The Appeal of Faith Development Theory - Nottingham ePrints

290 Pages·2016·11.88 MB·English

The Appeal of Faith Development Theory:
A Sociological Perspective
by Jane Leach, B.A. (Oxon.), B.A. (Cantab.).
Thesis submitted to the University of Nottingham
for the degree of Doctor of Philosophy, October 1997
The Appeal of Faith Development Theory: A Sociological Perspective
Contents Pages
Title Page 1
Table of Contents 2
Abstract of thesis 3
Introduction: The Appeal of Faith Development Theory 4-15
Chapter 1:
The Theological Provenance of Faith Development Theory 16-55
Chapter 2:
The Provenance of Faith Development Theory within Psychology 56-103
Chapter 3:
Faith Development Theory in Sociological Perspective 104-156
Chapter 4:
Faith Development Theory inPractice - A Questionnaire 157-200
Chapter 5:
Faith Development Theory inPractice - An Analysis 201-235
Chapter 6:
Conclusions and Implications for Pastoral Theology 236-270
Appendix I:
Correspondence Addressed to those attending the
EMMTC Conference in 1990 271
Appendix II:
Questionnaire Sent to Those Attending
the EMMTC Conference in 1990 272-278
Bibliography 279-286
Select Bibliography of James Fowler's works 287-289
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The Appeal of Faith Development Theory: A Sociological Perspective
Abstract of Thesis
This thesis seeks to examine James Fowler's faith development theory from a sociological
perspective in order to understand the theory's appeal and function within mainstream British
churches.
Assuming that all claims to knowledge articulate the interest of aparticular social group, the
thesis begins by outlining the intellectual tradition in which faith development theory stands
and then examines its social base within Britain. Insights from the sociology ofknowledge
and the social psychology of religion are used to suggest that faith development theory
operates as a theory of identity amongst those to whom it appeals, acting as a legitimising
framework for those of apost-liberal theological outlook who work within the context of
religious diversity.
Looking at these dynamics in operation through the results of a questionnaire and an
examination ofrelevant literature, it is concluded that faith development theory functions
amongst church leaders who are constructing a post-liberal identity, as a framework for
interpreting their own faith experience and that ofthose to whom they must relate.
Finally, we consider the implications ofthis perspective upon faith development theory for
pastoral theology, suggesting that studies ofthe social effects of Fowler's stages offaith, such
as this one, form an important element in the theological assessment of faith development
theory, and raise crucial questions about the kind of strategies for the maintenance of
Christian identity which are appropriate in the post-modern world.
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Introduction The Appeal of Faith Development Theory
James Fowler's Faith Development Theory
Faith development theory is presented as an account ofthe stages through which faith passes
during the human life cycle. It isthe work ofAmerican theologian and United Methodist
Minister, James W Fowler. Fowler first published versions ofhis theory in 1974 in the
journals, The Foundation and Religious Education. However, the fullest statement of his
faith development theory isto be found in Stages of Faith: thepsychology of human
development and the quest for meaning which was published in 1981. In this book Fowler
sets out his six stages of faith, the concept of faith which informs these stages, and the story
ofhow his developmental theory came into being. Since 1981, Fowler has published several
more books which explore some ofthe implications ofhis stages offaith, and written
numerous articles. His work has also been the subject of several volumes and a large number
ofarticles, both in the USA and in Europe. 1
Discussion of the issues pertaining to faith development has some precedent within the
Christian tradition, both within the fields of religious education and spirituality. However,
the faith development theory of James Fowler, as ithas emerged over the last twenty years,
has been acclaimed as novel and ground-breaking in the breadth of its scope, for itexamines
themes of development from the cradle to the grave and looks notjust at Christian faith, but
faith as a universal human capacity.
The theory has achieved a wide influence and application within the mainstream churches,
particularly in the USA where itoriginatede, and in Britain where ithas been taught in
IForadetailed listofFowler'spublications onfaithdevelopment theory,pleaseseethebibliography.
2Already in1982,Philibert, P.I.,in"Moral Maturity andEducation BeyondConventional Morality", inReview of
Religious Research 23:3(1982),292 statedthat,"Fowler'sworkhasbecomewidelyknownandisbeingaccepted with
increasing interestamong religious educators." By 1992andthepublication ofFowler,I.W., 1992,"StagesofFaith:
ReflectionsonaDecadeofDialogue", inChristian Education Journal XIII:I(1992), 130::.,Fowlercould notethat
Stages ofFaith: ThePsychology ofHuman Development and theQuestfor Meaning, Harper &Row, 1981hadsold
60,000 copiesinNorth America, beenthrough 20printingsandbeenusedasatextbook inCatholic, Evangelical,
Protestant, andIewishcollegesandseminaries furclinical pastoral education.
