1. Faith, Spirituality, and Religion In 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 Fowler Stages 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 Fowler Stages 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 Fowler Stages of Faith (1981)
“GOD”
(Center of Power and/or Values)
FAITH
SELF
OTHER

7. James Fowler Stages 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 Fowler Stages 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 Fowler Stages 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 Parks Big 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 Parks Big 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 Parks Big 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 Chickering, Dalton, and Stramm
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?