Table of contents

Introduction 3
Chapter One 4
MATURITY 4
Misconceptions 5
Maturity, mental age and chronological age 5
Manifestation of maturity 6
Thoughts: 6
Speech: 7
Conduct: 8
Characteristics of maturity 8
CHAPTER TWO 9
THE PROBLEM OF IMMATURITY 9
CHAPTER THREE 14
CHARACTERISTICS OF IMMATURITY 14
The measure of maturity 15
CHAPTER FOUR 17
OVERCOMING IMMATURITY 17
CHAPTER FIVE 20
THE EPITOME OF MATURITY 20
Maturity quotes 23
References 26
Endnotes 27

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INTRODUCTION
Maturity could be self-deprecating and rarely observed but most honorable and
exceedingly rewarding. Immaturity is a commonplace cheap and far too expen-
sive. These two qualities are what come into play in ones’ interactions and rela-
tionship. All humans live in a community of social animals, created to live that
way and be there for each other in order to support one another without which
they fizzle out and proceed to insignificance. All rise or succeed in life benefitting
from others. This tenable reality so disproves the self-made person assumption
categorizing it as a myth.

People are either benefitting from their relationships and interactions or are los-
ing out and failing. The scalability of a person should be linked to the quality of
relationship which makes critical the attribute of maturity. This sounds debatable
due to the commonplace evidence of some high-fliers of society whose behaviors
are no testimonies of maturity. I contend that such people attain their heights still
observing the principle of maturity. They may falter at relationship with other
people but not the authorities and hierarchies who matter in their promotion.
Such people display their mastery of pretention and schemes to deceive society,
convincing people of like-minds and status that maturity is inconsequential and
therefore unrewarding. That posture sustains the fallacy of the end justifies the
means but life’s realities in the long run catches up with such people. In an unjust
environment the pretending to be mature flourish in betrayal of the appointing
hierarchies and authorities who are of the same caliber. Birds of a feather flock
together, they say.

A generic approach is adopted in the discussion of the attribute with focused

application in pertinent life spaces where maturity is relevant. The author recog-
nizes the pluralistic need of critical qualities to lasting relationship and maintains
that maturity serves the dual utility of fulcrum and primus inter pares roles in
relationship. To clarify the discussion, maturity has been defined. The problem of
its lack which is immaturity, and its characteristics, how to overcome immaturity,
in other words, to develop oneself and attain maturity have been discussed. To
show the way as well as project an inspirer in the same regard, the paragon of ma-
turity, Jesus of Nazareth whose teaching of the subject is most authoritative, and
this claim is vindicated by his lifestyle and conduct has been profiled to model
practical steps for emulation. Thus, the discussion of the attribute of maturity is
grounded in religious reflection and moral perspective typifying the Judeo-Chris-
tian model.

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Chapter One
MATURITY

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As a critical requirement for a lasting relationship as well as career success, we should endeavor to
understand and apply maturity. The application may not come easily because it is developmental.
Through determination, focus and self-consciousness one should be able to develop that attribute.
Maturity is not about time or how long it has taken, even though time is an element in its develop-
ment. It may be broadly defined as a combined application of wisdom, knowledge and experience
in self-moderation. Underneath those applications is a sense of responsible conduct and be-
haviour. Pat Williams (2002) defines it this way, ‘Maturity is the sun total of… character qualities
working together, enabling us to make right choices on a consistent basis.’ The manifestation of
maturity therefore is observed in the quality and consistency of an individual’s acts and conduct.
The definitions we have considered yield at least two meanings most relevant to the discussion.

The first refers to a quality of thinking and behaving in a sensible, adult manner, and the second
indicates a state of being fully grown or developed. These two meanings can be further explained.
The first meaning gives us the idea that maturity has to do with, or defines the value, worth, char-
acter, attribute or trait of the individual. As a state, as the second meaning implies, it deals with or
defines the condition, state, form or order of the individual. The meanings lead to the next step in
the analysis. The opposite of the meanings and implications suggest what may be called the matu-
rity misconceptions.

Misconceptions:
• Maturity is about what one says or claims, the superficial words and actions
we see of people acting on a fine day.
• It is about the projection of ideals and virtue without corresponding actions.
• It is a perfect bluff before others that one is mature when that is not the case.
• It is regardless of how one’s results are achieved, insofar as targets continue to
be achieved and people kept under one’s control.
• It is also about how great one’s abilities, talents, gifts and achievements are.
• It is about how long one has been involved or been around.

