Over the past three years, we had the privilege of working closely with various centers and institutes as they explored how their programs might contribute to the cultivation of virtues. Through these rich conversations, we observed several recurring challenges related to program design and character formation. One leader’s candid reflection captured the heart of the issue: “We don’t sit around with a list of virtues, strategizing how to program for each one specifically.”

This sentiment highlights two key obstacles that many centers face in their approach to virtue formation. First, while most centers valued virtue cultivation, they did not always view it as the primary aim of their programming. Second, when the conversation did turn toward integrating virtues into their work, there was a tendency to interpret this as a call to design programs exclusively focused on particular virtues, which felt limiting and impractical.

These interpretations often stem from an “either/or” mindset toward programming—leaders feel they must either focus on teaching content goals or on virtue formation as if the two are mutually exclusive. We propose a different approach: the “both/and” approach. In other words, we can focus on both knowledge and virtue formation simultaneously. (Indeed, as discussed in Chapter 2 – Why Virtues Matter in Higher Education, for much of the history of Christian education, growth in knowledge and growth in personal transformation have been considered inseparable.)

By adopting this “both/and” approach, we first make virtue formation more explicit—something that has often been implicit in the past. This shift also invites us to reconsider how we approach program design. Rather than creating entirely new programs, we can revisit existing ones, intentionally highlighting where virtue formation is already happening and identifying ways to strengthen it. This mindset allows us to be more deliberate in the activities we choose, ensuring they actively foster the full range of virtues we aim to cultivate.

To support these design decisions, our team developed the “KARE-ing about Character!” model. Yes, we realize the name is a bit playful, but we hope it’s memorable enough to help you apply it as you assess existing programs and design new ones. The KARE model outlines four core components of virtue formation:

• Knowing: Didactic instruction and social modeling of virtue
• Acting: Practicing virtues in real-world settings
• Realigning: Reflecting to achieve alignment between self and values
• Encouraging: Sustaining virtue formation beyond the program

Cultivating Virtues in Moral Communities- Theory

Before introducing the model, we want to briefly explain how we arrived at the core components of virtue formation. Over the past three years, our team synthesized insights from empirical research, theoretical frameworks, and extensive conversations with scholars and practitioners. These efforts culminated in a theory that explores how human thoughts, emotions, behaviors, and cognitive processes contribute to character development within moral communities^[1]. The following section summarizes that theory.

To begin, it is important to note that despite the differences between particular virtues (e.g., patience, humility), there is enough similarity in what a virtue entails such that a theory about their formation can exist. As a reminder, virtues are defined as:

(a) dispositional, (b) deep-seated (c) habits (d) that contribute to flourishing and (e) that produce activities with the following three features: they are (f) done well, (g) not done poorly, and (h) in accordance with the right motivation and reason.^[2]

Given this definition, if virtue is to be cultivated within our students, our efforts must shape them at three levels: (1) narratives that prescribe deep-seated expectations of morality, (2) a sense of idealized identity that shapes one’s dispositions, motivations, and intentional habits, and (3) their enacted selves, such that they carry out activities that are done well (and not poorly). That is, virtues are not merely visible actions, but the manifestation of rightly ordered understandings of the self, motivations, and actions bound together by a narrative or “moral order” that prescribes normative expectations of what is right.^[3]

Students encounter narratives about what is “good or bad, what is worth doing, and what not” ^[4] from a host of sources. Moral communities are formed when a group of people share a story that prescribes what is good and worth pursuing. At these centers and institutes, such a community is created around a Christian narrative. Often, the narrative that is taught guides students to contemplate their beliefs and values and determine who they think they should be. This, in turn, creates a sense of identity for each individual within that community. If virtue is to be formed, students must come to adopt that narrative and its corresponding moral assumptions into their idealized sense of self. We call this the “reflexive ideal”—an understanding of who they would like to be. If virtue is to be enacted, this reflexive ideal must be in line with the normative expectations of the guiding narrative and mentally “accessible”^[5]  to the student at the same time, such that it prompts meaningful action.

