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The importance of spiritual growth
The importance of spiritual growth
How to grow in spiritual formation
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How do christains measure spiritual growth?
It’s a human trait to measure everything, especially things that affect us personally. Doctors measure the degree of pain from a scale of 1 to 10, couples want to know how much they love each other.
This article looks at how christains measure spiritual growth, what they consider as yardstick for measurement and what factors would influence these decisions or choices.
Measuring growth tells us if there is any improvement. We measure our kids’ growth to know if they are growing up well and are therefore healthy. We measure the growth of time and have been able to break it down into minutes and seconds.
So how do christains measure spiritual growth? What would be the deciding factor for a christain to agree that there has been improvement in his faith or his Christian walk?
For a Christian, spiritual growth can be either of a quantitative nature or a qualitative one. Quantitative measurement can be said to be measuring spiritual growth with certain factors that
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Qualitative measurement of spiritual growth tackles factors that may not be easily measured physically. Qualitative measurement have more to do with how we think and feel, things that others may not see. So while we may be able to tell a doctor how much pain we may be in using a scale of 1-to-10, how can we put on a scale factors like selflessness, sacrifice, service and submission?
These factors are more of what was emphasized by Jesus as yardstick for his disciples and followers. He specifically gave a sermon, which was tagged ‘the beatitudes’, where He listed qualities and attributes of a Christian. These beatitudes talk about being blessed for seeking peace, having meekness and being
This is David Entwistle 2nd edition book published in 2010 by Wipf and Stock in Oregon. Entwistle is a Christian and a licensed psychologist; he has affiliations with Molone University in Canton, Ohio serving as chair of the Psychology Department and has taught courses related to his licensed field. This book clearly is not written for any newcomers to religion. However, it was written for those interested in the integration of science and religion. The authors’ purpose for writing this book was to define the relationship between psychology and theology. There are three specific areas this book touched upon to help readers’ better approach psychology and Christianity in a personal and more professional manner: The context of philosophical issues and worldview, to help the readers become aware of assumptions or beliefs- making the reader a more critical evaluators, and to introduce and familiarize the reader with five paradigms for integrating psychology and theology.
Faith plays a pivotal role in our construction of religion. The work of Dr. Sharon Parks analyzes faith development throughout one’s life span but pays special attention to emerging adulthood. Dr. Parks has an extensive academic career which incorporates her attendance of Princeton University’s theological seminary. As well as her attendance of Harvard University’s divinity school where she obtained her doctorate. Through her extensive research in areas such as “developmental psychology, religion, theology, leadership and ethics” (Service Resources, 2014) Parks is able to focus her work on faith development. Her work is influenced by theorists such as Erickson, Piaget, Perry and Levinson but primarily it is based off of Fowlers work in faith development. Her background in teaching and counseling has allowed her close access to seeing students during this important portion of their lives.
Psychology, Theology, and Spirituality in Christian Counseling written by Mark McMinn and published by Tyndale House in 2011 notions towards the idealization that Christian counselors need to be privy in the most recent psychological methods as well as theological theories. “This is a book about counseling processes techniques” (McMinn, 2011, p. 150). McMinn also alluded that Christian counselors benefit from having a spiritual maturity. With having these attributes counselors are better prepared to take note of prayer, Scripture, sin, confession, forgiveness, and redemption. McMinn (2011) model flows in the direction of healing while equating to a more advantageous relationship with The Lord Jesus Christ as well as with other relationships (McMinn, 2011).
and grow in the scope of their experience and understanding of their faith.1 All Christians engage
Humans can find solutions to their problems by understanding Jesus’s words, which is the same as God’s words, and following his instructions. This process guides humans to reach the spiritual life which is the solution to all human’s problems. Grace and faith play important roles in humans’ salvation. Grace and faith are the first steps of entering a spiritual life. Grace and faith can be achieved through understanding Jesus which is the same as understanding God and believing in both and following their instructions. Grace and faith give freedom of physical life to humans which brings salvation. Since out thoughts determine our actions, transformation process starts from our minds. Basically, transformation is the process of changes that happens in humans’ minds and lives. In Christian worldview, transformation is the maturity of spiritual life. In other words, transformation is the change in mind and self which result in changes in life and lead to achieving the spiritual life. Christians believe that transformation of self and society starts from acknowledging and understanding Jesus’s words and following his words. Christians also believe that this transformation happens when humans accept Jesus as the Son of God and follow his instructions as they are following
Horton, D.J. (2009). Discerning spiritual discernment: Assessing current approaches for understanding God’s will. The Journal of Youth Ministry, 7 (2), 7-31.
