720 Module 1 Notes
docx
keyboard_arrow_up
School
Liberty University *
*We aren’t endorsed by this school
Course
720
Subject
Philosophy
Date
Apr 3, 2024
Type
docx
Pages
19
Uploaded by a4sefton
Module 1: Ancient Historical Foundations and Christian World
Introduction:
- The introduction stresses the importance of learning from history to avoid repeating mistakes.
- The book focuses on providing insights for ministry leaders by connecting historical lessons to future challenges.
- Authors highlight the disconnect between theory and practice in traditional teaching methods in
Christian education.
- A personal experience with student complaints about a history and philosophy course motivates
the need for a new approach.
- The book aims to be more relevant and practical, emphasizing the application of historical and philosophical aspects to contemporary ministry.
- Each chapter includes unique features such as "What in the World?" for broader historical context, text boxes for summaries, and a "So What?" section for practical lessons.
- The authors aim to present both achievements and shortcomings of historical periods, avoiding overemphasis on successes.
- Philosophy is presented within its historical context to prevent misunderstandings and vague definitions.
- The original plan for collaborative writing had to be adjusted due to the unexpected passing of one of the authors, Warren.
- The surviving author takes responsibility for any potential shortcomings in the final work.
Chapter 1: Hebrew Origins of Christian Education
He chose patriarchal leaders such as Abraham, Isaac, and Jacob to model godly familial and national leadership. Soon after that, He gave us written instructions, known as the Torah, or Old Testament Law. Later, He commissioned priests, judges, and prophets with
the task of instructing His people with the proper application of those laws to everyday life.
Clearly, one of mankind’s objectives was to populate the earth and instruct those who came along about how to enjoy a personal walk with their Creator.
Patriarchs
In the early pages of human history, God was man’s first instructor. Creation itself helped
mankind learn of God’s omnipotent power and creative spirit. He also put within man a conscience to understand right from wrong. We find on three occasions Elihu referred to God as a teacher (Job 33:16; 35:11; 36:22). “These early recipients of God’s oral teaching included, among others, Adam, Eve, Enoch, Noah, Abraham, Isaac, Jacob, Job (assuming he lived in patriarchal times), and Moses.”
The patriarchs were supposed to instruct their children about godly living. Genesis 18:19 reads, “For I have chosen him [Abraham], so that he may command his children and his household after him to keep the way of the Lord by doing righteousness and justice; so that the Lord may bring upon Abraham what He has spoken about him.”
- God served as humanity's first instructor, using creation and conscience to impart knowledge.
- Patriarchs, including Adam, Eve, Enoch, Noah, Abraham, Isaac, Jacob, and possibly Job, lived nomadic lives with large herds.
- Abraham's journey from Ur of the Chaldees is mentioned, with archaeological findings supporting the cultural richness of the region.
- The Sumerian civilization is highlighted as pioneers in writing and education.
- God commanded Abraham to establish a nation with Him as its spiritual and national leader for world evangelism.
- The covenant involves both social and individual contracts, with a personal obligation to God for every member of the Hebrew faith.
- The patriarchs were tasked with instructing their children about godly living, aiming to attract others to inquire about their God.
- Brief mention of pagan deities, including Baal, El, Anat, Yam, Mot, Ashtar, Milkom, Astarte, Dagon, Resheph, and Moloch, with their associations and attributes.
- The patriarchs, including Abraham, didn't fully grasp their responsibility to instruct other nations about their unique God.
- Jehovah sought a compassionate and loving relationship, with retribution as a consequence of human choices, not the intended purpose of God.
The Law
These books were given for the purpose of instruction and guidance.
The Law served as a divine owner’s manual on how to live.
“The law,” according to Galatians 3:24, “was our schoolmaster to bring us unto Christ, that we might be justified” (ĸjv). This verse helps us understand that one of the main reasons for the Law was for the people’s instruction. The Law set the standard of moral
absolutes. It revealed to man the nature of sin, the consequences of disobedient living, and the core of human depravity. It revealed God’s expectations concerning man’s conduct. It tells us of God’s holiness and righteousness and His impartial standard of justice for all. He expects nothing less from us as well. The realization that we cannot live
up to this standard of sinless living compels us to approach God requesting mercy and grace. Fortunately, both of these qualities are found in abundance through a personal relationship with Jesus Christ.