When students are prompted to reflect on these three layers of the self, they often uncover discrepancies between who they are (enacted-self), who they want to be (reflexive ideal), and who they feel they ought to be if they are to be seen as a member of their moral community (narrative ideal). This recognition of cognitive dissonance can lead to internal conflict, prompting a choice: either to ignore the inconsistencies or to actively pursue a sense of alignment and coherence among the selves. Achieving this alignment requires personal adjustments and efforts to reconcile these layers of the self, fostering the development of virtues in the process.

From Concepts to Character

From this theory, our team has identified four key programmatic components that contribute to virtue formation among students—Know, Act, Realign and Encourage. While the above theory of virtue formation in moral communities makes sense of these specific concepts, this chapter aims to answer a more practical question: So what? In other words, what does a theory like this mean when you’re designing a program aimed at cultivating character?

Program Design

Before we dive into the specifics of character formation, let’s begin with some general guidance about designing effective programs. First, it’s important to be explicit: you should identify character formation as a goal of your program (remember, it need not be the only goal!). This means you expect the program to influence participants’ character, either immediately or in the future.

Second, you must clarify the level at which your program is intended to cultivate character. For instance, is the goal of your program to primarily shape the moral imagination by introducing elements of a transcendent narrative, such as the Christian life? Or is your goal to help students align their enacted-self with their reflexive ideal? Perhaps it’s both. Also, it’s wise to intentionally target formation in one specific virtue at a time, with a program, rather than multiple virtues. So, what virtue(s) is your program targeting? By identifying the specific scope of your character formation aims, you’ll be better positioned to plan program activities.

Third, you will need to select activities that align with your desired program outcomes. What activities will lead to the character formation goals you’ve set? Programs should support students as they progress through the process of virtue formation we discussed earlier. The theory described above identifies that the most impactful virtue formation programs will include activities that provide opportunities for students to reflect at multiple levels, not just enacted practices. Finally, as our programs are finite, students need to be Encouraged to continue in their personal journeys in many contexts and stages beyond your specific program. To make this easier to remember, we’ve created the acronym KARE (pronounced like “care”). The tool we developed—KARE-ing about Character—serves as a model to help program designers think through their activity choices with these key elements in mind.

KARE-ing about Character

The KARE-ing for Character model provides a framework for designing virtue formation programs that foster deep, meaningful character development. This model highlights the essential activities and elements that should be present in any effective character education initiative.

To implement this model effectively, it is crucial to focus on one virtue at a time, ensuring that each key element is intentionally integrated and assessed. Character education is often understood as cultivating the ability to know, love, and do the good^[6]. Although many programs emphasize knowing and doing, the heart of character formation lies in nurturing a love for the good—a desire that compels students to pursue virtue not out of obligation but out of genuine commitment. In the context of the Christian narrative, this genuine commitment is in response to God’s love^[7].

A practitioner can inspire this love for virtue by creating an environment where it is experienced, modeled, and made personally meaningful. The strategies below are designed to create an environment that cultivates students’ ability to not only recognize and practice virtue but also develop a deep affection for living a good and virtuous life. In the following sections, we identify possible strategies that may align with each element of Knowing, Acting, Realigning, and Encouraging. We were heavily inspired by the scholarship of Jonathan Brant, Michael Lamb, and Edward Brooks, and we highly recommend their article, “Seven Strategies for Cultivating Virtue in Higher Education.” Building on their foundational work, we have built upon these seven categories by adding additional strategies drawn from our research and practice.

Knowing

The first component, Knowing, refers to the embodied process of character education through direct didactic instruction and indirect social modeling, specifically centered on a particular virtue. This can be achieved through readings, teachings, and discussions that help students recognize the importance of virtue acquisition in fulfilling our divine design as image bearers of God. This is perhaps the most essential role for centers and institutes, as they serve as instructors on how a life well-lived flows from a Christian moral identity. Knowing activities primarily aim to shape a student’s moral imagination by providing a clearer understanding of human flourishing as defined by Christian narratives. This includes understanding which virtues a Christian ought to enact as well as how context should influence the enactment of those virtues. It is the role of centers and institutes to clearly label and define these virtues that fit within Christian narratives.

