Richard R. OSMER and Katherine M. DOUGLASS, Eds. Cultivating Teen Faith: Insights from the Confirmation Project. Grand Rapids, MI: Eerdmans. pp. 240. $22.00 pb. ISBN: 978-0-8028-7660-7. Reviewed by Daniel LLOYD, Saint Leo University, North Charleston, SC 29406.

Cultivating Teen Faith presents the results of a three-year, cross-denominational study of American confirmation programs. The purpose of the project was to gather empirical evidence pointing to “what works” for getting young adults to continue in church participation through programs that deepen their faith. The findings of this important study are summarized in a variety of passages, but one in particular stands out: “confirmation fulfills its faith-forming potential most effectively when it is approached not as a program with requirements to tick off but as a process of formation that is connected in multiple ways to the broader congregation’s relationship, practices, traditions, and experiences” (2, italics original). The emphasis on formation suitable to particular congregations comes out repeatedly in the key results which defy any sense of a one-size-fits-all approach that might be sought from such a study.

Despite being focused on confirmation specifically (and primarily with churches that do not hold confirmation to be a sacrament), this book is highly recommended and extremely valuable reading for all who participate in young adult or youth ministry of any sort (including Catholic confirmation programs), as well as for parents. Furthermore, the various sections detailing the repeated findings of the strong correlation between positive results of mentor/mentee relationships (those of adults in the church with young adults, not just parents) is information that should be introduced loudly and repeatedly to churches of all types. Similarly, it is probably not surprising to most readers that the greatest positive influence on belief and practice comes through parental modeling. On the flip side, there are also some findings presented by the project which should be bright red flags of warning. For example, the study notes: “The 40 percent of respondents who did not report enjoyment and impact showed significant decreases in believing and behaving measurements. This suggests that programs that fail to connect with youth in meaningful ways may do more harm than good” (12, italics original).

Although the survey used (included in the appendix) and the methodologies of observation and analysis were diverse, the chosen chapter topics represent a helpful breakdown and presentation of the project’s goals and findings. The Introduction identifies the five denominations studied in the project, which include congregations from the African Methodist Episcopal Church, the Episcopal Church, the Evangelical Lutheran Church in America, the Presbyterian Church (USA), and the United Methodist Church. It might be surprising to some that, according to the project’s survey results, there is general agreement among youths, leaders, and parents on a variety of topics that most believe important to engage with through these programs. Many topics can be categorized under traditional doctrinal beliefs. For example, all three of these groups ranked the following common topics as among the top ten most important: “Bible,” “God: Father, Son, HS,” “Apostles’ Creed,” “Experiences of God,” and “Death and Resurrection.” Furthermore, the project identified program success with such topics as linked to a congregation’s willingness to encounter, personalize, and be shaped by Church teachings in variety of ways (as opposed to programs which are structured mostly on classroom style presentation). Such results challenge those who might be suspicious that formation programs which do not follow traditional instruction models might be ignoring traditional doctrines.

With the book itself being a summary of best practices in a wide range of formation programs, it is unsurprising that the chosen chapters align with this summary. Some of the best practices are thus identifiable with most of the chapter titles themselves, including: Learning in the Image of God: Encountering God in Body, Mind, Spirit, and Relationship (chap. 1); Mentoring: Building Deep Relationships That Matter in Confirmation (chap. 2); Deep Rhythms of Faith Formation: Separation and Reintegration in Summer Camp and Retreats (chap. 3); Parents and Confirmation: The Role of Families in Faith Formation (chap. 4); A Spirit-Led People: Traditioned Innovation for Confirmation in Congregations and Denominations (chap. 5). As can be gleaned from this breakdown, the project surveyed a number of formation programs which blended traditional learning with service work, mentoring programs, and retreats. Chapter 6 provides a thorough summary of the project findings.

The project team uses the final chapter, called “The Confirmation Project as Practical Theology: Embodying Faith in Contemporary Christian Life,” to offer valuable connections between various fields, including theology, sociology, and anthropology. For example, the data reveals that theologically built conceptions about what confirmation is for and does might be out of sync with sociological and spiritual realities of participants. Instead of being experienced as a transition into adulthood (with all of its accompanying theological and spiritual realities), the authors note, “we found that confirmation is situated at the transition into adolescence, not adulthood” (150). Such relatively banal observations (at least for parents with recently confirmed children who still need to be nurtured as young adults rather than as adults) may in fact be a necessarily revolutionary organizing principle to youth leaders and parents, especially considering the study findings that poorly oriented or executed programs may help encourage loss of belief and behavior associated with Christian discipleship.

Cultivating Teen Faith is a necessary and, most importantly, inspiring read for all those involved with youth ministry.