Evangelikal: Jurnal Teologi Injili dan Pembinaan Warga Jemaat
p-ISSN 2548-7868, e-ISSN 2548-7558
https://journal.sttsimpson.ac.id/index.php/EJTI/

Volume 8, Number 1, January 2024 (49-63)
DOI: https://doi.org/10.46445/ejti.v8i1.713

Embracing Psychology for Theology:
The Role of Developmental Theories in Christian
Spiritual Formation
Bakhoh Jatmiko1, Gift Mtukwa2, Sherly Ester Elaine Kawengian3
1

Asia Pacific Nazarene Theological Seminary, Philippines
2
Africa Nazarene University, Kenya
3
Immanuel Christian University, Indonesia

ABSTRACT
Spiritual formation is a critical component in faith development toward Christlikeness. When the
Christians are no longer growing, they are actively dying. Therefore, various efforts need to be
made to help Christians grow. However, many spiritual formation efforts are still segregated,
fragmented, or isolated from other discourses. This approach tends to focus only on the spiritual
dimension and ignores that an individual has complex dimensions that cannot be separated from
one another. To realize a more holistic spiritual formation, this article explores some
developmental psychological theories to find approaches that might help to nurture the faith of
believers holistically. The research method employed for this research is descriptive qualitative.
Data collection was done by library research on various developmental theories from various
developmentalists. From the results of the investigation, the author found different insights to
realize more effective spiritual formation, namely by involving the community as a social context,
taking into account every human dimension, giving space to the process, accommodating the
nature of spiritual growth as multi-faceted and multi-directional, and presenting various
experiences in the process of forming spiritual disciplines.
Keywords: spiritual formation, lifespan, developmentalism, human development, Christlikeness

Article history
Submitted: August 6, 2023

Revised: Dec. 12, 2023

Accepted: Dec. 20, 2023

Corresponding author: Bakhoh Jatmiko (djatcair@gmail.com)
How to cite this article:
Jatmiko, B., Mtukwa, G., & Kawengian, S.E.E. (2024). Embracing Psychology for Theology: The Role of
Developmental Theories in Christian Spiritual Formation. Evangelikal: Jurnal Teologi Injili dan Pembinaan Warga
Jemaat. 8 (1): 49-63. DOI: https://doi.org/10.46445/ejti.v8i1.737
This is an open-access article under the CC BY-SA license
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permission directly from the copyright holder.

INTRODUCTION
Spiritual formation is a significant concern for any Christian ministry and
education. The rapid changing of the world is often associated with secularism and
materialism that penetrate the church and community of believers. Rozuel (2014) asserts
that modernization, marked by the dominant paradigm of business, has degraded ethical
values, morals, and spirituality. This phenomenon creates profane Christians who are
ignorant of spirituality. Christianity can sometimes then be embraced as a formality
without spirituality. Meanwhile, Strohminger and Nichols's (2014) research shows that
spirituality is the most essential characteristic of personality, self-identity, and soul. This
situation is of serious concern because spirituality shapes the personality and becomes the
highest moral center that focuses on the essence of human existence (Yachina, 2015).
In its nature, spirituality is related to being (ontology) and doing (praxeology)
(Barus, 2016, pp. 26–29). Spirituality is closely related to values, behavior, and decisions
to live life according to the will and guidance of God (Harefa, 2019). Spirituality allows
Christians to become more mature and like Christ (1 Jn 3:2-3).
Spiritual formation is the key to a healthier and more mature Christian faith. It
brings awareness about the importance of nurturing the Christian faith. Van Nunspeet and
others emphasize that spirituality and moral values are more important person’s
characteristics than competence (Van Nunspeet et al., 2014). Hence, out of many options,
taking psychological principles into Christian practice is getting familiar in order to foster
spiritual growth. Scazzero (2011) sees a healthy spirituality as central to Christian life
maturity. Spiritual growth will be accompanied by other dimensions of life, especially the
emotional dimension. Therefore, it is worth looking at psychological principles that might
be relevant to nurture faith among believers.
