Faith, Spirituality, and Religion In Higher Education

1. Faith, Spirituality, and ReligionIn Higher Education Steven P. Scherger

2. What Exactly Do We Mean? • Faith—how one makes meaning of oneself, others, the world, and “god” • Faith Development—Structural aspects of how one makes meaning • Religion—Doctrines, practices, and beliefs that compose the content of how one makes meaning • Spirituality—Process of searching for meaning, wholeness, and purpose

3. Historical Perspective • Before the Civil War most of American colleges had a religious affiliation; even many “public” institutions were controlled by particular denominations • Period between Civil War and WWI witnessed transition in the academe with the rise of research universities • Between the two World Wars, spirituality remained a concern for the emerging Student Personnel Profession; but was narrowly defined as mainline Protestant morality • The last 50 years of the 20th Century marked a time when both academic and student affairs focused very little on the spiritual aspects of students • Last decade has witnessed a renewed interest in student spirituality for numerous reasons (e.g. globalization, multiculturalism, demand by Millennials)

4. James FowlerStages of Faith (1981) • Graduate of Harvard Divinity; Retired Professor from Emory; Methodist Minister • Became interested in the psychological aspects of faith during graduate studies • Greatly influenced by Erikson, Piaget, and Kohlberg

5. James FowlerStages of Faith (1981) • Fowler defines Faith as how one makes meaning of life (ethos) • Focused on the structure of meaning making rather than the content of it • Fowler argues that the structure of faith is more likely to be universal; therefore his theory can be applied to all individuals including the non-religious or atheistic

6. James FowlerStages of Faith (1981) “GOD” (Center of Power and/or Values) FAITH SELF OTHER

7. James FowlerStages of Faith (1981) • Stage 1: Intuitive-Projective Faith • Typical of Children Ages 3-7 • Dominate Traits: Imagination • Forms of Knowing: Perception • Transition: Need to Distinguish Between Reality and Imagination • Stage 2: Mythical-Literal Faith • Typical of Older Children/Young Teens Ages 7-14 • Dominate Traits: Literalism and Reciprocity • Form of Knowing: Story Telling and Symbols • Transition: Discovery of Clash Between Different Stories/Symbols

8. James FowlerStages of Faith (1981) • Stage 3: Synthetic-Conventional Faith • Typical of Teenagers and Some Adults • Dominate Traits: Formation of Identity with Group • Forms of Knowing: Authorities in Community • Transition: Conflict with Authorities or Critical Reflection of One’s Own Beliefs • Stage 4: Individuative-Reflective Faith • Adulthood, but not all Adults Reach this Stage • Dominate Traits: Self-Created Identity • Form of Knowing: Self-Reflection • Transition: Need to Reconcile Conflicting Inner-Voices

9. James FowlerStages of Faith (1981) • Fowler has Questioned These Last Two Stages • Critics Claim they Reflect Fowler’s Own Religious Ideals Rather than Observable Structural Differences • Stage 5: Conjunctive Faith • Must Navigate the Paradoxes of the Multiple Narratives that Compose One’s Identity; Awakening of Social Unconsciousness • Stage 6: Universalizing Faith • Paradoxes in Stage Five are Resolved by Transcending One’s own Self Interests and Working toward Universal Love and Justice

10. Sharon Daloz ParksBig Questions, Worthy Dreams (2000) • Graduate and Former Faculty Member of Harvard Divinity; Current Faculty Member of Seattle University • Has Taken a Great Interest in College Student Development for the past Three Decades • Influenced by Fowler, Kegan, Perry, and Gilligan

11. Sharon Daloz ParksBig Questions, Worthy Dreams (2000) • Adulthood is a construction determined by society as to when an individual is seen as a responsible individual with a “legitimate” voice • Parks argues that the lengthening of the lifespan and the increasing complexity of postmodern society has created a new developmental stage, which she calls YOUNG ADULTHOOD • Young Adulthood is a time where individuals can test self-authored understandings of self, other, world, and “god” without making long-term commitments

12. Sharon Daloz ParksBig Questions, Worthy Dreams (2000) • Park’s conception of the Young Adulthood Stage lead her to identify a stage between Fowler’s Conventional and Individuative Stages (i.e. Stages 3 &4) • Whereas Fowler sees the development of self-authorship of one’s faith as a transition; Parks argues it is a much more involved process that deserves the distinction of being a separate stage • Regardless of whether Young Adulthood is merely a transition or a distinct stage of development, Park’s recognition of its importance should be paramount to all higher education practitioners. • Mentorship becomes the key component to helping students through this period

13. Recent Developments • Elizabeth Tisdell • Exploring Spirituality and Culture in Adult and Higher Education (2003) • Focuses on the relationship between spirituality and culture (as often expressed through organized and personal religions) in the identity development process • Stresses need for respect of spiritual/religious diversity • Chickering, Dalton, and Stramm • Encouraging Authenticity and Spirituality in Higher Education (2006) • First major work to discuss the practical concerns of how student spirituality can be addressed in Higher Education—including public universities and colleges • Robert Nash and “Moral Conversations” • We are at the same point of discussing religious and spiritual differences as we were in the 1950s in discussing racial differences (2006 ACPA Sponsored Conference on Spirituality)

14. Practical Considerations • Legal Aspects • As we are educating adults, the distinct line that is often made in K-12 education between church and state is not as distinct in higher education • There is no Constitutional prohibition against teaching about diverse religions • While Bishop v. Aronov held that an institution can limit a faculty member’s ability to discuss personal religious beliefs as it relates to teaching practices; it did not preclude discussion of personal beliefs in the classroom or varied student affairs programs • Colleges have the right to fund student organizations that explore spiritual issues from a nondenominational perspective - From Chickering, Dalton, & Stamm (2006)

15. Practical Considerations • Do you see an interest from students to explore their spirituality/faith/religious identity? • What role does spirituality/faith/religion play in your current position when working with students? Is it outside of your position’s responsibilities or should it play a greater role? • What are the primary obstacles you see to working with students regarding their spiritual/faith development? • Do you find Fowler’s and Park’s psychological approaches to faith helpful? Does Love’s description of spirituality as a cognitive process make it a more accessible topic to raise with students? Does it create any limitations?