Running head: HUMAN NATURE 1 Human Nature Ivy Paramo California Baptist University Author Note This paper is being submitted to Dr. Nathan P. Lewis and Dr. H. Bruce Stokes on March 3, 2014, in partial fulfillment of the requirements for CBS 350, Development and Discipleship. Correspondences concerning this paper should be addressed to Ivy Paramo, California Baptist University, Riverside CA, 92504 Contact: ivyamanda.paramo@calbaptist.edu HUMAN NATURE 2 Abstract A significant component of development and discipleship is understanding one’s nature. Human beings are made in the image and likeness of God, so our natures are social and relational. Sin has marred this nature so that it now is inclined towards both good and evil. There is also a component of immense selfishness that plagues human nature. In the context of marriage, family, and the congregation we can satisfy the need for connection and belonging, as well as address the nature’s inclination towards evil, all under the Lordship of Christ. HUMAN NATURE 3 Human Nature In the pursuit of understanding development and discipleship from a Biblical perspective, one must consider the ramifications of human nature. Humanity has attempted to understand the complexities of its innermost being for thousands of years, yet it is always left questioning outside of the Biblical understanding of creation and the fall. In the process of discipleship for believers at any stage of life, it is essential to have a grasp on human nature in the image of God as social and relational, marred by sin from the fall, and the significance of marriage, family, and the congregation for correction and refinement of the new nature in Christ. The behavioral sciences will easily affirm that meaningful connection is a significant need for humanity; however, they do not endorse the reality that this was an aspect of having been created in the image of God. Without connection and relational components to life, individuals are left with a deep sense of loneliness and emptiness that can lead to a myriad of psychological and relational issues. “Both early and modern psychologists have argued that social connection- that is, the development of positive relationships with others in the social world- is a primary psychological need and motivator essential for human development and survival” (Seppala, Rossomando, & Doty, 2013, p. 412). The relational and social component of human nature is significant because it is a reflection of the God by whom we were created. Wayne Grudem states that “the fact that man is in the image of God means that man is like God and represents God” (Grudem, 1994, p. 442). Grudem makes the point that the created man is similar, but not identical to its creator, just like a son is similar, but not identical to his father (Grudem, 1994, p. 442). Our nature is unsatisfied if we are not in relationship with others, as we are formed in the image of our relational God. HUMAN NATURE 4 There are many implications to the understanding that we are created in the image of God, with a capacity for relationship and connection. As noted in lecture, we only survive if we are taught, forcing us to be social creatures (Stokes, 2010). In Genesis 2: 18, we can see that God believed that, “it is not good that the man should be alone” (ESV). God also established marriage in Genesis 2, demonstrating the significance of relationships for humans. Another implication of us being social and relational means that we must have some form of communication with one another, hence God gave man one language until the tower of Babel, where they were given many languages and they scattered throughout the land (Genesis 11:1-9, ESV). Our relational nature is also reflective of the social and relational connectedness of the Trinity. It helps us to understand an aspect of nature of our God who is so complex. It is also important to understand the components of human nature. “Assuming that human nature includes our physical bodies and brains (material reality), our minds (cognitive reality) and our spirits (spiritual reality), the totality of human nature must include all that we know about these aspects of our relationship to each other” (Lewis & Stokes, 2007, p. 32). While understanding human nature in light of these realities, it is necessary to look at whether or not our natures are oriented towards good or evil. As the course text points out, people have fought for years over whether human nature is naturally good, evil, blank, or mixed (Lewis & Stokes, 2007, p. 33). The Judeo- Christian perspective is that human nature is a mixture of both good and evil. Made in the image of God, our nature was good, but marred by sin, our natures have been immensely affected, so that we have an urge towards good and an urge towards evil inside of us. There are many consequences of the nature of man being marred by sin. There are layers of implications for human nature as a result of the fall. The fall is the Judeo- Christian understanding of humanity falling from holiness and right relationship with God HUMAN NATURE 5 in the Garden of Eden, as they sinned for the first time (Genesis 3). Upon sinning, their natures were stained and inclined towards sin. This sinful nature has been passed on to every generation since. Human nature being marred by sin means that we no longer relate to one another in the way that we are intended to. Now we are naturally selfish, rather than giving of ourselves. Now our motives our impure, rather than holy. As a result of the fall, man’s “moral purity has been lost and his sinful character certainly does not reflect God’s holiness. His intellect is corrupted by falsehood and misunderstanding; his speech no longer continuously glorifies God; his relationships are often governed by selfishness rather than love, and so forth” (Grudem, 1994, p. 444). When researchers study situations of compromise, where one partner in a relationship must sacrifice for the sake of the other in what is called a social dilemma, they find that the natural inclination of the individual is selfish (Powell & Van Vugt, 2003, p. 404). Our preferences are naturally self- centered; however, we are able to make self- sacrificing decisions in light of exterior motivations (Powell & Van Vugt, 2003, p. 404). This inclination towards sin and towards oneself breaks down the relationships and connections that are so essential for human’s relational nature. As a result of sin, the Judeo- Christian perspective is that human nature is both inclined towards good and evil, but guided by selfishness. “This