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Spiritual Life Formation and Growth Education for Young Adults within FFWPU-USA: Opportunities and Limitations

Doctoral Dissertation Project Summary by Alice Fleisher | A.Fleisher@hji.edu

Abstract

A nationwide study was conducted, assessing the spiritual life and development providence, including both cognitive education and practices available for young adults, ages 18 through 26, who were affiliated with the Family Federation for World Peace and Unification (FFWPU) in the USA. Educational programs and ministries sponsored by FFWPU-USA, tasked with the responsibility of helping young adults invest in and develop their spiritual lives, were investigated. Areas of focus included an examination of the types of educational methodologies being utilized and if and to what extent an integration of Unification Theology with the material related to spirituality and religiosity found within the discipline of spiritual formation had been achieved. The author carried out a random sample of 37 young adults enrolled in a gap program known as the Generation Peace Academy (GPA) and a population survey of 37 educators of young adults who are working within a variety of young adult ministries. Keywords: Fulfillment of First Blessing; Spiritual Life and Growth Education; Field Study; Mentoring and Experiential Educational Methodologies, Locally Based Network of Educators; Continuing Education Program for Young Adult Ministers.

Statement of Problem

This Dissertation Project sought to address the problem of spiritual formation and faith development for young adults (ages 18-26) within the Unification Church/Family Federation For World Peace and Unification – USA (UC/FFWPU-USA). While there was a strong tradition within the Unification movement related to an intellectual education of the Word (Divine Principle), a tradition and practical protocol for providing internal guidance, coaching, and care for adult and young adult spirituality was not very strong or prevalent. Despite uncovering internal guidance materials for committed individuals of the Movement from the past, the material was not geared towards the youth of this era, especially those who might be questioning their faith and who, at the same time, were most likely novices in the development of their spiritual lives. A substantial amount of material on this topic, given by Father and Mother Moon, was found. However, it was quickly realized that the material had not been centralized or systematized. One exception to this pattern was the training and material available to Unificationists young adults who participated in one of FFWPU’s faith-building programs like Generation Peace Academy (GPA). 

Related to the last two elements mentioned in the preceding paragraph, learning theories that reflected current research on learning and the brain were investigated. It was discovered that within FFWPU-USA the greatest emphasis seemed to have been placed on lecture-style presentations rather than more student-centered methodologies such as mentoring and experiential based approaches known for their excellent track record in enhancing learning. Related to such methodologies, research being carried out by educators and researchers in the field of neuroscience, specifically, the science of learning, were reviewed. 

In addition, the author found limited opportunities and venues available within UC/FFWPU-USA where educators/ministers could bolster and invest in an educational track that emphasized spiritual life education and development, as a counterbalance to the track that emphasized the study of the Word (Divine Principle). 

Research Questions

  1. How can this Dissertation Project provide and strengthen the intellectual, spiritual, and practical ethos that students bring to their university studies that can contribute to the enhancement of their spiritual life and growth development? 
  2. What do young adults need to learn and experience from their campus ministry to strengthen their spirituality against the emotional, psychological, and practical ethos of the university campus? 
  3. What are the hallmarks of a truly effective and impactive campus ministry program when it comes to young adult spiritual life and growth development?
  4. What theological issues and beliefs are college age students grappling with and how can a spiritual life and growth curriculum bring relevant support and foster faith assuring resolution of those challenges?
  5. What are the obstacles and challenges faced by today’s college students who endeavor to remain faithful to their beliefs? 
  6. Who are historical and contemporary sociological theorists who take an atheistic and utilitarian view of the nature of human ontology (the nature of being) and the existence of a supernatural source (God)? 
  7. What are the neutral and pro-religious perspectives that would be helpful to the spiritual life and growth of young adults in today’s world?

Just a note, the focus of the project expanded beyond the university setting to encompass young adults in whatever setting they found themselves in, including taking a gap year or years, internships, and/or entering the job market. On the older age spectrum of the young adult age group (18-26), other areas of time and energy focus naturally became more dominant and present, such as marriage and family concerns, career and professional development, travel, and avocation/hobby/passion pursuits. These questions, then, were seen for what they were – the genesis of a journey of discovery related to the theme of spiritual life and growth education. 