The problem, however, in this effort is the long debate in integrating Theology
and Psychology among theologians and Christian counselors. Arguing that the two cannot
be integrated, some choose the segregating theology and psychology approach. This
approach is taken because some argue that integrating psychology and theology would
implicitly threaten the church and biblical authorities (Carter & Narramore, 1979, pp. 10–
11). Several prominent theologians such as Bobgan & Bobgan (1987), MacArthur &
Mack (2017), Jay E. Adams (2010), and Gary A. Collins (1980) strongly rejected the
attempts to integrate psychology and theology.
Bobgan & Bobgan's (1987) objection to this effort is based on the understanding
that psychology is a human theory and effort to understand existence and human
problems. MacArthur and Mack (2017) believe the "mixing" of psychology and theology
is foolish because it equates behavioral change with spiritual sanctification. PapaleontiouLouca & Kitromilides (2021) asserts that this effort is considered an act of humiliating
Theology since both of them are in conflicting interest, whereas J. E. Adams (2010) sees

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the Bible as the only authority that can be a reference for all the information and
experience needed by a mentor without having to study psychology.
In contrast to this, human complexity, which not only consists of matter and the
immaterial (dichotomy) but also consists of body, soul, and spirit (trichotomy), requires
various approaches to see humanity holistically. The sinful nature of human beings after
the “garden tragedy (Gen. 3)” caused "damage" to all aspects of human beings, not only
spiritually but also psychologically. Therefore, an individual cannot be viewed in a
fragmented manner by sorting and separating one dimension from another. Thus, the
approach and results of psychological studies can complement data and facts about human
beings (Carter & Narramore, 1979). Susabda (2021, p. 145) believes psychology provides
tools to help Christian counselors more effectively.
Embracing psychology aims to get a better understanding of humans as complex
beings (neither segregated nor fragmented). At the practical level, this effort is expected
to present a model/form of ministry that addresses human needs based on appropriate
analysis and empirical studies. In particular, this study will discuss how the church or
faith community can provide a ministry for spiritual formation.
In this study, the author acknowledges the usefulness of psychology in light of the
Bible. In other words, the author does not necessarily reject psychology but does not mix
the two without any theological grounding. Within spiritual formation, the author will
follow in the footsteps of several writers such as Cully (1979), Stonehouse (1998), Harris
& Moran, (1998), who use prominent psychologists’ thoughts, such as Erikson, Piaget,
Kohlberg, and Fowler, to provide insight for the Christian ministry toward spiritual
formation.
However, the author will take the discussion into further thought by evaluating
various developmental theories and proposing approaches to Christian ministry. The
purpose of this writing is to get informed from the findings from psychology to provide
a window on spiritual formation. It bases its arguments on the assumption that because
humans are developmental beings, their spiritual development occurs during this process
(Downs, 1994; Ward, 1995). This reason makes Christian educators and ministers utilize
the works of some human development theorists in practice.
This paper will attempt to explain the role of developmental theories in
understanding spiritual formation. The discussion is divided into three sessions: essential
ideas on how developmentalism utilizes Christian education and ministry in fostering
spiritual formation; some notes on several developmental theories that need to be
considered before implementing psychological ideas into the ministry; and then will close
with the conclusion of the discussion.

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METHOD
This article uses a descriptive qualitative research method with a literature review
approach. The nature of qualitative descriptive research is to describe a social
phenomenon to solve present and future problems (Suardi, 2017). In this research, the
data collection methods are documentation and literature studies. Literature research is
conducted by searching for various written sources, including books, archives,
magazines, articles and journals, and documents that can help the researcher explore
development theories (Sugiyono, 2017).
The main sources studied are the writings of developmentalists such as Erik
Erikson, Abraham Maslow, Albert Bandura, Lev Vygotsky, and Lawrence Kohlberg. The
author also collected secondary data from various literature in the form of books and
recent journal articles relevant to the writing topic.
