Christian worldview Essay

Theologians from different ages attempted to answer this question by pointing to the primacy of the Bible and the laws of the Church as the foremost guide to Christian living. Thomas Aquinas, for example, noted that a Christian worldview is Christocentric from the very beginning. that is, the creation was a manifestation of the Word of God. Hence, the Christian is obliged to recognize that the word â€Å"creation† is a partial manifestation of Christ (partial, since the mystery of the Trinity is yet to be revealed to humanity). Hence, every human being is expected by the Creator to be stewards of His creation. This role of stewardship should be characterized by respect for creation, responsible leadership, and brotherhood. Thus, for Aquinas, the Christian worldview is tantamount to recognition of the Christocentric origin of creation and its manifestations (the role of stewardship) in the actions of men. The Concept of Worldview: A Background In Creation Regained : Biblical Basics for a Reformation Worldview , Albert Wolters answers the question by pointing that â€Å"living consciously to the teachings of the Bible and understanding its meaning† is grounded on what he calls â€Å"framework. † This framework is equivalent to the term â€Å"worldview† (in German, Weltanschauung). Worldview literally means a framework of beliefs which functions as a guide to life. The author sees that the elements of a Christian worldview were first derived from the Bible and expounded by the Protestant Reformation. Hence, Wolters exposition of a Christian worldview had its roots from Protestant theology, although the basic elements of a Christian worldview are almost identical. In the book, Wolters created a framework for understanding the teaching of the scripture by expounding three concepts: creation, fall, and redemption. The author notes that the creation was formed out of God’s goodness. this goodness flow from the Divine will to the physical world. It can be said that the physical world to which man is located has that share of Divine Essence. Added to that, when God created man, he set forth creation as man’s purpose. God bestowed on man the role of stewards of creation. Creation serves as the means of man to attain his full development. Thus, it can be said that the â€Å"creation was created for man, and man for creation. † This mutual relationship between creation and man can be exhibited in the book of Genesis. The scope of such relationship became, however, limited because of the fall of humanity. However, the incarnation of the Word to this world became the grounding point for the restoration of creation. Hence, Christ’s redemption of humanity served as the climax for that restoration. God’s Grace as Restoration Here we can argue that God’s grace is not a concept far removed from the physical world. It is neither supra-creational nor anti-creational. God’s grace is restorative in value. God intended to restore the original goodness and meaning of creation to which sin has severely damaged. Wolters argues that because of the expansive scope of God’s redeeming work, Christians are invited to participate in his work in all parts of the world. Thus, the author notes that redemption is tantamount to the fulfillment of God’s will in this world. The afterlife serves as the final test of man’s love for God. The term â€Å"redemption† though is only a subset of God’s grace (since God’s grace is the totality of God’s loving actions towards the history of man). Redemption is viewed as the restoration of man’s relationship with God, which had been severely impaired by the fall. This restoration though, cannot be attained if God is viewed by man as a distant entity. God therefore willed that He must be a participant in the redemption of man, because â€Å"He alone is capable of giving grace to man. † This was manifested in the incarnation of the Word. The incarnation serves as God’s medium to communicate his â€Å"grace† to man. Wolters notes that the baptism of Jesus Christ was the first act to which God made clear His intention of reaching the humanity. This â€Å"reaching† though must be viewed as an act of love. undeterred by the dualist distinction of the divine and the physical. Needless to say, it was also a means of God to show that His preeminence is unbounded by time, space, and matter. that although He is distinct from the three dimensions of the physical world, He is Lord. Concepts of Structure and Direction The relationship among the three concepts can be explained using two terms: structure and direction. Structure refers â€Å"to the order of creation† , that is, it is the unchangeable and objective reality established by God. This establishment of objective reality was basically derived from the Divine Essence, yet distinct from God Himself. This method of ascribing the nature of creation to God is stressed in the work of Catholic and Protestant theologians. According to this method, we assume that God’s nature is translated into another nature by virtue of creation. However, we can never equalize God’s nature with that of creation. The reality expressed in God is different from the reality manifested in creation. Thus, God’s preeminence in terms of nature is recognition of the Divine origin of creation. Thus, the â€Å"order of