Mentoring Youth for Joy in Anxious Times

In this article, the authors set forward a theory of joy built upon adolescent development and describe how anxiety sometimes interferes. They elaborate why adolescence is a time of joy and the type of future-oriented adolescent imagination that fosters joy. Describing adolescent development from neurological, biological, social, sexual orientation, racial identity, and stages of faith perspectives, they show how joy and development are linked in adolescent flourishing. After defining anxiety, showing its prevalence, and distinguishing it from worry they indicate how the existential concerns of anxiety interferes with joy and how mentorship can help. Exploring pertinent Scriptures, they examine some ameliorative effects against anxiety through attachment based play that challenges a competitive culture and mentorship that evokes already-emergent strengths.

Using Fowler’s Stages of Faith to Understand the Development of Aspiring Social Workers

The integration of religion and spirituality into social work education and practice remains a contentious topic of debate. For Christian social workers, social work students and educators, integrating theories of faith and faith experiences into the educational process can be beneficial. To date there has been little evidence on how teaching spirituality and religion content in accredited programs is enhancing practice. This article presents a conceptual roadmap for instructors and students preparing to enter field practicum. By aligning Fowler's Stages of Faith with students' anticipatory process, instructors can be better equipped to navigate each stage of development.

TEORI PERKEMBANGAN IMAN REMAJA MENURUT JAMES W. FOWLER DAN IMPLIKASINYA BAGI PENDIDIKAN AGAMA KRISTEN

James W. Fowler adalah penggagas Teori Perkembangan Iman (Stages of Faith). Adapun tingkatan perkembangan iman berdasarkan penelitian yang dilakukan Fowler adalah struktur, tahap-tahap perkembangan iman, dan aspek-aspek yang mendukung agar setiap orang beragama tidak berhenti pada tingkatan iman yang rendah tetapi dapat naik pada tingkat yang lebih tinggi dan menghasilkan manusia yang semakin dewasa. Salah satu target penelitian Fowler adalah kaum remaja. Remaja merupakan usia di mana anak mulai mencoba mencari identitas diri. Usia remaja juga merupakan usia yang amat potensial dalam perkembangannya, baik dilihat dari aspek kognitif, emosi, maupun fisiknya. Selain itu, anak pada usia ini memiliki rasa ingin tahu yang sangat tinggi, salah satunya mereka mulai mencari tahu tentang kebenaran iman atau kepercayaan yang telah diyakininya. Oleh karena itu, usia mereka merupakan waktu yang sangat tepat untuk memberikan pendidikan agama untuk dapat meningkatkan perkembangan iman mereka ke tahap yang lebih tinggi. Dengan demikian, mereka memiliki kehidupan yang semakin dewasa, juga dapat bertanggungjawab atas iman yang diyakini, baik untuk dirinya maupun kepada orang-orang yang ada di sekelilingnya. Untuk itu, dalam artikel ini penulis membahas mengenai tahap-tahap perkembangan iman khususnya pada kaum remaja menurut teori James W. Fowler dan implikasinya bagi Pendidikan Agama Kristen di keluarga, sekolah, dan Gereja.

The role of parents in the development of faith from birth to seven years of age

Scholars have researched the role of parents in the development of the child. Families play a critical role in the development of a young child. According to Freud, many adult symptoms of anxieties are rooted in childhood experiences, and that a child’s development would influence how the child would behave as an adult and that their actions may correlate to something that occurred in their childhood. Erikson’s theory of ego development stated that the ego, which is the centre of each person’s individuality, could not be understood in isolation from the others and the wider world around it. Research has also been done on the way that a person’s faith develops. In his book, Stages of Faith, Fowler developed a theory of six stages that people go through as their faith matures. Keeley, combined his knowledge of education with his passion for children’s ministry and published a book with the title, Helping Our Children Grow In Faith. As a theology student with a background in Early childhood development, the researcher believes that these two academic areas should be utilised together to assist parents in the process of the child’s faith development during its formative years. Osmer’s core task of Practical Theology, and its four questions, will be used to determine parents’ roles in the faith development of their children. Empirical data gathered in a study by Nel and Van der Westhuizen will be used. When all four questions are answered, this study will deduce useful guidelines for parents. The importance of the role that parents play in the faith development of children is immense. A baby’s or an infant’s interaction with his or her parents forms the basis on which he or she will build their developing faith. If this foundation is not placed down correctly, problems might arise later in the child’s faith development.

Faith Development While Abroad Amongst African American Students

Spiritual development is an epistemological journey of seeking to make meaning of life’s activities, order, and the relationship between events (Love, 2002). This process occurs when students experience a degree of dissonance that pushes them to question what they know, how they know it, and expand their understanding based on new experiences and information learned (Bakari, 2000; Chaudhari & Pizzolato, 2008). Studying abroad provides opportunities for students to encounter disequilibrium as they interact with other cultures that cause them to consider alternative viewpoints, and enable other’s practices and beliefs to influence the formation of their own views, beliefs and practices (Chaudhari & Pizzolato, 2008). This article utilizes Fowler’s (1981) stages of faith development to understand the meaning-making and spiritual development of study abroad participants. Multiple semi-structured interviews (pre-, during, and post-study abroad) were conducted with 25 African-American students who participated in long-term, immersive, study-abroad programs in 13 different countries on 5 different continents. During pre-study abroad interviews, three participants disclosed a faith-background and expressed intention to connect with a community of believers during their time abroad. These participants were in what Fowler would consider a synthetic-conventional stage of faith development, characterized by conventional practices influenced from home and parental influences. While abroad, five students shared that they had independently researched local churches in their host countries, and regularly attended services alone or with another study abroad participant, because they needed the support of a community of believers to empower them during their time abroad. Additionally, numerous participants addressed differences in how faith is discussed and practiced in their host country and America. One-third of participants discussed studying abroad having an impact on their faith and religious beliefs. In addition, participants discussed specific lessons and practices learned from their community of believers in their host countries, which they intended to incorporate in their faith practices and beliefs upon return to the U.S. Particularly interesting was a distinction noted between the role faith plays in the U.S. and abroad: participants described their faith communities in the U.S. placing a strong emphasis on what God can do for people, whereas in faith communities abroad, the emphasis was placed on believer’s responsibility to worship God rather than on what God does or does not provide. Another key finding was the connection between student development stages of identity development and stages of faith development. Participants in later stages of identity development demonstrated a transition from Fowler’s synthetic-conventional stage of faith development to the individuative-reflective stage of faith development. In the individuative-reflective stage, students break free from parental and community influenced practices to explore their own thoughts and experiences of God and determine for themselves how they will practice their faith. A similar process occurs in practices and behaviors when a student explores and forms a solidified identity – they shift from parental and communal influences on identity formation to forming beliefs and actions based on personal experiences and thoughts.

Grief as a Mystical Journey: Fowler’s Stages of Faith Development and Their Relation to Post-Traumatic Growth

This paper explores the relationship between embedded theological assumptions and the ways in which one copes with loss and bereavement. Based on James Fowler’s research on Stages of Faith Development, the paper examines common Western psycho-spiritual beliefs related to loss, trauma, and grief, and proposes that profound loss experiences have the potential to lead the griever to a shift in theological thinking. It addresses the ways in which a “crisis of faith” triggered by loss or trauma prompts the questioning of closely-held beliefs, which can lead to an expanded spiritual perspective that can be beneficial to the healing process.