In the evaluation section, the author also presents a study of various Bible verses
with a thematic study approach. The author systematically presents verses that are
relevant to the topic under discussion. When selecting and examining these verses,
hermeneutical rules and principles of biblical interpretation such as context, syntactical
meaning and theology of the text are taken into account.
RESULTS AND DISCUSSION
The Definition of Spiritual Formation
Originally, the term “spiritual formation” denoted the training of full-time
ministers in both the academic arena and spiritual disciplines such as prayer, bible
reading, and fasting (Horan, 2017). These practices are rooted in past church traditions.
Studies on this topic show that such spiritual disciplines have long been the practices of
the church's desert fathers in early Christian history (Whiteaker, 2020). Throughout the
history, the term is used in broader spectrum, which is not only limited to a spiritual
practice of certain group of believers, but also for every person regardless of one’s
religious faith (Boa, 2020). This spiritual practice is considered as discipleship process
that believers must be part of as true followers of Christ.
A number of studies have suggested that spiritual formation involves different
dimensions within each individual (Hodge et al., 2020; Jensen, 2021; Lloyd et al., 2021).
Human spiritual formation involves either the spiritual realm or the social-cultural
elements surrounding the person (Hall, 2016; Hardy & Davis, 2018; Jatmiko, 2021;
Whiteaker, 2020). Wilhoit views that a person is formed either positively or negatively
and the formational process takes place throughout one’s life (Wilhoit, 2009).
Spiritual formation is not only about religious practices that focus on the inner
person. Indeed, the discipline of these practices should encourage Christians to articulate
more visibly the fruits of piety. In other words, spiritual formation practiced through
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prayer, meditation, contemplation of God's word, Lectio Divina, fasting, is also balanced
with mercy efforts, changing a Christian's lifestyle, values and behavior (Tang, 2014).
These studies show the critical need to promote spiritual formation in order to bring about
real-life changes in the Body of Christ. In addition, a new way of thinking is needed to
bring transformational experiences to each believer. Therefore, a review of
developmental theories is expected to contribute to the process of maturing believers.
The Contribution of Developmental Theories on Spiritual Formation
Humans are complex beings, multidimensional as well as multidirectional.
Christian spiritual formation has always seen human beings as holistically and undivided
persons. The development of one’s faith cannot be separated from human existence as a
social, biological, and psychological being. Various developmental theories, which are
findings in psychology, provide some important understandings about humans and how
spiritual formation can occur. The following are some developmental theoretical
contributions that can be used as a framework for thinking in spiritual formation.
Spiritual Formation Requires Social Context
Vygotsky, Erikson, Bandura, and Kohlberg saw the social context as an essential
contributor to the development of an individual. A child does not grow in a "vacuum."
Vygotsky’s Zone of Proximal Development (ZPD) (Berk, 2015, pp. 236–237)
significantly focused on the importance of social and cultural interaction - culture and
social interaction drive cognitive development. Individual action does not only occur
internally but also includes learning activities to use findings from society. Social
interaction is the scaffolding that helps learners. It could be in the form of guidance,
warning, encouragement, or outlining problems in other states that enable students to be
independent (Padayachee et al., 2011).
In his Psychosocial Theory, Erikson argues that every individual struggles to find
self-identity through interaction with his social environment in every stage of life
(Erikson, 1994). According to him, new experiences and information obtained from daily
interactions with others will encourage the development of ego identity. Psychosocial
understanding essence is understanding and acceptance, both for oneself and society
(Miller, 2002). Family and community have a vital role in the psychosocial development
of an individual throughout his life (Feist et al., 2006, p. 217).
Albert Bandura’s (1977) social dimension development theory understands that a
child’s development involves principles of modeling and self-efficacy. A child develops
by imitating/imitating other people, both good and bad behavior (e.g., aggressive
behavior). Albert Bandura argues that social systems, in which behavior is learned
through social contact by imitating the observed model through direct personal
experience, are the foundation upon which humans are built. One gains total familiarity
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with a variety of topics through interaction, including norms, moral principles, sexual
roles, collaboration, and how to form relationships (Rumjaun & Narod, 2020).