Maturity, mental age and chronological age

Maturity deals with conduct and behavior manifesting in thought, speech and actions of a person.
Mental age is the capacity of the mind to deal intelligently with issues; it is irrespective of how
old a person is. A person may be just 11 years of age but may possess the capacity to solve higher
mathematical problems than a 24-year old graduate. Such a person may be said to be of high intel-
ligence quotient. Chronological age deals with how long one has lived on this planet. It represents
the period one has lived through time in life.

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Maturity is a stage of life which is regardless of chronological and mental age. Nonetheless, the
two can induce maturity when the experience and knowledge they lend have been reflected upon
and have induced transformation in the individual. In sum, chronological age corresponds to
experience, mental age to ability and maturity to qualitative conduct.

Manifestation of maturity

As a quality it manifests itself in our thoughts, speech, and conduct. Whether a person is mature or
not is not a matter of personal opinion. Maturity is seen or observed by those whom one relates
with. What this means is that one will be assessed or judged on maturity performance by those
one relates with. Some instructive advice may be borrowed from the bible regarding how people
may apply themselves in the three areas mentioned above:

Thoughts:
Finally, brethren, whatsoever things are true, whatsoever things are honest, what-
soever things are just, whatsoever things are pure, whatsoever things are lovely,
whatsoever things are of good report; if there be any virtue, and if there be any
praise, think on these things, Philippians 4:8.

The verse is suggesting that a mature brother’s behaviour is expected to differentiate him from the
ungodly who is careless in the way he thinks and acts, due to lack of exposure to godly instruc-
tions that bring about character transformation. The practical import of the verse is that thought
should shape conduct to characterize it with the qualities as outlined in the verse. In the verse
below the critical role of thought in the shaping of character is further emphasized.

For I say, through the grace given unto me, to every man that is among you, not to
think of himself more highly than he ought to think; but to think soberly, according
as God hath dealt to every man the measure of faith, Romans 12:3.

Thought should be good and balanced with one’s real state or self to be considered as healthy and
of quality. A healthy self-esteem is as important an ingredient of thought because some people
think too little of themselves. On the contrary, others keep an exaggerated estimation of them-
selves. The key to accurate and honest self-assessment is to keep the basis of our self-worth. The
basis of self-worth flows from identity that is; who I am or who one is.

Identity has many layers and can be put into groups as for example the religious, cultural, social,
nationality, race and so on. In religion it displays as one’s faith in God or Deity. In culture identi-
ty is seen as a particular way of life, ethnicity, clan and language. In social life it is seen as status,
qualification, achievement and standing or position in society. In nationality it is seen as race like
African or Indian, White or Black and country of origin. Also, in gender and sexuality it displays

6
as male or female and the specific roles assigned to the sexes. Fearon has argued that identity is
currently used in two interconnected senses classified as ‘‘social’’ and ‘‘personal.’’ He has indicated
that in the social sense, identity implies a social category. In this wise it refers to a group of persons
symbolized by a description and differentiated by rules of membership and perceived characteristics
and features. In the personal sense, identity implies a discriminating attribute consequential to the
sociality of a person and inspires special pride in the same. Identity therefore may display as a tag,
accolade or cover. As such it may be deemed as a social construct. It may invoke personal or group
benefits or otherwise, depending on its use or perception of the other.

Personal thoughts and social thought are centered around an idea or ideas. These ideas show a
relationship with an identity group. In adopting a perspective of thought, we may model the use of a
religious center. A relationship between a thinker and a center is stated as ‘thinking advisedly’ which
implies to recognize a center or that the thinking must logically be motivated. The motivation in
this instance should be godliness or morality. Motivation’s necessity and role to inspire ability, con-
fidence, will and achievement as far as time tested standards are concerned links with the motivator
who in our model is God. It may be asserted that in Him we gain value and capability for worthy
service. Inversely, Self-evaluation by worldly standards and achievements leads to too much think-
ing about one’s self-worth. Therein lays the danger of missing the true measuring rod of self-worth
which is the standard of maturity attained through accepting the high ideals of religion and spiritu-
ality. What is being warned in the above verse and that is, the act of thinking more highly of oneself
therefore, can be a sin that one commits in the contemplation of the mind and heart.

The advice is that rather than being proud, the heart and mind should constitute the citadel of sober
contemplation. The result will be that rather than beginning to speak and act as if a person’s mind
is controlled by alcohol, his actions should be guarded with thoughts that display sanity, humility,
wisdom and seriousness as the marks of a mature mind.

Speech:
Let no foul or polluting language, nor evil word nor unwholesome or worthless talk
[ever] come out of your mouth, but only such [speech] as is good and beneficial to
the spiritual progress of others, as is fitting to the need and the occasion, that it may
be a blessing and give grace (God’s favor) to those who hear it, Ephesians 4:29 (KJV),
Amplified Bible.

