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BST 203-Christian Worldview
BST 203-Christian Worldview
Introduction
Every rational being has a worldview. This is because all human beings have ideas, principles,
thoughts and convictions or set of beliefs that precede or give birth to values, actions or issues of
life. The way we view the world has great impact on us especially on the way we think and
interpret events in every given context or environment determines what we do and how we live.
What is the worldview?
1. To prepare students to understand and adjust to the mindset in order to accommodate our
neighbors of different faiths.
2. To adapt to other people’s way of thinking for the purpose of pointing them to Christ.
3. To take the risks and pains in order to respond to some uncomfortable questions like, how do
people of other faiths think or perceive reality? What do they value? How do we accommodate
other people’s faiths beliefs, philosophies, and presuppositions without abandoning or
compromising our Christian faith? What is negotiable and what is not? How do we speak to the
post-modern minds so that they would understand our truth of the gospel of Christ?
4. It enables you to explain how Africans think and perceive history, its purpose, God, and
creation.
5. It assists students discover that some worldviews repel Christian worldview, some worldview
crown Christian worldviews, some worldviews flank Christian worldview, some world views
yield to scrutiny by Christian worldview.
From my perspective, world view and culture are systems that attempt to describe people and
religion in a given region or continent in terms of particular ideas, belief, norms, customs , values
and characteristics.
The Concept worldview” came from the German word “Weltanschauung” and was first created
by a German idealist- Immanuel Kant.
A worldview is one’s outlook, and philosophy of life that might be consciously held, but is not.
This definition was scholarly conceptualized by David Noebel as “an ideology, philosophy,
theology, movement, and religion that provides a framework to understanding God, the world,
man and their relationships. “Furthermore, another scholar, Ekaete Eltang (Mrs) defines
“Worldview as lens we use to perceive or look at life, its meaning, reality, purpose, world events
and even history.” Prof. Turaki defines worldview as,” a people’s total way of seeing, of
understanding, of interpreting, and of constructing the reality of existence (life) out of their
historically transmitted and ordered systems of meanings, of symbols and of conceptions of
[God, Man] nature, of self, of society.[ and their relation].”1 B.J. Van Der Walt, says “A
worldview is an integrated, interpretive set of confessional perspective on reality which
underlines human activity, shape it, motivates it and gives it direction and meaning so that man
calling in the world is [not only] spelled out (but also carried out).”2
1 Yusufu Turaki Christian Worldview Foundations, (1993a):86. See also Yusufu Turaki, Christianity
and African Gods: A method in Theology, Enugu, Nigeria: IBS Press, (1999),5.
2B.J. Van Der Walt, Window on the World, The Nature of worldview and the Value of a Christian
worldview for Africa. A presentation at Nairobi World Conference of Philosophy, Nairobi, Kenya:
21-25 of July 1991.
Ronald H. Nash, Worldviews in Conflict: Choosing Christianity in a World of Ideas, Grand Rapis,
3
The nature in the context of worldview simply refers to the characteristics of worldview. They
are as follow:
1. Worldview encompasses the whole of man’s life in that it is sometimes called cosmoscopes or
cosmoptic that is the study of worldview that concerns a view of creation, and man’s action in
the world
3. It is a mode and image of looking or seeing the world. As a mode it is a perspective, at the
world. Its primary concern is not only what is seen but with the results of the viewing. And as an
image it is perceive as lens, spectacles or glasses with different color of tints, or the window
through which we view reality
4. It guides and orients us in understanding of the world, and directing our life in it, in that, it
serves like a road map which helps us determine where we find ourselves and how we should
determine our route through life. However, worldview doesn’t create the world or the reality.
5 It is not a random collection of ideas, beliefs, values, customs etc., but a framework
(interpretive) or a system of convictions which cohere in an orderly fashion in a pattern that
reveals interdependence, consistency, and unity.