Kohlberg’s theory of moral development also emphasizes that more mature
figures contribute to realizing one’s moral development (Kohlberg & Gilligan, 2014). The
social and family environment influences individual moral development as a dominant
factor in shaping self-morality (Setiono, 2009). Social context, peers, teachers, and
especially parents have a significant role in realizing one’s growth.
Developmental theories emphasize the importance of social influence on growth.
Similarly, Neal notes (Neal, 1995):
The Christian faith has a relational dynamic, and hence, ‘it cannot be understood that
the developing human person apart from the relationships that help shape that
development,’ noting that faith grows in a context, from macro to micro, paralleling
Christianity as a macro- context, to the home, church, classroom as micro contexts
of spiritual formation.
Christian spiritual development cannot take place in a vacuum. In the community, there
is always a proper spiritual development of Christians. People are social creatures. A
person must develop while the community's spiritual formation process occurs. Even
though Christians are on individual journeys, they all need traveling companions. They
learn from one another and others who are more mature and can guide them as spiritual
companions or friends (Neal, 1995). Mentoring and modeling are essential to Christian
spiritual formation in the community (Anderson & Reese, 1999, pp. 33–60).
The process of spiritual formation requires the context of community, “for none
of us lives to himself alone” (Rom. 14:7). Believers grow and become whole as they live
with and are sharpened by others. They learn to give and to receive, to teach and to learn,
to correct and to be corrected, to grow and to help others succeed in the community. Paul
urges the Thessalonians to “encourage one another and build each other up, just as you
are doing” (1 Thess. 5:11). To believers in the city of Ephesus, Paul teaches of
communication in the community: “Therefore, laying aside falsehood, speak the truth,
each one of you, with his neighbor, for we are members of one another” (Eph. 4:25). In
the letter to the Colossians, he challenges them to “let the word of Christ dwell in you
richly as you teach and admonish one another with all wisdom, and as you sing psalms,
hymns, and spiritual songs with gratitude in your hearts to God” (Col. 3:16). James also
challenges his readers to “confess your sins to each other and pray for each other so that
you may be healed” (Jas 5:16).
Christians within the faith community learn to be accountable to one another as
they practice living their way. The most knowledgeable person recognized the value of
responsibility and urged everyone to "follow your leaders and submit to their authority.
They keep watch over you as men who must give an account” (Heb. 13:17). Too often,
“the way of a fool seems right to him, but a wise man listens to advice” (Prov. 12:15).
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But “iron sharpens iron, so one man sharpens another” (27:17). God’s family will be held
accountable to God for how they treat one another; “why do you judge your brother? Or
why do you look down on your brother? For we will all stand before God’s judgment
seat” (Rom. 14:11, 12).
Spiritual Formation Involves Holistic Elements of Development
Psychology is generally understood as a science that examines the human psyche
(Lutz et al., 2015). This study is also part of philosophy because it touches on ontology
and epistemology about humans. Psychology then developed from the philosophical
realm to studying axiology and human behavior as an organism. This discipline integrates
various approaches (neurobiological, behavioral, cognitive, psychoanalytic, and
phenomenological) to read, understand, and explain human behavior (Holt et al., 2019).
Human development theories explain that humans are complex entities. It includes
various dimensions that together become an integral part of human beings. Likewise,
spiritual formation cannot ignore the various dimensions that belong to humans.
Psychological studies strengthen theological thinking by providing other
dimensions of the human being. Psychological development and spiritual formation must
be examined jointly to seek a holistic view of human development. Various theories of
human development provide an understanding that humans are not only creatures with a
spiritual dimension but also have social, emotional, cognitive, and physical dimensions
that need to be understood.
