Youth Theological Philosophical and Psychological Development
The concept of development, whether philosophical, psychological, or theological, involves a process of gradual progress and unfolding. In a general sense, this can be seen in the individual believer's growth in understanding the Bible, moving from a childlike comprehension to a clearer, more ordered, and harmonious knowledge [4]. This individual progression is mirrored in the collective experience of the Church [4].
Philosophical theories of development, such as those taught by Schelling and Hegel, recognize history as an "ever opening sense of eternal thoughts," an advancing rational development of humanity's ideas and its relationship to God [2]. This perspective was adopted and partially Christianized by figures like Schleiermacher [2]. However, Christian theology, as presented in Charles Hodge's Systematic Theology, primarily concerns itself with the exhibition and illustration of biblical facts and truths, rather than these philosophical speculations [3].
Psychological development, particularly in youth, is acknowledged in biblical interpretation. For instance, the book of Ecclesiastes warns against the self-indulgence to which young people are prone, noting that they often see only the "roses" and not the "thorns" until they are pierced by them [1]. This suggests a developmental stage where immediate gratification often overshadows long-term consequences [1]. The Apostle John also categorizes believers into different stages of spiritual maturity, including "children," "young people" (the young in faith), and "fathers" (the mature in faith), indicating a progression in spiritual development [7].
Theological development, while distinct from philosophical speculation, also involves growth and refinement of understanding. Early Church doctrine concerning sin, for example, was initially stated in general terms, with more explicit and discrete theological doctrines developing later [6]. This process of theological development is not about inventing new truths but about a deeper apprehension of existing biblical truths [4]. While some theological approaches, particularly those influenced by modern speculative thought, may prioritize philosophical theories over scriptural statements, a sound theological method accepts the facts of religious experience, authenticated by Scripture, to interpret God's Word [5, 8].
Sources
- Ecclesiastes (Presbyterian) “Jamieson, Fausset & Brown on Ecclesiastes 11:9: Rejoice--not advice, but warning. So Kg1 22:15, is irony; if thou dost rejoice (carnally, Ecc 2:2; Ecc 7:2, not moderately, as in Ecc 5:18), &c., then "know that . . . God will bring thee into judgment" (Ecc 3:17; Ecc 12:14). youth . . . youth--distinct Hebrew words, adolescence or boyhood (before Ecc 11:10), and full-grown youth. It marks the gradual progress in self-indulgence, to which the young especially are prone; they see the roses, but do not discover the thorns, until pierced by them. Religion will cost self-denial, but the want of it ”
- CCEL (Reformed (Old Princeton)) “Charles Hodge, Systematic Theology, Vol. 1, section 37: any other influence to diffuse a clear conception of the interior organism of history.” In his work on the “Principles of Protestantism,” 73 73 Page 150. Dr. Schaff says 119 that Schelling and Hegel taught the world to recognize in history “the ever opening sense of eternal thoughts, an always advancing rational development of the idea of humanity, and its relations to God.” This theory of historical development was adopted, and partially Christianized by Schleiermacher, from whom it has passed over to Dr. Schaff, as set forth in his work”
- CCEL (Reformed (Old Princeton)) “Charles Hodge, Systematic Theology, Vol. 2, section 85: development. While “the mediating theology” concedes all this, it nevertheless admits of a miraculous or supernatural beginning of the world and of the person of Christ, and thus gives up its whole philosophical system. At least the members of one wing of Schleiermacher’s school are thus inconsistent; those of the other are more true to their principles. As Christian theology is simply the exhibition and illustration of the facts and truths of the Bible in their due relations and proportions, it has nothing to do with these speculations. ”
- CCEL (Reformed (Old Princeton)) “Charles Hodge, Systematic Theology, Vol. 1, section 37: effected by a continual and gradual progress. The same progress has taken place in theological knowledge. Every believer is conscious of such progress in his own experience. When he was a child, he thought as a child. As he grew in years, he grew in knowledge of the Bible. He increased not only in the compass, but in the clearness, order, and harmony of his knowledge. This is just as true of the Church collectively as of the individual Christian. It is, in the first place, natural, if not inevitable, that it should be so. The Bible, altho”
- CCEL (Reformed (Old Princeton)) “Charles Hodge, Systematic Theology, Vol. 2, section 104: and afterwards by the Reformers; how the Rationalists and Supernaturalists of the last generation dealt with it; and how the modern speculative theologians have philosophized about it; and end, generally, by giving in their adhesion to some one of these modern theories more or less modified. All the while there stand the Scriptural statements untouched and unrefuted. They are allowed to go for what they are worth; but they are not permitted to control the writers own convictions. This course is adopted by different men on different princ”
- CCEL (Reformed (Old Princeton)) “Charles Hodge, Systematic Theology, Vol. 2, section 40: § 3. The Doctrine of the Early Church . The theories already considered are called philosophical, either because they concern the metaphysical nature of sin, or because 150 they are founded on some philosophical principle. The moral at theological doctrines on the subject are so designated because they are founded on what are assumed to be the teachings of our moral nature or of the word of God. So far as the early Church is concerned, the doctrine respecting sin was stated only in general terms. In almost all cases the explicit and discr”
- 1 John (Protestant academic) “Tyndale House on 1 John 2:12: 2:12-14 John gives three classes of believers at various stages of spiritual maturity: God’s children, the young in the faith (literally young people), and the mature in the faith (literally fathers).”
- CCEL (Reformed (Old Princeton)) “Charles Hodge, Systematic Theology, Vol. 1, section 9: the doctrine of the Bible, and such is the teaching of our religious consciousness when under the influence of the Spirit of God. The true method in theology requires that the facts of religious experience should be accepted as facts, and when duly authenticated by Scripture, be allowed to interpret the doctrinal statements of the Word of God. So legitimate and powerful is this inward teaching of the Spirit, that it is no uncommon thing to find men having two theologies, — one of the intellect, and another of the heart. The one may find ex”