Religious Personal Identity and Socialization

Assess the influence that religious experience and socialization received in the religious sphere in the construction of personal identity seems rather problematic. Religious experience as such, if lived with a certain degree of intensity, can certainly not be of considerable importance, but it can be argued that it is today a limited experience for minorities of preadolescent and young people, especially females . Given the pluralistic nature of the context, the definition in free forms of one’s place in relation to religion is today, unlike a time, one of the options open in the transition phase to adult life.

At that time many people realize that their relationship with religion needs to be redefined. But this is not felt as a decisive and urgent issue. Mostly the legacy of the experiences lived in the world of religion is thus located in peripheral areas of personality and memory, and placed there in a state of moratorium to which it can be subtracted when subsequent experiences of life will appear to make it necessary rediscovery. Religious choice, like many others, also tends to move forward over time.

Evidence is that very seldom today challenging orientations, such as those that lead to consecrated life, occur already in the period of pre-adolescence or even of early youth. The re-appropriation of religious experience, when it happens, in any case seems to need a critical detachment phase without which the religious socialization, which is still too homologous to which the boys are subjected, in contrast to the current pluralistic context, risks Seemed to be a sort of pervasive fog of the well-known aspect to arouse serious questions; A legacy that now belongs to the definition of the cultural identity of a person who likes to be a Catholic, but modestly influences his orientations and personality.

The generalized push to religious socialization, on the one hand, spreads knowledge and experience related to religious space. On the other hand, as it appears scarcely consistent with the prevailing guidelines, it is likely to limit the possibility of access to religious experience in its aspects of novelty and unpredictability; Such a push outlines a situation that allows you to know it as a possible choice, but at the same time makes it unattractive as it is at least apparently already known and therefore too overwhelmed.

The same illiteracy as regards religious knowledge, the disinterest for a serious study of the fundamental texts of the prevalent religion, which many attribute to the young, evidently opposed to so extensive socialization, finds its explanation here. As religious socialization contributes to the transmission of shared cultural values, offering patterns of behavior useful to make social regulation easier is another issue, which, among other things, is difficult to find adequate documentation, given the generalized nature of it being given.

The very fact that families do not cease to orient their children towards it allows us to assume that it is far from having no significant effects, and the function exercised in this sense of Catholic religion is undoubtedly of great importance. But this also depends on the poverty and the low diffusion that characterize the experiences of non-confessional non-family socialization and the low clarity with which the school defines its educational tasks on the level of public and private ethics.

The role assigned by society to religious socialization may ultimately prove to be largely functional to its needs, but the cost of assignment may be to make it less easy for the boys and girls, and not just for them, the prospect of experimenting The religious experience in its entirety.

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