The Spiritual Condition Of Infants

Once babies are grown in test tubes, there would be no need for parents and therefore vanish the incredible bond between the mother, father, and child. The childhood of a child that was grown in a test tube would be completely unconventional, since that child would not have loving parents to teach them anything. Adults raised this way would grow up to be unusual as a result of not knowing what love is since people first know about love because of the love between them and their parents. The adults grown from test tubes would most likely be independent and isolated from the rest of the world because they would not have created a bond with anyone or even interacted with anyone as a child.

My experiences working with children aged birth to five has contributed to my interest in working in the field of infant mental health. I’ve co-facilitated a bereavement group working with children age three and a half to seven and I have also had the opportunity to volunteer in a children’s hospital setting. In addition to these experiences working with young children, I have taken a course on play therapy.

A proper assessment from a biblical-anthropological perspective needs to take into account the image of God as part of human nature. The three dimensions of the image of God (relational, structural and functional) form the core of human nature. Humans are relational beings with the structural capacity to relate to others and fulfill their purpose in this life. These three dimensions were damaged or affected after the Fall. As discussed previously, normality and pathology are connected with the sinful human condition.

The author also addresses four themes to help the reader gain an understanding of the Christian world view which include creation, fall, redemption and consummation. Creation addresses the understanding of who humans are and how it relates to the world that we live in. The fall deals rebellion against God in the garden. Redemption speaks about the forgiveness of our sins that came through the savior of Jesus Christ. Finally Consummation pulls all three previous topics together and is the start of the integration at its core.

The question as to what it means to be human is often thought of as being the foundational question for almost all religions. Indeed, it can be argued that the religious impulse itself is first and foremost an impulse to understand the nature the meaning of life, and therefore of what it means to be human. Despite the importance of this question, the Bible provides relatively few answers, other than the idea that to be human is to be in some way close to God and to have been created by Him. This closeness and the nature of having been created has a variety of consequences which this paper will explore. These consequences that can be seen to be intensely positive but which also come with a heavy price and with a strict legality. Finally, they may also be shown to be entirely arbitrary and to position their unfathomable nature on the fact of having the 'created ' nature of a person.

Anselm proposes the idea of the Treasury of Grace. He claims that there are different types of sin, all requiring different ‘amounts of grace’. This idea brings up the idea of limbo, the place where an unbaptized baby goes who has committed no sins. This furthered on to support the idea of purgatory. Anselm’s view highly conflicts with Augustine’s, who believed in the concept of original sin and that it was passed down humanity, which is why babies would need to be baptized in the first place.

The life and testimony of the “chosen people” of God, in the past, are powerful Bible messages that could help Christians comprehend what it means to love and obey and to disregard and disobey God and His commands. In the previous section of this paper, I have discussed how Abel’s faith overcame the curse of sin and death in his life. His worship defined his unconditional love and obedience to God; As a result, God blessed and welcomed Abel in His presence. In contrast, Cain demonstrated his faith so selfishly. Therefore, the Lord did not regard him and his offering. Furthermore, Cain’s evil ways provoked God to drive him away from His presence. The story of Cain and Abel profoundly pictures both the blessings of faithful obedience and the curse of disobedience. Distinctively, worship is fundamental to people’s lives that it should be painstakingly attended. In essence, worship is a personal relationship with God; it intimately unites believers with God and His love that exudes life and power within them.

I believe that each of us is born with a moral compass, something that regardless of the ebb and flow of life, directs us in a subconscious manner. An individual's belief system is intricately constructed over time, by many extraneous factors. We are all models of clay, waiting to be molded into whatever is thrown our way. We often come around people practicing 'situational ethics' that is resorting to only those principles that seem most favorable for a particular situation. In my point of view, ethics ought to be derived from stability. There should be some unyielding values inside each person that should steer him or her in a certain direction, regardless of what a situation demands. If one condemns lying but lies to get out of a particularly sticky situation, one may actually succeed in averting trouble, but this reveals more about one's character than originally considered. Forestalling the scenario once may be a petty triumph, but it surely would not cushion a person's sense of dignity, and that would be too big a price to pay for momentary comfort.

