Running head: HUMAN NATURE
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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
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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.
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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.
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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
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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
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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
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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.
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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.
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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