The Architecture of the Mind: Rediscovering the Creator’s Design for Character and Personality
Before proceeding, a few important terms must be defined, for much of what follows rests upon the meaning assigned to them. These definitions may differ from those commonly found in psychology, philosophy, or other fields of study, and they will govern their use throughout this exposition. By mind I mean the integrated system of the human being’s mental powers, which are spiritual in the sense that they are immaterial. In this context, the term spiritual refers to the non-material aspect of human nature. It does not denote an independently existing soul or an entity separable from the living person. Although the spiritual always transcends materiality, it is not exhausted by immateriality alone. Rather, it denotes those real but intangible powers through which the human being thinks, reasons, remembers, loves, chooses, desires, and worships. The mind operates through the brain as its organ and instrument, expressing itself through the body. Within this framework, individuality refers to the God-given capacity for rational thought, moral judgment, and voluntary choice—the ability to think and act for oneself. It is the faculty that enables a person to evaluate, choose, and direct the course of his or her life. Character refers to the dominant patterns of thought and emotional regulation that govern the inner life. It includes the beliefs, principles, motives, desires, habits, and mental dispositions that shape who a person is and how he or she responds to the circumstances of life. Personality is the outward expression of character. It is the manner in which the inner life manifests itself through speech, conduct, relationships, attitudes, and behavior. Whether genuine or deceptive, personality ultimately reflects the condition of the inner person, for even the attempt to conceal one’s true character is itself an expression of character. Temperament is the overall constitution of a person resulting from the interaction of character and personality. It is not viewed here as an innate and fixed disposition, but as the resulting configuration of the inner life and its outward expression. As character develops, degenerates, or is transformed, temperament likewise undergoes change. This does not necessarily imply the disappearance of every distinguishing trait, for certain dispositions and modes of thought may remain recognizable throughout life. Rather, such traits may be refined, balanced, ennobled, redirected, or brought into harmony with higher principles, resulting in a transformed expression of the person as a whole.
These definitions form the conceptual framework upon which the discussion that follows is built.
The Reflection of Glory and Beauty
There is nothing that fascinates me more than the human mind, specifically how it was designed to function in relation to its Maker, other human minds, and creation. The complexity thereof is astonishing. If there is any subject I am obsessed with, next to the nature of God, it is the nature of humanity, with particular emphasis on the human mind. Each individual possesses a temperament uniquely distinct from every other individual, with each temperament so extraordinary in its beauty and complexity that it is a marvel of creation. Often, we like to simplify these differences, categorize them, and box individuals into fixed groups. Due to our short-sightedness and limitations, we choose the easier route to understanding the human mind by setting up fixed standards and vague definitions of what it is or what constitutes it. But the human mind is amazingly complex and flexible, a fact we have to face. Yet, though complex, the concept behind it is simple. The mind, which in its operation manifests itself in temperaments, is the most beautiful and powerful aspect of human nature. We are truly wonderfully and fearfully made. The way in which our minds perceive, organize, and interpret the data from the world around us reveals the wonder and wisdom of the Creator of the mind.
Each person has a beautifully unique way of perceiving, processing, and expressing information. No two people see one object in exactly the same way. If you were to ask two individuals, one at a time and without the influence of the other, to describe what is most strongly impressed upon their hearts as they gaze upon the same tree, or what stands out most to them, you would receive two beautiful and profound perspectives of the same tree. Neither description will necessarily be wrong or complete. One notices the bark, another the symmetry, another the shade, another the memories it evokes, and another the evidence of divine design. The object has not changed; the minds engaging with it are simply astonishing in the way they perceive, process, and interpret it. This is the mystery of godliness manifested in the individuality and character of the human being. Now, the way in which they express their perceptions, too, will be staggering. One will be passionate, detailed, analytical, philosophical, and give a long explanation; the other, calm, playful, not so detailed, and give a short explanation. By the way, without entering into theological conundrums, the expression the mystery of godliness is not used here in the same sense as when it is used in relation to Christ’s incarnation, but rather in the sense of God’s character and wisdom as reflected in humanity, His creation. Though distorted by sin, the purpose of the design is still evident.
Fragments
One of the most amazing things about character and personality is that they are not fixed, nor were they ever designed to be so. The field of growth and development appointed by the Creator for the human temperament is infinite in its scope and sacred in its nature. Because of this, developing the mental powers through lesser and baser pursuits produces the opposite effect. God created a conducive environment for the development of a noble and holy temperament. He provided the necessary resources to build a character and personality after His own likeness and image. The world, as it came forth from His hand, and human relationships, as they were ideally designed, were perfectly suited for the work of developing the mental powers in a harmonious, symmetrical, and holistic manner. There were to be no inconsistencies or imbalances, but only perfection and beauty. Today we observe and experience anomalies in our thinking patterns and disorders related to our emotional regulation. We see imbalances in how we utilize our mental powers, and as a result, our entire mental system is dysfunctional in ways that are very obvious in some and very subtle in others. Therefore, our temperaments predominantly bear the marks of the disorder introduced by sin. When I say “disorder,” I am not merely referring to diagnosable mental illness. I am referring to every deviation from the Creator’s intended order—misdirected affections, distorted reasoning, unbalanced emotions, corrupted motives, disordered priorities, and so forth. In addition to this corruption, we live in a corrupt and unconducive environment, which aggravates and further complicates the human mind.