Spiritual formation is not the result of a single factor but multiple factors that
coalesce within the individual. Willard (2021, pp. 30, 40–41) says spiritual formation
only occurs when each essential dimension of the human being is proportionally
developed. The holistic approach maintains that all aspects of the individual, in addition
to the psychological, physical, and social, must be included as part of spirituality and
health. Spiritual formation is seen as more than any developmental theory can address. It
is the result of multiple factors.
Christian educators or ministers need to be more concerned about individual
development holistically. People are multidimensional beings. Therefore, the process
must take into account the whole person. Jesus modeled how to serve holistically. In His
ministry, Jesus dealt with the spiritual needs of the people and other elements of human
beings. For instance, Jesus provided the basic human needs by feeding and resting them
(Mat. 14:13-21; addressing physical needs), convinced that He is a good shepherd who
loves and accepts them (Jn. 10; Lk. 15:11-23; addressing physiological needs), He taught
with valuable and meaningful teaching (Mat. 4:23; touching cognitive element), and
deployed the disciples as salt and light of the world (Mat. 5:13-14; providing them selfesteem and self-actualization). Jesus sees every dimension as essential to save and nurture
the soul.
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Spiritual Formation Takes Place as a Process
Developmental theories see growing up as a process. Humans develop with a
series of characteristics at certain levels that extend to higher levels. Bandura, Vygotsky,
and Erikson seek the interaction process of an individual (child) with the social context
as an important stage in their development. Psychosocial theories view development as
the result of a person’s interaction with their social context (Mulyadi et al., 2016).
Developmentalism views human behavior as not merely an automatic reflex to a
stimulus (Stimulus-Response Bond) but also a result of reactions that arise from
environmental interaction processes. Constructivist thinking in developmental theories
sees that humans develop through actions motivated by interacting with the environment.
For example, Bandura uses the term vicarious reinforcement as a result of observing other
people, which will then change a person’s behavior and decisions (Saleh, 2018). This
process allows imitation and presentation of behavior (modelling) for someone.
Developmental theories assert that humans grow in the process. This is an
essential basis for the spiritual formation to provide space for the process to work.
Changes in character, maturity of faith, and Christlikeness do not happen overnight.
Whiteaker (2020) says:
Our becoming like Jesus involves growth, which spans our entire lifetime. We never
arrive on this side of heaven, so we trek onward through a vast series of relationships
and circumstances designed to conform us to the likeness of Jesus. Spiritual
formation, the process of us being molded into a distinct representation of Jesus with
all of our uniqueness of personhood intact, is a journey.
Spiritual Formation is a life journey through which the Christians open their hearts to
a deeper connection with God. In this process, they are required to actively participate
with God’s grace in deepening their relationship with Christ. Spiritual formation is the
transformation of the inner dimension of the human being, the heart, which is the
same as the mind or will (Willard, n.d.). Spiritual formation is the process by which
people are transformed inwardly so that the person and deeds of Jesus Christ flow
out of them in a natural way, whenever and wherever they are. In other words, it
can be understood as the process by which true Christlikeness is established in the
depths of one's inner being.
The progression of spiritual formation is outlined in various passages of the
Bible, particularly in the New Testament. II Peter 1 said faith in Jesus should result
in an increasingly high-quality faith development (Vv. 4-7). Meanwhile, Paul uses
the metaphor of removing the old life and exchanging it for a new one in his teaching on
the spiritual life (Col. 3:8 –14). As the person takes on the life of Jesus, a Christian
experiences a richness in life and faith that is renewed daily.

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Spiritual Formation must be Multifaceted and Multidirectional
Spiritual formation must be multifaceted rather than singular. It must focus on the
many factors that influence the formation of spirituality. Gangel and Wilhoit state that
spiritual formation is a multi-dimensional process that fosters the transformation through
Christ in us so that we may become his disciples who continue to mature (Gangel &
Wilhoit, 1998). Various studies in developmental theories provide a new perspective on
this thinking. For example, Vygotsky’s ZPD adds a new approach to understanding
spiritual formation for Christian educators and ministers (Berk, 2015). Faith formation is
not simply a linear or unidirectional process or stage-by-stage development. The concept
of spiritual formation must be understood as a parallel process to developmentalism.
