Running head CAPSTONE COMPONENT PART 42CAPSTONE COMPONENT PA.docx

Running head: CAPSTONE COMPONENT PART 4 2
CAPSTONE COMPONENT PART 4 2
Capstone Component Part 4
Karen Crump
National Louis University
Course: HED 632, Student Development Theory
Instructor: Dustin Heuerman, Ed.D.
University of Nevada Las Vegas and Development of Social
Identity and Gender Identity
Gender identity is the self-recognition of an individual's own
gender about their traits. As early as three years of age, children
start developing individual behavior that is linked to a specific
gender, either female or male. In the early stages of childhood,
gender identity is evaluated based on the interests that the
children develop. Typically, male children are attracted to
masculine objects and activities as toy cars and toy guns.
On the other hand, small girls tend to be attracted to soft toys
such as dolls and colorful items. Social identity refers to who
particular regard themselves to be based on the social groups
they often engage with, or they were born to. The development
of social status is mainly dependent on the characteristics of the

group that an individual identifies themselves with, (Wood &
Eagly, 2018). A person's behavior is mostly influenced by their
decision to conform to certain social groups. At older ages,
gender identity can be expressed through hobbies and interests
in individual careers while social status can be expressed
mainly through dress code.
The University of Nevada, Las Vegas, a public research
university, introduced a program to address gender, race, and
identity. The program offers the opportunity for scholars and
learners to explore and study extensively about social status as
well as gender identity. Setting up an entirely autonomous
department for the program has promoted successful research
into the issues that revolve around gender identity and social
identity. The University also offers a range of courses in the
field of gender, race, and identity and has continuously
produced intellectuals in this specific field, (Coates, 2015). The
LGBTQ community has fully been recognized by the institution
since 2015. Members of the LGBTQ community often get
counseling services from the institution's counseling
department. Despite the University's commitment to promoting
free gender expression, the institution has often failed to
safeguard the freedom of expression for the LGBTQ community.
Several cases have been reported where members of the LGBTQ
community have been harassed or stigmatized within the
institution. There lack clear guidelines and policy that dictates
the action to be taken against perpetrators of gender harassment
within the University (Harry & Watson, 2017).
However, it is imperative to note that the University of Nevada
has remained firmly committed to the development of gender
and social identity. Funding of research and support of gender-
related programs by the University has played a significant role
in promoting and spreading awareness on identity-related issues
both within and outside the University.
Oral Roberts University and Development of Faith, Disability
Identity & Social Class
Faith can be defined as complete trust and belief in a particular

doctrine and the willingness to uphold the required standards
associated with a specific religion of choice. The development
of faith has well been noted to start right from the upbringing of
children (Parks, 2018). Raising a child to believe in a sure
religion often has a lasting impact on their lifetime beliefs and
actually influences every decision they shall make in life. As
humans, we often fail to question what has been fed to us by
people whom we fully trust. It is therefore unlikely that a
person who was raised in a family solidly founded in
Christianity will at any time dispute or question Christianity.
Social class refers to the various classifications that people are
grouped into based on certain notable aspects of their lives such
as marriage, wealth, royalty, and dynasties or even the people
they often engage with. Disability identity can be defined as the
personal sense of attachment and belonging that an individual
develops towards a particular form of disability or
incapacitation. With disability identity, individuals tend to
actively support and have positivity while associating with
persons with disability.
At Oral Roberts University, religion is a significant aspect that
guides every activity within the institution. Oral Roberts is a
private community-based evangelical university whose core
values are grounded in the Christian faith (Synan, 2018). The
institution was founded, not only to educate academic wise but
also to serve as a religious institution of higher learning to
Christian scholars. The mission statement of the University is
emphatic on the life skills that are necessary to Christian
scholars. The sole mission remains to be the creation of world
leaders who are well grounded in the holy spirit of Christianity
and who will positively impact the world.
One thing that the University does best is to teach positive
values to all the learner at the institution. Christian values
taught at the University are very much relevant in Christian
society. Also, the University offers full support to
underprivileged Christians who wish to further their education
but lack financial aid. The University provides scholarships for

students from all over the world for them to pursue their desired
career goals. However, the institution does not fully extend its
support to non-Christian individuals who seek opportunities at
the University. Setting a strict policy that requires all students
enrolled at the University to be Christians is not quite a good
practice in the current world. We live in a free society where
freedom of expression and freedom of worship is guaranteed
(Zdor et al., 2018). Therefore, the University should come up
with revised guidelines that are not discriminative against non-
Christians.
References:
Coates, J., (2015). Women, men, and language: A
sociolinguistic account of gender differences in style.
Routledge.
Harry, K., & Watson, J. (2017). Shaping Identity in Prehispanic
Southern Nevada.
Parks, S. D., (2018). Faith Development. The Oxford Handbook
of Religion and American Education, 103.
Synan, V. H., (2018). The Pentecostal Roots of Oral Roberts'
Healing Ministry. Spiritus: ORU Journal of Theology, 3(2), 12.
Wood, W., & Eagly, A. H. (2015). Two traditions of research on
gender identity. Sex Roles, 73(11-12), 461-473.
Zdor, R., Henson, S. M., Murray, M., Navia, B., Wells, R., &
Goodwin, T. (2018). Fostering Student Faith Development and
Integration across the Curriculum: The Andrews University
Biology Department Experience.
Running head: CAPSTONE PART 3
1
CAPSTONE PART 3
5

Faith and Spirituality
Karen Crump
Dr. Dustin Heuerman
HED 632
Faith and Spirituality
Parents put into helping their children understand the concepts
that could turn out to be confusing and complicated for their
understanding. An excellent example of such situations involves
the processing of agreement and difference between Faith,
religion, and spirituality. When kids fail to understand these
concepts, they become frustrated, opening them up to the
possibility of rubbishing their essence in life. Parents guide
their children and the young ones under their care to understand
Faith, religion, and spirituality because these elements inspire
the development of a purposeful and happy life (Flannelly,
Weaver & Costa, 2014). Several theories have been advanced to
aid the understanding of the development of Faith and
spirituality. The proponents of the methods utilized different
approaches to explain the evolution of Faith and spirituality.
The proponents include Bruce Powers, John Westerhoff, James
Fowler, Larry Stephens, Gordon Allport, and others (Newman,
2004). Therefore, this essay utilizes Fowler’s faith development
theory to advance the discussion on the drafting of a working
theory of student development towards professional experience
inspired by Faith, spirituality, and religion.
James Fowler’s faith development theory is a cognitive
developmental model that aids the understanding of the
processes of spiritual development without the influence of the
traditions of an individual (Hvidt et al., 2017). The holistic
orientation of the theory examines how one is related to the
universe across the life span. It has seven stages. The
advancement of my faith development stages and method

