Faith development theory and spiritual direction

Faith development theory has been widely discussed by religious educators and pastoral ministers. However, studies on Fowler's theory and spiritual direction are sparse. This article explores the possibility of integrating faith development theory and spiritual direction. After introducing Fowlers's understanding of faith and his structural theory of faith development, the author highlights the insight of Fowler's theory and its applicability in spiritual direction. Specifically, recipients and goal of direction, assessment in direction, and faith of directions are discussed.     

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.An earlier version of this paper was read at the Annual Meeting of the Society for the Scientific Study of Religion and the Religious Research Association in Salt Lake City, Utah, October 29, 1989. I am indebted to Professor Brown from the University of New South Wales, Australia for his helpful comments on an earlier draft of this paper.     

Fowler's Stages of Faith Development in an Honors Science-and-Religion Seminar

According to Paul Tillich's understanding of religion as "ultimate concern," a religious dimension is implicit in all university curricula. A science-and-religion course, such as one taught at Southeast Missouri State University, can offer students the opportunity to integrate their worldview, taking seriously both religious ideas and scientific information. Assignments based on A. E. Lawson's model of a learning cycle provide a vehicle for evaluating significant student learning leading toward fuller integration. The stages of faith developed by James W. Fowler serve as a fruitfull framework for interpreting changes in student viewpoints. Fowler's six stages of faith are characterized. Examples from student writing assignments demonstrate shifts in the cognitive understanding of faith that coincide with Fowler's stages.     

Singing the Blues: Reflections on African American Men,the Emergence of Melancholic Selves,and the Search for Transformational Objects

This article examines the texts of four African American men—Malcolm X, Martin Luther King Jr., James Baldwin, and Ta-Nehisi Coates—arguing that each text reflects, in part, the emergence of a melancholic self. This melancholic self arises as a result of internalizing the ubiquitous negative projections that come from social, political, economic, and cultural institutions or disciplinary regimes and the attending narratives that support, foster, and enforce racist beliefs (e.g., White superiority, Black inferiority). The internalization of negative projections, I contend, means that some Black children struggle to discover a positive sense of self in the public realm, and it is this ongoing encounter that gives rise to a melancholic faith wherein the child can expect not fidelity, trust, and hope vis-à-vis the public realm but rather betrayal, distrust, and futility vis-à-vis the possibility of the world ever presenting to him a positive self. In these texts, each man also identifies a moment in his early life when he became conscious of racist projections and the accompanying humiliations, as well as of the presence and power of his melancholic self. At the same time, this awareness, which is the first step in redemptive resistance, initiates a search for a transformational “object” that will liberate him from being in bondage to the melancholic self and its accompanying racial logic and faith, which, in turn, transforms his agency.     

A Psychobiographical Analysis of Faith, Hope, and Despair in Suicide

This paper presents a psychobiographical analysis of a young woman who committed suicide over 50 years ago. Among the documents analyzed are her letters, a high-school diary, creative writing, college newspaper book reviews, and academic papers. Using both an Eriksonian and object-relational theoretical framework, the roles of faith, hope, and despair in suicide—and the ways in which these were represented in the young woman's self-system—are analyzed. Although she possessed strong elements of both faith and hope, along with a will to implement them in a purposeful manner, she was prone to the defense mechanisms of splitting, devaluation, and dissociation, which led to an inability to create an abiding sense of self that may have prevented her descent to despair. Among other issues discussed in the article are the usefulness of psychobiography as a method of studying suicide and both the benefits and limitations of spiritual faith in countering depression and suicide.     

Self-Psychology,Shame, and Adolescent Suicide: Theoretical and Practical Considerations

Using the psychoanalytic self-psychology of Heinz Kohut as the theoretical foundation of this article, the authors discuss the role of shame in adolescent suicidal behaviors. Shame is described as a central component of suicidal behavior within the context of adolescence, a fundamental stage in the development of the healthy self. Normal and pathological self-development are described and important issues pertaining to the development of the self during adolescence are explored. A theoretical explanation of adolescent suicidal behavior from a self-psychology perspective is offered. Finally, suggestions for treatment of the suicidal adolescent and an illustrative clinical vignette are presented.     

Christian Social Justice Advocate: Contradiction or Legacy?