The idea of “ecology” and “zones” provides a new perspective on spiritual
formation. In The Transforming Moment, James Loder argues that spiritual formation
does not occur like other traditional developmental processes (Loder, 1981). Also, since
development is not unidirectional, such a developmental perspective would lend itself to
explaining how development can deteriorate. Boa confirms this in Conformed to His
Image, which illustrates spiritual growth as a "gem with many facets” (Boa, 2020).
Developmentalism gives a broader perspective of humans as a unit of ecology
where spiritual formation is integral. Within this ecology spirituality and spiritual
formation occur. Ted Ward (1995) mentions this concept with “spiritual ecology,” which
comprises the human being’s physical, intellectual, emotional, social, and moral
developmental processes. This formation is considered more than any single theory of
development can deal with, because it is the product of multiple factors forming a single
ecology.
Similarly, spiritual formation needs to be multifaceted rather than singularly
focused to consider the many factors that influence spiritual formation. Ward continues
by stating that “A developmental perspective invites the educator to see each human life
as a unique human being, made up of common aspects that are observable, measurable,
and evaluable, but essentially a human spirit, a spirit with a spiritual reality at its core,
alive by God's saving grace or spiritually dead in sin, unregenerate (Ward, 1995).
The development of faith cannot be separated from physical, emotional,
intellectual, moral, and social health. By preserving and promoting an ecology conducive
to spiritual formation, Christian religious education and the faith community become the
environmental protection agency. Therefore, to better facilitate such an environment,
Christian educators, pastors, and parents need to use the available developmental theories.
Spiritual Formation Requires Constructive Approach
Spiritual formation requires relevant and meaningful experiences. The
developmentalism thinking framework can be utilized in Christian education and spiritual
formation learning activities. Piaget’s cognitive development can be accommodated in a
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more constructive learning approach to Christian education. This will be an alternative to
conventional learning and parenting approaches that see a child as a passive recipient.
Piaget believed that interaction between children and their perceptual views of an
object or event in an environment drives the development process of an individual
(Santrock, 2007, p. 243). In this case, new experiences will be crucial in self-development
(Setiono, 2009). Spiritual formation in Christian education and ministry needs to see this
approach in the self-development of students and believers. A learning approach that
presents real experiences needs to be done more.
Presenting relevant experiences in the learning process will foster the formational
process of the participants (Santrock, 2017). Real experience makes learning not only
related to information, but education encourages the development of cognition related to
how mental processes are involved and knowledge is obtained. The central beliefs of the
Christian faith are not abstract concepts but can be experienced realistically when the
learning process is carried out contextually; namely, students are exposed to authentic
experiences. For example, the principle of love can be taught by inviting students to visit
orphanages or nursing homes or do community development programs (service projects).
Some Considerations in Reviewing Developmental Theories
The previous section has explained various thoughts that can be accommodated
in the spiritual formation process for a Christian. However, it is also important to carefully
evaluate these theories. For example, Piaget’s and Vygotsky’s theories of cognitive
development should not be accepted wholesale. Pieget doesn’t accommodate the
uniqueness of a child in his stages of development theory. This thought is not parallel
with the Bible statement which says that is God the magnificent creator creates everyone
unique and special (Ps. 139:13-14; Jer. 1:5). Both Piaget and Vygotsky assume
synchronization and generalization of children’s development (Vygotsky, 2017).
Vygotsky’s theory emphasizes the critical role of teaching and helping children to
understand wide cultural variations in their skills. However, this theory has received
criticism that not in all cultures can this theory be implemented. In the light of the Bible,
stimulus and encouragement for children are needed not only for the development of
children’s cognition but for various dimensions of children’s growth (knowledge,
emotion, moral, and spiritual) – (Prov. 22:6; Is. 54:13; Col. 3:21). Verbal communication
(Language) is not the only means for the development of a child’s thinking or mentality,
but through observation and participation in the community can develop a child’s thinking
that is adapted to the surrounding culture (Deu. 6:6-7; Prov. 29:17).