borrows from different theories and emulates Fowler's
approach. For instance, I will use scenes that describe the
cognitive processes involved in the advancement of Faith and
perceptions of individuals. The theory borrows from my
experience and how it shaped my ideologies of Faith.
1st stage: Initial Faith
The stage describes our first encounter with Faith and how we
process the idea of God and prayer. It serves an essential role in
laying the spiritual foundation (Johnstone et al., 2015). In this
stage, the individual lacks control over the information relayed
but may experience the inception of the crisis internally.
2nd stage: Conditioning of God’s Love
This stage aims to acclimatize the individuals towards
internalizing God’s unconditional love. For instance, the parents
separate themselves from the child and give them space to
create their perception of God (Kadar et al., 2015). It is a stage
that follows the previous step, which focused on aligning
individuals towards spirituality. It elicits similarity with
Erikson’s stages of development where autonomy goes head to
head with shame. Children will not find it comfortable to
remain at home when all the members of the family go to
church. It also functions as the intuitive-projective Faith that
uses gestures and narratives to inspire the imaginations of an
individual. It gives rise to the moral emotions that make an
individual aware of the taboos, thereby striking a balance
between the representation of God and the aspects of life
considered to be ungodly.
3rd stage: Literal and conventional Faith
The third stage pools together individuals in the elementary
school years to middle adolescence, where an individual move
from self-condemnation to the destruction of the Distorted
Image of God (Souza et al., 2015). At this stage, one is bound to
make mistakes and seek forgiveness from God to avoid the

wrath of the parents. Children at this stage begin to apply the
truths about God because they are aware of sins and their
wages. As time passes, they develop a healthy image of God as
their Faith strengthens and instructs them towards obeying the
commandments of God and staying away from sin. The lessons
about spiritual concepts begin to cement, and they enter to view
God as a patient, loving, forgiving, and accepting Father. The
driving force at this stage is a belief that allows them to Accept
Jesus as the Messiah.
4th Stage: Faith of Identity and Intimacy
Between the age of 12 to 35, people gain salvation or baptism
that allows them to accept themselves as temples of God. At
this stage, the relationships with God become that of close
dependence as people seek the control of the Holy Spirit in their
conscience. Teenagers search for their identity while those in
their late thirties begin to regret the things they have done in
life. They start to drift towards God.
5th Stage: Spiritual Ministry and Universalizing Faith
At the late stage of life, people begin to seek the Kingdom of
God because they want to make amends for their sins to have a
peaceful transition into the next life called eternity (McKay &
Wood, 2019). Some venture into sharing the word of God while
others take the spiritual and Faith matters seriously by doing
missions, leading Bible studies, and doing charity.
The bottom line of faith and spirituality theory is to aid the
development of an explanation that allows individuals to
understand how their Faith is shaped by the circumstances they
face in their environment when growing up. When people find it
challenging to align with the common understanding in the early
stages of life, at one point in life, they come back to seek to
belong in one of the most appealing religions that suit their
Faith and spirituality.

References
Flannelly, K. J., Weaver, A. J., & Costa, K. G. (2014). A
systematic review of religion and spirituality in three palliative
care journals, 1990–1999. Journal of Palliative Care, 20(1), 50-
56.
Hvidt, N. C., Hvidtjørn, D., Christensen, K., Nielsen, J. B., &
Søndergaard, J. (2017). Faith moves mountains—mountains
move Faith: two opposite epidemiological forces in research on
religion and health. Journal of religion and health, 56(1), 294-
304.
Johnstone, B., Yoon, D. P., Cohen, D., Schopp, L. H.,
McCormack, G., Campbell, J., & Smith, M. (2015).
Relationships among spirituality, religious practices,
personality factors, and health for five different faith
traditions. Journal of religion and health, 51(4), 1017-1041.
Kadar, J. L., Scott, A. B., Hipp, K., Belavich, T. G., Butter, E.
M., Rye, M. S., ... & Zinnbauer, B. J. (2015). Religion and
spirituality: Unfuzzying the fuzzy. In Sociology of
Religion (pp. 29-34). Routledge.
McKay, M., & Wood, J. C., (2019). The New Happiness:
Practices for Spiritual Growth and Living with Intention. New
Harbinger Publications.
Newman, L. L., (2004). Faith, Spirituality, and Religion: A
Model for Understanding the Differences. College Student
Affairs Journal, 23(2), 102-110.
Souza, V. D. M., Frizzo, H. C. F., Paiva, M. H. P. D., Bousso,
R. S., & Santos, Á. D. S. (2015). Spirituality, religion, and
personal beliefs of adolescents with cancer. Revista Brasileira
de Enfermagem, 68(5), 791-796.

Running head: FAITH AND SPIRITUALITY
1
FAITH AND SPIRITUALITY
2
HED632 CAPSTONE 2
Karen Crump
Dr. Dustin Heuerman
May 5, 2019
Faith and Spirituality Development Literature Review
For quite some time, the development and application of
religion, Faith, and spirituality have fronted a significant
concern among scholars. In most cases, the three concepts have
been used interchangeably although Faith, spirituality, and
religion are three distinct and different concepts. Notably, Faith
is about knowing Godly ways, religion is about is practicing
Faith while spirituality is about being in Faith. According to
Crowther & Hall (2015), Faith is the foundation of any creed or
spirituality, on the other hand, spirituality and religion

indicators of Faith.
Hvidt et al. (2017), argues that the study of spirituality and
faith development was neglected until the late 1980s. The issue
of Faith and religion traces its history back in 1000, but no
theory or model addressed the issue of their development. The
author further notes that learning the concepts of Faith and
spirituality forms the basis for the study of any religion.
However, in modern days, there has been tremendous progress
in the research of the two concepts. The author recognizes in
need to study the development of Faith and religion since they
form an important theme in understanding the religion and
culture of the people. The period between 1000 and 1300
marked a crucial time in the development and study of Faith and
spirituality. During this time, people began to learn about
scripture and began exercising religion. Though there was the
existence of worship during this time, there was not Faith that
was linked to religion. People merely picked, followed, and
accepted what they were advised to do and Faith was not
essential to them. However, in the early fifteenth century,
scholars began to scrutinize the church especially Roman
Catholic –a move that was aimed at understanding the religion
deeply. This journey was planned by Martin Luther who sought
to comprehend the significance of Faith in religion. In this time,
the concept of Faith began to surface especially among the
Protestants who believed that, "salvation drops by Faith alone,
regardless of acts of kindness or the holy observances” (Souza
et al., 2015).
Making Faith make sense
Faith is an essential aspect of human beings that help them to
create a pattern throughout their lifespan. Considerably, Faith
shapes the rational way of “making sense of, and committing to,
transcendent values and realities; to ultimate concerns” (Hvidt
et al., 2017). Faith development can be understood through a
cognitive developmental model known as faith development
theory (FDT). This approach allows people and scholars to
assess the process of spiritual development free from any

