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Why Home-Based Family Faith Formation Matters

 

The Church has been saying it for years: Parents are the primary and principal educators of their children in the faith. And in the last thirty years or so, researchers have been discovering just how true that is. Here’s a rundown of key Church documents and research findings.

 

The Church has been saying it for years: Parents are the primary and principal educators of their children in the faith. And in the last thirty years or so, researchers have been discovering just how true that is. “Contrary to popular misguided cultural stereotypes and frequent parental misconceptions, we believe that the evidence clearly shows that the single most important social influence on the religious and  spiritual lives of adolescents is their parents,” says Christian Smith, the lead researcher on the National Study on Youth and Religion.

Here is a rundown of what key Church documents say about the importance of family faith formation, followed by some highlights from the research.

 

What the Church says about the role of parents

General Directory for Catechesis
Parents are the primary educators in the faith. Together with them, especially in certain cultures, all members of the family play an active part in the education of the younger members. It is thus necessary to determine more concretely the sense in which the Christian family community is a locus of catechesis. The family is defined as a “domestic Church,” that is, in every Christian family the different aspects and functions of the life of the entire Church may be reflected: mission; catechesis; witness; prayer etc. Indeed in the same way as the Church, the family “is a place in which the Gospel is transmitted and from which it extends.” The family as a locus of catechesis has an unique privilege: transmitting the Gospel by rooting it in the context of profound human values. On this human base, Christian initiation is more profound: the awakening of the sense of God; the first steps in prayer; education of the moral conscience; formation in the Christian sense of human love, understood as a reflection of the love of God the Father, the Creator. It is, indeed, a Christian education more witnessed to than taught, more occasional than systematic, more on-going and daily than structured into periods. In this family catechesis, the role of grandparents is of growing importance. Their wisdom and sense of the religious is often times decisive in creating a true Christian climate. (#255)

 

Familiaris Consortio
The ministry of evangelization carried out by Christian parents is original and irreplaceable. It assumes the characteristics typical of family life itself, which should be interwoven with love, simplicity, practicality and daily witness. (#53)

 

Declaration on Christian Education
Since parents have given children their life, they are bound by the most serious obligation to educate their offspring and therefore must be recognized as the primary and principal educators. This role in education is so important that only with difficulty can it be supplied where it is lacking. Parents are the ones who must create a family atmosphere animated by love and respect for God and man, in which the well-rounded personal and social education of children is fostered. Hence the family is the first school of the social virtues that every society needs. It is particularly in the Christian family, enriched by the grace and office of the sacrament of matrimony, that children should be taught from their early years to have a knowledge of God according to the faith received in Baptism, to worship Him, and to love their neighbor. Here, too, they find their first experience of a wholesome human society and of the Church. Finally, it is through the family that they are gradually led to a companionship with their fellowmen and with the people of God. Let parents, then, recognize the inestimable importance a truly Christian family has for the life and progress of God’s own people. (#3)

 

On Catechesis in Our Time
The family’s catechetical activity has a special character, which is in a sense irreplaceable. This special character has been rightly stressed by the Church, particularly by the Second Vatican Council. Education in the faith by parents, which should begin from the children’s tenderest age, is already being given when the members of a family help each other to grow in faith through the witness of their Christian lives, a witness that is often without words but which perseveres throughout a day-to-day life lived in accordance with the Gospel. This catechesis is more incisive when, in the course of family events (such as the reception of the sacraments, the celebration of great liturgical feasts, the birth of a child, a bereavement) care is taken to explain in the home the Christian or religious content of these events. But that is not enough: Christian parents must strive to follow and repeat, within the setting of family life, the more methodical teaching received elsewhere. The fact that these truths about the main questions of faith and Christian living are thus repeated within a family setting impregnated with love and respect will often make it possible to influence the children in a decisive way for life. The parents themselves profit from the effort that this demands of them, for in a catechetical dialogue of this sort each individual both receives and gives. Family catechesis, therefore, precedes, accompanies, and enriches all other forms of catechesis. Furthermore, in places where anti-religious legislation endeavors even to prevent education in the faith, and in places where widespread unbelief or invasive secularism makes real religious growth practically impossible, “the church of the home” remains the one place where children and young people can receive an authentic catechesis. Thus there cannot be too great an effort on the part of Christian parents to prepare for this ministry of being their own children’s catechists and to carry it out with tireless zeal. Encouragement must also be given to the individuals or institutions that, through person-to-person contacts, through meetings, and through all kinds of pedagogical means, help parents to perform their task: the service they are doing to catechesis is beyond price. (#68)

 

What the research says about the role of parents

From the Effective Christian Education Study by the Search Institute
Of the two strongest connections to faith maturity, family religiousness is slightly more important than lifetime exposure to Christian education. The particular family experiences that are most tied to greater faith maturity are the frequency with which an adolescent talked with mother and faith about faith, the frequency of family devotions, and the frequency with which parents and children together were involved in efforts, formal or informal, to help other people. Each of these family experiences is more powerful than frequency with which an adolescent sees his or her parents engage in religious behavior like church attendance. (Benson and Eklin, 38)
Researcher Robert Wuthnow
With statistical evidence, it is also possible to sort out the kinds of religious socialization that may have the strongest consequences for the behavior of adults. It might be expected that participating in a religious organization as a child would  influence attendance at religious services as an adult most strongly, and to some extent this is true. People who were sent to Sunday school as children attend services more often as adults than those who were not sent. Yet it is religious training in the home that appears to matter most: family devotions as a child is the best predictor of adult attendance, followed by seeing one’s parents read the Bible at home, and after that, by parents having read the Bible to the child. Saying table grace has a relatively weak effect on adult attendance, as does being sent to Sunday school.
James Davidson et al as summarized by John Roberto:
  • Childhood religiosity affects closeness to God. The more people learn to be religious as children, the more likely they are to report experiences of the holy later in life. In other words, the way young people are raised has long-term effects on their ability to experience God in their adult years.
  • Childhood religiosity also fosters commitment to the Church. Catholics who learn to be religious when they are young find it relatively easy to claim their Catholic identity. They also come to appreciate the benefits of being Catholic.
  • The more children participate in religious activities and develop a sense that religion is an important part of their lives, the more they are likely to have close personal relationships with God later in life and the more they are likely to learn about major developments such as Vatican II, both of which foster adherence to Church teaching.
  • Childhood religiosity promotes Catholic identity and investment in the Church, which also make significant contributions to faith and morals. Early childhood religiosity does not guarantee faithfulness later on, but it sure improves the odds.
  • The two most important influences on childhood religiosity are having parents who talked about religion and having religious educators and catechists who are effective in ministry. Young people learn how to be religious when their parents talk with them about religion and when they receive guidance from instructors who know how to nurture religiosity.
Christian Smith, in the National Study on Religion and Youth:
Parents for whom religious faith is quite important are thus likely to be raising teenagers for whom faith is quite important, while parents whose faith is not important are likely to be raising teenagers for whom faith is also not important. The fit is not perfect. None of this is guaranteed or determined, and sometimes, in specific instances, things turn out otherwise. But the overall positive association is clean.
For even more research findings, see “Best Practices in Family Faith Formation,” by John Roberto.

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