Likewise, about Maslow’s Hierarchy of Needs, several things are important to
note when this theory is applied in Christian education and ministry. Unlike Maslow’s
view, the Bible does not see physical needs as first and foremost that must be met before
seeking to satisfy other needs. Can humans live without love from each other as long as
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they are given only food and drink? Can man delay meeting his spiritual needs? God
revealed that the spirit is far more important than the body (John 6:63) because the will
and thoughts come from the heart. In the context of human fall, forgiveness and a
relationship with the Creator is what humans need most. Humans will find themselves
valuable when he returns to their relationship with God. Humans seek self-esteem needs
in Maslow’s theory to fulfil them. Apart from God, humans will draw it from other
humans and creations that will fail to achieve it because the dignity shown by others is
inconsistent and conditional, based on physical conditions and performance.
Maslow argues that human nature is not intrinsically, primarily, or supposedly
evil (McCleskey & Ruddell, 2020). Thus, Maslow ignores the failure of humans in
relationships that build themselves and each other (Abraham, 2013). This results in
humans’ difficulty meeting their needs, especially those above primary needs—the
definition of Self-Actualization. Differences in Biblical anthropology and humanist
psychology lead to different understandings of self-actualization. The Bible explains that
human self-actualization should be what God designed for him holistically, which
includes physical and spiritual, personal and social, and moral.
Maslow described this need as people’s desire to experience self-fulfillment with
a tendency to self-actualize. This actualization can be expressed as a desire to be what
they want according to their abilities (Fallatah et al., 2018; King-Hill, 2015). This premise
is inconsistent with Bible theology. Without God, who is the source of life, the source of
love, and the designer of human life, humans do not understand their identity and the
meaning of their existence (Jn. 15:6).
One of the criticisms of Kohlberg’s theory is that it places too much emphasis on
justice and ignores other norms. Consequently, the idea will not adequately assess people
who use other moral aspects in acting. The Bible states that moral values have a horizontal
dimension (fairness to others) and a vertical dimension through the living of God's laws.
The assumption that moral action is achieved primarily through formal reasoning
has been challenged by other psychologists. Thus, the reasoning of Kohlberg and other
rational psychologists is nothing more than the rationalization of intuitive choices. Of
course, this negates the fact that humans have struggled with sin. All humans have sinned
and fall short of the glory of God (Rom. 3:23). Man’s condition makes him unable to
reach God’s moral standard. In this situation, human power cannot do moral reasoning
alone. Christian faith believes in the need for God’s grace and the help of the Holy Spirit.
CONCLUSION
There is a saying that goes, "Do not throw the baby out with the bath water. It
reminds us not to overgeneralize. There is always potential and positivity to be embraced
as long as the effort is made to examine it. The discussion in this article concludes that
ideas from social sciences, such as psychology, can contribute positively to theological
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thinking. Embracing psychology (neither segregated nor fragmented) for theology
conveys a holistic and humanist approach toward spiritual formation. Psychology, in
particular, developmental theories, are reached resources in “equipping” Christian
ministry by involving the community as a social context, taking into account every human
dimension, giving space to the process, accommodating the nature of spiritual growth as
multi-faceted and multi-directional, and presenting various experiences in the process of
forming spiritual disciplines. However, this is not a straightforward process. It is
important to remember that psychology was not developed within the Bible and Christian
thought framework. Therefore, before being implemented and integrated into Christian
practice, each principle must be re-examined. The Bible must remain the absolute and
non-negotiable reference. Scientifically developed psychological approaches can be
considered in practical Christianity if they do not conflict with ethical, moral, and
theological values. Likewise, in the spiritual formation of believers, the psychological
study of human beings is a worthy contribution to be considered in developing practices
that foster faith.
REFERENCES
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