influence from faith traditions. Faith development can be
understood through multiple stages:
Intuitive-Projective Faith
Mythical-literal Faith
Synthetic-conventional Faith
Individuated-reflective Faith
Conjunctive Faith
Universalizing Faith
The first stage which is intuitive-projective Faith begins when a
kid starts to learn a new language characterized by the use of
symbols in play and speech. In this stage, young children are
highly influenced by their old people in their lives especially
parents. There is a lot of imitation in this stage kids learn about
God and angels, and the consequences of disobeying the word
of God. In the mythical-literal, children begin to develop the
ability to think logically and connect to the things that happen
in their lives. Children start to learn new stories and beliefs that
shape their Faith and symbolize the sense of belonging to a
particular faith (Souza et al., 2015). In the third stage which is
synthetic-conventional Faith is the stage that takes place in the
adulthood and people begin to follow the value and belief
systems that link them to God. Individuative-reflective Faith
happens in early adulthood whereby people start to evaluating
and examining the actual costs and belief and develop their own
Faith. Conjunctive Faith takes place at the middle age forces
people to build their personal coherence aimed at nurturing and
deepening their relationship to God. The last phase is called
universalizing Faith that happens in old age and is linked to
“universal structures that belong to all faiths” (Souza et al.,
2015).
According to Crowther & Hall (2015), Faith is key to the
development and growth of spirituality. Faith and spirituality
present some outcomes or befits. Spiritual Faith helps people to
forgive each other, and people with spiritual divine believe
forgiveness. Religion allows people to become spiritually holy

leading to victory in life. Religious Faith is a sign of salvation
which helps people to act right and love one another. With
Faith, people can do a lot of good which is in line with the
teachings of God. According to Christians, Faith helps them to
avoid committing any kind of sin –something that brings good
things in their lives. Religion is defined by spirituality and
Faith which help the believer in fighting life battles and
winning them. Though the study of Faith and spirituality has
been limited, recent researches have proved excellent and
promising progress in understanding the development of the two
concepts concerning religion.
References
Crowther, S., & Hall, J. (2015). Spirituality and spiritual care in
and around childbirth. Women and birth, 28(2), 173-178.
Hvidt, N. C., Hvidtjørn, D., Christensen, K., Nielsen, J. B., &
Søndergaard, J. (2017). Faith moves mountains—mountains
move Faith: two opposite epidemiological forces in research on
religion and health. Journal of religion and health, 56(1), 294-
304.
Souza, V. D. M., Frizzo, H. C. F., Paiva, M. H. P. D., Bousso,
R. S., & Santos, Á. D. S. (2015). Spirituality, religion and
personal beliefs of adolescents with cancer. Revista Brasileira
de Enfermagem, 68(5), 791-796.
Running Head: LITERATURE REVIEW: DEVELOPMENT OF
1
LITERATURE REVIEW: DEVELOPMENT OF FAITH AND
SPIRITUALITY 6

Literature Review: Development of Faith and Spirituality
Karen Crump
April 28, 2019
Faith and other spirituality have caused wars, discussions, and
massacres from the beginning of time. Thinking back, clash, for
the most part, starts when gatherings of individuals have
varying otherworldly convictions. While this issue has improved
all through time, as the general acknowledgment of decent
variety has extended, it is as yet a common reason for strife
today. The movement of religion since forever can be intently
inspected by understanding the social atmosphere in some
random period. Starting in 1000 amid the High Middle Ages and
advancing to the Reformation, one can look at the move in
religious other spirituality and faith. While different spirituality
and religion are frequently close to home points, one can look at

the ordinary convictions of a territory. While in the High
Middle Ages one didn't have the privilege to pick their very
own religious way, as time advances, that extravagance turns
out to be increasingly typical.
From 1000-1300, religion was a remarkable piece of day by day
life for individuals of the High Middle Ages. Right now the
"Christian church was the focal point of network life" enabling
natives to assemble around religious assets (McKay & Wood,
2019). Individuals likewise reinforced with their cleric since he
"frequently worked in the fields with the general population,"
putting everybody on a similar dimension. Mass was a
remarkable piece of every week except right now it was
discussed in Latin although most of the residents did not know
the language. This incredibly added to individuals' association
with religion since they for the most part gone to Mass as a
constant everyday practice and not for any close to the home
feeling of other spirituality. Because of the way that they
couldn't comprehend the Mass implied that their own different
spirituality was not reliable. Additionally, individuals mainly
learned scriptural stories through "the depictions on the
congregation dividers" rather than their very personal profound
encounters (McKay & Wood, 2019). In this manner, while day
by day life rotated around religious exercises and occasions,
individuals did not have an individual association with their
faith. Religion had an influence in their day by day life since
they had no real option except to go to Christian based
occasions, yet the quality of their own faith was very feeble.
This way, individuals were not picking which faith was
essential to them; they were simply following the group and
accepting what they were advised to take. This attitude of
religion was regular in this timeframe, and the independence of
religion did not happen until nearer to the fifteenth century,
amid the Reconstruction.
Individuals in the mid-sixteenth century were extraordinarily
devout yet additionally started to scrutinize the Roman Catholic
Church. Quite a bit of this originated from anticlericalism, or

"resistance to the pastorate" (McKay & Wood, 2019).
Individuals were angry because ministry individuals were
improper, insensible and holding numerous positions. These
reactions of the ministry enabled Martin Luther's plans to
spread quickly. Martin Luther's investigations enabled him to
comprehend the significance of faith. Protestant idea trusted
that "salvation drops by faith alone, regardless of acts of
kindness or the holy observances." This genuinely tangled with
customary Catholic conviction of the seven holy observances.
For Luther, "daily religious practice, visit admissions, and
fasting gave him minimal otherworldly harmony (Stephenson &
Berry, 2015). He kept saying that faith is a blessing and not
given to the individuals who implore, quickly or go to
administrations more. This realized the single side to religion,
accentuating the person's association with God, and not
religious conventions.
Furthermore, Luther disdained the clearance of guilty pleasures
since he accepted there was no real way to pay for the
pardoning of sins. This conviction formally started the
Reformation with the posting of his 95 Theses. His proposals
were initially imprinted in Latin; however then meant German,
enabling most of the individuals to peruse and get them
(Zinnbauer & Pargament, 2015). The way that they were
imprinted in the vernacular made Luther's conviction across the
board as he picked up an incredible gathering of devotees;
something that would have been unimaginable in earlier
hundreds of years. With this came a massive change in how
individuals saw religion yet additionally caused religious
pressure in numerous nations. Martin Luther caused commotion
on philosophical terms as well as on issues of "riches, influence
and fundamental structure" (Flannelly, Weaver & Costa, 2014).
Protestant idea likewise joined adherents by expressing that a
congregation ought to be an "otherworldly brotherhood of
devotees" (Oman, 2018). This changed the mindset of religious
organizations, making them all the more neighborly and joined
rather than one individual lecturing an expansive gathering of

