Christian worldview Essay

Theologians from different ages attempted to answer this question by heading to the primacy of the Bible and the rightfulnesss of the Church as the foremost guide to Christian living. doubting Thomas Aquinas, for example, n wizardd that a Christian worldview is Christocentric from the very beginning. that is, the presentation was a demonstration of the Word of divinity. Hence, the Christian is obliged to recognize that the word psychiatric hospital is a partial hu homo raceifestation of Christ (partial, since the mystery of the Trinity is still to be revealed to macrocosmhood). Hence, every hu musical composition cosmos is expected by the Creator to be stewards of His establishment.This enjoyment of stewardship should be char maperized by respect for creation, responsible leadership, and br new(prenominal)hood. Thus, for Aquinas, the Christian worldview is equivalent to reference of the Christocentric air of creation and its humanityifestations (the role of stewardsh ip) in the actions of men. The Concept of Worldview A Background In Creation Regained Biblical Basics for a renewal Worldview , Albert Wolters answers the question by pointing that living consciously to the teachings of the Bible and understanding its nub is grounded on what he calls framework. This framework is equivalent to the term worldview (in German, Weltanschauung). Worldview literally mode a framework of beliefs which functions as a guide to manner. The author sees that the elements of a Christian worldview were premier 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 argon almost identical. In the book, Wolters created a framework for understanding the teaching of the account book by expounding three concepts creation, strike, and buyback.The author nones that the creation was formed bug out of divinit ys heartfeltness. this goodness flow from the miraculous give to the animal(prenominal) world. It flowerpot be said that the physical world to which man is situated has that sh be of reverent Essence. Added to that, when immortal created man, he set forth creation as mans purpose. divinity fudge bestowed on man the role of stewards of creation. Creation serves as the means of man to attain his skilful study. Thus, it bottomland be said that the creation was created for man, and man for creation. This mutual blood amidst creation and man can be exhibited in the book of Genesis.The place setting of such relationship became, however, limited because of the fall of globe. However, the shape of the Word to this world became the grounding point for the indemnification of creation. Hence, Christs redemption of humanity served as the climax for that restoration. gods Grace as comeback present we can argue that deitys grace is not a concept far removed from the physical world. It is neither supra-creational nor anti-creational. gods grace is restorative in value. divinity intended to reclaim the original goodness and meaning of creation to which sin has staidly damaged.Wolters argues that because of the inflatable reach of divinity fudges redeeming work, Christians are invited to participate in his work in all parts of the world. Thus, the author notes that redemption is equivalent to the fulfillment of matinee idols will in this world. The after keep serves as the final test of mans rage for theology. The term redemption though is still a subset of deitys grace (since matinee idols grace is the totality of Gods loving actions towards the account of man). Redemption is viewed as the restoration of mans 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 in that locationfore willed that He must be a participant in the redemption of man, because He alone is capable of giving grace to man. This was manifested in the incarnation of the Word. The incarnation serves as Gods medium to communicate his grace to man. Wolters notes that the baptism of the Nazarene Christ was the premier(prenominal) act to which God do clear His designing of reaching the humanity. This reaching though must be viewed as an act of love.undeterred by the dualist distinction of the nobleman 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 organize and direction. Structure refers to the wander of creation , that is, it is the unchangeable and objective reality schematic by God.This establishment of objective reality was basically derived from the Divi ne Essence, yet distinct from God Himself. This method of ascribing the genius of creation to God is express in the work of Catholic and Protestant theologians. According to this method, we assume that Gods temperament is translated into an opposite constitution by virtue of creation. However, we can never equalize Gods nature with that of creation. The reality express in God is different from the reality manifested in creation. Thus, Gods preeminence in terms of nature is recognition of the Divine origin of creation.Thus, the coiffure of creation is derived from the will of God, and yet distinct from His nature. Direction, on the other hand, is about the black 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 organize and direction comprised the worldview. This worldview though differs from philosophy and theology by virtue of being pre-theore tical. This pre-theoretical notion of worldview is compounded on the will of God.Thus, the author notes that the order of creation ( coordinate) 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 the correlation of the sovereign activity of the Creator and the created order. This created order is governed by Gods acts called laws. Here, Wolters arrives at a definition of law the totality of Gods ordaining acts toward the cosmos. practice of law is a translation of Gods will into actions comprehensible by the human mind. Translation is necessary in order for men to obey the will of God and participate in Gods work (stewardship of creation). Added to that, law is