The Law:
God led His people to Egypt for 400 years, and Moses led them out, introducing a new understanding of Jehovah through written laws.
The Torah consists of Genesis, Exodus, Leviticus, Numbers, and Deuteronomy, along with the Prophets and the Writings, given for instruction and guidance.
Festivals, feasts, and religious ceremonies were mandated by the Law, serving as moments of reflection on historical events and the importance of righteous living.
The Law prescribed standards of conduct for various aspects of Hebrew
life, covering areas such as clothing, food, crime, marriage, divorce, inheritance, and more.
Keeping the Sabbath Holy:
The Sabbath is a defining moment for Jews, celebrated on Friday evening as a time to break from materialism, professional ambitions, and entertainment, focusing on reflection and God.
It is a family event with duties for even the smallest children, marking a holy time to be together, at peace, and with God.
The command not to work on the Sabbath is based on God's creation and rest in Exodus 20:10 and the reminder of deliverance from slavery in Deuteronomy 5:15.
The Law's Purpose and the Bible:
Galatians 3:24 states that "the law was our schoolmaster to bring us unto Christ," emphasizing the Law's role in instructing people and setting moral absolutes.
The Law reveals the nature of sin, consequences of disobedience, human depravity, God's expectations, holiness, righteousness, and justice.
The Bible consists of Torah, Nevi’im (prophets), and Ketuvim, totaling thirty-nine books in the Hebrew Bible, with Christians adding the New Testament.
Your preview ends here
Eager to read complete document? Join bartleby learn and gain access to the full version
- Access to all documents
- Unlimited textbook solutions
- 24/7 expert homework help
The Hebrew Bible has been translated into numerous languages, with the Septuagint being the earliest Greek translation and the Vulgate as the earliest Christian translation by Jerome in 404 A.D.
Subsequent translations include those by John Wycliffe (1383), William Tyndale (1525), King James Version (1611), and the Revised Standard Version (1952).
The Family
These early origins of home schooling formed the basis of passing down the Hebrew culture and religious practices from generation to generation.
Parents were required to be actively engaged in teaching their children the Mosaic Law. For this reason, the family was the primary means of schooling and instruction. A host of methods were available for parents to use. For example, they could teach by example (Deut. 6:5–8; 31:12), oral communication (Deut. 6:6–7; 11:18–19), informal discussions that occurred during the day (Deut. 6:7; 11:19), while answering their children’s questions (Exod. 12:26; 13:14; Deut. 6:20–21), through the use of visual aids and object lessons (Deut. 6:9; 11:20), and while observing or participating in religious festivals and ceremonies during the year (Deut. 16:16).
Hebrew girls were not sent to school for formal instruction but rather remained at home, where their mothers taught them how to manage the affairs of the home. Their instruction
included sewing, caring for their younger siblings, and cooking and cleaning according to
strict dietary laws. The woman’s place in the Hebrew culture amounted to her being in the home, caring for the needs of her family.
Boys were educated and trained by their fathers. In most cases, the son followed in his father’s career and was apprenticed by him from a young age. The young man’s education was primarily vocational in nature, although that is not to say that it was void of spiritual meaning.
The Family:
Early Hebrew educational efforts were based on life itself, with home schooling forming the foundation of passing down Hebrew culture and religious practices.
Psalm 78:5–7 emphasizes the role of parents in teaching their children the Mosaic Law for future generations.
The family was the primary means of schooling and instruction, utilizing methods such as teaching by example, oral communication, informal discussions, answering questions, visual aids, and religious festivals.
The Shema in Deuteronomy 6:4–9 was a crucial starting point for Hebrew family instruction, emphasizing love for God and the diligent teaching of His commandments.
Parents were expected to actively contribute to the spiritual development of their children, viewing their homes as private sanctuaries for religious observances, Torah instruction, and community needs.
Community and Curriculum:
The Hebrew child's community served as a rich curriculum development environment, with monuments, festivals, and feasts punctuating the year.
Monuments of stone memorialized important events, and children actively participated in festivals and events where the law was proclaimed by Levitical priests.