individuals. Martin Luther's beliefs drastically influenced how
individuals saw religion and what they ought to accept. It
started the individual voyage one has with faith rather than
solid masses of individuals compelled to tune in to similar
messages every week. With the official acknowledgment of
Lutheranism in 1555, nations were permitted to pick among
Catholicism and Lutheranism, a noteworthy advance in the
adventure to autonomous faith and other spirituality.
What I have realized through the investigation of religion in
history is how unimaginably fortunate we are present to face a
daily reality such that we are each permitted to have our own
thoughts of faith and other spirituality. While Luther and
Erasmus were uncommon in their time, these days' individuals
generally can trust whatever they pick. I particularly appreciate
the independence of faith since I don't trust it is satisfactory for
anybody to advise someone else what to put stock in (Johnstone
et al., 2015). Spirituality is something unimaginably close to
home and in this way should be an individual adventure for each
individual. Experiencing childhood in an interfaith family, I
could watch two unique belief systems. I trust this has affected
my perspectives on religion since I comprehend that one's
religious convictions just straightforwardly have an effect on
them self. Watching my folks join both Catholic and Jewish
customs into our family demonstrated to me the outrageous
estimation of assorted variety, something I have always
appreciated. Actually, my faith can be ascribed to my seven
summers spent at the Jewish summer camp where I was
permitted to investigate my religion through workmanship,
music and network petition (Johnstone et al., 2015). These
seven summers reinforced my own faith yet additionally enable
me to acknowledge a decent variety of assorted types. In this
way, I feel fortunate to have the capacity to pick my very own
profound way, dissimilar to those in the High Middle Ages or
amid the Reformation when it was the choice of the lord. While
religion and faith will result in all probability dependably
motivation banter, I figure we can think back on history and

recognize what amount has changed over the most recent 1000
years, and be appreciative for it. Comment by Dustin
Heuerman: For the final paper, write in only third person.
References
56.
McKay, M., & Wood, J. C. (2019). The New Happiness:
Oman, D. (2018). Defining religion and spirituality. Handbook
of the psychology of religion and spirituality, 2, 23-47.
Stephenson, P. S., & Berry, D. M. (2015). Describing

spirituality at the end of life. Western Journal of Nursing
Research, 37(9), 1229-1247.
Zinnbauer, B. J., & Pargament, K. I. (2015). Religiousness and
spirituality. Handbook of the psychology of religion and
spirituality, 21-42.
Running Head: LITERATURE REVIEW: DEVELOPMENT OF
1
LITERATURE REVIEW: DEVELOPMENT OF FAITH AND
SPIRITUALITY 6
Karen Crump
April 28, 2019

Faith and other spirituality have caused wars, discussions, and
massacres from the beginning of time. Thinking back, clash, for
the most part, starts when gatherings of individuals have
varying otherworldly convictions. While this issue has improved
all through time, as the general acknowledgment of decent
variety has extended, it is as yet a common reason for strife
today. The movement of religion since forever can be intently
inspected by understanding the social atmosphere in some
random period. Starting in 1000 amid the High Middle Ages and
advancing to the Reformation, one can look at the move in
religious other spirituality and faith. While different spirituality
and religion are frequently close to home points, one can look at
the ordinary convictions of a territory. While in the High
Middle Ages one didn't have the privilege to pick their very
own religious way, as time advances, that extravagance turns
out to be increasingly typical.
From 1000-1300, religion was a remarkable piece of day by day
life for individuals of the High Middle Ages. Right now the
"Christian church was the focal point of network life" enabling
natives to assemble around religious assets (McKay & Wood,
2019). Individuals likewise reinforced with their cleric since he
"frequently worked in the fields with the general population,"
putting everybody on a similar dimension. Mass was a
remarkable piece of every week except right now it was
discussed in Latin although most of the residents did not know
the language. This incredibly added to individuals' association
with religion since they for the most part gone to Mass as a
constant everyday practice and not for any close to the home
feeling of other spirituality. Because of the way that they
couldn't comprehend the Mass implied that their own different
spirituality was not reliable. Additionally, individuals mainly
learned scriptural stories through "the depictions on the
congregation dividers" rather than their very personal profound
encounters (McKay & Wood, 2019). In this manner, while day
by day life rotated around religious exercises and occasions,

individuals did not have an individual association with their
faith. Religion had an influence in their day by day life since
they had no real option except to go to Christian based
occasions, yet the quality of their own faith was very feeble.
This way, individuals were not picking which faith was
essential to them; they were simply following the group and
accepting what they were advised to take. This attitude of
religion was regular in this timeframe, and the independence of
religion did not happen until nearer to the fifteenth century,
amid the Reconstruction.
Individuals in the mid-sixteenth century were extraordinarily
devout yet additionally started to scrutinize the Roman Catholic
Church. Quite a bit of this originated from anticlericalism, or
"resistance to the pastorate" (McKay & Wood, 2019).
Individuals were angry because ministry individuals were
improper, insensible and holding numerous positions. These
reactions of the ministry enabled Martin Luther's plans to
spread quickly. Martin Luther's investigations enabled him to
comprehend the significance of faith. Protestant idea trusted
that "salvation drops by faith alone, regardless of acts of
kindness or the holy observances." This genuinely tangled with
customary Catholic conviction of the seven holy observances.
For Luther, "daily religious practice, visit admissions, and
fasting gave him minimal otherworldly harmony (Stephenson &
Berry, 2015). He kept saying that faith is a blessing and not
given to the individuals who implore, quickly or go to
administrations more. This realized the single side to religion,
accentuating the person's association with God, and not
religious conventions.
Furthermore, Luther disdained the clearance of guilty pleasures
since he accepted there was no real way to pay for the
pardoning of sins. This conviction formally started the
Reformation with the posting of his 95 Theses. His proposals
were initially imprinted in Latin; however then meant German,
enabling most of the individuals to peruse and get them
(Zinnbauer & Pargament, 2015). The way that they were

imprinted in the vernacular made Luther's conviction across the
board as he picked up an incredible gathering of devotees;
something that would have been unimaginable in earlier
hundreds of years. With this came a massive change in how
individuals saw religion yet additionally caused religious
pressure in numerous nations. Martin Luther caused commotion
on philosophical terms as well as on issues of "riches, influence
and fundamental structure" (Flannelly, Weaver & Costa, 2014).
Protestant idea likewise joined adherents by expressing that a
congregation ought to be an "otherworldly brotherhood of
devotees" (Oman, 2018). This changed the mindset of religious
organizations, making them all the more neighborly and joined
rather than one individual lecturing an expansive gathering of
individuals. Martin Luther's beliefs drastically influenced how
individuals saw religion and what they ought to accept. It
started the individual voyage one has with faith rather than
solid masses of individuals compelled to tune in to similar
messages every week. With the official acknowledgment of
Lutheranism in 1555, nations were permitted to pick among
Catholicism and Lutheranism, a noteworthy advance in the
adventure to autonomous faith and other spirituality.
What I have realized through the investigation of religion in
history is how unimaginably fortunate we are present to face a
daily reality such that we are each permitted to have our own
thoughts of faith and other spirituality. While Luther and
Erasmus were uncommon in their time, these days' individuals
generally can trust whatever they pick. I particularly appreciate
the independence of faith since I don't trust it is satisfactory for
anybody to advise someone else what to put stock in (Johnstone
et al., 2015). Spirituality is something unimaginably close to
home and in this way should be an individual adventure for each
individual. Experiencing childhood in an interfaith family, I
could watch two unique belief systems. I trust this has affected
my perspectives on religion since I comprehend that one's
religious convictions just straightforwardly have an effect on
them self. Watching my folks join both Catholic and Jewish

