessed August 15, 2013.
Newsday. “Good Education Includes Bible Knowledge” June 3, 2006. http://www.bibleliteracy.org/site/News/bibl_newsNewsday060603.htm Accessed July 18, 2013.
Nye, Rebecca. Children’s Spirituality: What It Is and Why It Matters. London: Church House Publishing, 2009.
Nye, Rebecca. “Christian Perspectives on Children’s Spirituality: Social Science Contributions?” in Children’s Spirituality: Christian Perspectives, Research and Applications, edited by Donald Ratcliffe, et al., 90-107. Eugene, OR: Cascade Books, 2004.
______ “Relational Consciousness and the Spiritual Lives of Children: Convergence with Children’s Spiritual and Religious Development,” in K. Helmut Reich, Fritz K. Oserand W. George Scarlett, eds., The Case of Religion, Vol. 2: Psychological Studies on Spiritual and Religious Development. Lengrerich, Germany: Pabst Science, 1999: 57-82.
OneHope, Inc. Spiritual State of the World’s Children: A Quantitative Study. Executive Summary for Ministry. Philippines. (May, 2009): 9,
97
http://onehope.net/sswc/country-research/. Accessed June 5, 2013.
Pearce, Lisa D. and William G. Axinn, "The Impact of Family Religious Life on the Quality of Mother-Child Relations,"American Sociological Review, 63, No. 6 (December 1998): 810-828. http://psycnet.apa.org/psycinfo/1998-03313-004 Accessed August 14, 2013.
Petts, Richard J. “Low-Income Mothers’ Religious Involvement and Early Childhood Behavior,” Paper presented at the annual meeting of the American Sociological Association Annual Meeting, Hilton Atlanta and Atlanta Marriott Marquis, Atlanta, GA, (Aug 13, 2010): http://citation.allacademic.com/meta/p_mla_apa_research_citation/4/0/8/5/6/pages408562/p 08562-1.php. Accessed August 14, 2013.
Piaget, Jean and Barbel Inhelder. The Psychology of the Child. Translated by Helen Weaver. NY: Basic Books, 1969.
Piechowski, Michael M. “Childhood Spirituality,” Journal of Transpersonal Psychology 33 (2001): 1-15.
“Quotations of Mahatma Gandhi,” http://mindprod.com/ethics/gandhi.html#ACTION Accessed August 16, 2013.
Reyes, Celia M. and Aubrey D. Tabuga, “Poverty and Children,” in Global Study on Child Poverty and Disparities: The Case of the Philippines, Philippine Institute for Development StudiesDiscussion paper Series No 2009-27, (September 2009), 26.
Richards, Lawrence. A Theology of Children’s Ministry. Grand Rapids, MI: Zondervan Publishing House, 1983.
Roberto, John. “Best Practices in Family Faith Formation,” Lifelong Faith (Fall/Winter 2007), 5-7 http://www.faithformationlearningexchange.net/uploads/5/2/4/6/5246709/best_practices_in_family_faith_formation.pdf. Accessed August 15, 2013.
98
Robinson, Edward. The Original Vision: A Study of the Religious Experience of Childhood. NY: Seabury Press, 1983.
Roehlkepartain, Eugene C., Peter L. Benson, Peter C. Scales, Lisa Kimball and Pamela E. King. “With Their Own Voices: A Global Exploration of How Today’s Young People Experience and Think About Spiritual Development. Search Institute. The Center for Spiritual Development in Childhoodand Adolescence (2008).
Roehkepartain, Eugene C. Pamela Ebstyne King, Linda Wagener and Peter L. Benson. Thousand Oaks, CA: Sage Publications, 2006.
Rosario-Braid, Florangel, Ramon R. Tuazon and Ann Lourdes C. Lopez. “The Future of Filipino Children: Development Issues and Trends” Asian Institute of Journalism and Communication (2008). http://www.aijc.com.ph/Megatrend%20final%20complete.pdf. Accessed July 19, 2013.
Scales, Peter C. “Early Spirituality and Religious participation Linked to Later Adolescent Well-Being,” Search Institute: Minneapolis, MN (2007).
Stonehouse, Catherine. Joining Children on the Spiritual Journey: Nurturing A Life of Faith. Grand Rapids, MI: Baker House, 1998.
Van Biema, David. “The Case for Teaching the Bible” Time Magazine. March 22, 2007. http://www.time.com/time/magazine/article/0,9171,1601845-1,00.html Accessed July 18, 2013.
Westerhoff III, John. Will Our Children Have Faith? Seabury Press, 1976.
Willard, Dallas. The Great Omission. San Francisco: HarperCollins, 2006.
Wuthnow, Robert. Growing Up Religious: Christians and Jews and their Journeys of Faith. Boston, MA: Beacon Press, 1999.
99
Yust, Karen Marie, Aostre N Johnson, Sandy Eisenberg Sasso, Eugene C. Roehlkepartain. Nurturing Child and Adolescent Spirituality: Perspectives from the World’s Religious Traditions. Lanham, Maryland: Rowman & Littlefield Publishers, Inc. 2006.
Zohar, Danah and Ian Marshall. SQ Connecting with our Spiritual Intelligence. New York, NY: Bloomsbury, 2000.
100
Top Related