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theological colleges as a model for pastoral theology and used to underpin various
approaches emergent within confessional children's work.3 Despite its influence, however,
faith development theory has not received universal acclaim, either within or outside the
churches. Criticisms have centred around two issues: its assumptions and methods, which
are held to undermine its claims to bean empirical and descriptive normative theory;4 and
the nature of its theological assumptions which some believe only to accord with aJudaeo-
Christian understanding of faith, and which some within the Christian tradition consider
unorthodox, preferring to restrict the reference ofthe termfaith to saving faith in Jesus
Christ.5
The influence which Fowler's theory currently enjoys within the British churches, however,
raises questions about the reasons for its appeal. And it isthe appeal ofFowler's faith
development theory which forms the subject ofthis thesis, particularly, the dynamics at work
in the reception ofthe theory amongst those who have embraced itwithin the British
mainstream churches.
Method and Perspective
The subject under investigation in this thesis has profound implications for the method of
study employed. Fowler draws upon two main disciplines: theology and developmental
psychology and itwill, therefore, benecessary to locate faith development theory within both
these traditions ofthought in order to understand the way in which the theory has been
received both within and beyond those disciplines. Investigating its appeal, however,
involves not only an examination ofthe theory itself, but also a study ofthose upon whom it
has made an impact. We shall, therefore, turn to the disciplines of sociology and social
anthropology in order to illuminate the pattern ofresponse which Fowler's theory has
3SeeChapter Fiveforadetailed account oftheway inwhichfaithdevelopment theory isbeingusedinpastoral theology
andchildren'swork inBritain.
4SeeChapter Twoforadiscussion oftheempirical andnormative statusoffaithdevelopment theory.
5Chapter OneconsidersthecommentsofFowler'stheological critics.
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elicited, and perceive the ways in which his stages of faith have interacted with the lives of
those who have been influenced bythem.
In doing sowe shall be following the methodology ofKarl Mannheim who was one ofthe
first to pay particular attention to the social base ofbeliefs and ideas; first we shall establish
faith development theory's intellectual tradition, then its social base, and lastly we shall
examine the dynamics in operation between these two in order to discover the theory's social
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function.
Thus far, in the published literature which will be discussed below, assessments offaith
development theory have mostly beenconstructed from within developmental psychology and
theology, the two main pillars upon which Fowler's theory rests. It is, ofcourse, important,
in any consideration ofthe appeal ofa theory, to consider its provenance. Resting upon both
structural-developmental and theological premises, Fowler's work has its origins in both
these disciplines and in the dialogue between them. Understanding reactions to Fowler's
work must take into account both the tradition ofthought in which faith development theory
stands, and the position of its critics and advocates regarding that tradition.
The first task ofthe thesis, then, isto examine the place of Fowler's theory within the
disciplines ofdevelopmental psychology and theology. The primary purpose of such an
exercise isnot to debate whether faith development theory rests upon sound theological or
developmental principles, but to consider how the provenance of Fowler's theory within these
disciplines affects its potential influence.
It will become clear in the course ofthis discussion ofFowler's developmental and
theological premises, that there isno consensus which would serve as abasis for auniversal
appeal for his theory amongst academics or church politicians. Indeed, there are serious
6For anaccount ofMannheim's method, seeMannheim, K., 1936, Ideology and Utopia, Routledge, 1991. Hismethods
and our useofthem arealso discussed inChapter Three.
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questions about the theory's descriptive range and thus its explanatory power or prescriptive
use which arise from a discussion of its origins in structural-developmental psychology and
post-liberal theology.
In order to understand the effect which faith development theory ishaving in practice,
however, attention needs to focus not only on the stages of faith as they appear in print, but
on those who have been influenced byFowler's work in practice. The second task ofthe
thesis, then, isto investigate the popular appeal of faith development theory. This requires
an examination ofthe function which faith development theory performs within the social
lives ofthose amongst whom it is current. Understanding the popular appeal of an idea or
theory has been the particular study ofthe sociology ofknowledge, and thus it isto this
discipline that we turn first for illumination ofthe appeal of faith development theory within
the mainstream British churches.
Sociologists and social anthropologists have long treated beliefs and myths as social facts
which are intrinsically related to the social life ofthe communities in which they are current;
it is suggested that such beliefs are current amongst aparticular group within society because
they explain and articulate the social world ofwhich they are apart. It isassumed that even
ideas or theories which rest upon an empirical base, may articulate, explain or legitimate a
particular expression of social life. Thus, even 'scientific' ideas may be current, not primarily
because they are demonstrably correct, nor solely because they conform to previously held
premises, but because they perform auseful function in people's social experience.
It isthus to an examination ofthe social base offaith development theory that the middle
chapters ofthis thesis turn, seeking to identify the particular social group for whom faith
development theory expresses or legitimates their experience. Both within sociology and
social anthropology, there are anumber oftheories which suggest the kinds of ideas and
theories likely to arise amongst particular social groups in the contemporary western world.