customs into our family demonstrated to me the outrageous
estimation of assorted variety, something I have always
appreciated. Actually, my faith can be ascribed to my seven
summers spent at the Jewish summer camp where I was
permitted to investigate my religion through workmanship,
music and network petition (Johnstone et al., 2015). These
seven summers reinforced my own faith yet additionally enable
me to acknowledge a decent variety of assorted types. In this
way, I feel fortunate to have the capacity to pick my very own
profound way, dissimilar to those in the High Middle Ages or
amid the Reformation when it was the choice of the lord. While
religion and faith will result in all probability dependably
motivation banter, I figure we can think back on history and
recognize what amount has changed over the most recent 1000
years, and be appreciative for it.
References
56.

McKay, M., & Wood, J. C. (2019). The New Happiness:
Oman, D. (2018). Defining religion and spirituality. Handbook
of the psychology of religion and spirituality, 2, 23-47.
Stephenson, P. S., & Berry, D. M. (2015). Describing
spirituality at the end of life. Western Journal of Nursing
Research, 37(9), 1229-1247.
Zinnbauer, B. J., & Pargament, K. I. (2015). Religiousness and
spirituality. Handbook of the psychology of religion and
spirituality, 21-42.
Running head: CAPSTONE FINAL PROJECT 1
Gender and Sexual Identity Development
[Student Name]
HED 632
Dr. Dustin Heuerman
SAMPLE COURSE CAPSTONE EXAMPLE
This document is not meant to serve as a perfect assignment

submission, but
as a good example of how your paper should look when
submitted.
CAPSTONE FINAL PROJECT 2
Gender and Sexual Identity Development
Gender and sexual identity development is one area that higher
education leaders must
familiarize themselves with as they strive to create safe and
welcoming environments for a
diverse population of students. As students come to terms with
various aspects of their
development, gender and sexual identity theories provide
insight into the stages that students
navigate as they determine their objectives and abilities (Torres,
Jones & Renn, 2009).
Moreover, identity development can be influenced by how
students interact within their
environments. Therefore, research surrounding gender and
sexual identity development is
important to helping facilitate identity development in other
areas (Konik & Stewart, 2004) and
in assisting higher education leaders with creating optimal
environments for students.

Theoretical Significance
Students may experience feelings and behaviors that cause
internal conflicts or
challenges to healthy identity development. This may be
especially true when religious and
sexual identities converge. Bayne (2016) proposed possible
interventions or techniques that can
help students progress from early stages of minority sexual
identity to later stages of acceptance
and integration. Likewise, other research has revealed the Cass’
Model of Sexual Identity
Development can help us understand how students move from
Stage One of Identity Confusion
to Stage Six of Identity Synthesis whereby individuals come to
integrate their sexual identity into
their overall identity (Degges-White & Myers, 2000). This is
crucial to ensuring higher
education groundbreakers seek to implement programs and
services that are designed to reach
students where they are and to serve the “whole person.”
In addition to studying gender and sexual identity theories,
Gragg (2012) encourages
those working with sexually minority youth to address their own

biases, but not to allow a lack
of expertise in gender and sexual identity prevent effective
work with individuals. By examining
and reviewing gender and sexual identity theories, we can
address problems and behaviors that
may occur as students move to normalize their experiences and
confront impending difficulties
(Cramer, 1980). Graham & et al (2011) adds that men who
develop healthy sexual identity are
less likely to experience mental distress while other researchers
note the complexity of gender
and sexual identity development impacts psychological
adjustment and self-esteem (Rosario,
Schrimshaw & Hunter, 2011). More support is given to the link
between psychological
adjustment and self-distress and sexual identity development in
the study conducted by Shepler
& Perrone-McGovern, 2016 of 791 college students. There are
implications to suggest that one’s
sexual identity status or stage of development impacts his or her
psychological well-being.

Furthermore, researchers have shown a link between the
depression and black men who are
isolated in their sexual identity (Graham & et al, 2011). By
studying sexual identity formation,
we can prepare to assist students and begin to explore avenues
that help them develop healthy
sexual identities. This includes implementing programs and
services that promote positive self-
esteem and identity acceptance.
Models of Gender and Sexual Identity Development
There are several models of Gender and Sexual Identity
Development that may help to
inform and influence the understanding of this important
identity formation. Morgan (2012)
sought to classify student’s sexual formation using
Worthington’s heterosexual identity
development to gather student narratives and found recognizing
heterosexual identity to be more
challenging. Historically, sexual identity theories have viewed
the foundation of sexual identity
as moving in a linear formation. Cass’s (1979) six-stage
process of sexual identity integration
has been the model for subsequent theories which describe
sexual identity development as

occurring in chronological stages (Degges-White & Myers,
2000). Likewise, Fassinger’s Model
of Gay and Lesbian Identity (1996) describes the identity
process as beginning with Awareness,
moving through Exploration and Deepening/Commitment to the
final stage of
Internalization/Synthesis (Gervacio, 2012). Nevertheless, more
recent research has indicated
sexual identity formation does not necessarily follow a linear or
stable process (Morgan, 2012 &
Rosario, Schrimshaw & Hunter, 2011); rather, individuals
experience various stages at any given
time. It is imperative that student affairs professionals take
from sexual identity theories what is
necessary to create more inclusive environments for students.
Gaps in the Literature
The current literature does not cover all the bases needed to
adequately explain gender
and sexual identity formation. There is a growing sentiment
related to the fluidity of gender and

sexual identity; that it overflows the rigid categories of
heterosexuality, homosexuality and
bisexuality (Carr, 2009). While the notion of fluid sexuality is
nothing new and earlier research
mentions the complexity surrounding gender and sexual
identities (Pryce, 2006), the research is
at its infancy stage. However, current research has proposed
that a gender revolution is
underway. Moreover, gender and sexual identity should not be
viewed synonymously or with the
same meaning. Changing societal norms see gender as falling on
a spectrum and not limited to
binary assignments of male and female (Parrenas, 2017).
Therefore, there is a need for a more in
depth exploration of the fluidity of gender and sexuality as it
relates to the process of one’s
unique identity development in the 21st century.
Multiplicity in Identity Development
Evans (2009) reminds us that the conceptual model of multiple
dimensions of identity
was developed by earlier theorists and that the core of self or
one’s personal identity includes