When language is foul it proves of a great deal of corruption in the heart of the speaker, and tends to
corrupt the minds and manners of those who hear them. The use of speech is to edify its audience.
Mature people, and even so Christians should endeavor to promote a useful conversation that in
every way helps those who hear them.

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 Conduct:
I will sing of mercy and judgment unto thee, O LORD, will I sing.I will behave
myself wisely in a perfect way. O, when wilt thou come unto me? I will walk
within my house with a perfect heart. I will set no wicked thing before mine eyes:
I hate the work of them that turn aside; it shall not cleave to me. A forward heart
shall depart from me: I will not know a wicked person. Whoso privily slandereth
his neighbor, him will I cut off: him that hath an high look and a proud heart will
not I suffer. Mine eyes shall be upon the faithful of the land that they may dwell
with me: he that walketh in a perfect way, he shall serve me. He that worketh
deceit shall not dwell within my house: he that telleth lies shall not tarry in my
sight. I will early destroy all the wicked of the land; that I may cut off all wicked
doers from the city of the LORD, Psalm 101:1-8.

In the Psalm David seemed to be making a vow to God about how he would conduct himself as
the ruler of his realm or the kingdom he was either to rule or was ruling. By those words Da-
vid set boundaries of behavior that would take maturity to keep. He thus pointed the way for
those in authority and even all, to know how to order themselves in their sphere of influence
through guarded relationship with their constituents. He mentioned (1) praise to God, (2) wise
behaviour, (3) keeping a perfect heart, (4) detesting wickedness, (5) favoring and encouraging
virtue, and (6) dissociating from evil doers as the guiding principles to keep. In this Psalm it is
apparent that the central idea was maturity. David forcefully made the statement that those who
had the privilege to serve, more so those who became leaders were required to execute their
office guided by maturity.

Characteristics of maturity
From the above discussions the following may be inferred as qualities of maturity:
• Wisdom
• Forgiveness
• Easy entreaty
• Patience
• Understanding
• Humility
• Service
• Commitment
• Kindness
• Obedience
• Self-control
• Stable mind
• Peace making
• Assertiveness
• Temperance

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Chapter Two

THE PROBLEM
OF IMMATURITY

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I Corinthians gives details about the conditions within the Corinthian church than any other
book in the New Testament. Even Apostolic churches were not free from imperfections. The
motive of Apostle Paul the author, wrote to the Corinthian church to correct disorders such
as divisions, immorality, internal disputes, faulty practices in worship and doctrinal faults. He
did not stop short of touching the problem of immaturity among the Corinthian Christians. In
the quotation below, we shall learn that when immaturity is present it makes relationship and
communication very difficult.

And I, brethren, could not speak unto you as unto spiritual, but as unto carnal,
even as unto babes in Christ. I have fed you with milk, and not with meat: for
hitherto ye were not able to bear it, neither yet now are ye able. For ye are yet
carnal: for whereas there is among you envying, and strife, and divisions, are ye
not carnal, and walk as men? I Corinthians 3:1-3.

Three important questions need to be asked on the above quotation:

1. Why could not Paul deal with the church as spiritual but as carnal even as babes in Christ?
2. Why did he feed the church with milk when they ought to have been fed with meat?
3. Why were the people not able to bear what he said to them?

The three questions are answered by the quality and state of the people; the quality being car-
nally minded and state being babes. Once they were carnal minded and babes they could not
merit the designation spiritual.

To be described as carnal is to say that they were fleshly. The evidence was that they walked in
envy, strife and divisions as natural men. As natural men what it means is that they still lived
as people whose lives had not been changed through faith in Christ. The tone of the verses we
have read seems to suggest that a characterization of even one or more of the qualities described
as carnal makes a person carnal.

The description of the church as babes is also to say that they are not fully grown or developed.
The implication is that they lacked the quality of thinking and behaving in a sensible, responsi-
ble adult manner and therefore were not mature. Hence, they could not be fed with meat which
is meant for the mature that have sprout strong teeth to chew. Rather, they were fed with milk
which is appropriate for the infant, in other words, the immature. The state of being an infant
refers to a childhood stage. Immaturity as described by Paul is one of a sorry state. It bogs the
adult who should be mature in childishness.

In the book of Galatians Apostle Paul aimed at addressing the controversy surrounding Gentile
Christians and the Mosaic Law among the early Christians. A scenario about childhood as is
portrayed by him further throws light on the problem of immaturity.