In particular we shall draw upon the work ofthe sociologist, Max Weber and the social
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anthropologist, Mary Douglas to suggest, not only that faith development theory is likely to
make best sense amongst contemporary western people, but that it is likely to resonate most
clearly for socially mobile and highly educated Christians who have responsibilities within
the churches.
It isnot sufficient, however, simply to identify a social group amongst whom faith
development theory might gain currency without some sense ofthe ways in which the theory
might interact with other factors in the lives of individuals. To illuminate this issue, we draw
upon insights from social psychology and social phenomenology, and in particular, from
studies of identity theory.
Theories of identity, as outlined below, are typifications ofexperience whereby people locate
themselves both diachronically, in terms oftheir own biographies and synchronically, in
terms oftheir experience ofthemselves in relation to others. In common with other beliefs
current in society, theories of identity appear to most members ofthat society to be
objectively true, but are in fact expressions ofparticular social experience, within particular
cultural contexts, and are thus limited in their explanatory or descriptive potential.
Theories of identity, it is argued here, are necessary in all societies, because they afford
people some sense ofplace, ofwho they are, and how they may act in the world; they offer a
range of possible identities with which people may identify, thus both limiting and enabling
particular kinds of social discourse and behaviour. The degree of choice which individuals
may exercise in the adoption ofan identity, ofcourse, varies according to cultural conditions.
In modern societies, the options are much broader due to social mobility and complexity, and
many people may synthesise awhole variety of social identities from different spheres of
their life in order to be able to function across arange of contexts. Essentially, however, in
any society, identification with a social identity enables particular tasks to be performed.
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What is suggested here isthat Fowler's faith development theory functions as such atheory of
identity amongst those to whom itappeals; it enables a particular group ofpeople to make
sense oftheir faith experience in relation, both to the faith experience of others, as they
perceive it, and their own faith experience in the past; as such, it empowers them to perform
particular tasks within their social world. Such an understanding of faith development
theory is in fact hinted at by Fowler himself in his introduction to Stages of Faith when he
expresses a desire to 'provide names for our experiences and ways to understand and express
what we have lived.'7
The second task ofthe thesis, therefore, isto study faith development theory, not in terms of
its provenance, but in terms of its social base, drawing upon the perspective found in the
sociology ofknowledge that any belief, which is considered within a society to beknowledge,
owes its currency to its ability to perform a social function amongst aparticular social group.
It is suggested that faith development theory, although often discussed and treated as
objective knowledge about the objective world bythose to whom it appeals, is more profitably
understood as atheory of identity, articulating and structuring the experience of socially
mobile and highly educated Christians who have responsibilities within the churches.
We shall suggest, in our discussion ofthe provenance of faith development theory, that its
appeal isalso likely to bestrongest amongst those constructing apost-liberal theological
perspective and also those influenced by structural-developmental principles; the evidence of
social psychology and social phenomenology suggest that such views arise from an
experience of complex society, of social mobility, and agenuine encounter with pluralism,
whether through education or responsibilities within the church.
Having made the assertion that these are the dynamics at work in the appeal of faith
development theory within the British Methodist and Anglican churches, a sample ofpeople
7Fowler, J.w., 1981, Stages ofFaith: ThePsychology ofHuman Development and the Questfor Meaning, Harper &
Row, xiii.
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interested inFowler's work were invited to complete a questionnaire to see whether examples
could be found to illustrate these dynamics at work. In1995, this questionnaire was sent to
all those who attended a conference in 1989 at Nottingham University at which James Fowler
was the speaker.
The results ofthe questionnaire presented below, indicate that many ofthose interested in
faith development are in fact highly educated and socially mobile Christians who have
responsibilities within the mainstream churches -those to whom apost-liberal perspective is
likely to make sense. The questionnaire results also illustrate the ways in which faith
development theory is functioning amongst some ofthese people as atheory of identity,
offering away of interpreting past faith experience, and presenting typifications whereby self
and others within the churches may be understood.
The second area from which we seek to illustrate Fowler's stages of faith functioning as a
theory of identity isthe published uses of faith development theory. This survey isnot
concerned with explicit critiques of Fowler's work, but with publications which have used his
scheme as an explanatory device or to legitimate aparticular stance or course of action.
Again, as with the questionnaire, we found examples of faith development theory being used
as a framework for identity in the lives ofhighly educated religious professionals.
What we are claiming in this thesis isthat the appeal of faith development theory can be
better understood ifFowler's work is conceived as an attempt to illuminate his own faith
experience, and that ofthose around him, through the tools oftheology and developmental
psychology which were available to him. Rather than treating the stages offaith as a
normative descriptive model, or as an attempt to prove theological assumptions by
accumulated descriptive evidence, it is argued here that the stages are best understood as
typifications of identity: providing a series of religious identities, whereby people may locate
themselves in relation to others and make sense oftheir own experience.
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