personal attributes and other important factors. Besides, gender,
sexual orientation, race, social
class, family, education and culture are viewed as intersecting
circles surrounding the core
identity. Within gender and sexual identity developments lies a
multitude of intersecting circles
that presents the gap in the research. An increasing number of
young people are embracing the
idea that gender and sexuality transcends the traditional binaries
of male and female, gay or
straight (Steinmetz,2017). This is in stark contrast to the
identity theories that seem to combine
sex and gender and use the terms interchangeably, inferring
these identity formations are one in
the same and occur in a linear and stage-like fashion (Gevacio,
2012).
There is a Gender Revolution
There is a movement pushing forward the need to “update” the
concept of gender and to
acknowledge its deeply social and psychological attributes and
influences (Gender Identity,
2016). This view that gender identity is not automatically
binary, but is fluid and separate from

sexual orientation or biology (Parrenas, 2017 & Gender
Identity, 2016) is obvious with popular
culture. As evident by the 2014 Facebook move to allow users
to select from 56 ways to describe
their gender. Some of these include: agender, cis- and trans-
variants, gender fluid, pangender
and two-spirit (Gender Identity, 2017). In addition, New York
passed a law making it illegal to
discriminate against any of the 31 gender identities and gender
expressions outlined by the New
York Commission on Human Rights (Gender Identity
Expression, 2015).
The gender and sexual identity development are both public and
private entities requiring
deeper understanding for Student Affairs professionals to create
environments of inclusiveness.
There is a need to stay current with the terminology, as the
world is rapidly changing; gender is
no longer contained by the binaries of male and female. The
popular adage is that sex is what is
between your legs and gender is what is between your ears
(Gevisser, 2015). Moreover, sexual

orientation is who we have sex with and gender is our deeply
held sense of being male, female or
something else entirely. The broader spectrum of gender and
sexual identity development can
help students and those working with them reduce gender
confusion and identity struggle by
helping to validate feelings and experiences. The genderqueer
movement is growing and some
colleges have students introduce themselves by their preferred
pronouns (he/his, she/her/hers,
they/them) and some identity as pansexual rather than gay or
straight (Gevisser, 2015).
The growing response that gender and sexual fluidity transcends
the rigid categories of
heterosexuality, homosexuality and bisexuality (Parrenas, 2017)
gives rise to the need for more
research. The complexity surrounding sexual and gender
identity indicates that we are in a
gender and sexual identity revolution that may warrant the
development of additional theories to
explore this developmental process (Gevisser, 2015). Changing
societal norms see gender as
falling on a spectrum and not limited to binary assignments of

male and female (Parrenas, 2017).
Rogers’ Theory of Gender and Sexual Identity builds upon
previous theories and supports the
complexity of sexual fluidity in individual development.
Rogers’ Theory of Gender and Sexual Identity
Like Evans’ model, Rogers’ Theory is a series of junctions of
progress whereby
individuals move fluidly as they grow to understand themselves
in relation to their external
environments. Rogers’ identity development is not seen as
always linear or sequential in nature
(Morgan, 2012). There are four stages that are included within
this working theory.
Stage 1-Pre-Socialization of Gender and Sexual Identity
In the Pre-Socialization stage, the individual is unaware or not
influenced by the larger
society or parental expectations of gender or sexual identity
roles. This can show up in children,
who are not aware of sexuality and gender and/or whose parents
do not subscribe to colors,

clothes, toys or activities traditionally assigned to male or
female. In addition, adolescents and
adults may be unmoved by social pressures to conform to what
is expected in terms of gender or
sexuality. In this stage, the individual may exhibit fluidity, but
may experience conflict or crisis
when external expectations are imposed upon the individual
(Gender Identity, 2016).
Stage 2- Social Identity Conflict
In this stage of Rogers’ Theory, the individual is aware of and
concerned about
mainstream social expectations of gender and sexual identity.
This causes personal conflict as the
individual’s feelings, thoughts or identity contradict roles. The
individual may be influenced by
parental, peer, employer or society’s expectations and struggle
with finding or expressing their
own voice. In this stage, the individual may hide sexual identity
or conform according to what he
or she deems acceptable. Although, the view may be gender
identity is not automatically binary,
but is fluid (Parrenas, 2017), the individual seeks conformity to
lessen outward conflict with
popular culture.

Stage 3- Sexuality and Gender Acceptance
In Stage 3 of this theory, individuals have developed acceptance
for their own gender or
sexual identity. The individual may have found a healthy and
supportive peer group and parental
encouragement as well as a significant relationship that is
affirming. Individuals in this stage are
less likely to experience conflict between themselves and
society. They are not prone to conform
to gender expectations and are in the evolving pride and
confidence part of the development. The
gender and sexual identity formation are both public and private
entities that are seamlessly
integrated into the person’s overall development.
Stage 4-Pride and Confidence
Persons who are operating from this position of their gender and
sexual identity
development are fully aware of who they are and do not waver
in expressing their preferences,
identity or gender. Persons have a strong sense of self and

understand the potential for social
conflict as it pertains to gender roles and sexual identity, but do
not feel the need to conform.
Individuals understand the need and are driven to stay current
with the terminology. At Stage 4,
the individual is aware of the gender movement within the
rapidly changing world. Persons may
view gender as no longer contained by the binaries of male and
female and subscribe to the
notion that “sex is what is between your legs and gender is what
is between your ears (Gevisser,
2015).”
It is important to reiterate that this is a working theory in need
of further development.
Moreover, it is not to viewed as linear or occurring in sequence
for individuals may have various
facets of any stage at periods during their development.
Resources in Higher Education
Helping students develop to their full potential includes
supporting them as they question
and change their sexual identities. Student affairs leaders must
concern themselves with keeping
up with the trends, terminology and theories related sexual

identity formation as they strive to
create environments conducive to healthy and positive student
development
Tennessee State University and DePaul University are examples
of two institutions
offering programs to support gender and sexual development on
college campuses. Tennessee
State University and DePaul University are two distinctly
different institutions of higher
education which provide resources and support for students of
the sexual minority communities.
Tennessee State University (TSU) is a public, land-grant
(1890), HBCU (Historically
Black College & University) located in Nashville, Tennessee
founded in 1912. TSU has an
enrollment of over 7,000 undergraduate, 1,900 graduate students
who can choose from 47
Bachelor, 24 Masters and 8 Doctoral degrees (TSU, 2017).
DePaul University is a private, catholic institution located in
Chicago, Illinois. The
university was founded in 1898 and has at the heart of its

mission, research, teaching and
community service. Its enrollment is 15,407 undergraduate,
7,703 graduate and has been named
as one of the nation’s Best Value Colleges by Forbes (DePaul,
2017).
What do they do well?
TSU offers support for the LGBTQ campus community by
providing training, policies,
programs and education through the Office of Equity and
Inclusion. In 2013-2014, the Office of
Equity and Inclusion collaborated with The Human Rights
Campaign to provide an LGBTQ film
screening of, The New Black documentary on the campus (TN
State Newsroom, 2014). The
documentary tells the story of how the African-American
community grappled with the gay
rights and the recent same-sex marriage movement. In addition,
the college celebrates LGBTQ
week in October with a series of activities, Safe Zone Training,
panel discussions and free
HIV/AIDS testing (LGBTQ at TSU, 2014).
The university promotes a supportive environment for students
to build connections and

