I recently came across this article citing a Barna survey that only 17% of Christians (or those who claim to be Christians) have a biblical worldview. Now, the idea of a biblical worldview needs unpacking a bit. I plan on launching a series called Bible in a Nutshell in which I want to show the cohesive story of the Bible. I think this is important as it directly links to this question of what makes a Christian a Christian.
What struck me about this survey is this statement here;
The percentage being so low means practicing Christians have accepted many more worldviews including ones based on other religions—especially when it comes to millennials and Gen Xers.
What is a worldview? Just as it suggests, it’s the framework by which we view the world, how we make sense of it in terms of its existence and purpose. I think this definition from pretty much sums it up.
A “worldview” refers to a comprehensive conception of the world from a specific standpoint. A “Christian worldview,” then, is a comprehensive conception of the world from a Christian standpoint. An individual’s worldview is his “big picture,” a harmony of all his beliefs about the world. It is his way of understanding reality. One’s worldview is the basis for making daily decisions and is therefore extremely important.
How we define a Christian worldview has everything to do with how we define Christianity. How we define Christianity must relate to it’s author, who is Jesus Christ. Who is Jesus and what did he come on earth to do?
While this might seem mundane and basic to some of you reading this, the truth is this Barna study is quite revealing about the way people define Christianity and develop a worldview based on that belief. It’s not surprising to me that the results of the study go on further to suggest that many have developed an unChristian worldview and call it Christianity; Continue reading
Today, a friend asked me to explain what is covenant theology. I get the question and it’s one I would have asked years ago at the mere mention of the name. In fact, when I first heard the term several years ago, my immediate frame of thinking was this: it is a system of thought imposed on Scripture especially when terms like covenant of works and covenant of grace are used to describe it. Unfortunately, unless you’re immersed in Reformed and particularly Presbyterian circles, this idea of imposition can cause a spurning of sorts as if somehow this is contrasted with the just reading the Bible. In simple terms, covenant theology can be rejected because of an erroneous belief that it is doctrine imposed on Scripture and wholly separate from a biblical theology derived from simply reading Scripture.
In reality, covenant theology is not an imposition on Scripture at all but rather an extraction from Scripture. In other words, covenant theology is essentially derived from a holistic rendering of Scripture and considers the anchor that holds the 66 books together: that is God’s gracious actions towards his creation based on covenant which is embedded throughout the biblical narrative. Covenant theology looks at the whole picture and asks ‘what is God doing?’ from Genesis to Revelation. So terms like covenant of works (or more appropriately life-the foundation for his creation) and covenant of grace (his rescue of a fallen creation from the kernel promise of Gen. 3:15) are essentially capturing God’s redemptive action towards his creation based on this whole picture.
Through my many years as a Christian, I have found the way the Bible is approached leads to a segmentation and bifurcation of it’s parts and hinder a consideration of the big picture. But when you steps back and takes a 20,000 foot view of sorts, you can’t help but see the beauty of the interlocking parts culminated in God’s redemption through his Son. In his Intro to Covenant Theology, J.I. Packer says this; Continue reading
Recently, a friend from church was sharing about her episode with anaphylaxis shock. She was home alone with her infant when suddenly and without warning, her body started reacting to what, is unknown. She couldn’t make it to the phone to call her husband or mother-in-law and barely made it to the computer to type a message out. She was going in and out of consciousness and wondered if this was it, was she going to die. But instead of the cheery easiness with which we Christians tend to treat death, there was an easiness about it. Almost a fear, more like dread.
Now this is a strong believer and someone who has had to trust God through some rough stuff. I know there is nothing she would want more than to be in the sweet arms of Jesus. She is not alone. I recall when my son and I were robbed at gunpoint and flashes of losing my life were before me and conjured up that same kind of dread. Or times when experiencing turbulence in airplanes and the mind flashing to a scenario of the plane crashing.
We talked about how these reactions seem contradictory to almost giddy like treatment of death as being a transition from one stage to the other, as if it’s something we should look forward to. I mean, Paul did say, “to be absent from the body is to be present with the Lord.” I would speculate that a good number of Christians experience this kind of apprehension and guilt for thinking it. Are we weak and unfaithful Christians for being apprehensive about death?
