Fowler's Faith Development Research Articles

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.

THEORY: "Faith Development Research Revisited: Accounting for Diversity in Structure, Content, and Narrativity of Faith"

Based on the recent proposal in this journal (Streib, 2001a) to revise James Fowler's (1981) faith development theory, the article argues for a revision of faith development research to account not only for structural diversity, but also for narrative and content diversity. Therefore, it suggests the inclusion of content-analytical and narrative-analytical procedures into faith development research. The argument develops in light of a review of 53 empirical studies that all have used Fowler's faith development instrument or a variation thereof; this review pays attention to the instruments that have been proposed for quantitative research in faith development, but especially to the empirical studies that have already included narrative- and content-analytical approaches. The article concludes with a proposal for a revised research design that integrates attention for structure, content, and narrative and suggests a coherent methodological procedure for future research in faith development.

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.

A Theological Application of John Bowlby's Psychoanalytic Theories of Attachment

Abstract This paper explores the relationship between attachment and faith. John Bowlby's attachment theory provides pastoral counsellors with a method for understanding patterns of human interaction. Attachment styles which develop during childhood shape adult relationships though these styles are not fixed and can be made more secure with pastoral counselling. The literature on child and adult attachment is surveyed and theological reflections and applications for pastoral counselling are included. The attachment dynamics within James Fowler's faith development theories are explored and an argument is made for a connection between attachment to God and the complex of atonement theories developed by F. W. Dillistone. Conclusions are that attachment theory can be grounded within contemporary theological discourse. It provides fresh insights on faith development theory and is applicable to pastoral counselling.

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.