positive networks that will help them be successful students.
The campus puts forth policy and
communicates that they will not tolerate any harassment, ill
treatment or discrimination of any
student or persons seeking to benefit from the campus
resources. Moreover, the campus
communicates the importance of associations for LGBTQ
students and provides a space on
campus for students to commune and share or express
themselves in a reassuring environment.
Tennessee State University provides a system of helpful allies
for the lesbian, gay,
bisexual, transgender and queer/questioning community. There
is a published list of these
campus professionals provided on the website (Safe Zone
Allyship, 2017). These individuals
have completed the half day Safe Zone training and display the
symbol in their work or living
space to denote they are a registered or official Ally. An ally
has been educated about the
concerns and issues of the LGBTQ people and know about the
resources available to support

them (LGBTQ at TSU, 2014).
DePaul University in Chicago, Illinois is the first Catholic
University to establish an
LGBTQ Studies program. Starting in 2005, the minor in LGBTQ
Studies allows students to
analyze sex and sexuality within an interdisciplinary inquiry
and examines the experiences of
people who identify as a part of a sexually minority group
(DePaul, 2017). This private Catholic
university has integrated LGBTQA services and programs into
the overall student experience at
DePaul. The campus has a strong history of providing support
and services to students in the
LGBTQA community beginning in 1982 when Society of the
Individual was established to
become the first gay student organization. In addition, the
university hired its first full-time
LGBTQA Student Services Coordinator for its LGBTQA
Student Services department (DePaul,
2017). There are ongoing campus discussions, activities and
programs that seek to provide
support, services and connections for students. There is also a
Faculty and Staff LGBTQA

organization and an annual Stonewall Awards which recognizes
members of DePaul’s LGBTQA
communities who are promoting an accepting and affirming
climate on the campus.
What do they do poorly?
Overall, both institutions do an excellent job of promoting
acceptance and support for members
of the LGBTQA communities on their campuses. However,
Tennessee State University needs to
update the links and information on the website. Much of the
information and programs are dated
from 2014. DePaul seems to have ongoing updated information
and is active on Twitter,
Facebook and community sites. This is likely due to having had
over 25 years of a commitment
to the LGBTQA communities. Both institutions could do a
better job of advertising available
training and resources available to the public and surrounding
community.
Rogers’ Theory of Sexual Identity Development is comprised of
four stages: 1) Pre-

socialization- the individual is unaware of the larger society or
social expectations of gender
roles; 2) Social Identity Conflict/Personal Awareness-
Individual becomes aware that internal
feelings or gender may conflict with parental and social
expectations, may struggle with role-
playing; 3) Social Acceptance- Individual begins the quest to
find support among peers and
others who identify with sexual minority group; 4)
Pride/Confidence- Individual challenges
gender roles and traditional assignments of gender expectations;
individual accepts and
integrates his gender and sexuality into who he is as an
individual.
Through their programs and services, Tennessee State
University and DePaul University
ensures a supportive and accepting environment regardless of
where a student falls on the
continuum of gender and sexual identity development. Whether
a student is coming out,
questioning or boldly displaying their sexuality pride, each
institution provides a space on the
campus for students to connect and explore who they are
without discrimination or harassment.

Implications for Best Practices in Higher Education
Colleges and universities must present climates where LGBTQ
students feel safe,
supported and affirmed as students and persons in varying
stages of gender and sexual identity
development. Institutions of higher learning are not only places
of learning, but are also
miniature societies (Teaching Tolerance, 2017). Moreover, it is
not only about the special
treatment afforded to LGBTQ students, but also it is how
colleges and universities teach
acceptance and understanding for all people. This means that
those outside of the LGBTQ
community need to be taught awareness, tolerance and respect
for all fellow students, regardless
of their gender identity and sexual orientation. This is
imperative given the recent Human Rights
Campaign survey that revealed LGBT students report being
verbally and physically harassed at
school (Teaching Tolerance, 2017), which means LGBTQ
students are likely to have negative

educational experiences. Creating supportive environments have
shown to improve educational
outcomes for all students when campus resources are reflective
of safety, support and openness.
Schools are improving resources and services to the LGBTQ
study body they offer more
programs and co-curricular activities to help create safe and
welcoming campuses (Kratsas,
2017). The Campus Pride Index is a tool that assists colleges
and universities to learn ways to
improve their LGBTQ campus life and to ultimately shape the
educational experience to be more
inclusive, welcoming and respectful of all gender and sexual
identities as well as Ally people
(Campus Pride Index, 2017). The Campus Pride Index acts as a
measure of LGBTQ policies,
programs and practices and includes 50+ self-assessment
questions, which correspond to eight
different LGBTQ-friendly factors. These eight factors are:
• LGBTQ Policy Inclusion
• LGBTQ Support & Institutional Commitment
• LGBTQ Academic Life
• LGBTQ Student Life

• LGBTQ Housing
• LGBTQ Campus Safety
• LGBTQ Counseling & Health
• LGBTQ Recruitment & Retention Efforts
The Campus Pride Index sends campus officials a confidential
report of the index tool
along with recommendations for improvement and an LGBTQ-
friendly rating through a 5-star
scoring system (Campus Pride Index, 2016). Finally, Campus
Pride lists the top 30 LGBTQ-
friendly colleges and universities on its website for potential
students, families and employees to
review.
Awareness. Any program or service starts with awareness.
Educators and higher
education professionals can support LGBTQ students by
implementing some best practices for
creating climates or environments in which students feel safe
and affirmed. Some of these

include the following:
• Gay-Straight Alliance Clubs (this is a way to educate students
about
diversity and can offer support).
• Encourage and reward campus officials to form Ally
organizations. (Allies
are trained persons who have agreed to actively support and
publically
acknowledge they are safe and offer welcoming environments).
• Make sure dress codes are enforced equally among all
students.
• Empower students to express themselves, and
• Use gender-inclusive language at all event communications,
including
forms and applications (options for preferred pronouns).
• Provide an LGBTQ glossary of terms to all students, faculty
and staff.
Policy. Colleges and universities can update and implement
Anti-Bullying Policies and
codes of conduct to communicate public statement of safety for
students. The policies should
make clear that all students are protected and explicit
safeguarding measures are in place for