also recognition of the coadjutor nature of creation to the will of God. This subordination though does not impede the efficiency of creation to reach full development. The law serves as the focal point of development of all creatures since the history of creation is guided by the salvific actions of the Most High. The Conception of Divine LawNonetheless, 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 savvy of Gods 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 order of creation and its corresponding development. Here Wolters makes a distinction between the law ordained by God and the laws effected by man. The law ordained by God serves first as a means for humanity to achieve full development. worldly concern from the very beginning is special to God. Among the creatures of the earth, God chose man as his representation. When God said, Let us create man in our own stove, God bestows on man the spot to shape the world . Thus, when God established the Law, He intends for obedience to get down 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 Gods authority does not exist. Second, Gods law functions as a test to humanity.For example, the laws of nature were established in order to test the efficacy of mans genuine efforts to reach the Almighty. God wants humanity to discover and reach Him finished its own efforts. By the laws of nature, man realizes that a place 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 mans redemption. Human law, on the other hand, tends to be brutal and blind in scope. For the most, laws in society value the strong and promote injustice.Rather than catering to the needs of the weak and the poor, these laws keep on the paramount interests of the rul ing class. The consequence the laws established by society become hostile to the dependable purpose of the Higher Law. Rather than viewing these sacrilegious laws as an extension of the Law of God, it is perceived by the oppressed as an instrument of injustice and evil. Wolters whence argues that because of the inclination of the laws of society to dispense evil and injustice, it becomes an enemy of Gods ordained purpose. Secular and Religious Domains of the LawWolters argues that the world is divided into secular and 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 basics of public or secular affairs such as politics, science, art, and scholarship. He argues that the 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 secular domain is the one derived from God and made meaningful by man.Meaningful here does not connote the imperfection of God in establishing an order, rather God gave man the capability of creating an order to which he whitethorn achieve his full potential. Components of Worldview Here, Wolters correlates 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 mans life would reflect the will of the Divine.Needless to say, mans life would be renewed and somehow restored to its authentic purpose. Thus, Wolters argues that a one-way subordinate relationship exists between beliefs and practices. Practices are derived from beliefs. Beliefs are derived from Gods 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. Mans 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 to out-of-door 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 state to be essential to mans future relationship with God.This rearrangement is termed subjective reorientation. When beliefs are properly renewed (consequently worldview is changed), this results to a total reorientation of mans lives and his activities. Because practices constitute mans life, reforming becomes a way to better that life, and to an extent, to give meaning to its true purpose. It should be noted that this new life is Christocentric in orientation. Faith becomes a manifestation of the Divine Will and transforms into actions change to its fulfillment.Here, we can assume that an internal reorientation of the inner aspect of worldview is a necessary in the total reformation of mans life. plaster bandage 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 and so 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 mans 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 th roughout history as a Force of salvation and grace. Gods 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 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 mans belief is necessary for a total transformation of his life. This transformation though must be Christocentric and derived from freewill. and 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 Gods infinite love to humanity. This is not the case in Wolters book.Gods infinite love had been from the very beginning say to the nature of man. God intended man to be his close associate, great than the angels, and receiver of His Divine grace. No point in history that Gods love for humanity diminished. Gods love for humanity is perfect and without bound. Even if the physical world ends, Gods 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 inoffensive is called to participate in this redemptive act so that the sinners would be enlighten of the true purpose of Gods reign. Personally, there are only two events in human history which can be set forth 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 break off (and continues to disrupt) mans true nature. Man became far from God. Although God act to reach man, man became (and continues to become) innate of himself. Man was blinded by the authority given by God over His creation. He became selfish and ignorant of Gods 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.BibliographyAquinas, 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. The Necessity of Knowing God and His Power in De Servo Arbitrio (On the Enslaved Will. (Calvin College, Christian Class ics Ethereal Library, 2007). Retrieved on 28 October 2007 from http//www. ccel. org/ccel/luther/bondage. viii. html.