Key Findings

From the GPA Survey

One critical finding from the GPA study had to do with the importance of a mentoring approach to encourage spiritual life and growth. While the responses to the Likert question gave preliminary indications that the mentoring approach was important in fostering spiritual life and growth, the data in the short answer question that asked the respondents to share about the most inspiring and helpful components in the spiritual development program they had participated in also strongly referenced the importance and value of the mentoring methodology. 

In looking for repeated elements and patterns in the responses, two major categories emerged – internal guidance/support and internal activities. In the internal guidance category, the element that received the most mention, 11 out of 22 or 59%, was the internal guidance and testimonies that the young adults received from their team leaders, the program’s central figures, and elder GPA staff members. This preference was also noted when the young adults were asked to rank the impact of various elements on their spiritual lives (n=7). The options included – Unificationists organizations, Other Religious Organizations, Family, Peers, Community Youth Groups, School, Advisers /Supporters/Guides, and Other. Thirty-three percent (33%) ranked advisers.  

The experiential educational methodology referred to an educational approach where educators designed for and included opportunities and settings where learners could try out and practice the theories they had learned. In other words, the process of spiritual growth needs to combine purposeful action with internal guidance and direction. 

The data in the short answer question, which asked the respondents to share about the most inspiring and helpful components in the spiritual development program they had participated in, also noted that the experiential educational methodologies utilized, most especially fundraising, were quite helpful in the development of their spiritual lives. As one participant said, “GPA provided me with an environment to practice God’s words/scripture every day, and as a result helped me go through experiences and realize skills that I can implement in my daily life.” 

The data suggested that the practice of fundraising provided participants with a valuable opportunity to practice their cognitive understanding of the process of a spiritual life. In the category of internal oriented activities, fundraising came out on top with 10 out of 22 or 46% of the respondents listing this activity as an inspiring and helpful component, though one respondent did qualify it with the following statement – “Not the fundraising training itself, but the reflection that followed it.” 

From the Educators Survey

Related to the educators who gave neutral responses to Likert Questions five (counseling is part of my ministry) and six (motivate through coaching, advising, guiding, and supporting), we did find the following pattern. For the counseling question, 100% were younger (20s and 30s), 71% had completed 4 years of college, 43% had worked for 1-5 years in the ministry, 43% had worked for 5-10 years in the ministry. None of the responses for the group size stood out as they were spread over 1-10 up to 31+ possible responses. In the motivation question, 100% were young (20s and 30s), 50% had completed 4 years of college, 50% had been working in the ministry for 1-5 years, and 50% had worked with a group size of 1-10 people. Thus, amongst the respondents who gave a neutral response, we found that they were young and had completed at least 4 years of college. For respondents who agreed or strongly agreed with the Likert questions, especially the counseling and motivation methods questions, the spread of ages covered all the age categories, as did the educational level, years in ministry and group size. 

For the question on the motivating methodology favored, 40% had been in the ministry for more than ten years and had worked with groups of 31+ people, and 33% had completed 4 years of college. The pattern is similar to the counsel question which shows that over 1/3 of the educators who responded to those questions were older, had been doing young adult spiritual life education ministry for an extended period of time, and had received some form of higher education. These responses could reasonably be interpreted to suggest that the educators who had accrued an extended amount of time and experience within the young adult ministry favor the use of the mentoring methodology. Why they would do so could not be determined from this study but could be an aspect that could be investigated through future research. 

One set of responses provided a pervasive pattern that drew the author’s attention. This was related to the educators who strongly disagreed and disagreed with Likert questions five (counseling question) and six (motivation methodology question). For the counseling question, of the three who disagreed, 66% were in their 20s, had completed a high school education, had been in the ministry for 1-5 years and worked with group sizes of 1-10 people. For the motivating methodology question, the respondent who strongly disagreed was in their 20s, had completed 4 years of college, had been in the ministry 1-5 years and worked with groups of 1-10 people. Of the three who disagreed, 100% were in their 20s, 66% had completed high school, 66% had spent 1-5 years in the ministry, though 66% had worked with groups of 31+ people. Thus, the respondents who strongly disagreed or disagreed were generally young, had completed high school, and had been in the ministry for a relatively short time; thus, were lacking in experience. 

