Faith development: James Fowler's stages seen in a Quaker context

Pamela Mark-Whitley

Etd

Faith development: James Fowler's stages seen in a Quaker context

Public Deposited

MLA citation style (9th ed.)

Pamela Mark-Whitley. Faith Development: James Fowler's Stages Seen In a Quaker Context. Colgate Rochester Crozer Divinity School. rim.ir.atla.com/concern/etds/145fefa8-907e-4bc3-a2c5-7a0f671907f1.

APA citation style (7th ed.)

P. Mark-whitley. Faith development: James Fowler's stages seen in a Quaker context. https://rim.ir.atla.com/concern/etds/145fefa8-907e-4bc3-a2c5-7a0f671907f1

Chicago citation style (CMOS 17, author-date)

Pamela Mark-Whitley. Faith Development: James Fowler's Stages Seen In a Quaker Context. Colgate Rochester Crozer Divinity School. https://rim.ir.atla.com/concern/etds/145fefa8-907e-4bc3-a2c5-7a0f671907f1.

Note: These citations are programmatically generated and may be incomplete.

Creator

Pamela Mark-Whitley

Rights Statement

In Copyright

Abstract

This is an exploratory thesis/project to use Fowler's structural-developmental faith stage theory on Quaker subjects. Three members of the Rochester Friends Meeting were interviewed twice: once in 1979 and again in 1981. The open-ended interviews were designed to provide sufficient information to locate the individuals in their respective faith stages. In addition, the history of New York Yearly Meeting was examined in the context of Fowler's stages to establish the modal context of the Society. The modal context of the Yearly Meeting was seen as Stage 4, with individuals interviewed spread in Stages 3, 4, and 5. The individual in Stage 3 was the birthright member of the Society, while the other two joined as adults. Although conclusions cannot be drawn on such a small study, it is speculated that the structures of the Society do not impel a person's development beyond Stage 3. Apparently, other life events must provide the stimulus for development. The mode of Stage 4 for New York Yearly Meeting seems largely to result from the preponderence of adult members who have joined the Society rather than being built into faith-nurturing structures.

Publisher