In this article, the relationship between Christian religiosity and the principles of social justice is explored, including the sociopolitical aspects of faith and advocacy. A particular emphasis is placed on the historical legacy and theological relationships between Christianity and social justice. The author concludes with a call for increasingly overt and intentional social justice work among counselors who self‐identify as Christian.     

Attachment and women’s faith development

This article explores the relationship between human attachment and God attachment, particularly in Christian women’s experiences of faith. It is based on the attachment perspective as a conceptual framework. The main aim was to evolve an attachment‐theoretical approach to women’s faith development and to offer a complementary path to interpret women’s faith development. The method was qualitative, as the data were collected via biographical narrative depth interviews. The findings suggest that an early attachment experience is a significant factor in the women’s faith development; three patterns of women’s faith are presented in which the differences in their images of self and God are represented accordingly.     

Mourning the Religious Self: An Experience of Multiplicity,Loss, and Religious Melancholia

The loss of religion is not one thing to all people, nor even one thing to one person. This article asks the question, “when we are talking about the loss of religion, who is mourning what?” The author considers what the loss of religion looks like if we view the self as abiding in both multiplicity and melancholia, and claims that the loss of religion requires a reconfiguration of the inner landscape of centrality and marginality. A clinical example illustrates how one patient’s “loss of faith” calls her to a complex mourning process that includes confronting many personal losses and their relation to her transgendered self.     

For God (or) country: the hydraulic relation between government instability and belief in religious sources of control

It has been recently proposed that people can flexibly rely on sources of control that are both internal and external to the self to satisfy the need to believe that their world is under control (i.e., that events do not unfold randomly or haphazardly). Consistent with this, past research demonstrates that, when personal control is threatened, people defend external systems of control, such as God and government. This theoretical perspective also suggests that belief in God and support for governmental systems, although seemingly disparate, will exhibit a hydraulic relationship with one another. Using both experimental and longitudinal designs in Eastern and Western cultures, the authors demonstrate that experimental manipulations or naturally occurring events (e.g., electoral instability) that lower faith in one of these external systems (e.g., the government) lead to subsequent increases in faith in the other (e.g., God). In addition, mediation and moderation analyses suggest that specific concerns with order and structure underlie these hydraulic effects. Implications for the psychological, sociocultural, and sociopolitical underpinnings of religious faith, as well as system justification theory, are discussed.     

Faith development and Teresa'sInterior Castle

James Fowler's model of faith development is compared with the course of development described by St. Teresa of Avila in her classic work,Interior Castle. Both Teresa and Fowler drew their models from the study of individual lives. The paper first presents a brief summary of Fowler's model, then goes through the different levels of development described by St. Teresa, comparing each of them with corresponding stages in Fowler's model. The paper concludes that, though these models were developed in different cultures, centuries apart, they appear to describe a similar course of religious or spiritual unfolding.This paper is a revised version of one originally delivered to Division 36, Psychologists Interested in Religious Issues, at the annual meeting of the American Psychological Association.References to Teresa'sInterior Castle in this paper are given by section (Mansions) and chapter within section so that the passages can be found in any translation.     

Spirituality in Counseling: A Faith Development Perspective

This article describes the use of Fowler's (1981) faith development theory (FDT) in counseling. FDT is a stage model of spiritual and religious development that allows counselors to identify both adaptive qualities and potential encumbrances in spiritual or religious expression. FDT offers a nonsectarian model of spiritual growth that permits assessment of spiritual development apart from the specific contents of various faith traditions. This article summarizes Fowler's faith stages and demonstrates their clinical utility through composite vignettes.     

The Impact of the Inner-child on Adult Believing

This article describes a recent research project that has examined the influence of childhood faith on adult faith. It traces both the historic formulation of faith in the original child and the reworking of that faith through subsequent reflection and the reworking of memory. The key interest is to identify how the inner-child is resourceful to faith development, whilst noting that it can lead faith into a dysfunctional stage. The article describes how the data was collected using two separate study groups. It then considers four themes arising from the data, namely memory, nurture, the god-object and institutional religion.     