Since a large percentage of respondents who strongly disagreed or disagreed with the educational methodologies of counseling, coaching, advising, guiding and supporting young adults were young, the highest level of schooling completed was high school, and had been in the ministry for a relatively short time; thus, their negative responses could reasonably be attributed to a lack of experience and confidence with utilizing those approaches rather than a disagreement with the actual methodologies. Typically, when there is a deficit of experience and confidence with the use of a skillset, it is wise for administrators to have in place a solid continuing education program. The data, however, could reasonably be understood to indicate that such a program was lacking. 

Question asked to educators – what additional resources do you need to make your ministry work more effective? It was in examining the responses to this question that the essence of what the educators saw as the main problems and limitations within the existing spiritual life and growth ministry became apparent to the author. Valuable prescriptions and recommendations were also offered by the educators that, if applied, could be transformative for FFWPU-USA’s young adult ministry.  One message that was repeated was the need for the development of a spiritual life and growth initiative located at the local level to complement existing immersion programs. The education being recommended was concerned with the providing of care after a young adult has exited the immersion program and the development of initiatives and a network of educators that would be available to address the young adults’ spiritual life issues and concerns as they arose, in the midst of their daily lives. 

Thus, the overwhelming prescription given to increase the effectiveness of the spiritual life and growth ministry for young adults called for the development of a mentoring program based at the local community/church level where internal guidance/spiritual life and growth education could be offered by educators who would assume a parental role. Other solutions were offered as well. Overall, the educators clearly perceived that FFWPU-USA lacked a culture of care and a system of spiritual life development that addressed the daily issues, problems, and concerns of young adults and that encouraged and helped them to nurture spiritual life practices within their daily lives. In addition, the educators suggested that the goal of such a system and culture of care should be to enable all members, including young adults, to take ownership of their spiritual lives.

Recommendations

  1. It is recommended that a systematic approach to spiritual life and growth education within FFWPU-USA be developed that incorporates methodologies backed by the science of learning to include the mentoring model, experientially based educational methodologies, and guidance related to best practices, including character education. 
  1. In response to the concerns which can best be described as a limitation of access, it is recommended that a locally based care and support system and providence be created within FFWPU-USA that is staffed by trained and capable ministers who are tasked to be center points who would coach, mentor, advise, guide, and support young adults post high school age throughout their 20s and early 30s related to their spiritual lives and also any faith issues they may have. The focus of the ministers working within such a network will be to 1) facilitate educational opportunities, 2) support the efforts of the young adults in their community as they organize activities, projects, and programs, and 3) be on-call and available to respond to and minister to the spiritual life issues, needs, and journey being undertaken by those young adults. This locally based network should, however, be coordinated through and by a centralized organization that has the responsibility for the oversight of the care and support of young adults. This last point is needed to allow for consistency and coordination of care. 
  1. There is a compelling need within FFWPU for the development of a continuing education and training providence to avoid educators burn-out and to facilitate the development of the expertise of its educators who are serving young adults. All educators of young adults should be enabled, supported and encouraged in their efforts to invest in and build up their knowledge of educational theory, productive skill sets, valuable methodologies, and best practices. Methodologies to be encouraged are those that incorporate a mentoring and experiential-based approach to learning as advocated by professionals within the field of education concerned with the science of learning. The author is suggesting that a continuing education program should include opportunities for educators to be exposed to information on optimum learning methodologies, including mentoring and the experiential approach. It should also examine and present information on topics and issues that educators would deem to be relevant to young adults in our global environment, based on subsequent surveys given to those educators. Further, the author recommends that such a program include the study of educational materials that are concerned with the topic of spiritual formation, derived from and informed by the Christian educational sphere that comes under that heading. Also, material on spiritual life and growth from a Unificationist perspective of the fulfillment of the First Blessing. As is the case for all professional sectors, the value of an on-going and either self-guided or formal class educational opportunity to enhance one’s professional skill set and develop expertise in young adult education, is clear and totally justifiable. That is why a continuing educational program is recommended. Such a program will benefit relative novices in the field as well as those who have been active within it for an extended period.
  1. Develop a program which teaches a basic level of training in counseling and pastoral care for the educators of young adults who are working on the frontline of the young adult ministry. In addition, a cadre of professionally trained counselors should be developed to whom young adults with more serious psychological or emotional issues can be referred to should the need arise. As noted by one educator in speaking to this need: “Besides that, we need to raise more Counselors in our movement who can take care of youth on a deeper level who are dealing with trauma, addiction, depression, suicidal tendencies, etc.…with a professional but principled approach.”