Faith Development Theory Research Articles

BRAIN, SYMBOL, & EXPERIENCE: A PSYCHIATRIC AND THEOLOGICAL DIALOGUE

Abstract. Brain, Symbol & Experience attempts to solidify the authors' work in the fields of neurophenomenology and consciousness. The interdisciplinary nature of the work dictates less than extensive discussions of individual academic topics, but it does facilitate the identification of mutual points of interest for future pluralistic dialogues. This paper explores the implications of Laughlin, McManus, and d'Aquili for the neurosciences, psycho‐pathology, psychotherapy, contemporary literature, theology, and faith development theory. Suggestions for specific interdisciplinary conversations are offered.

The sociology of Fowler's faith development theory

Dans la conception de Fowler, la foi est souvent mais pas necessairement de caractere religieux. Sa definition de la foi est juste un preliminaire a une analyse des manieres de structurer les sens de la vie. Un examen d'elements selectionnes de la theorie du developpement de la foi de Fowler revele qu'elle est plus pertinente qu'on aurait pu le croire pour les questions actuelles de la sociologie et en particulier de la sociologie de la religion. Quatre themes sont passes en revue par l'A.: la nature de la religion, la nature relationnelle de la foi, le processus de changement religieux et la mesure scientifique de la religion

Forms of logic in faith development theory

A fundamental characteristic of structural-developmental psychology is that development is governed by a logico-mathematical, hence scientific, principle of equilibrium. In this article I examine James Fowler's proposal for a metaphorical interpretation of logic in his theory of faith development. I intend to argue that a metaphorical understanding of logic radically shifts the theory of faith development away from Piagetian structuralism and towards dialectical psychology. A metaphorical reading of stages and their transformation raises serious questions about the attempt to define faith in terms of stages of individual psychological development. A secondary proposal to be considered is the relevance of metaphorical theology to faith development theory.

Development in Faith Development Theory: Review Article

Development in Faith Development Theory: Review Article

Psychotherapy as religion: Pros and cons

Psychotherapy and religiousness are closely linked without being identical. This theme is explored in the relationship between therapist and client, in a faith development theory, and in feminist perspectives which present potentials for transforming religiousness and psychotherapy. The main critique of psychotherapy as religiousness is its lack of both communal and ecological dimensions.

The Enlightenment and Faith Development Theory

The thesis of this essay is that the hard-won structures of rational autonomous consciousness, shaped in the Enlightenment, must be constructed by all persons in modern society. Structural and functional characteristics are described between the Enlightenment and the transition to the Individuative-Reflective Stage of faith development. The author concludes that faith development research itself is an outgrowth of Enlightenment impulses; that there are also parallels between the transition to the Conjunctive stage of faith and a culture-wide struggle toward post-Enlightenment modes of consiousness; and that faith development theory can provide an insight into contemporary regression to Pre-Enlightenment and pre-Individuative modes of faith and consciousness.

The Application of Fowler's Faith Development Theory to Teaching Religion in a Voluntary Context

The Application of Fowler's Faith Development Theory to Teaching Religion in a Voluntary Context

A Faith Development/Self-Development Model for Pastoral Assessment

Details and recommends an assessment model based on the faith development theory of James Fowler and the self development theory of Robert Kegan. Provides pastoral diagnostic criteria in the areas of symbolic communication, in styles of community, and for style-specific pastoral care. Offers a brief case to illustrate one part of the model.

Fowler's Faith Stages as a Guide for Ministry to the Mentally Retarded

Discusses ways in which James Fowler's faith development theory may contribute to the understanding and to the ministry to the mentally retarded. Notes that Stage 1 of the theory is particularly applicable to working with the severely retarded whereas Stage 2 is generally applicable to people who are moderately and mildly retarded. Offers vignettes to illustrate the central thesis.

The Fullness of the Christian Faith Experience: Dimensions Missing in Faith Development Theory

Argues that faith development theory speaks to the modern empirically oriented mentality and in doing so makes too many concessions to modernity, particularly in narrowing the notion of person by concentrating on ego psychology.

Disaffected Roman Catholics: Developmental considerations

Recently, I conducted a study exploring the spiritual development of disaffected Roman Catholics, using the theory and model of consciousness development offered by Ken Wilber, one of the foremost writers in the area of transpersonal psychology. Wilber offers a fine structuraldevelopmental theory of how consciousness develops, but no methodology to be used in ascertaining the level of development of persons in a study such as this. James W. Fowler provides a faith development theory and model and has done clinical research, that I considered compatable with Wilber's theory and model. Fowler supplies the methodology~ while Wilber provides the expertise in spiritual functioning and experience that could be used together in research. In my study, I applied Fowler's theory and method in the assessment of a group of disaffected Roman Catholics, placing them in his model. They were then placed on the corresponding level of Wilber's model, and his theory was then used to explore the inner spiritual experience of the person. This study originated in my own disaffection from the Church. By conducting this research, I have sought to understand my situation with the Church and that of others like me. One thing that has emerged in my own experience, and in that of others as well, is that no matter how unhappy one may be with the Church, one cannot entirely reject it. Among disaffected Roman. Catholics, there is often a great deal of pain and anger, which result from the frustrated need and longing for spiritual fulfillment and community belonging. When these Catholics feel rejected by the Church, or when the Church no longer meets their needs, they must seek belonging and spiritual satisfaction elsewhere, or, as in my case and that of many others, remain painfully on the edge of the Church. I undertook this project out of my own desire for spiritual fulfillment and community, and in the hope of contributing to future constructive change. I would now like to present a summary of my research as well as some reflections on it in the hope that it will help answer some questions about this little understood group of people.

James Fowler's Theory of Faith Development

(1984). James Fowler's Theory of Faith Development. British Journal of Religious Education: Vol. 7, No. 1, pp. 14-18.