This aspect of virtue formation often aligns with the types of activities already practiced by many centers and institutes. Below are suggested strategies that can be used to cultivate virtues, particularly as they relate to Knowing:

Key Strategies:

• Narrative engagement: Encouraging students to explore stories—whether through literature, film, or testimonies—where characters embody or struggle with a particular virtue can help them internalize these concepts more deeply. Storytelling connects abstract virtues to lived experiences and makes them more relatable.
• Engagement with virtuous exemplars: Presenting students with role models who embody the virtue, allowing them to observe and learn from these individuals.
• Dialogue that increases virtue literacy: Facilitating conversations that deepen students’ understanding of the virtue, its characteristics, and its importance.
• Awareness of situational variables: Helping students become aware of the external factors that can influence their ability to practice the virtue in real-life situations.

Acting

The embodied process of Acting refers to the actual practice of virtue—engaging in virtuous actions for the right reasons. We cannot merely think our way to a better way of living in the world; we need to train our desires and behaviors through practice. As Aristotle emphasized, we “acquire such habits through practice—by repeating or regulating appropriate thoughts, feelings, and actions over and over again until we gradually become disposed to think, feel, and act in the right ways at the right time, as if by second nature”.^[8] Therefore, when designing program activities, it is important to create opportunities for students to align, in real time, their enacted self with their reflexive ideal by practicing the virtues that accord with who they want to be. Over time, as the enacted self comes to reflect the reflexive ideal that is in line with the narrative they’ve adopted from their moral community, a student develops virtue.

However, this aspect of virtue formation is often the most challenging for centers. It can be difficult to identify activities in formal educational settings that provide genuine opportunities for students to think, feel, and act in ways that meet the standard of “second nature” behavior. (An exception here is the intellectual virtues, which can be regularly practiced in formal educational settings.) One possible solution is to incorporate experiential learning models that promote learning through practice. Yet, another option may be to prepare students to enact virtues, as indicated in the “knowing” section above, by identifying specific contexts where they are likely to encounter opportunities to practice the virtue. This form of priming encourages them to anticipate and recognize moments when virtuous actions are possible.

Below are additional strategies that align with Acting:

Key Strategies:

• Scenario-based learning: Presenting students with real-world or hypothetical scenarios where they have to apply the virtue in question can provide practical, experiential learning. This could take the form of case studies, role-playing, or simulations that test their understanding and application of virtues like intellectual humility.
• Service learning: Engaging students in community service or projects that require them to practice the virtue in a concrete context allows them to apply their understanding in real-world settings. Intellectual humility, for example, might be practiced through collaborative problem-solving or conflict resolution in diverse groups.
• Priming. Encourage students to anticipate and recognize moments where virtuous actions are possible.
• Habituation through practice: Encourage students to repeatedly engage in actions that reflect the virtue, helping them develop habits that align with the moral norms outlined by the Christian narrative.
• Moral reminders: Use cues or prompts to remind students of the virtue they aim to embody. This could take the form of reminders in classrooms, daily routines, or during reflective activities, helping them stay mindful of their goals.

Realigning

The embodied process of Realigning focuses on achieving coherence between the multiple layers of the self (narratives, ideals, and actions). In this phase, students reflect on the interaction between their reflexive ideal and their enacted selves over time, asking themselves: Who have I been in the past? Who would I like to be? What plans and actions do I need to enact to bridge the gap between the two? Where have I found coherence or incoherence in the past? What plans can I make to promote greater alignment in the future?

Realignment is a key process for integrating a virtue from simply knowledge and practice to part of one’s identity. Thus, this process of realignment goes beyond mere reflection; it includes the intentional actions needed to move toward a greater state of identity coherence. However, reflective practice is central to this element. Reflective practice is defined as the “systematic inquiry to improve and deepen our understanding of [a particular] practice.” It takes three forms, depending on the time perspective: Reflection-on-action (past-focused)involves looking back on past practices and experiences to critically evaluate what was done and use those insights to refine or improve future actions. Reflection-in-action (present-focused)occurs in real-time, as individuals evaluate and adjust their actions in the moment. Reflection-for-action (future-focused) focuses on planning for future actions, including strategies for overcoming potential risks, challenges, or obstacles. All three types of reflective practice are crucial for ensuring identity coherence and fostering virtue development.