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 Now I say, [That] the heir, as long as he is a child, differeth nothing from a servant,
though he be lord of all; but is under tutors and governors until the time appoint-
ed of the father. Even so we, when we were children, were in bondage under the
elements of the world, (Galatians 4:1-3).

Paul makes reference to the responsibility of a father to see to it that the child takes his place of
inheritance and become the master thereafter. This can only happen when the child has learned
to be mature under the guidance of mentors and teachers. Submitting to training can be a way to
mature.

The verses emphasize the point that as long as people remain immature and continue in the state
of childishness they compare with servants. This is in the sense that they find themselves under
restrictions. What this means is that their liberties and rights are are taken from them for some-
one to tell them what to do even though they may be grown-ups. What this means is that being a
grown-up may not mean that one is mature. There could be good reasons for the immature being
treated in that manner. One reason might be so that they do not destroy themselves before their
time. Another might be so that waste their opportunity on assuming the high point of inheriting
from their fathers due to lack of maturity. The thought here is that immaturity can be a very costly
for anyone to condone. The point of the Apostle is strongly supported by Pat Williams (2002):
We don’t expect kids to demonstrate mature character. That’s why kids have par-
ents and teachers to model and teach them about character so they can become
mature. While they are learning, kids fib and cover up mistakes to avoid conse-
quences. They are boastful and selfish, irresponsible and lazy. They are quitters,
lacking in perseverance, deficient in self-control. They shrink from challenges and
risks … Unfortunately, it is becoming increasingly commonplace to see adults who
are as immature as children. Perhaps parents and teachers have failed these people
along the way, so that they never learned character and never matured. Or perhaps
parents and teachers tried, but failed... But at a certain point in life, every individ-
ual must take charge of his or her personal growth. ‘When I was a child’… ‘I talked
like a child; I thought like a child, I reasoned like a child. When I became a man I
put childish ways behind me’ (I Corinthians 13:11). Each of us is ultimately respon-
sible for the choices we make that produce our mature or immature character.

Again, it may be said that if immaturity reduces one to the level of a child and compares one to
a servant then we can conclude that immaturity gives birth to servant mentality. A servant may
have her own mind on an issue but it is disallowed because she serves a master whose wishes must
override hers. What that means bluntly is that a servant is denied the independence of thought in
which case the ideas of others are forced because she must live by what others think for her. Af-
ter all, the servant is supposed to please the master and this means he must dance to the tune of
the master. In this, servants can become subjects of abuse and are made to do things against their
own wishes and desires. It should not be strange therefore to see people who have been ruled by

11
friends, relatives and other relations in the manner of servants, and others wonder why that could
happen. It is because those who are thus treated are immature. When people who are supposed to
be free fail to grow up, they fall prey to the over-bearing, the bullies, the mean, the selfish, and the
opportunistic adventurers of the day who are themselves carnally minded. Those who fail to grow
trade-off their personal independence for oppression and abuse.

Having the power to reduce an heir to the level of a servant is as well to say that immaturity can
reduce a person’s self-value and esteem. In that case, immaturity reduces the respect a person is
supposed to enjoy or be accorded by others. By implication, immaturity creates disqualification and
disfavor, robbing a person of placement, promotion, approval, appointment, possession, selection
and so on.

In another verse addressed to the justified but immature believers, we see yet a problem that im-
maturity creates in relationship ‘My little children, of whom I travail in birth again until Christ be
formed in you’, (Galatians 4:19). There is a parallel reading from the New International Version
which goes as follows, ‘my dear children, for whom I am again in the pains of childbirth until
Christ is formed in you.’ What is being suggested is that immaturity can be very exacting, telling
how badly immaturity can be, emotionally and physically draining to those who relate with the
immature. The words ‘travail’ or ‘pains of childbirth’ are quite strong in terms of their effect on the
one who goes through them.

Another thought may be inferred from the book of Hebrews. The primary purpose of the letter to
the Hebrews is to exhort Christians to persevere in the face of persecution. The central idea of the
entire book is Christ and his role as mediator between God and humanity.

In the verses below, the writer seems to be giving a warning against the danger of falling away from
faith in Christ due to persecution at the time. In so doing he throws out issues about immaturity
and maturity. He points out the difficulties in the former and the good in the latter:
We have much to say about this, but it is hard to make it clear to you because you
no longer try to understand. In fact, though by this time you ought to be teachers,
you need someone to teach you the elementary truths of God’s word all over again.
You need milk, not solid food! Anyone who lives on milk, being still an infant, is not
acquainted with the teaching about righteousness. But solid food is for the mature,
who by constant use have trained themselves to distinguish good from evil, (He-
brews 5:11-14).