No because there is something else to consider: death is a wretched result of the Fall. Death does to us what God did not intend for our bodies to do, be ripped apart. Death reminds us, or should remind us, what tragedy occurred through one man’s disobedience that plunged God’s creation into cosmic devastation. Continue reading
As we Christians celebrate the bodily resurrection of our Lord, we loudly proclaim that he is risen. Now through much of my Christian life, I tended to translate that into merely a spiritual enterprise. Meaning, the resurrection signifies the forgiveness of sins and reconciliation to the Father, baptism into the kingdom of God and union with Christ. It is that transaction that raises us to new life in Christ (see Romans 6:5-11).
Over time, I’ve come to recognize how this frame of thinking circumvents the significance of Jesus’ bodily resurrection. For his resurrection not only points back to God’s intention in creation but also brings the future of that intention into the present. In other words, it’s not enough for us to reduce the resurrection to merely a spiritual enterprise, that we are now part of God’s adopted family but there is a broader framework in which this reconciliation happens related to God’s restoration of what he intended. It’s why Paul emphasizes our bodily resurrection in 1 Cor 15, to which Christ’s resurrection is a first fruit. Death is an enemy because it is antithetical to creation. The entrance of sin and death unleashed such cosmic wreckage that the whole of the Bible’s story explains God’s plan and action to redeem his creation from that cursed grip.
In that regard, here’s a connection to the resurrection and faith I found quite interesting and insightful. I’ve been reading through this incredible book by Michael D. Williams, professor at Covenant Seminary. Far as the Curse is Found: the Covenant Story of Redemption is essentially a biblical theology of God’s historical-redemptive narrative from Genesis to Revelation, or in other words, “the biblical story of God’s unfolding covenant relationship with his people.” I absolutely love that he starts the book off with The Resurrection: the Single Best Page of the Story to show that the whole story of redemption is anchored in and centered on the work and person of Christ according to what God intended from the beginning.
The writer of Hebrews writes, “Now faith is the substance of things hoped for, the evidence of things not seen.” (Heb. 11:1). How does this relate to the resurrection? Continue reading
One of my favorite Old Testament stories is found in 2 Chronicles 20:1-33. King Jehoshaphat and the people of Israel find themselves in a tough spot. Their literal enemies came against them in battle. Of course, this is nothing new in the Old Testament. God’s people were perpetually the target of surrounding nations who wanted nothing more to conquer those people who had some strange thing going on. Hear Jehoshaphat’s response;
Then Jehoshaphat was afraid and set his face to seek the Lord, and proclaimed a fast throughout all Judah. And Judah assembled to seek help from the Lord, from all the cities of Judah they came to seek the Lord.
And Jehoshaphat stood in the assemble of Judah and Jerusalem, in the house of the Lord, before the new court, and said, ‘O Lord, God of our fathers, are you not God in heaven? You rule over all the kingdoms of the nations. In your hand are power and might, so that none is able to withstand you. Did you not, our God, drive out the inhabitants of this land before your people Israel, and give it forever to the descendants of Abraham your friend? And they have lived in it and have built for you in it a sanctuary for your name saying, ‘If disaster comes upon us, the sword, judgment, or pestilence, or famine, we will stand before this house and before you–for your name is in this house–and cry out to you in our affliction, and you will hear and save. (2 Chron. 20:3-9)
I have often considered this story in relation to those sudden calamities in life that befall us, where we feel cornered and need some divine intervention to save us from a desperate spot. Is that not what is going on here? And the response is even more incredible. Jehoshaphat, not knowing what to do cries out to the Lord, “we don’t know what to do, but our eyes are on you.” (vs. 12)
But what about those areas in our lives that persist in sudden attacks, areas of grief and loss, the thorns that don’t go away. Surely this story is applicable for those sudden calamities but is it not also for the hard areas of life we may have experienced that prick at our soul when we least suspect it? Continue reading