Girls were not sent to formal schools but were taught homemaking skills by their mothers, with limited opportunities to observe religious ceremonies.
Boys were educated and trained by their fathers, following in their vocational careers and receiving vocational education integrated with a religious focus.
Judaism influenced all aspects of a child's development, with the synagogue providing limited instruction for women in postexilic Israel.
Priests, Judges, and Prophets
They interpreted the Law to those who needed guidance and were relied upon for settling civil disputes and disagreements. For this reason, “the priests became the primary public educators of the nation until the exile. They were generally held in high regard by the people and were amply relied upon for instruction.”
These judges spoke for God and rebuked the people for their failure to maintain a pure and unadulterated relationship with Jehovah.
Undoubtedly, each of them had the call of God on his life in a profound way for the specific purpose of turning a nation from their course toward certain destruction.
Many of these prophets seemed to be quite obscure and peculiar. They inhabited desert caves and led a solitary, nomadic existence. They often burst on the scene from obscurity with prophetic words destined to pierce the heart of their intended listener.
Priests, Judges, and Prophets in Hebrew Education:
Levitical priests played a crucial role in educating the Hebrews, providing religious instruction at significant events and training priests in their vocation.
Priests were responsible for explaining the meaning behind festivals, religious observances, and special days, aiding people in understanding the character and nature of God.
They interpreted the Law, settled civil disputes, and were relied upon for guidance, making them the primary public educators of the nation until the exile.
Judges and Prophets:
The Hebrews assimilated cultural and religious practices from surrounding nations, leading to a loss of religious fervency and God's judgment.
The book of Judges chronicles the lives of judges who served as deliverers, rebuking the people for straying from a pure relationship with Jehovah.
Judges spoke forcefully against intermarriage and worked to redirect the Hebrew nation back to a faithful relationship with God, but the people often ignored their instructions.
As the judges faded, prophets like Jeremiah, Isaiah, Ezekiel, and Jonah emerged with a passion to steer the nation back to God.
Prophets confronted Israel's leaders, protested social injustice, spiritual
apostasy, and various societal wrongs, calling for a return to a purer faith.
Prophets were influential public teachers, creators of national religious and social ideals, and played key roles in shaping Israel's public opinion and righteousness.
Prophetic Schools:
The increasing number of prophets led to the establishment of schools for the "sons of the prophets."
These schools, likely informal and temporal, were founded by popular prophets, attracting men who banded together to follow teachings and share the mission.
Larger communities of prophets were formed, attracting more students, with curricula based on inducing prophetic utterance, instruction in the Law, prayers, meditation, and rituals.
Prophet Samuel is believed to have founded a school at Ramah, and others existed in Bethel, Gilgal, Jericho, Carmel, Gibeon, and Samaria.
The Monarchy
The Hebrew nation compelled the prophet Samuel—who held the unique position of prophet, priest, and seer—to select an individual to serve as their king.
Saul’s reign was relatively short (approximately 1050–1000 B.C.) and was eventually transitioned to a man who had his origins as a shepherd. King David also had a background in music and wrote eloquent songs. Many of David’s songs were collected into a songbook that we know as the Old Testament book of Psalms. These orations were rich in instructional curriculum. They testified of God’s power to create and control His universe.
These psalms reveal to the nation the character of God. God was seen as a deity Who was
concerned with personal and national justice, as One Who served as an advocate of the homeless, a father to those who were themselves fatherless, and a benefactor of the weak.
These psalms stood as more than a standard songbook for worship and praise; they also provided mankind with a glimpse into the very heart of the eternal God, the sovereign
Your preview ends here
Eager to read complete document? Join bartleby learn and gain access to the full version
- Access to all documents
- Unlimited textbook solutions
- 24/7 expert homework help
ruler of the universe. In many respects, these songs were a theology textbook for the world. The character of God is richly portrayed in the book of Psalms.
Solomon was intimidated by the task and pleaded with God for only one item: a soft and sensitive heart so that he could rule God’s people with discernment. God granted him his wish, and as a result, we learn about the magnitude of God’s patience, mercy, and grace.
The monarchy provides us with an understanding of God’s nature and character as well as His involvement in human governments.