Religion in Public Health‐Care Institutions: U.S. and U.K. Perspectives

In this article, we consider the role that religion plays in the health‐care institutions of the United States and the United Kingdom. Religion has played a significant role in the development of health‐care institutions in both countries and continues to be present in them in important ways. To capture the range of involvement of religious groups in various sectors of the health‐care institution, we propose a continuum for their relationship, from completely merged identities at one end (“faith‐saturated”) to entirely separate ones at the other (“faith‐secular partnerships”). Versions of this scheme have appeared in both U.S. and U.K. reports that describe the faith component of faith‐based organizations that work in global contexts. We apply this framework to identify specific U.S. and U.K. exemplars, finding that examples of all types exist in both societies, despite the more secular nature of the United Kingdom. Accurately characterizing the relationship between religion and public health‐care institutions can inform future policy and research.     

A Constructivist Pedagogue's Personal Narrative of Integrating Faith with Learning: Epistemological and Pedagogical Challenges

This article offers a personal narrative about integrating the Christian faith into the process of teaching and learning. The author begins by describing his understanding of pedagogy that framed his beliefs about teaching in higher-education environments. Understanding the author's beliefs provides a context for his experiences in integrating faith with learning. Specifically, the author offers three tensions of faith integration and describes how pedagogy helped him overcome these tensions.     

Rational-emotive therapy and religiousness: A review

Rational-emotive therapy has often been scrutinized and rejected by religious clinicians. Incompatibilities are frequently cited between rational-emotive psychology and theistic religious philisophies. Religious authors have been most notably oppossed to Ellis' ethical humanism, situational ethics and personal atheism. A review of these criticisms offers no evidence for a fundamental incompatibility between RET and religious faith. Several arguments exist for the application of cognitive-behavior therapy (RET in particular) to explicitly religious clients. The sparse empirical literature suggests that RET is effective with religious clients.W. Brad Johnson, M.A., is a doctoral student in clinical psychology at the Graduate School of Psychology, Fuller Theological Seminary. A commissioned Lieutenant in the United States Navy, he is currently an intern at the National Naval Medical Center.The author wishes to express thanks to Raymond N. Sampson, Albert Ellis, Charles R. Ridley and Siang-Yang Tan for their helpful comments on an earlier version of this paper.The views expressed in this article are those of the author and do not reflect the official policy or position of the Department of the Navy, Department of Defense nor the U.S. Government.     

Faith Development in the Lives of HIV-Positive Adults

Studies of religious faith consistently document the important role of religion in the lives of adults. Investigations of adult religious faith also suggest that a life crisis can stimulate faith development. However, these earlier studies do not explain how a life-threatening crisis changes adult religious faith. This study examines the impact of an HIV-positive diagnosis on adult religious faith development. Interviews were conducted with 18 HIV-positive men and women under 45 years of age. The researchers found that an HIV-positive diagnosis affects faith development in these ways: the perspective of faith shifts from a religious to a spiritual orientation for which the participants feel a stronger sense of ownership; the concept of God changes from an authoritarian to an empowering figure, and views of the self are transformed to include others.     

SELF-ABANDONMENT AND SELF-DENIAL Quietism, Calvinism, and the Prospect of Hell

Self‐abandonment and self‐denial are, respectively, Catholic and hyper‐Calvinist analogues of each other. Roughly, each requires the surrendering of a person to God's will and providence through faith, hope, and love. Should the self‐abandoning/self‐denying individual accept his or her own damnation if that be God's will? This article, which is virtually alone in discussing the Catholic and Reformed Protestant traditions together, answers “No.” The unqualified self‐abandonment present in quietism and the radical self‐denial of Samuel Hopkins are perverse and irrational responses to the prospect of hell because they run counter to the Christian's deepest need to spend eternity with God. However, a qualified self‐abandonment is intellectually defensible and offers a viable Christian piety.     

Faith and Praxis in Theology

In this article the author examines the relationship between faith and praxis in theology. The contemporary trends that make this relationship crucial for theology are noted, and its implications for Christian witness are explored through a brief analysis of several “liberation theologies.” The development of the relationship between faith and praxis is traced in Latin American liberation theology, African Christian theology, Asian Christian theology, feminist theology in the United States, and Black theology in the United States. Finally, some observations are given regarding the kind of faith and praxis that is demanded of Christians who would give authentic witness today.