creation† is derived from the will of God, and yet distinct from His nature. Direction, on the other hand, is about the evil in the world and its corresponding cure. The evil was first manifested in the fall of humanity. the cure in the salvific actions of the incarnated Word. Thus, the author argues that structure and direction comprised the â€Å"worldview. † This worldview though differs from philosophy and theology by virtue of being pre-theoretical. This pre-theoretical notion of worldview is compounded on the will of God. Thus, the author notes that the order of creation (structure) is something derived from God which can be utilized for or against the kingdom of God (direction). The Idea of Creation The idea of creation is expounded in the book of Wolters. Wolters defines it as â€Å"the correlation of the sovereign activity of the Creator and the created order. † This created order is governed by God’s acts called â€Å"laws. † Here, Wolters arrives at a definition of law: â€Å"the totality of God’s ordaining acts toward the cosmos. † Law is a translation of God’s will into actions comprehensible by the human mind. Translation is necessary in order for men to obey the will of God and participate in God’s work (stewardship of creation). Added to that, law is also recognition of the subordinate nature of creation to the will of God. This subordination though does not impede the capacity of creation to reach full development. The law serves as the focal point of development of all creatures since the â€Å"history of creation† is guided by the salvific actions of the Most High. The Conception of Divine Law Nonetheless, the law is foremost the recognition of the sovereignty of the Absolute and Perfect God and of the individuality of the creation. Anything beyond the grasp of God’s ordaining acts does not exist. Development separate from the hands of God will not mature. Thus, it can be said that the law serves as the driving force for the maintenance of the â€Å"order of creation† and its corresponding development. Here Wolters makes a distinction between the law ordained by God and the laws established by man. The law ordained by God serves first as a means for humanity to achieve full development. Humanity from the very beginning is special to God. Among the creatures of the earth, God chose man as his representation. When God said, â€Å"Let us create man in our own image†, God bestows on man the authority to shape the world. Thus, when God established the â€Å"Law†, He intends for obedience to become a point of development. that is, development in accordance to the will of God. As what had been argued earlier, development outside the scope of God’s authority does not exist. Second, God’s law functions as a test to humanity. For example, the laws of nature were established in order to test the efficacy of man’s genuine efforts to reach the Almighty. God wants humanity to discover and reach Him through its own efforts. By the laws of nature, man realizes that a Power exists beyond what he perceives. This Power is the manifested in the powers of nature: the capability to create and destroy. Thus, God intended the law to be a salvific force for man’s redemption. Human law, on the other hand, tends to be brutal and blind in scope. For the most, laws in society protect the strong and promote injustice. Rather than catering to the needs of the weak and the poor, these laws maintain the paramount interests of the ruling class. The consequence: the laws established by society become contradictory to the true purpose of the Higher Law. Rather than viewing these â€Å"secular laws† as an extension of the Law of God, it is perceived by the oppressed as an instrument of injustice and evil. Wolters then argues that because of the inclination of the laws of society to dispense evil and injustice, it becomes an â€Å"enemy of God’s ordained purpose. † Secular and Religious Domains of the Law Wolters argues that the world is divided into â€Å"secular† and â€Å"religious† domains (based from the distinction of human and divine law). The religious domain is that which concerns the private approach to scripture removed from the rudiments of â€Å"public† or â€Å"secular† affairs such as politics, science, art, and scholarship. He argues that the â€Å"religious† domain focuses on the personal ascription of an individual to the nature of the Divine. that is, the world outside the grasp of the human mind. The â€Å"secular† domain is the one derived from God and made meaningful by man. â€Å"Meaningful† here does not connote the imperfection of God in establishing an â€Å"order†, rather God gave man the capability of creating an order to which he may achieve his full potential. Components of Worldview Here, Wolters correlates â€Å"worldview† with the cognitive dimension of humanity as the medium to which man may live faithfully in accordance to the Divine Essence. He notes that if man would rearrange his mental structure to embody the teachings of the Bible, then man’s life would reflect the will of the Divine. Needless to say, man’s life would be renewed and somehow â€Å"restored† to its true purpose. Thus, Wolters argues that a one-way subordinate relationship exists between beliefs and practices. Practices are derived from beliefs. Beliefs are derived from God’s revelation to