Before any analysis is made on the above verses the following commentary on the same will be
helpful in throwing more light on them:
Dull hearers make the preaching of the gospel difficult and even those who have
some faith may be dull hearers, and slow to believe. Much is looked for from those
to whom much is given. To be unskillful, denotes want of experience in the things of
the gospel. Christian experience is a spiritual sense, taste, or relish of the goodness,

12
 sweetness, and excellence of the truths of the gospel. And no tongue can express the
satisfaction which the soul receives, from a sense of Divine goodness, grace, and love
to it in Christ.

The verses in focus (Hebrews 5:13-14) begin with the acknowledgement that there is much to be said
obviously about the disturbing situation, persecution, at the time. We are not told why the subjects
were no longer taking the interest to understand the gospel thereby making it difficult for the writer
to clarify prevailing issues to them. We infer from I Corinthians 3:1 that the reason why the subjects
were not taking the interest to understand the gospel was simply because they were clothed in the
characterization of babes or immaturity. The 12th and 13th verses (of Hebrews 5:13-14) support that
explanation.

The writer projects the idea that immaturity creates the attitude of indifference to frustrate one’s
own redemption. Again, immaturity stunts the development of spiritual attributes, stifles discern-
ment and sound judgment for that matter. In other words, immaturity is inimical to critical analysis
and evaluation of issues, it denies the ability to think critically. Thus, a relationship between logical
thinking and maturity is indicated by the observation. Logical thinking nonetheless must necessarily
combine wisdom and experience to reflect self-control as a maturity characteristic else a lack of re-
lationship occurs between logical thinking and behaviour to make the maturity and logical thinking
relationship false. Thus, intelligence may have a relationship with maturity but does not necessarily
imply maturity.

Matthew Henry describes the attitude of indifference as ‘senses of the immature are dull.’ No doubt,
the attitude of the immature was the thing that frustrated their redemption. As we can see, this
attitude was preventing the writer of Hebrews and his colleagues from giving the Hebrew Christians
the teachings they needed to help them to persevere in order to preserve in faith. Can anyone imag-
ine how many people have lost opportunities and blessings through their own immaturity? It should
be clear to us by now that many, through immaturity have already rejected their God-sent angel. So
many have despised and rejected an answer to prayer or a desired expectation through the same sin
of immaturity. We may say, therefore, that the problem of immaturity does not go without cost; in it
is trail is always a result or consequence that is detrimental.

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Chapter Three

CHARACTERISTICS
OF IMMATURITY

14
We begin this chapter with inferences from the last chapter which basically took a look at the prob-
lem of immaturity and what it points up. The inferences have been drawn from the same scriptures
that were considered as follow:
• Difficult
• Carnal
• Undiscerning
• Envious
• Jealous
• Uncommitted
• Quarrelsome
• Touchy
• Ungodly
• Short sighted
• Double standards
• Selfish
• Stingy
• Confrontational
• Intemperate
• Irreconcilable
• Unforgiving
• Complaining
The characteristics are indicative of a person who shows a serious deficit in emotional intelligence.
Such a person will without a hard guess, face challenges in relationship at every level. In the work-
place, he will not be a good team-player, in the family he will not be a unifier, in friendship he will
not be the close one, and in marriage he will not be a lovely partner.
If a person finds himself marked with the above characteristics, he should see them as signs of char-
acter weaknesses and consider developing maturity for the benefit of securing a good and strong
relationship.

The measure of maturity

Reading from the book of Ephesians (4:11-15) a beautiful imagery of maturity in the manner it is
supposed to occur in the church opens to us.
And He gave some to be apostles, and some prophets, and some evangelists, and
some pastors and teachers,12 for the perfecting of the saints for the work of the
ministry, and for the edifying of the body of Christ,13 until we all come into the
unity of the faith and of the knowledge of the Son of God, unto a perfect man,
unto the measure of the stature of the fullness of Christ;14 that we henceforth be
no longer children, tossed to and fro and carried about with every wind of doc-
trine by the sleight of men and their cunning and craftiness, whereby they lie in
wait to deceive;15 but speaking the truth in love, may grow up into Him in all
things, who is the Head, even Christ.

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In this imagery Christ stands as the standard of maturity. We also see the following: (1) the purpose
of establishing ministry gifts, also expressed as ‘the giving of gifts unto men’ verse 8, (2) expectation
that must follow the establishment, (3) the effect of the expectation, and (4) the testimony of the
effect.