The Monarchy in Hebrew History:
The Hebrews desired a king, rejecting the theocratic reign of Jehovah, leading the prophet Samuel to anoint Saul as Israel's first monarch.
Saul's short reign (1050–1000 B.C.) transitioned to King David, a shepherd with a musical background who wrote many Psalms.
David's Psalms served as rich instructional curriculum, teaching about consequences for sin and portraying God's character as just, compassionate, and engaged in daily affairs.
King David's songs were more than worship; they provided insights into the heart of God, serving as a theology textbook for the world.
Solomon, David's son, reigned from 961–922 B.C., with a special relationship with God, as seen in a dream where he asked for a discerning heart.
Solomon wrote the Song of Solomon and Ecclesiastes, addressing intimate love and the folly of living by man's ethical standards.
The monarchy, with its mixed opinions on effectiveness, left a legacy of rich curricular content, offering insights into God's nature, character,
and involvement in human governments.
The Exile
God had chosen them from all of the other nations of the earth (Exod. 19:5), but they rejected Him. God had given His people a name and a land for an inhabitance (Josh. 1:3);
yet, they turned away from God’s blessings and preferred to rely upon their own resources. God gave them His laws to guide and lead them into righteous living (Josh. 1:7); yet, they chose to reject His teachings and instead worship the idols and false gods of the pagan nations around them.
The prophet Jeremiah was a spokesman to those who had been taken captive to Babylon and provided words of hope and encouragement.
During the years of their confinement, the Hebrew people had plenty of opportunity to reflect on their heritage. Far removed from the distractions of maintaining safe borders, rebuilding their economy, or the common complaints of taxes and the conditions of their flocks, the Hebrews now had time to reflect on more important matters such as their relationship with God and each other.
The Exile:
In 931 B.C., Israel experienced a nonviolent civil war, leading to its division into the northern kingdom (10 tribes) and the southern kingdom (Judah and Benjamin).
Assyrian king Tiglath Pileser III ravaged the northern tribes in 732 B.C., with Sargon later destroying Samaria and exiling its inhabitants to Assyria.
In 586 B.C., Jerusalem surrendered to Nebuchadnezzar, who transported the people to Babylon in three movements, marking the Babylonian exile.
The exile served as a wake-up call for repentance, as the Hebrews reflected on God's chosen status, the promised land, and their rejection of His laws.
Even in anger, God provided hope through the prophet Jeremiah, foreseeing a new covenant and forgiveness of iniquity.
The exile prompted theological rethinking, uncertainty about God's plans, and reflections on their relationship with Him and each other.
Short writings of Obadiah and the book of Lamentations recorded grief over Jerusalem's destruction, emphasizing God's
steadfastness.
The Hebrews recognized their idolatrous sin, leading to repentance and a renewed commitment to following God's laws.
The establishment of the synagogue became a new form of educational institution for Jews, replacing access to the temple and the insufficient home setting.
The Synagogue School
Synagogue School:
Developed around the 6th century B.C., the synagogue served as a place for prayer, worship, fasting, and Torah teaching.
Initially, it may have coexisted with locations where Jews gathered for religious events, such as town community buildings or large houses.
Separate designated synagogue buildings likely appeared in the third century.
The leaders of civic and political affairs often managed religious matters in the synagogue initially.
The synagogue system, initially focused on worship and adult instruction, became the basis for an educational system for children.
Using the Mosaic Law as the curriculum, boys were required to memorize large portions, and subjects included mathematics and writing.
Schooling began voluntarily but became mandatory in A.D. 64, with each community of ten Jewish families required to maintain a school.
Schooling typically started at age five, and Aramaic-speaking Jewish children were taught Hebrew to ensure the survival of their language.
Boys attended until the age of thirteen when they celebrated bar mitzvah, marking their transition to adulthood and acquiring certain privileges.
Women were not traditionally allowed to attend synagogue school or learn Hebrew, but some modern Jewish sects have broadened these restrictions.
Rabbi Hayin Haley Donin emphasized the importance of educating daughters, noting the significant role women play in shaping the spiritual character of the home.
After the Exile, the synagogue school evolved into a leading educational institution, teaching the Torah from the Talmud and requiring memorization and explanation of lengthy portions.
