The Appeal of Faith Development Theory: a Sociological Perspective
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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 in Practice - A Questionnaire 157-200 Chapter 5: Faith Development Theory in Practice - 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 2 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 a particular 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 of knowledge 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 a post-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 of relevant 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 of those to whom they must relate. Finally, we consider the implications ofthis perspective upon faith development theory for pastoral theology, suggesting that studies of the 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. 3 Introduction The Appeal of Faith Development Theory James Fowler's Faith Development Theory Faith development theory is presented as an account of the stages through which faith passes during the human life cycle. It is the work of American theologian and United Methodist Minister, James W Fowler. Fowler first published versions of his theory in 1974 in the journals, The Foundation and Religious Education. However, the fullest statement of his faith development theory is to be found in Stages of Faith: the psychology 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 of how his developmental theory came into being. Since 1981, Fowler has published several more books which explore some of the implications of his stages offaith, and written numerous articles. His work has also been the subject of several volumes and a large number of articles, 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 it has emerged over the last twenty years, has been acclaimed as novel and ground-breaking in the breadth of its scope, for it examines themes of development from the cradle to the grave and looks not just 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 it originatede, and in Britain where it has been taught in IFor a detailed list of Fowler's publications on faith development theory, please see the bibliography. 2Already in 1982, Philibert, P.I., in "Moral Maturity and Education Beyond Conventional Morality", in Review of Religious Research 23:3 (1982),292 stated that, "Fowler's work has become widely known and is being accepted with increasing interest among religious educators." By 1992 and the publication of Fowler, I.W., 1992, "Stages of Faith: Reflections on a Decade of Dialogue", in Christian Education Journal XIII: I (1992), 130::.,Fowler could note that Stages of Faith: The Psychology of Human Development and the Quest for Meaning, Harper & Row, 1981 had sold 60,000 copies in North America, been through 20 printings and been used as a textbook in Catholic, Evangelical, Protestant, and Iewish colleges and seminaries fur clinical pastoral education. 4 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 be an empirical and descriptive normative theory;4 and the nature of its theological assumptions which some believe only to accord with a Judaeo- Christian understanding of faith, and which some within the Christian tradition consider unorthodox, preferring to restrict the reference of the term faith 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 is the appeal of Fowler's faith development theory which forms the subject of this thesis, particularly, the dynamics at work in the reception of the theory amongst those who have embraced it within 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 it will, therefore, be necessary to locate faith development theory within both these traditions of thought 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 of the theory itself, but also a study of those 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 of response which Fowler's theory has 3See Chapter Five for a detailed account of the way in which faith development theory is being used in pastoral theology and children's work in Britain. 4See Chapter Two for a discussion of the empirical and normative status of faith development theory. 5Chapter One considers the comments of Fowler's theological critics. 5 elicited, and perceive the ways in which his stages of faith have interacted with the lives of those who have been influenced by them. In doing so we shall be following the methodology of Karl Mannheim who was one of the first to pay particular attention to the social base of beliefs 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 function.6 Thus far, in the published literature which will be discussed below, assessments offaith development theory have mostly been constructed from within developmental psychology and theology, the two main pillars upon which Fowler's theory rests. It is, of course, important, in any consideration of the 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 of thought in which faith development theory stands, and the position of its critics and advocates regarding that tradition. The first task of the thesis, then, is to examine the place of Fowler's theory within the disciplines of developmental psychology and theology. The primary purpose of such an exercise is not 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 of this discussion of Fowler's developmental and theological premises, that there is no consensus which would serve as a basis for a universal appeal for his theory amongst academics or church politicians. Indeed, there are serious 6For an account ofMannheim's method, see Mannheim, K., 1936, Ideology and Utopia, Routledge, 1991. His methods and our use of them are also discussed in Chapter Three. 6 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 is having 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 by Fowler's work in practice. The second task of the thesis, then, is to investigate the popular appeal of faith development theory.