6. It is both descriptive and perspective - in that it is both a vision of transformation and blue
print for life in the world. It does not only describe or tell you what the world was (what you
heard, meant, saw, or imagined), but also prescribes or t ells how the world is or means or should
be (what you should see, think, do and means). The nature implies that worldview has both a
facts and norms that provide the standards for which a distinction is drawn between good and
evil, right and wrong, ugly and beautiful, order and disorder; and stresses men’s calling
and responsibility in the world.
3. It acts as a normative framework in that it enables man to make choice based on the principles
and to act accordingly to a specific pattern
4. It acts as an active conviction in the sense that it persuaded and motivate man to proactive
towards and awareness of his calling (vocation) and responsibility in order to make a better
destiny
5. It functions in the formation of a personal identity and integrity. E.g.; Martin Luther
(reformer) said, “Here I stand. I can do no other. No compromise.”
6. It releases not only deep emotion in people, but also offers great stability; because, it supplies
a sense of belonging, satisfaction, inner peace and joy.
7. It is usually embodied in symbols which have a motivating, inspiring, and cohesive force for a
specific group or community
8. It has diagnostic value in the sense that it distinguishes a friend from enemy; especially in
threatening situations the enemy plays an important role.
The diagrams below illustrate the way worldviews are conceptualized and interpreted by both
Christians and non-Christians. The first diagram illustrates the non-Christian’s interpretation of
life, existence, and history; while the second illustrates the Christian perspective of life,
existence, and history.
Africa, and the ancient Greco-Roman world. It believes that nothing is new under the sun.
Everything has been seen before and will be seen again. There is no purpose in history or in any
individual’s actions within history. One’s life has no real meaning. One’s goal is to escape the
continuous rounds of the cycle of history and existence, to escape reincarnation and one’s karma/
ancestor. In the African and Chinese understanding of these cycles, it is linked to spirits world
and dynasties or civilizations respectively. Records were kept of the rise, extent of power, and
collapse of dynasties. This history was based on the assumptions that similar behavior led to
similar consequences and that patterns of behavior did recur. Confucius taught that a ruler’s
misgovernment would result in the withdrawal of the mandate of heaven. History provides
lessons for us to learn from so that we know what to avoid and what to follow.4
that the perplexities and problems we experience today have been found in previous generations
for millennia, but we cannot agree that the events of history and existence are meaningless. God
has his purpose in allowing all that happens for his glory. It is because our problems today are
the same as in previous times is why the Bible remains as relevant today as it ever was.
History is
working out of
God’s purposes.
History is going
somewhere
towards a known
glorious end.
Though there is much which seems chaotic, it is all nonetheless part of a meaningful sequence
that has a beginning, middle, and end. Although our daily news says nothing about God working
in daily events, the Bible clearly states that God is the first cause of all that comes to pass. God is
active always and everywhere. He is the author, the director, and the main character. The
majority of actors fail to notice, but that does not change a thing. In speaking to the Greeks in
From one man he made every nation of men that they should inhabit the whole
earth; and he determined the times set for them and the exact places where they
should live.... For he has set a day when he will judge the world with justice by
the man he has appointed. (Acts 17:26, 31)
Notice that God is in control of everything—how long we live, where we live, and when
the end of this age will be here. At the appointed day Jesus will come again as our judge or
Savior.
History is linear. It had a beginning and is progressing toward an ultimate end. History is
the record of the involvement and concern of God in human events. He is revealing himself here
and now, there and then. Its end is the new heavens and the new earth and its ultimate goal is the
glory of God. As God prophesied through Habakkuk saying, “For the earth will be filled with
the knowledge of the glory of the LORD, as the waters cover the sea” (Habakkuk 2:14).