LGTBQ students. The Consortium of Higher Education LGBT
Resource Professionals advise in
their Suggested Best Practices for Asking Sexual Orientation
and Gender on College
Applications, that because of the growing numbers of students
identifying as non-binary,
applications should include “genderqueer” and “agender”
choices.
Some other policy suggestions are:
• Gender-Inclusive Housing,
• Transition-Related Medical Expenses,
• LGTBQ Identity Questions as an Option on Admission
Application and
Enrollment Forms (Because gender and sexuality are fluid,
students
should have the option to change gender and sexual identity on
campus
records during their academic career).
• Trans-Inclusive Admission Policy, and

• Policies that Include Gender Identity/Expression.
Training. Institutions can offer annual training for the entire
campus community from
students, staff, faculty to administrators. It should be
communicated that all have a role in
promoting an inclusive campus environment that is welcoming
to all students.
Campus Resources. It is important that LGBTQ resources
support students who are
experiencing varying levels of gender and sexual identity
development. Counselors who are
trained and equipped to support students experiencing anxiety,
depression and increased thoughts
of suicide should be a part of the campus. Several resources are:
• Support groups,
• Counseling Services,
• HIV/AIDS Testing,
• Gender Neutral Rest Rooms,
• Supportive housing/residence life, and

• Referrals to community partners (housing, food, medical,
etc.).
Finally, it is important that higher education professionals and
universities and colleges
put forth best practices and services that will ensure supportive
and welcoming environments for
students in the LGBTQ community. Through inclusive policies
and procedures, a climate of
openness can help students reach their optimal potential during
their higher education
experience.
References
(2016). In Campus Pride. Retrieved June 5, 2017, from
https://www.campuspride.org/campuspride2016top30/
(2016). In Consortium of Higher Education. Retrieved June 5,
2017, from

www.lgbtcampus.org
Bayne, H.B. (2016). Helping gay and lesbian students integrate
sexual and religious identities.
Journal of College Counseling, 19(1), 61-75.
doi:10.1002/jock.12031Cover, R. (2011).
Queer youth suicide, culture and identity: Unlivable Lives?.
Burlington, VT: Routledge
Cramer, P. (1980). The development of sexual identity. Journal
of Personality Assessment,
44(6), 604.
Degges-White, S., Rice, B., & Myers, J.E. (2000). Revisiting
Cass’ theory of sexual identity
formation: A study of lesbian development. Journal of Mental
Health Counseling, 22(4),
318.
DePaul University (2017). Key facts & rankings. Accessed from
https://www.depaul.edu/about/Pages/rankings.aspx
DePaul University (2017). LGTBQ studies. Accessed from
https://las.depaul.edu/academics/lgbtq-
studies/about/Pages/default.aspx
Dentato, M. P., Craig, S. L., Messinger, L., Lloyd, M., &

McInroy, L. B. (2014). Outness among
LGBTQ social work students in North America: The
contribution of environmental
supports and perceptions of comfort. Social Work Education,
33(4), 485-501.
doi:10.1080/02615479.2013.855193
Gender Identity. (2016). New Atlantis: A journal of Technology
& Society, (50), 86-113.
Gender Identity Expression. (2015). New York Commission on
Human Rights. Accessed from
https://www1.nyc.gov/assets/cchr/downloads/pdf/publications/G
enderID_Card2015.pdf
Gervacio, J. (2012). A comparative review of Cass’s and
Fassinger’s sexual orientation identity
development models, e Vermont Connection: 33(7). Available
at:
http://scholarworks.uvm.edu/tvc/vol33/iss1/7
Graham, L.F., Aronson, R.E., Nichols, T., Stephens, C.F., &
Rhodes, S.D. (2011). Factors
influencing depression and anxiety among Black sexual

minority men. Depression
Research & Treatment, 1-9. Doi:10.1155/2011/587984
Gragg, R.A. (2012). Working with sexual minority youth:
Coming out. Brown University Child
& Adolescent Behavior Letter, 28(10), 1-6.
Evans, N.J., Forney, D.S., Guido, F.M., Patton, L., Renn, K.
(2009). Student development
In college: Theory, research, and practice (2nd ed.). San
Francisco, CA: Jossey-Bass.
Katz-Wise, S.L. (2015). Sexual fluidity in young adult women
and men: associations with sexual
orientation and sexual identity development. Psychology &
Sexuality, 6(2), 189-208.
doi:10.1080/19419899.2013.876445
Kratsas, G. (2017). 50 great LGBTQ-friendly colleges.
Retrieved at
www.greatvaluecolleges.net/50-great-lgbtq-friendly-colleges/
Konik, J., & Stewart, A. (2004). Sexual identity development in
the context of compulsory
heterosexuality. Journal of Personality, 72(4), 815-844.
doi:10.1111/j.0022-
3506.2004.00281.x

LGBTQ at TSU (2014). Supporting the LGBTQ campus
community. Accessed from
http://www.tnstate.edu/eeoaa/tsusafezone.aspx
Morgan, E.M. (2012). Not always a straight path: College
student’s narratives of heterosexual
Identity development. Sex Roles, 66, 79-93.
Office of Equity & Inclusion (2017). TSU safe zone ally listing.
Accessed from
http://www.tnstate.edu/eeoaa/szallies.aspx
Parrenas, J. (2017). Twenty-first century gender: Welcome to
the gender revolution!
Lesbian News, 42(10), 66-67.
Pryce, A. (2006). Let’s talk about sexual behavior in the human
male: Kinsey and the invention
Of (post) modern sexualities. Sexuality & Culture, 10(1), 63-93
Rosario, M., Schrimshaw, E.W., & Hunter, J. (2011). Different
patterns of sexual identity
development over time: Implications for the psychological
adjustment of lesbian, gay, and
bisexual youths. Journal of Sex Research, 48(1), 3-15.

doi:10.1080/0022449090333106
Shepler, D., & Perrone-McGovern, K. (2016). Differences in
psychological distress and esteem
based on sexual identity development. College Student Journal,
50(4), 579-589.
Steinmetz, K. (2017). Infinite identities. (Cover story). Time,
189(11). 48-54.
Teaching Tolerance. (2017). A project of the southern poverty
law center. Retrieved from
www.tolerance.org/category/classroom-resources/sexual-
orientation
Torres, v., Jones, S.R., & Renn, K.A., (2009). Identity
development theories in student affairs:
Origins, status, and new approaches. Journal of College Student
Development, 50(6),
577-596.
Module 9: Capstone Final Paper
How can you use the concepts identified in this assignment, and
the class as a whole, to successfully support student
development in college?

As you consider ways to support college student development,
discuss those in the context of an area of higher education
where you currently work or where you wish to work,
ADVISING,
How does your chosen area of higher education fit into the
bigger picture of student development as a whole?
Incorporate this final component into a well synthesized final
paper including the other four components you have worked on
during this course.
Final Paper Requirements:15 – 20 pages in length, double
spaced (not including the cover page or reference page);
· Incorporate a minimum of ten scholarly references;

Running head CAPSTONE COMPONENT PART 42CAPSTONE COMPONENT PA.docx

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Running head CAPSTONE COMPONENT PART 42CAPSTONE COMPONENT PA.docx