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Findings of the few psychotherapy outcome studies with depressed children and adolescents raise questions about whether or not treatments are sufficiently sensitive to developmental factors. Here we review the outcome data, then survey potentially relevant research on the cognitions, competencies, and coping behavior of depressed youngsters. Much of the work in each domain is both procedurally and theoretically adevelopmental, and the psychotherapy research does not appear to be well informed by research in the other domains. To help remedy this situation, for each domain we suggest key developmental questions that need to be answered, and we discuss implications for psychotherapy. We also propose a three-way partnership involving basic developmental research linked with research on relations between depression and various cognitive and behavioral processes, with both lines of inquiry informing the development and refinement of interventions.
Ever since the eighteenth century, Jonathan Edwards's legacy and the fate of evangelicals in America have been symbiotically linked. As Edwards's reputation has fared, so has the evangelical movement. There are many reasons for this, not all of them anchored in his eminence. Yet more than any other thinker, Edwards has aided evangelicals in gaining credibility and in furthering their agenda in American public life. Not surprisingly, then, evangelicals have usually championed Edwards more wholeheartedly - less hesitantly, and often much less critically - than has any other group. Not all of them have favored Edwards's Calvinistic commitments. Since the time of the Civil War, most have dissented from Calvinism. But all have shared in Edwards's passionate pursuit of “true religion, ” the kind of vital Christian piety that stems from regeneration (spiritual rebirth) and sets its subjects apart from nominal Christianity.
As Edwards preached in 1740, “[t]here is such a thing as conversion, ” and “ 'tis the most important thing in the world; and they are happy that have been the subjects of it and they most miserable that have not. ” This doctrine has since become a hallmark of the evangelical movement, distinguishing it from other forms of traditional Protestantism. Indeed, for the purposes of this chapter, evangelicalism will be defined as orthodox Protestantism transformed and reconfigured by the transatlantic awakenings of the early eighteenth century. “
In the fifty years since the emergence of the neo-evangelical movement, the connotations of the word “evangelical” have changed significantly. Richard Quebedeaux charts an evolution of the movement beginning with the “neo-evangelicalism” of its founders, continuing through the “new evangelicalism” of their children, and on to the more radical evangelicalism typified by contemporary “Young Evangelicals.” Although these transitions cannot always be delineated as clearly as Quebedeaux implies, the evangelicalism of the past fifty years has certainly proved more dynamic than static and has managed to wiggle its way out of the grasp of its neo-evangelical founders.
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