Schools of the prophets were established for those seeking a deeper understanding of God and His revelation.
Religious Leaders
1. Return from Exile:
After the destruction of the temple and the exile in Babylon, groups led
by Ezra and Nehemiah returned to rebuild and restore the nation.
2. Emergence of Scribes and Rabbis:
Scribes, already existing before the Exile, gained prominence during that period and became influential religious leaders.
Scribes attracted students, and a prominent scribe would be referred to as a rabbi, meaning "master."
Rabbinical schools played a significant role in duplicating and interpreting Hebrew scrolls.
3. Dedication of Scribes:
Scribes viewed their work as holy and were meticulous in replicating God's Word precisely.
They took extreme care not to smear or blot out God's name, and if a copy was found to be erroneous, it was burned, highlighting their reverence for God's Word.
Your preview ends here
Eager to read complete document? Join bartleby learn and gain access to the full version
- Access to all documents
- Unlimited textbook solutions
- 24/7 expert homework help
4. Prophets and Vigilance:
Prophets like Ezekiel, Daniel, Haggai, Zechariah, and Malachi played a crucial role in maintaining a pure faith among God's chosen people.
Some prophets established "schools of the prophets" to train others for
this important religious position.
5. Lessons for Christian Education:
God's Use of People:
God desires to use individuals committed to His
will, seeking those with hearts completely devoted to Him.
God as a Nurturing Parent/Teacher:
God's character is patient and merciful, like a nurturing parent or teacher. Despite human unfaithfulness, God seeks to instill His commands and instructions.
Ministry is About Relationships:
In the midst of ministry programs and activities, it's crucial to remember that ministry is ultimately about
people, not programs. Building personal relationships with individuals should be a primary goal in Christian education.
Chapter 2: Greek Education and Philosophical Thought
Greek Influences on Modern Education:
1. Roots of Liberal Arts:
Classical Greek education laid the foundation for what we now know as
the liberal arts.
A comprehensive scope and sequence of curriculum ensured a well-
rounded education and academic prerequisites as students progressed.
2. Debate on Education Focus:
The age-old debate between a liberal arts education and a vocational focus in higher education has its roots in classical Greek thought.
Plato and Aristotle's unresolved argument on this matter continues in contemporary educational philosophy.
3. Education for the Masses:
Classical Greek education emphasized the importance of educating all members of society.
Plato advocated for an informed and educated society as the foundation for lasting democratic existence.
4. Differentiated Curriculum for Developmental Stages:
Greeks identified and differentiated the curriculum based on the learner's developmental stages, considering what a child could learn at
different ages.
Serious thought was given to age-appropriate learning of abstract concepts.
5. Scientific Classifications:
The Greeks, particularly Aristotle, influenced scientific classifications through the study of flora and fauna.
Aristotle's classifications, including Latin names, laid the groundwork for scientific taxonomy.
Lessons for Christian Education:
1. Beyond Rote Memory:
Christian education should go beyond rote memory, emphasizing meaningful understanding and practical application.
Knowledge alone is insufficient; balanced spiritual formation requires thoughtful reflection and application.
2. Integrated Curriculum:
Christian education curriculum must be fully integrated, addressing subjects studied in secular schools and providing a biblical basis for instruction.
A multidimensional curriculum should critique contemporary secular humanism and equip students with solid theological foundations.
3. Consideration for Human Development:
Scope and sequence of Bible-related curriculum should consider basic tenets of human development.
Abstract concepts should be introduced at appropriate developmental stages, avoiding frustration and aligning with individual reasoning abilities.
Your preview ends here
Eager to read complete document? Join bartleby learn and gain access to the full version
- Access to all documents
- Unlimited textbook solutions
- 24/7 expert homework help
Chapter 3: Educational
Greek Education:
Imaginative and creative.
Subjective, artistic, and idealistic.
Minimal administrative capabilities.
Contributions to art, philosophy, and literature.
Lifestyle focused on aesthetic enjoyment and appreciation for natural beauty.
Worshiped the beautiful and good.
Preferred immediate gratification.
Taught beauty, virtue, poetry, and art.
Roman Education:
Unimaginative and concrete.