It is only with this worldview that one’s actions have real significance. They are significant both
in the area of culture formation in that we recognize continuity between this world and the next,
and also in that every act and every decision is an opportunity to display the glory of God in your
life—to please him, to manifest his nature and to make him known.5 It is God through Christ who
A significant aspect of a Christian view of history is that human beings are seen as
makers of history. People are the center of God’s creation and have been entrusted to be culture-
creators by the daily task of overseeing and unfolding the creation. This is part of what it means
5 This section follows notes from a lesson given by Jeffrey White (Philadelphia, PA: Unpublished, 1990).
6C.T. Mclntire, “The Ongoing Task of Christian Historiography,” A Christian View of History? George Marsden and Frank Roberts, editors (Grand
Rapids:Wm. B. Eerdmans Publishing Company, 1975), 50.
Categories of Worldview: There are two types of worldviews
There are two types of worldviews, namely, the Christian worldview and non-Christian
worldview. Their similarities and differences are as follows:
Christian Worldview: Is covenantal in that it presupposes God or triune God first and foremost
point of contact through revelation in his relation to creation (distinct but not separate from
God’s being), the fall of man (rejection of dependence on God) and Redemption (recreation or
restoration that is beyond restoration to a new heavens and the new earth. There is no test higher
than God by which to prove God. The Christian worldview is not a vicious worldview in that it
invites the non-Christian worldview to explore the basic doctrine of God’s sovereignty, man’s
free will and exploration of creation. On the other hand, non-Christian worldviews are narrow
and vicious because they deny the God the creator whom we can explain reality or the world
intelligibly (no God no intelligent explanation or interpretation of reality). Further the non-
Christian worldview perceives and ascribes all authority to man or nature as its ultimate criterion
understanding reality; while the Christian worldview attributes all authority to God and his Word
as the ultimate criterion for understanding, interpreting, explaining and evaluating reality.
1. The worldviews differ greatly on who is God; and some ask “does God exists? If yes,
what is the nature of God? Is there only one true God? Is God both a relational and
personal (transcendent and immanent) that we can know, love, and act or is God an
impersonal being? (Transcendent). Below are some non-Christian worldview about God.
Examples of this kind of worldview (i.e. different perceptions of God) are as follows:
B) Agnostics- nothing beyond rational existence and phenomena (physical world) can be
known.
C) Polytheists- Belief in many Gods there is no one personal God but many gods. They
have gods of fire, agriculture, water, rain, trees, rivers.e.tc (Acts 19:23).
D) Deists- Stress that God is an impersonal being who created the universe with natural
power and laws but left it to run its cause because of his nature- express the
transcendence of God.
The introduction of Christianity and other monotheistic religions, such as Islam, Judaism and
Christianity have added what it is called henotheism to the African worldview, that is, the
worship of one god without denying the existence of other gods. The priests of African
traditional beliefs assume that an African can accommodate the worship of the Christian God
along with other gods without creating any serious theological crisis for the believer. The God
who is above the lesser gods seems “not to be intimately involved or concerned with man’s
world,” rather, “men seek out the lesser powers to meet their desires” (Steyne 1989:35). This
leads people to turn to impersonal powers, divinities, ancestors, and spirit beings for help. God is
only occasionally mentioned, remembered, or approached.
God is the God of covenant in that the covenant of redemption (pactum salutis) made in
eternity past among the members of the trinity or covenant of condescension; creation is
covenantally conditioned, thus, Creation exists because of the covenant of works made between
God and Adam in the state of original innocence; and the covenant of grace made between God
and the elect in Christ. Hence, the covenant of condescension bridges the ontological distance
between God and the creature. In this context, it is God’s voluntary condescension that enables
us to know the world, to know ourselves, and to know God. God lisps to his creation (Gen 1-2).
While remaining God, he stoops down and reveals himself. When does God do this? Answer:
Right from the very beginning. As soon as God speaks, that is condescension. When God walks
in the garden he condescends, coming down as a theophany, condescending to our level. Does he
cease to be God? No. He cannot cease to be God (WCF 7:1). Therefore, Christians believe on the
transcendence and immanence of God because there is an analogical relationship between God
and people, since people are created in God’s image; and God is personal and relational being
yet distinct from his creation. Unlike Muslims who believe in the rigorous absolute
transcendence of God.