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For instance, bodily illnesses that characterize Wilson’s mother health, which almost prove to her young daughter otherwise contrary to what she has grew up believing (Wilson 87). In most cases, these predicaments and numerous mysteries, which young people cannot comprehend when they come of age, prompt them to lose their faith and abandon creeds, which they grew up believing. Hence, result to embracing other new modes of creeds that seem to offer them the necessary immediate comfort or answers to what is puzzling them (Wilson 87). This study seeks to expound much about varied stages of developments as well as certain life’s issues that prompt one to change what he or she has all through since childhood believed (Wilson 87).
Spiritual life is barely discussed in early childhood development (Gordon & Kathryn 502). Little consideration on religion development psychologically on a child leads to a person who advocates for secular and humanist perspective of human behavior (Antonia 25). Participation in religious activities is thought to be a way of avoiding numerous society vices for instance, adolescent pregnancy, drug and substance abuse as well as self-esteem among children (Antonia 25). There are varied reasons why parents tend to ensure their children associate themselves with the religion they believe and see is best for their spiritual development (Antonia, 25). For instance, some parents claim that without a shared religion between the parents and children, a child will fail to feel and enjoy the connection with his or her family. Children tend to deal with religion in varied ways at diverse stages of their development. In this case, it is significant for the parents to ensure their children associate themselves with specific religions from a tender age but as they grow, the parents should tolerate different views from their children towards certain denominations or regions, which they may seem to have interest in based on their understanding (Antonia, 25). Mostly, this occurs because as the children grow they tend to realize that norms, beliefs and faith associated with the religion they were introduced to at their early childhood, are absurd and cannot apply in the their daily lives (Wilson 344). As they also grow, they meet and interact themselves with varied people of diverse creeds in places like schools or work, hence get influenced towards certain creeds or denominations. The child may find the new religion, which parents introduced them is in accordance to their besides other norms. Based on James Fowler’s stages of faith theory, stage I Intuitive-Projective faith is the fantasy-filled, and is imitative phase. In this level, the child can be powerfully and permanently influenced by examples, moods, actions or stories of the visible faith (Neuman, 44). This is via interacting with the adults who influences their behaviors and what they seem to hold as true in their lives (Neuman, 44). This stage usually occurs among the children aged between three to seven years and encompasses unending thoughts patterns by the child (Neuman 44). In this stage, the child usually develops mutual relationship with the caregiver (Neuman 45). The quality of relations and teachings of religion passed in this stage tend to affect one’s future religiously (Neuman 48). In league with forms of knowing dominated by perception, imagination in this stage is extremely productive of long-lasting images and feelings (positive and negative) that later, more stable and self-reflective valuing and thinking will have to order and sort out (Neuman 46). This is the stage of first
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The practical example can be grabbed from the lives of Native Americans (Smith and Thomas, 31). They are well interested in the well being of society and the environment. They are concerned towards finding the best possible ways to treat the environmental components.
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