This paper will compare Christianity and the Naturalism worldviews. Christianity is man’s desire to live according to the principles outlined in the Bible. Naturalism on the other hand is rooted in man’s will being the sole purpose of their existence. Both have had long term effects on the world in which we live. They both illustrate the way man treats one another. The question that is asked in both cases is what this relationship means; how it affects the believer, and does it change the way the world is viewed.

Despite centuries of deliberation, the origin of the human soul remains a point of contention among theologians, as the Scriptures appear to support either the creationism or traducianism hypothesis. This issue is far from an insignificant anthropological quandary, as ontological commitments produce numerous philosophical and theological ramifications when considering doctrines relating to the nature of man, original sin, and the incarnation. In the absence of conclusive biblical evidence, Stephen P. Greggo seeks insight from natural theology, attempting to address the topic from a developmental psychology perspective. This paper will offer a critique of Greggo’s article, demonstrating its failure to provide a valuable contribution to the theological discussion of soul ontology.

It is contended that developmental morals does not give a clarification regarding why people have moral commitments that go past their own particular self-interests. Which can be clarified through their conviction and relationship to God.

Self-regard for newborn children is fed by taking care of essential needs what's more, building a feeling of trust. At the point when babies cry, they are telling you that they are eager, languid, chilly, wet, or forlorn. The way you react to those requirements tells your child a considerable measure. Babies should be held also, snuggled. They require grown-ups to talk, sing, and play with them. At the point when essential needs are met, babies add to a solid feeling of trust what more, security is. The way in which needs are met additionally sends messages. Folks who encourage their children just to calm them send a distinctive message than those who additionally interface with their children to make eating a wonderful experience.

Throughout the book, the author carefully details the need for balance between theology and spirituality, and psychology and Christianity. Though the author discusses methods and approaches that are spiritual but based on a strong theological foundation. “Nothing is more crucial to an effective Christian life that a clear awareness of its foundation” (p. 25). Essentially Crabb (1977) maintains that spirituality is a product of the correct thinking associated with strong theological foundation.

Chapter 5 “Early Childhood: Body and Mind” section “Thinking during Early Childhood” teaches about the cognitive development of children during early childhood at around ages 2-6 years old, in which, children targeted at this age do not use logical operations (reasoning process). Such a term is called the “Preoperational Intelligence” conducted by Piaget. Furthermore, Piaget’s preoperational thought establishes that children have language but use symbolic thought where “words can refer to things not seen and that an item, like a flag, can symbolize something else (in this case, a country).” Symbolic thought proves Animism; the belief that young children have thinking that “natural objects are alive and nonhuman animals have the same characteristics of a child” (Berger, 173).

“As infants grows older, they form close and enduring emotional attachments with the important people in their lives”. Reference 1. This essay will discuss the developmental period of infancy. Infancy is categorised as the development stage of a human from birth to 2 years of age. Infancy is a time in the human life that involves rapid growth and extraordinary changes in the first two years of life. Infants not only grow dramatically physically, their brains develop, and there is the start of locomotor skill development as well as the start of reflexes and sensory growth. The essay will also discuss anxiety and the role it plays with infants in regards to physical, cognitive and psychosocial stages an infant experiences. This essay will argue that the attachment of an infant to its mother is highly important. It will discuss the different way in which attachment affects an infant. This essay will discuss typical development milsetones in the first year years of human life. It will then go to analysis the relationship between infants being in day care or at home with their mother. T The typical physical development of a babys starts at borth. When a Baby is born on average it will weigh 3.4 kilograms and measure to be around 51 centimeters. A baby is typically 25 percent of its final adult weight when it is born but by its