mixture assumes that the basic orientation of man is selfish and that selfishness tends to reinforce the evil rather than the good. Thus humans are in need of the Law (Torah) to set up both internal and external controls on human behavior” (Lewis and Stokes, 2007, p. 33). In the course, Biblical Wisdom and Human Understanding, we can see the repercussions of the sinful nature in the brute foolishness of the Ba’ar. With an inadequate perception of the world around them, the Ba’ar is immensely selfcentered, “they are the center of the universe that they perceive and their own concerns are the HUMAN NATURE 6 top priority matters of the universe” (Bullock, 2005, p. 42). Yet, the Ba’ar suffers for his foolishness. According to Bullock they hate correction, which results in despising themselves, missing the way of life, erring and leading others astray, and other consequences such as death, discipline, not receiving help from wisdom, and eating the fruit of their ways (Bullock, 2005, p. 35). The clear picture of the damage of human nature is seen in all five of the fools that are described in Bullock’s books. The marring of sin requires that our natures are saved and restored before we can be in a right relationship with God. This was done through Jesus Christ, but while we live on earth, we are still in the process of sanctification and fighting our inclination towards evil. Biblical marriages, families, and congregations are essential to the longing of the human nature for relationship, while serving as pathways of correction to the sinful nature. Marriage, family, and the congregation are important as they address some of the relational needs of the human nature and they assist in training us toward holy living while on earth. However, not everyone is benefiting from these connections. “Despite its importance, sociological research suggests that social connection is waning at an alarming rate in modem American society. Household sizes are decreasing and biological family and friends are more geographically and emotionally disconnected from one another than ever before” (Seppala, Rossomando, & Doty, 2013, p. 412). A common thread between these three relational structures is that they can provide a deep sense of belonging. Social Psychology discusses the necessity of a deep sense of belongingness, the lack of which is a cause for anxiety (Seppala, et.al., 2013, p. 415). This sense of belonging is ultimately satisfied by the Lord, but marriage, the family, and congregation can help us feel this sense of overlap between ourselves and others, a common ground upon which we can relate and belong. The relationships that produce a deep sense of belonging tend to have high levels of commitment. Researchers found that there was a HUMAN NATURE 7 correlation between willingness to sacrifice in high- cost situations and higher levels of commitment (Powell & Van Vugt, 2003, p. 410). This demonstrated that the high level of commitment in marriage was conducive to fighting the selfish nature of fallen humanity as one is more likely to be self- sacrificing within a highly committed context. This finding can also be applied to the family and to the congregation. When people are highly committed to these groups and experience this deep sense of belonging, then they will likely be willing to sacrifice in higher- cost situations, forming the deep community and belonging that gratifies our relational nature. The relational nature of humanity makes marriage, family, and the congregation extremely important. “The necessity of an intimate and affectionate social connection may explain why marriage appears to be such a protective factor in terms of physical health. Indeed, of all social relationships, marriage- the closest interpersonal relationship for most people- is also the strongest predictor of happiness and of physical and mental health” (Seppala, Rossomando, & Doty, 2013, p. 419). In Marriage and Family in the Christian Community, one sees that the marriage relationship is an image of the community between God and his people, as the woman entrust herself to the leadership of her husband and they are both under Christ’s Lordship. “This being subject to one another is the idea of entrusting. It is related to the idea of placing oneself in the watchful care of another. All believers are to do this and this is foundational to the concept of the Christian wife whose role is to be based on the role of the Church in relationship to Jesus as its husband/ head” (Stokes, 2003, p. 38). This intersection of marriage, family, and congregation as gatherings of the redeemed, relating to one another in the way that the Lord has intended for us to relate, allows us to put the Lord’s design and plan for humanity on display for the world. HUMAN NATURE 8 As a result of humans being made in the image and likeness of God, human nature is social and relational. As a result of sin, this nature is blemished so that it is now a mix of orientation towards both good and evil, but is usually driven by selfishness. The Lord redeems his people, refines them throughout life and transforms their lives for His glory, including their nature. The gathering of the redeemed through the context of marriage, family, and congregation are places of training and refinement for His people, as well as places of belonging and connection. These institutions are also important because they provide opportunities to encourage one another towards good works, living through their nature’s inclination towards good, as well as to fight evil, putting to death their motives towards evil. HUMAN NATURE 9 References Bullock, H. (2005). Fools and follies: Biblical patterns that live today, The faces of folly:Book I. Fort Worth, TX: Golden Oak Publishers, L.P. Grudem, W. (1994) Systematic theology: An introduction to Biblical doctrine. Grand Rapids, MI: Zondervan. Lewis, N., & Stokes, B. (2007). Development and Discipleship Powell, C., & Van Vugt, M. (2003). Genuine giving or selfish sacrifice? The role of commitment and cost level upon willingness to sacrifice. European Journal Of Social Psychology, 33(3), 403-412. Seppala, E., Rossomando, T., & Doty, J. R. (2013). Social Connection and Compassion: Important Predictors of Health and Well-Being. Social Research, 80(2), 411-430. Stokes, H.B. (2003). Towards a Christian marriage. Stokes, H.B. (2010). A model of the person [PowePoint Slides]. Retrieved from https://calbaptist.blackboard.com/bbcswebdav/pid-1459791-dt-content-rid18031979_1/courses/2014-SP-UT-CBS350A/DD6%20%20Human%20Nature%20and%20variability.pdf