In verse 11, what we see is the outline of the ministry gifts which are priesthood or cleric office-hold-
ers designated as apostles, prophets, evangelists, pastors and teachers. In verse 12 we see the threefold
purpose for establishing the gifts. But two of the purposes invoked by the discussion are phrased first-
ly as, ‘‘the perfecting of the saints’’. Another expression for the word ‘perfecting’ is the word ‘equip-
ping’ and this is an act that is carried out through preaching and teaching to instruct, guide, rebuke,
exhort and enlighten (II Timothy 4:2). The second is phrased as ‘‘edifying of the body of Christ’’ and
this means the building up of the individual members of the church. Building up suggests increase,
advancement and hence, maturity or growth. The maturity of the believer comes about through the
presentation of the word in the manner as to feed and nourish. This way of presentation in the church
is called teaching.

In the expectations of verse 13 which flow from the establishment of the ministry gifts are fourfold
realizations and are as following: (1) coming into unity of faith with the true believers,(2) coming into
the knowledge, personal experience of Christ’s salvation, (3) growing into maturity in the measure-
ment of Christ, and (4) living in the word of God.

In the verse 13, the effect of the expectation is that we will cease to be immature, or be like a baby
or a child. The immature is tossed to-and-fro means that he is fickle-minded, easily swayed, not of
deep conviction, has no mind of his or her own, follows any teaching that comes up and falls easily to
trickery and deception.

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Chapter Four

OVERCOMING
IMMATURITY

17
In the book of II Peter places Jesus in the category of God which is actually so according to bib-
lical theology. He did so in the attempt to address a threatening heresy which had arisen due the
impending end of the age and second coming of Christ that are yet to occur. Peter explains that
God has delayed the second coming in order that more people will have the chance to reject evil
and find salvation. The book calls on Christians to wait patiently for the arrival of Christ and to
study the scriptures. In the verses below, Peter issues a warning and an instruction that are critical
to churches. He tells them what they need to do in order to stand their ground against the threat-
ening heresy that had arisen concerning the second coming of Christ:
Ye, therefore, beloved, seeing ye know these things before, beware lest ye also, being
led away with the error of the wicked, fall from your own steadfastness. But grow
in grace, and in the knowledge of our Lord and Saviour Jesus Christ. To him be glo-
ry both now and forever. Amen, II Peter 3:17-18.

The issues he raises are two-fold:

(1) The threat of the error of the wicked leading to the loss of steadfastness of faith
The error was faith-perverting teachings and related specifically to carnality that denies Chris-
tians the designation ‘spiritual’ if they failed to heed the warning, in that case, Christians, instead
of maturing, will become immature. To be carnal minded is to walk in the works of the flesh: ‘Now
the works of the flesh are …’ (Galatians 5:19-21). Indulging in any of the works of the flesh is sim-
ply to identify with the character of carnality and therefore immaturity: The two are inter-related.
Just like there are levels of maturity, there are also levels of immaturity. One may be carnal and
immature to a very high or to a low degree. As the scripture seems to suggest, every degree of it is
dangerous because it will deny entrance into the kingdom of heaven. In other words, a person will
be robbed of the fulfillment of the promises of God and hence the blessings that are to be enjoyed
if he remained carnal and immature.

(2) The imperative to grow in the knowledge and grace of Christ

The issue here relates to encouraging Christians who have heeded the warning to continuous
growth or maturity. The key to achieving sustained growth is personal responsibility through
self-application to practices as following:
1. Study, internalization and practice of what is learned from the Word (read II
2:16, Deuteronomy 1:6-9).
2. Committing to Christian ministry, serving in the church and winning souls
for Christ (read Ephesians 4:11-12, I Corinthians 15:58, Romans 12:5-8).
3. Steadfastness in prayers (read I Thessalonians 5:17, Romans 12:11).
4. Periodic fasting for renewal in the Holy Ghost Isaiah 58:6-8.
5. Professional and self-improvement in relevant subject areas pertaining to gen-
eral personal growth (read Isaiah 33:6).
6. Not hanging out with the immature (I Corinthians 15:33)
7. Avoiding witchcraft; witches are perpetually immature, ever dwelling on the
level of lower emotions and attitudes.

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The steps, if religiously followed, will put a person on the path to manifesting the fruit of the Spirit:
‘But the fruit of the Spirit is love, peace, joy, patience, kindness, goodness, faithfulness, gentleness
and self-control. Against such things there is no law’ (Galatians 5:22-24).

