Fowler's Faith Development Theory Research Articles

An Investigation of Church Based Peace Building Models in Selected Churches in Kericho County

Peacebuilding with all members of the community in view of stemming potential and existing tension has become a necessity. In majority of politically and ethnically instigated violence, such as in the Kenyan post-election violence of 2008 and 2017, the Church was a major player in peace building processes as well as in the reconciliation process. This paper endeavoured to explore the available peace building models adopted by the Church in Kenya since 2008. To attain the mentioned objectives, the study engaged the Fowler theory of faith development. This was a qualitative research that applied the use of interviews and Focus Group discussions in the collection of primary data while secondary data used in this research was acquired through the review of documents and other relevant literature in public libraries and Church archives. Purposive sampling techniques were used to identify respondents, and the data analysed using context analysis. The study established Peace building models used by the Church were Mounting of Humanitarian Response Model and Policy advocacy which were done through Dialogue, Seminars, Evangelism, Sports and cultural events. These approaches to some extent helped to mitigate tension and violence in the region. Youth mentorship programs by the Church contributed to instilling the values of unity, honesty, peaceful co-existence as well as self-reliance among youth in the region and the society at large. The study recommends that religious organizations such as the National Council of Churches in Kenya (NCCK) and leaders should pursue peace building by ensuring that justice to all is achieved through methods that have respect for the people and also allow for the restoration of relations that foster and seek to correct injustices in regard to the fundamental values of human rights. The Kenyan Church should join many other faith-based peace advocates who endeavour to put into practise the principles of their belief in a manner that enables the building of local, regional, nationwide, as well as global machineries favourable for peace.

The Science of Children’s Religious and Spiritual Development

The Science of Children’s Religious and Spiritual Development

"Can One Put Faith and Work in the Same Sentence?" Faith Development and Vocation of a Female Leader in the Engineering Profession.

Faith has been pointed out as a possible resource in strengthening individuals' health and well-being at work. The aim of this article is to gain in-depth knowledge of the faith development and vocation of a selected female leader in a male-dominated work context. The article contributes to research on faith development in women leaders, based on Fowler's faith development theory. This is a single case study grounded in a qualitative research design. In-depth qualitative data were gathered through observation and interviews over 18months. Findings showed the development of faith across a women leader's life span and highlight that faith and vocation are important resources that provide strength, meaningfulness and a vision.

Critical Responses to Faith Development Theory: A Useful Agenda for Change?

Since it was first presented, James Fowler's faith development theory has proven influential in pastoral care and counselling, pastoral and practical theology, spiritual direction, and Christian education. However, it has also been subject to substantial critical evaluation. This article reviews the major themes within psychological critiques and considers the agenda provided by these critiques for the theory's future development. Critical themes concern Fowler's understanding of “faith”; the theory's structural “logic of development”; its overemphasis on cognition and lack of attention to (emotional/psychodynamic dimensions as) processes of transition and transformation; its gender bias and cultural specificity; and its purported difficulty in accommodating postmodern trends in psychology. To address these critiques in a meaningful way, there is a need to embrace alternative existing theories of faith development and spiritual/religious change, to construct a radically revised, process-focused version of faith development theory, and to continue to develop new localized process models of faith development.

The Investigating Study on the Cultural Validity of Fowler's Faith Development Theory

The Investigating Study on the Cultural Validity of Fowler's Faith Development Theory

Orthodox vs. Progressive: An Invitation to Transform Professional Consciousness

In recent journal articles, David R. Hodge charged that the social work profession discriminates against Evangelical Christians and other “people of faith.” His assertions stimulated a deluge of debate in the social work literature. In this article, Fowler's faith development theory is used to consider the dynamics of the controversy from a different angle. Fowler claims that a “revolution in consciousness” is taking place and makes recommendations for facilitating the change. Using Fowler's recommendations, social work professionals are encouraged to move beyond skillful debate to an atmosphere where individuals with very different worldviews can enter into dialogue, hear each other, and learn from what is heard. Necessary leadership, productive problem solving, and ethical practices related to personal values are addressed.

Some Patterns and Processes of Women's Faith Development

Drawing on Fowler's faith development theory and feminist theological and psychological studies of women's faith, as well as feminist research principles, open-ended interviews were used to explore the faith lives of 30 Christian or post-Christian women. Findings are presented in terms of two main categories. First, six processes of faithing are identified: these are strategies by which the women discerned and embodied shape, pattern and meaning in their life experience. Second, three major generative themes are identified which, it is suggested, represent key patterns in the women's faith. The three themes of paralysis, awakenings and relationality are described and discussed. The findings challenge Fowler's claim to provide a normative account of faith development, and reveal aspects of women's experience which require fuller attention in future research.

Faith Development across the Life Span: Fowler's Integrative Work

Fowler's faith development theory is a relatively recent achievement in cognitive developmental psychology, based on the earlier work of Piaget and Kohlberg in cognitive and moral development, and is a significant contribution to the integration of theology and psychology. In this article, an attempt is made to acquaint the reader with (a) some major reasons for the scientific study of faith development, (b) a brief history of the contributions of theorists prior to Fowler, and (c) a basic understanding of faith development theory, in terms of the concepts and stages described by Fowler. In conclusion, several implications of Fowler's work for psychotherapists and religious educators are discussed.

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

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

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.