Fowler's Stages Of Development

A critical assessment of James Fowler’s Faith Development Theory as applied to the initiation rites of Shintoism
Within the field of psychology, extensive research has explored a variety of themes related to development theory from humanism to cognitive development. Much of the research focuses on staged behavioural and cognitive development. Among some of the most well-known developmental models are Piaget’s four-stage cognitive model (1936), Erikson’s eight-stage psychosocial mode (1950,1963) and Kohlberg’s moral development model (1970).
Other theories of development have focused on faith development as related to the individual and their community. Much of what we know about faith development comes from the work of James Fowler. Fowler’s
At each stage we ‘faith’ differently. According to Fowler, we pass through these stages in sequence, without omitting a stage or regressing.
Fowler considers the faith of very young children (children up to the age of two) a “pre-stage” and refers to it as Undifferentiated Faith. ‘It’s a time before language and conceptual thought are possible. The infant is forming a basic sense of trust, of being at home in the world. The infant is also forming what I call pre-images of God or the Holy, and of the kind of world we live in. On this foundation of basic trust or mistrust is built all that comes later in terms of faith. Future religious experience will either have to confirm or reground that basic trust’ (Fowler,1981).
In the Shinto religion, the first initiation rite is Hatsumiyamairi and aligns with Fowler’s pre-stage. This is when a newborn baby is taken to a shrine, to be placed under the protection of the kami. The child then becomes a parishioner of the shrine. The ritual takes place on the thirty-second day after birth for a boy and the thirty-third day for a girl. Many families who practice Shintoism will have a shrine in their home. This is sometimes referred to as a Kami Shelf and is a shrine in an area where family members can leave offerings and bow in worship to ancestors or the
In line with Fowler’s theory the Shinto shrine gives young children a place where they can learn to trust that they will be comfortable and well cared for when their parents are in worship.
The Shinto ritual of Shichi-Go-San is celebrated on 15 November, or the nearest Sunday. The festival of Shichi-Go-San is named after the ages of the children taking part - seven (shichi), five (go), three (san). Modern families celebrate Shichi-Go-San by dressing up and visiting a shrine or temple. Children receive auspicious gifts and families customarily take group photos to commemorate the event. At shrines, families may sit for a special ceremony where a priest reads Shintō prayers and offers blessings, or they may present a small monetary offering and pray their child will enjoy good health.
This initiation rite aligns with the second stage of faith according to Fowler, Intuitive-Projective (experienced) Faith. ‘It characterises the child of two to six or seven. It’s a change and growing and dynamic faith. It’s marked by the rise of imagination’ (Fowler, 1986). Representations of God begin to form based on experiences with parents and other adults who were significant in their