‘The fruit of the Spirit’ is singular suggesting particularity but this particularity comes as a cluster.
The picture is that the cluster of the fruits should exist together as one, giving the indication that if
one is mature and manifests the fruit of the Spirit, one’s life will be characterized with all the ele-
ments within the cluster.

The evidence of the fruit of the Spirit in a person’s life is not to be deemed as something to be mere-
ly achieved as of academic attainment, social status or business prowess. The fruit of the Spirit is
spiritual in essence and requires satisfying a criterion that is as such. Thus, the nature of maturity is
to be deemed as spiritual.

Any talk about the spiritual is as well a talk about spirituality. We may confine ourselves to biblical
spirituality - spirituality that is prescribed by the Bible. I must warn that spirituality is not the same
across the denominations of Christianity, it is even more diverse across religions. The reality is that
spirituality and spiritual experience are varied. Those who follow Christ need to ensure that their
followership of the Bible is truly that, without adulterations of traditions of men, or religious eclecti-
cism - mixing of the fine ideals of other religions with Christian principles).

Bible spirituality begins with commitment to Christ. This presupposes that one has acknowledged
one’s sinfulness which has its remedy in the redemption of Christ through his death on the cross.
This decision must commit such a person to continuous faith in Christ in a complete non-negotia-
ble or subjective obedience to his word as a lifestyle. When a person so walks, he is described as
spiritual or led by the spirit and the evidence will be as has been described in Galatians 5:22-24.

Attaining maturity
The point has already been established that maturity can be developed or attained. The best way to
do this is to practice the principle of self-application by imitating sensible conduct and behavior,
and showing growth and development of character. The act of sensible conduct and behaviour im-
plies the demonstration of qualities such as kindness, courage, being easily entreated (not difficult),
patience, respect, selflessness, courtesy, recognition etc. All those qualities and similar ones can be
expressed in two keywords character and strength. In other words, maturity suggests character and
strength of mind, will and emotions.

19
Chapter Five

THE EPITOME
OF MATURITY

20
Jesus Christ was the personification or the archetype, model of maturity. His sermon on the mount,
the beatitude modeled for us practical spirituality and thus showed us the way to become spiritual,
in order to attain the stage of maturity:
Now when he saw the crowds, he went up on the mountain side and sat down. His
disciples came to him, and he began to teach them saying: Blessed are the poor in
spirit, for theirs is the kingdom of heaven. Blessed are those who mourn, for they
shall be comforted. Blessed are the meek, for they will inherit the earth. Blessed are
those who hunger and thirst after righteousness, for they will be filled. Blessed are
the merciful, for they will be shown mercy. Blessed are the pure in heart, for they
will see God. Blessed are the peacemakers, for they will be called the sons of God.
Blessed are those who are persecuted for righteousness sake, for theirs is the kingdom
of heaven. Blessed are you when people insult you, persecute you and say all kind of
evil against you because of me (Matthew 5:1-11).

The beatitudes may be understood in the following ways:

• A code of ethics for the disciples and a standard of conduct for all believers.
• A contrast between spiritual values and worldly values.
• Contrast between superficial faith of the Pharisees and real Christ-like faith.
• The fulfillment of the Old Testament expectations in the New Testament; in other
words, how Christ’s followers will fulfill the law of God under the new order of grace
through Christ.

Most importantly, the beatitudes model attitudes that must characterize the mature in their rela-
tionship. The attitudes are as follow:
• Not complacent and yearning to do or know more
• Kindness
• Humility
• Purity of heart and peace loving
• Empathy
• Mercy
• Faithfulness
• Justice and goodness

Apart from teaching attitudes of maturity, the beatitudes show the blessings that follow when one
chooses the path of maturity and the walk in spirituality:
• Comfort - of the Spirit
• Inheritance - of the promises of God that come in association with the kingdom of God
through our redemption.
• Filled - satisfied with their Godly expectations, they will not be disappointed in their faith.
• Mercy - they will be favoured and shown mercy beyond measure.
• See God - will experience God more deeply.

21
 • Be recognized as a son of God - will be distinguished as truly godly,
representing God in character and works of the Holy Ghost.
• Make heaven - they will be strong to keep their faithfulness to God
and stay the course to the end.
• Blessed – with inner strength that ensures consistency of character and
goodwill to attract happiness, peace and providence.

For the carnal and that is the immature, they show attitudes that are the direct opposite of the
above:
• Pride and self-conceit.
• Independence.
• Happiness at any cost.
• Interested only in pursuing personal needs.
• Power conscious.
• Approval of deception.
• Pursuing personal interest without concern for the trouble it will cause others.
• Not keeping commitments.
Spirituality and maturity are related, the former leads to the other. In this regard the mature person
may be said to be spiritual. Nonetheless, being spiritual or mature is not the same as being religious.

