Thesis (D. Min.)--Midwestern Baptist Theological Seminary, 2006. / Abstract. Includes bibliographical references (leaves 165-169)

The purpose of this descriptive-quantitative study was to analyze the relationship between individuals' development according to Fowler's stages and the self-assessed maturity of their faithfulness to Jesus Christ. Based on a review of significant texts from the Judeo-Christian Scriptures and from church history, the researcher concluded that faith as understood by the earliest Christians--which the researcher has termed "biblical-orthodox faith"--and the reality to which James W. Fowler referred as "faith" are not the same phenomenon. Biblical-orthodox faith entails two inseparable dimensions, faith-content and faith-commitment. The validity and vitality of biblical-orthodox faith may be assessed by measuring individuals' maturity in Christian faithfulness. Fowler's understanding of faith--described in this research as "other-awareness"--more closely relates to the phenomenon described in the writings of Friedrich D. E. Schleiermacher as das schlechthinnigen Abhängigkeitsgefuehl . The researcher created the Fowlerian Stage-Development Survey (FSDS) to assess Fowlerian stage-development in the sample of 348 evangelical Christians. The alpha reliability coefficient for the FSDS was 0.6941. The Shepherd Scale--a standardized instrument with two sub-scales, the Christian Belief sub-scale and the Christian Walk sub-scale--was utilized to assess individuals' maturity in Christian faithfulness. ANOVA indicated that no significant relationship existed between Fowlerian stage-development and maturity in Christian faithfulness as assessed by the Shepherd Scale. Both qualitative and quantitative analysis suggested that Fowler's Stages 2 through 4 describe the development of the Jungian Ego, while Stage 5 describes the development of the Jungian Self. These findings suggest that Christian spiritual formation comprises three separate "tracks"--Ego-development, Self-actualization, and Christian faith-development. In light of his research findings, the researcher constructed an integrative model of spiritual development that incorporated Ego-development, Self-actualization, and Christian faith-development into a single model while recognizing that Christian faith-development and Fowlerian stage-development operate on separate structural-developmental tracks. / This item is only available to students and faculty of the Southern Baptist Theological Seminary. If you are not associated with SBTS, this dissertation may be purchased from <a href="http://disexpress.umi.com/dxweb">http://disexpress.umi.com/dxweb</a> or downloaded through ProQuest's Dissertation and Theses database if your institution subscribes to that service.

This psychobiography is focussed on the life of Pope John Paul II, whose historical personage epitomises the redemptive theme of triumph over tragedy and eternal hope. A phenomenological approach to the study allowed the researcher to observe the subject’s lived experience through the theoretical lens of Erik Erikson’s psychosocial development theory as well has having his faith development illuminated by Fowler’s faith development theory. Together, these theories highlighted significant aspects of Pope John Paul II’s personality development, for the greater purpose of uncovering the significance of his historical personage by reconciling his spiritual, political and academic attributes. This psychobiographical undertaking was grounded in qualitative research in the form of a single case. Two methodological strategies were used in this study. Firstly, Alexander’s model was used to organise, extract, prioritise and analyse data. The indicators of salience ensured that all significant parts of biographical data were carefully considered for analysis. Guba’s criteria for trustworthiness guided the methodology to ensure reliable data extraction and interpretation. Posing specific questions to the data enabled the researcher to extract units of analysis relevant to the aim of the study. Secondly, the use of conceptual frameworks and matrices enabled the longitudinal exploration, categorisation and description of the stages of psychosocial and faith development. The findings of this psychobiographical study of Pope John Paul II strongly support the importance of Erikson’s (1950) theory in understanding the processes of personality development in an individual life. In this psychobiographical study, the complex process of adaption and growth was highlighted by Erikson’s (1950) theory and placed periods of Pope John Paul II’s development in context. This study also demonstrated that gaining meaning in life through faith (Fowler, 1981) provides the individual with greater internal support when adjusting to life changes. Furthermore, greater intentionality on the part of therapists to thread faith and spirituality into their practice, is evidence of the eugraphic impact of this study.

Includes bibliography. / A vacuum has arisen for many teachers of Religious Education in South Africa with the demise of Christian National Education as a guiding rationale for the teaching of the subject. Many teachers have come to question CNE's emphasis on the transmission of content and the importance of the teacher. The child, many believe, has not been given his or her proper due. Teachers have also realised the inadequacy of CNE as a means of addressing the multi-faith nature of RE classes. The debate concerning the future of RE has centred around the need to meet the demands of educational rather than religious considerations. It has also been focused on the rationale behind the teaching of the subject. The question of appropriate methodologies has, by and large, been ignored. The imperative of devising an RE that is sound educationally as well as one that is able to address the needs of all the shades of belief that are found in most RE classes has made the work of the developmentalist James Fowler particularly apposite. He has constructed a stage model that, he believes, describes the progression of faith or meaning through which individuals travel. During all the stages the modes of meaning-making follow a predictable pattern. These modes are universal in their application and are independent of the content of the belief system in which they are grounded, whether this be religious or non-religious. The teacher using such a model is therefore able to engage everyone in an RE class.

No description available.

Thesis (D. Min.)--Catholic Theological Union at Chicago, 2003. / Vita. Includes abstract. Includes bibliographical references (leaves 211-223).

Thesis (D. Min.)--Trinity Evangelical Divinity School, 2005. / Abstract. Includes bibliographical references (leaves 229-232).

Thesis (D. Min.)--Midwestern Baptist Theological Seminary, 2006. / Includes bibliographical references (leaves 166-171).

Applied research project (D. Min.)--School of Theology and Missions, Oral Roberts University, 2003. / Includes abstract and vita. Translated from Korean. Includes bibliographical references (leaves 217-221).

Applied research project (D. Min.)--School of Theology and Missions, Oral Roberts University, 2003. / Includes abstract and vita. Includes bibliographical references (leaves 152-156).