Out of the corrupted fragments of mental beauty, complexity, order, holiness, and purity, we formulate our theories of character and personality. These theories, then, cannot be the correct standard by which we measure the qualitative aspects of our temperaments. The descriptive observation of fallen humanity is not the same as a normative standard for humanity. If observation begins with fallen humanity rather than created humanity, then the resulting theories will inevitably be descriptive rather than normative. Our conception of the human mind is very limited and, to a great extent, distorted. Our notion of temperament is misinformed and greatly misguided. We need a new conception of these subjects. We interpret character and personality based on these incomplete conceptions of the human mind. Our theories and therapies for correcting the disorders and dysfunctions of the mind are likewise largely shaped by these distorted conceptions. On the other hand, there is a standard that is accurate in its diagnosis of the human mental condition, perfect in its method of restoration, and, it is worth saying, the very criterion by which I judge the rest. From this source we are to derive our normative standard for humanity, for it reveals the ideal, the original condition of the human mind, and the purpose for which it was created. Therein we also find the ideal for the organization and functions of the mental powers. I will not keep you in suspense; I am talking about the Bible. In it we find the most impeccable, efficacious, and infallible principles of psychology and philosophy. Therein is found the most perfect standard of temperament.
The Perfect Model
In the first book of the Bible, we read that mankind was created in the image of God. That is to say, his mental powers were well balanced and perfectly functional. Both in character and personality, there were no abnormalities. The question, then, is: What does a perfect temperament look like? In Christ we see the perfect mind. Every principle demonstrated in the character and personality of Christ is a clear picture of how mankind was created to order, exercise, and govern the powers of the mind. How He handled condescension, betrayal, derision, and crucifixion clearly shows how He ordered His thinking patterns and regulated His emotions. Likewise, in the wilderness we see how He controlled His appetites. The Gospels do not merely record what Christ endured; they reveal how His mind operated under the greatest possible pressures. He did not allow insults to produce resentment, betrayal to generate revenge, suffering to eclipse truth, or fear to override obedience. His reasoning remained governed by eternal principles rather than immediate circumstances, and His emotions remained under the direction of truth instead of becoming the masters of His judgment. Likewise, His victory over temptation in the wilderness demonstrates that bodily appetites were never permitted to govern His decisions. Desire remained subordinate to reason, conscience, and the will of God. Somebody might say, “But wait, Christ was without the corrupt inclinations that I possess.” In Him we see how to subject our minds, how to direct our mental powers, but through Him we also receive the power to do so. Now, the Scriptures declare that we are to bring into subjection everything that exalts itself above the knowledge of Christ, meaning every mental element that stands in direct contradiction to Christ’s character as revealed in the Scriptures. The Scriptures contain the soundest principles conceivable, the very best for any given situation and under any circumstances. Whether in academic, mechanical, or social pursuits, they provide not only the highest philosophy, but also the mental orientation and attitude that should govern the exercise of the mind. The Bible teaches us how the mind itself ought to be organized and exercised.
The Scriptures do not deny the existing reality, nor do they compete with the findings of science. They soundly and accurately describe the present state of mankind. They do not dally with the truth or give man false hope through the deception of trusting in himself or in any of his methodologies to recover his lost mental superiority and abilities. Moreover, they do not lull mankind to sleep by encouraging people to accept the present condition of their minds or to rely upon behavioral conformity. No human methodology can restore the mind to its original divine design, nor can any scientific behavioral modification recreate the mind. Yet the Scriptures clearly reveal the only remedy and the only power capable of recreating the mind and reviving the mental powers. Our present condition is functional but not optimal. It still reveals some residues of beauty, but lacks the stamp and accreditation of truth. The beauty of diversity in human temperaments is still present, but the instability, the lack of direction, and the departure from the Creator’s original design are equally evident. The inability to reflect our true purpose and fulfill it is vividly displayed. A temperament may still possess beauty, but beauty alone does not authenticate it as the Creator’s ideal. There is still beauty enough to remind us of creation, but not enough to serve as the standard of creation.
There is still phenomenal beauty and amazing complexity in the human mind. Our temperaments still bear the greatest testimony to God’s knowledge and wisdom. Though marred by sin, the fingerprints of the Master Creator are still traceable alike upon every human mind. Yet, though this beauty remains traceable, it is not sufficient to define what humanity was originally intended to be. Christ, and Him alone, is the perfect example and ideal model. In His humility and mysterious decision to put on humanity, He chose to be raised and dwell in the lowly environment of Nazareth, not to mention His home conditions, the social mistreatment, the denial of His position by His own creatures, the rejection of the people who claimed to be the repositories of His Word, the betrayal of a close friend, the denial by a close companion, the derision and mockery of professed religious bigots, the beating, and finally death on the cross as the demonstration of His love and universal justice. What more could He have done for the restoration of man to his high estate? The question, therefore, is no longer what Christ has done, but what we will do with what He has done. The restoration of the mind is not merely a theological idea, but the great work of the Christian life. Every thought, affection, motive, appetite, and faculty is to be brought under the government of Christ until His character is reproduced in the believer. The restoration of the mind into the likeness of Christ is the great work of human life, and everything else is subordinate to that purpose.