With this in mind, the following will focus on the spiritual formation process within the Christian community. The concept of Christian community stems from the Bible with the perspective of the body of Christ. The body of Christ is compared to the humane body, a whole comprised of numerous parts; each individual part is required and created by God to form a cohesive whole, no matter believer or non-believer or social status (1 Corinthians 12). Similarly, the spiritual community is also comprised of bountiful parts and can be customized to the individual as the formation. Ashbrook appraises the significance of individuals and community, “Our spiritual formation is designed by God to happen in the context of Christian community, the chu...
According to Ninian Smart, the seven dimensions of religion include practical and ritual, emotional and experiential, narrative and mythical, ethical and legal, doctrinal and philosophical, social and institutional, and material. The practical and ritual dimension involves rituals and practices that provide spiritual awareness of adherents. The emotional and experiential dimension includes the life changing experiences that either the leaders or followers of a religion go through. Narrative and mythical dimension are the stories and past records that preserve tradition and culture in the religion. Ethical and legal dimension of the religion are basically the codes of behavior that are followed and expected within the religion. The doctrinal and philosophical dimension is the belief system created by leaders for believers. Social and Institutional dimension is the organizational structure of the religion. Last but not least the material dimension includes works of people and preservation of sacred places creating symbolic representation of traditional beliefs. Using these seven dimensions, we will explore how they can be interpreted in the religion of Christianity.
Johnson, Eric L. (2007). Christ, The Lord of Psychology. In Daryl H. Stevenson, Brian E. Eck & Peter C. Hill (Eds.). Psychology Christianity Integration: Seminole Works that Shaped the Movement (pp. 42-57). Batavia, IL: Christian Association for Psychological Studies, Inc.
In today’s society, there are a large number of individuals who are on the pursuit for spiritual development that is consistent with their “belief that spirituality is vital for growth and essential for dealing with life’s problems” (Morrison, Clutter, Pritchett, & Demmitt, 2009). Even moreso it’s no surprise to learn about the movement among the vast number of clients seeking to address concerns of spirituality within their counseling sessions.
In ministry it is important to note that the different people involved in your ministry will be at different stages of their spiritual growth. Having an awareness of your own personal theology will be important for how you go about teaching the students who are involved in your youth ministry. One part of personal theology is spiritual formation. Duffy Robbins states that spiritual formation is, “the growing into the likeness of Jesus” (448). Another main part of personal theology is community. Understanding and having an idea of both spiritual formation and community helps with the formation of personal theology of ministry. This paper will share five areas of theology and how they relate to practical theology in youth ministry. The five areas of theology include view of God, view of people, view of sin, view of redemption, and view of scripture.
Achieving the spiritual maturity God requires can often mean that we go through various tests and trials. He led the children of Israel 40 yrs. in the wilderness to humble them and test them to know what was in their hearts and so they could see what was in it too.
Spiritual formation is one subject that I like to discuss in that it really helps one reflect on their own spiritual journey and where they are in that journey. The devil wants to steal, kill, and destroy any step forward towards God. He is not after anything tangible that we possess, rather, he is only after our faith in God and belief in Jesus. Knowing this is part of our spiritual journey as fighting against the enemy requires spiritual warfare in which the only one that can help is Jesus. A transformation in our character to be like Jesus is essential to our spiritual growth. This cannot be done without being intentional with our time, finances, and disciplines.
One can not grow into holiness, but he can only grow in it. Holiness consists of taking out the old and adding the new. “It will take a second work of grace, preceded by a whole-hearted consecration and as definite an act of faith as that which preceded [ones] conversion.”1
Jesus cleared this up for his followers in John’s gospel, “I am the vine; you are the branches. If you remain in me and I in you, you will bear much fruit; apart from me you can do nothing (The Holy Bible).” A Christ follower’s formation is represented several times throughout Scripture as “fruit.” Here, Jesus is making it clear: spiritual formation, and being conformed to his image, is something which happens to us. Again, Christian spiritual formation takes its followers in a very different direction. Humans working hard toward a more spiritual life makes sense, but a process where spiritual progress means leaving the work to someone else doesn’t. However, this is seen time and time again in God’s messages to his followers. Another instance happens in John’s first letter, “This is love: not that we loved God, but that he loved us and sent his Son as an atoning sacrifice for our sins (The Holy Bible).” Even the most basic function of spirituality, love, is preceded by God loving his children, which grants them the ability to love others. Driving this whole process of spiritual formation then seems to be trust in “the vine” to finish the formative work he