A religious person is one who shows a passionate inclination and belief in an object of worship: He
may not necessarily be spiritual or mature. As a hallmark, the spiritual and the mature are deeply
devoted which is not the case for the religious person.

22
 “
Maturity Quotes

23
 ‘The rate at which a person can mature is directly pro-
portional to the embarrassment he can tolerate.’
- Douglas Engelhard

Maturity is ‘the ability to stick with a job until it’s fin-

ished; the ability to do a job without being supervised;
the ability to carry money without spending it; the abili-
ty to bear an injustice without wanting to get even.’
-Abigail Van Buren

‘Maturity begins to grow when you can sense your con-

cern for others outweighing your concern for yourself.’
- John McNaughton

‘Maturity of mind is the capacity to endure uncertainty.’

- John Finley

‘Maturity is achieved when a person postpones immedi-

ate pleasure for long term values.’
- Joshua L, Liebman

‘To make mistakes is human; to stumble is common-

place; to be able to laugh at yourself is maturity.’
- William Arthur

‘Maturity is knowing when to be immature.’

- Edwin Louis Cole

24
‘Among the wise and discerning maturity is the best policy.’
- Boateng Afriyie

‘Maturity is a mindset, a disposition of the heart, the best

attitude.’
- BoatengAfriyie

‘One is not really mature until emotionally and spiritually

grown up, as well as physically and mentally.’
- Author unknown

‘Maturity is being able to define people.’

- Author unknown

‘Mature people are people of character. Immature peo-

ple possess character that is stunted, undeveloped and ill
formed.’
- Pat Williams

25
References
Citing Wikipedia. Spirituality.
Retrieved from http://en.wikipedia.org/wiki/Spirituality

Douglas, D. J. et al. (1978). The new international dictionary

of the Christian Church.

Matthew Henry Commentary. Retieved from

http://www.biblestudytools.com/commentary/matthew-henry-complete/

Meier. P. D., et al. (2004). Introduction to psychology and

counseling: Christian perspective and application. Grand Rapids, Michigan: Baker
Books.

Ryrie, C. C. (1999). Basic theology. Chicago: Moody Press.

Toon, P. (1983). The evangelical way: Evangelical and
Catholic. Wilton, Connecticut; Morehouse Barlow Co., Inc.

Tyndale House Publisher. (1986). Life application study

bible. Wheaton Illinois.

Williams, P. (2002). The paradox of power: A

transforming view of leadership. U.S.A: An AOL Time Warner Company.

26
Endnotes
i
Emotional intelligence (EI) refers to the ability to perceive, control and evaluate emotions.
Some researchers have suggested that emotional intelligence can be learned and strengthened
whilst others claim it is an inborn characteristic. Four different factors identify emotional in-
telligence and are as follows: perception of emotion, ability to reason using emotion, the ability
to understand emotion, and the ability to manage emotions.

Heresies are teachings that are false because they are at variance with doctrines of the bible
ii

as modeled by the patriarchs or taught by the apostles. False teaching is intended to lead the
devoted astray.

Error is wrongful interpretation of scripture due to unsound or misunderstood theology. It is

iii

a sin that the saintly could fall to into.

iv
Witchcraft refers to the deployment of natural and or mystical application to manipulate
or harm others. In the bible it is associated with other mystical practices such as divination,
enchantment, sorcery, magic, necromancy, idolatry and denial of love and truth. See I Sam-
uel. 15:23; II Kings 9:22; II Chronicles 33:6; Micah 5:12; Nahum 3:4; and Galatians. 5:20.
Witchcraft poses to be enticing because of the power it offers. Due to the power in witchcraft,
some are adopting it as a mediating channel for career success, marriage, riches, realizations
of expectations etc. Witch confessions admit that agonizing frustrations and shame are basic
characterizations of it. It is damnable according to biblical scripture.

v
Spirituality is a reference to any of the following, an ultimate or an alleged immaterial reality;
an inner path enabling a person to discover the essence of his/her being; or the deepest values
and meanings by which spiritual practices are participated including meditation, prayer and
contemplation intended to develop an individual’s inner life. Spirituality is often experienced
as a source of inspiration or orientation in life. It can encompass belief in immaterial realities
or experiences of the immanent or transcendent nature of the world. Traditionally, many reli-
gions have regarded spirituality as an integral aspect of religious experience.

vi
Spiritual experience is connectedness with a larger reality which yields a more comprehen-
sive self with other individuals or the human community, nature or the divine realm.

27