Below are some key strategies that can support Realigning. (Note that many of these are activities already regularly practiced in many centers):

Key Strategies:

• Prayer: Engaging in personal or communal prayer can be a way of seeking moral identity coherence and reflecting on one’s spiritual and moral development.
• Confession: The practice of acknowledging shortcomings or misalignments between one’s actions and ideals, often accompanied by a commitment to change.
• Examen: A spiritual exercise, often from the Ignatian tradition, that involves reflecting on one’s day to discern moments of alignment or misalignment with virtues.
• Friendships of mutual accountability: Developing relationships where individuals encourage and challenge each other to live in greater alignment with their ideals and values.
• Reflection and self-assessment: Encouraging students to engage in regular reflection or journaling, where they assess how well they are embodying the virtue in various aspects of their lives. This helps deepen self-awareness and provides an opportunity for self-regulation, reinforcing the connection between the moral implications of the Christian narrative and the enacted-self. Chapter 7 provides worksheets that may provide opportunity for reflection and self-assessment.

Encouraging

Finally, it is important to remind ourselves and our students that virtue formation is a slow, gradual process requiring sustained practice and iteration over time. Virtues are cultivated through repeated practice. It’s essential, then, to acknowledge that the timeframe of most programs is not sufficient for fully actualizing virtue formation.

Instead, the realistic goal of a program is to provide students with the foundational building blocks of virtue formation—Knowing, Acting, and Realigning—and then to Encourage them to continue using these practices beyond the program. With these tools, students are better equipped to progress toward coherence, gradually embodying virtues over time.

Below are some key strategies that can support Encouraging:

• Visual cues. Connect your content to a visual artifact that can be displayed in your center or institute to remind students about their work character formation.
• Personal goal-setting: Encourage students to set specific, attainable goals for their own growth. For instance, they might set a goal to practice intellectual humility by engaging in one thoughtful, non-judgmental conversation per week. Personal goals provide a clear pathway to continued growth.
• Accountability partnerships: Pair students with accountability partners or small groups where they can regularly share their progress, challenges, and reflections. This mutual support can be motivating and reinforce commitment to their growth.
• Follow-up sessions or check-ins: Offer optional follow-up sessions after the program’s end where students can reconnect, share their experiences, and discuss ways to sustain their practices. These check-ins can serve as reminders and provide encouragement for continued progress.
• Journaling: Encourage students to keep a journal where they can record moments of success and struggle related to their goals. Reflecting on their journey helps them internalize the lessons learned and see their progress over time.
• Identify real-life contexts for practice: Prompt students to identify specific contexts (e.g., peer interactions, work, or social settings) where they can intentionally practice particular virtues. By planning for real-world applications, students may be more likely to seize opportunities to act in alignment with their virtues.
• Celebration of small wins: Encourage students to celebrate small victories in their journey. Recognizing progress, even if incremental, helps maintain motivation and highlights the cumulative impact of small, consistent efforts.
• Reminders of transcendent purpose: Reinforce the greater purpose behind virtue development, rooted in the Christian narrative. (In the Christian tradition, virtue is about more than mere self-actualization!) This perspective can be inspiring and help students see formation as an ongoing, meaningful pursuit.
• Encouragement through prayer or meditation: Encourage students to incorporate regular prayer, meditation, or contemplation that reflects on particular virtues. This practice can be a source of encouragement and grounding in their commitment to personal growth.

From Virtue Formation to Character Formation

Our programs are finite, but through a lifetime of Knowing, Acting, Realigning, and Encouraging with multiple virtues, a person gradually grows in holistically embodying Christian character. Over time, the Christian narrative that is prioritized in our community (“This is who we are and how we live”) becomes increasingly embodied and internalized by individual students (“This is who I am and how I live”). We help support our students as they grow in meaningful and intentional habits of Christian virtue, for the right reasons (loving God and others), from a deep-seated (fully internalized) motivation.