man (which reached its climax in the redemptive act of Jesus Christ). In this dualism, the inner aspect of worldview is equivalent to beliefs. the outer to practices. These two aspects of dualism though are not mutually exclusive. Man’s beliefs influence his actions. His actions, in turn, reinforce those beliefs. Here, Wolters presents a discussion of consecration and sanctification. Sanctification refers `to the renewal from the inside out. † Consecration, on the other hand, refers â€Å"to external and superficial renewal. † The distinction between these two concepts can be grasped from a substantial understanding of the dualist conception of worldview. Before an individual is renewed superficially, there is a need to rearrange his beliefs. The rearrangement should be based from Biblical precepts declared to be essential to man’s future relationship with God. This rearrangement is termed â€Å"internal reorientation. † When beliefs are properly renewed (consequently worldview is changed), this results to a total reorientation of man’s lives and his activities. Because practices constitute man’s life, reforming becomes a way to enrich that life, and to an extent, to give meaning to its true purpose. It should be noted that this â€Å"new life† is Christocentric in orientation. Faith becomes a manifestation of the Divine Will and transforms into actions contributing to its fulfillment. Here, we can assume that an `internal reorientation† of the inner aspect of worldview is a prerequisite in the total reformation of man’s life. Form of Biblical Worldview The form of Biblical Worldview which Wolters presents in his book can be summarized as follows: The form itself is ordained by God after the fall of man. The fall of humanity destroyed the bridge between God and man, and thus made necessary the proliferation of sin in the world. Because the primary purpose of creation is man, and of man is creation, there was a need to establish a structure and direction that would characterize man’s worldview. Direction though is a manifestation that God gave man freewill. that is, the freedom to choose between good and evil. God though continues to guide humanity throughout history as a Force of salvation and grace. God’s establishment of the Divine Law serves as a means for man to attain his true purpose. This true purpose can only be found in the realm of the Divine. Hence, the law as what Jesus Christ said â€Å"is made for man, not man for the law. † And, worldview is made up of two components: consecration and sanctification. Sanctification is a prerequisite for consecration. A reorientation of man’s belief is necessary for a total transformation of his life. This transformation though must be Christocentric and derived from freewill. Only when these requirements are fulfilled that man reaches the mind of the Divine. The will of God then becomes manifested in the actions of man. Man then is restored to his true purpose (which was damaged by the fall). Personal Understanding of Christianity: Changes Personally, the redemption of Christ serves only as the restoration of God’s infinite love to humanity. This is not the case in Wolters’ book. God’s infinite love had been from the very beginning directed to the nature of man. God intended man to be his close associate, greater than the angels, and receiver of His Divine grace. No point in history that God’s love for humanity diminished. God’s love for humanity is perfect and without bound. Even if the physical world ends, God’s love will flow. This is the ultimate fact of Christianity. Nonetheless, the view (personal) that the restoration of man to his true nature is limited by time and space is also contradictory to the thesis of Wolters. He argues that the restoration or the redemption of humanity through Christ is continuous. that is, the Divine grace moves history towards the full attainment of that restoration. Hence, the righteous is called to participate in this redemptive act so that the â€Å"sinners† would be enlightened of the true purpose of God’s reign. Personally, there are only two events in human history which can be described as salient to Christian faith: fall and redemption. This is though not the case in Wolters’ thesis. From the very beginning (creation), God intended man to live with Himself to attain his potentialities. This was damaged by sin: the element that disrupted (and continues to disrupt) man’s true nature. Man became far from God. Although God tried to reach man, man became (and continues to become) ignorant of himself. Man was blinded by the authority given by God over His creation. He became selfish and ignorant of God’s will. Thus, God willed that man be restored to himself. that is, God wants man to be reconciled to his true nature: a nature that recognizes its Divine origin. Bibliography Aquinas, Thomas. Whether temporal goods fall under merit? † in Summa Theologica (Calvin College, Christian Classics Ethereal Library, 2005). Retrieved on 28 October 2007 from http://www. ccel. org/ccel/aquinas/summa. FS_Q114_A10. html. Luther, Martin. â€Å"The Necessity of Knowing God and His Power† in De Servo Arbitrio (On the Enslaved Will. (Calvin College, Christian Classics Ethereal Library, 2007). Retrieved on 28 October 2007 from http://www. ccel. org/ccel/luther/bondage. viii. html.