파울러 구조주의적 신앙발달 모형의 한계와 수정
The limitation and modification of James Fowler’s Model of Faith Developmental Approach
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본 연구는 21세기 포스터모더니즘 시대에 새롭게 제기되고 있는 파울러의 구조주의적 신 앙발달 접근 모형을 새롭게 조명해 보는데 있다. 파울러의 신앙발달 접근 모형은 인간의 성 장과 성숙을 ‘인간발달’ 차원에서 ‘신앙발달’ 차원에로 진입할 수 있도록 하는 중요한 가교 역할을 했다. 특히 추상적 개념이라 할 수 있는 신앙의 개념을 일반화․객관화하는 토대를 마련했다는 점은 그의 가장 큰 학문적 업적이다. 그러나 파울러의 이러한 공헌에도 불구하 고 그의 이론은 기독교적 정체성에 대한 한계를 지니고 있다. 그것은 파울러가 신앙발달 접 근 모형을 구조주의 입장에서 출발했을 때 이미 예견되었던 바였다. 그럼에도 파울러가 구 조주의적 입장을 취한 것은 그의 이론의 대 명제를 신앙의 프락시스적 보편성을 강조하는 ‘공적 신앙’에 두었기 때문이라고 본다. 그는 이 입장을 고수하기 위해 신앙 경험의 보편성 이 강조되는 ‘신앙의 구조’ 측면을 강조할 수밖에 없었고, 이것은 곧 ‘신앙의 내용’이 지니는 중요성을 소홀히 하는 문제점을 그 속에 담지하게 된다. 이에 본 논문에서는 신앙의 내용이 배제된 구조주의 입장에서의 논의는 기독교적 신앙을 양육, 성숙, 심화시키기에 한계를 지 닐 수밖에 없다는 사실을 지적하고, 그 대안으로 신앙의 내용과 구조와의 통합을 주장한다. 특히 기독교 신앙의 본질이며 기능이라고 할 수 있는 아가페 사랑은 신앙의 내용과 구조와 의 통합을 모색할 수 있는 한 방법이라고 보며 ‘아가페－볼(Agape-Ball) 모형’을 제시한다.
Abstract
The purpose of this dissertation is to investigate the appropriateness of James Fowler's faith developmental theory from the perspective of Christian Reformed tradition. Fowler's faith developmental theory is regarded as brilliant academic achievement in the area of Christian education. It is through Fowler's theory that religious educators were given a way in which they can estimate and scale the stages of maturational process of human side of faith. In spite of the outstanding contribution of Fowler's theory, it is not without flaws and limitation to be applied to Christian education. In fact, this limitation had already been predicted when he attempted to chart and describe the stages of faith based upon structuralist theories such as those of Jean Piaget, Lawrence Kohlberg, and Erik Erikson. The main reason Fowler took up the structuralist standpoint in charting his theory of faith seems as follows. It seems that Fowler attempted to integrate his understanding of the maturational process of faith with his assertion of the importance of ‘public faith’ in postmodern era. It seems that since Fowler wanted to keep his proposition, he needed to emphasize ‘structural aspect’ of faith which corresponds to the commonality and universality of human faith. As a consequence in Fowler's theory of faith the significance of the ‘contents’ of faith is rather neglected and weakened. In order Fowler's theory of faith to become appropriate as a theory for ‘Christian’ education, it needs to be criticized and amended to a certain degree to do justice to Christian truth claim based upon the Scriptures. Facing many criticisms, Fowler himself have been trying to improve and make his theory more pertinent through hermeneutical endeavors. However, until his theory takes the significance of the 'contents' of faith more seriously Fowler's theory of faith cannot become pertinent as far as it can be applied to Christian education. Thus, the main purpose of this dissertation is to investigate the pertinence of Fowler's theory of faith and to provide a corrective to make Fowler's theory of faith more appropriate to be used as a theory for Christian education.
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