Title: Chapter 10
Course: Exploring Psychology and Christian Faith Test Bank

Q: Define telos. What is the telos of Christianity, and how does it differ from that of Erikson’s theory?

Q: Identify two ways (giving an example for each) of how babies demonstrate being seekers of meaning.

Q: Identify and explain two ways described by Moes and Tellinghuisen that show babies are relational persons.

Q: Explain how evolutionary psychologists such as Paul Bloom explain the human tendency toward religion in childhood and differentiate it from a Christian view for why children have this tendency.

Q: Rousseau and Rogers both view children as __________, while Locke and Watson view children as __________.
- inherently sinful; inherently good
- inherently good; inherently bad
- entirely shaped by the environment; inherently good
- inherently good; entirely shaped by the environment
A: inherently good; entirely shaped by the environment

Q: The telos of a theory is that theory’s indication of
- what counts as “good” development.
- the starting point toward “good” development.
- why humans seek meaning.
- when developmental processes should occur.
A: what counts as “good” development.

Q: Erik Erikson’s theory of human development is compatible with the Christian view of human nature outlined in Moes and Tellinghuisen in that it emphasizes humans as
- relational persons.
- broken, in need of redemption.
- seekers of meaning.
- both A and C.
A: both A and C.

Q: Moes and Tellinghuisen claim that the telos of Erikson’s theory most differs from that of a Christian view of human nature in that Erikson more strongly emphasizes that
- embodiment shapes one’s developmental path.
- achieving meaning is an individual’s task alone.
- purpose for one’s life is seen in relationship with others and God.
- personhood is stronger than individuality.
A: achieving meaning is an individual’s task alone.

Q: Sanctification, according to Moes and Tellinghuisen, is
- the Christian telos on earth.
- the responsibility of each individual alone.
- what brings salvation to the world.
- the point at which a person realizes his or her need for redemption.
A: the Christian telos on earth.

Q: According to Moes and Tellinghuisen, when Jesus said in Matthew 19:14, “Let the little children come to me, and do not hinder them, for the kingdom of heaven belongs to such as these,” Jesus was showing that
- children have no sin; sinfulness develops later.
- children have value and significance.
- meaning-seeking only happens in children.
- he affirmed how cultures of his time generally viewed children.
A: children have value and significance.

Q: In stating that humans are “born to develop,” Moes and Tellinghuisen are implying that
- development is universal.
- it is part of God’s plan that we are not born fully mature.
- Christians are not born with mature faith.
- All of the above.
A: All of the above.

Q: According to Moes and Tellinghuisen, the question of whether humans are inherently good or inherently bad is one that
- psychological science has answered fully through studies of infant morality.
- has yet to be answered but can be using psychological science.
- cannot be answered by psychology because these questions vary over time and culture.
- is not important for either psychology or theology to address.
A: cannot be answered by psychology because these questions vary over time and culture.

Q: According to Moes and Tellinghuisen, the nature-nurture debate is depicted as
- pitting two deterministic extremes against each other, not taking into account each person’s role in causing his or her behavior.
- inadequate because the Bible emphasizes the importance of one’s genes more than one’s environment.
- inadequate because the Bible emphasizes the importance of one’s family influences on development more than the role of other persons.
- giving a complete picture of the two possibilities for why an individual develops.
A: pitting two deterministic extremes against each other, not taking into account each person’s role in causing his or her behavior.

Q: Moes and Tellinghuisen state that human attachment
- is a process only important in early childhood.
- begins for babies just after birth as infants bond specifically with a parent.
- can occur with God.
- All of the above.
A: can occur with God.

Q: The ability of children to identify agents is apparent in their ability to differentiate
- beans from corn.
- a stuffed toy from a living animal.
- horses from cows.
- plastic toys from wooden toys.
A: a stuffed toy from a living animal.

Q: To say that children are “intuitive theists” or “born believers” means that children are
- born without sin.
- predisposed to see purpose and order in the world.
- unlikely to understand that humans are the cause for any action.
- likely to believe in their having god-like powers.
A: predisposed to see purpose and order in the world.

Q: According to Moes and Tellinghuisen, emphasizing the importance of nature more than nurture in development is
- inadequate, as both nature and nurture are deterministic.
- appropriate because God created our genes.
- inadequate because the environment is more influential in shaping us than our genes.
- inadequate because genes play a relatively unimportant role in a person’s developmental path.
A: inadequate, as both nature and nurture are deterministic.

Q: The statement, “All that people are and all that people become is a product of an interaction between nature and nurture” does not take into account the impact of
- parents on development.
- genetic differences between people.
- human relationality in setting the course of development.
- humans as responsible limited agents in shaping their own development.
A: humans as responsible limited agents in shaping their own development.

Q: Developmental psychologist Jean Piaget emphasized that infants begin life with limited cognitive abilities but through processes like assimilation and accommodation are able to adapt to the adult environment and achieve formal operational thought. What is the telos of Piaget’s theory?
- assimilation and accommodation
- formal operational thought
- infancy
- cognition
A: formal operational thought