Practical and constructive.
Extensive administrative capabilities.
Contributions to law, architecture, and civil government.
Little value for aesthetic enjoyment, more utilitarian values.
Worshiped force and effectiveness.
Lived by rule and authority.
Willing to wait for happiness.
Taught law, duty, respect, civility.
Lessons for Christian Education:
1. Be a Student of Culture:
Rome's influence on Western culture and Christianity is significant.
Effective ministers must understand contemporary culture for impactful ministry.
Awareness of cultural context is essential for reaching the lost for Christ.
2. Moral Development Starts in the Home:
Romans valued the home as the primary source of instilling values in children.
Parents and ministry leaders must partner to train children in cultural, religious, moral, and ethical values.
Guarding children's exposure to ensure wholesome development is crucial.
3. Integrate Curriculum with Real-Life Training:
Romans believed in a fully integrated mind, combining disciplines for a well-rounded individual.
Modern Christian educators should integrate subjects like science, sociology, history, and religion.
Integration should not be delayed, and accountability for the integrative process rests with Christian educators.
4. Balanced Programs for Wholistic Development:
Romans considered physical conditioning as part of a balanced education.
Jesus' growth in wisdom, stature, favor with God, and men serves as a model for balanced development.
Christian educators should develop programs covering mental, physical, spiritual, and social aspects for wholistic discipleship.
Your preview ends here
Eager to read complete document? Join bartleby learn and gain access to the full version
- Access to all documents
- Unlimited textbook solutions
- 24/7 expert homework help
Pearcey – Chapter 1
Breaking Out of the Grid
In courses on sociology, anthropology, and philosophy, it was simply assumed that truth is culturally relative—that ideas and beliefs emerge historically by cultural forces, and are not true or false in any final sense.
As a result, over time she found herself absorbing the secular outlook taught in her classes. Her mental world was split, with religion strictly contained within the boundaries
of worship and personal morality, while her views on everything else were run through a grid of naturalism and relativism.
Sarah’s story is particularly dramatic, yet it illustrates a pattern that is more common than
we might like to think. The fatal weakness in her faith was that she had accepted Christian doctrines strictly as individual items of belief: thedeity of Christ, His virgin birth, His miracles, His resurrection from the dead—she could tick them off one by one. But she lacked any sense of how Christianity functions as a unified, overarching system of truth that applies to social issues, history, politics, anthropology, and all the other subject areas. In short, she lacked a Christian worldview. She held to Christianity as a collection of truths, but not as Truth.
Like Sarah, many believers have absorbed the fact/value, public/private dichotomy, restricting their faith to the religious sphere while adopting what-ever views are current in
their professional or social circles. We probably all know of Christian teachers who uncritically accept the latest secular theories of education; Christian businessmen who run their operations by accepted secular management theories; Christian ministries that mirror the commercial world’s marketing techniques; Christian families where the teenagers watch the same movies and listen to the same music as their nonbelieving friends. While sincere in their faith, they have absorbed their views on just about everything else by osmosis from the surrounding culture.
But if that’s not what Blamires meant, what did he mean? To say there is no Christian mind means that believers may be highly educated in terms of technical proficiency, and yet have no biblical worldview for interpreting the subject matter of their field. “We speak of ‘the modern mind’ and of ‘the scientific mind,’ using that word mind of a collectively accepted set of notions and attitudes,” Blamires explains. But there is no “Christian mind”—no shared, biblically based set of assumptions on subjects like law, education, economics, politics, science, or the arts. As a moral being, the Christian follows the biblical ethic. As a spiritual being, he or she prays and attends worship services.“But as a thinking being, the modern Christian has succumbed to secularism,” accepting “a frame of reference constructed by the secular mind and a set of criteria reflecting secular evaluations.
DIVIDED MINDS:
Many believers adopt a fact/value, public/private dichotomy, confining their faith to the religious sphere while embracing secular views in their professional and social domains.
Examples include Christian teachers adopting secular theories of education, businessmen applying secular management theories, and Christian ministries mirroring commercial marketing techniques.
The issue, as expressed by Harry Blamires, is that there is no shared, biblically based set of assumptions on various subjects like law, education, economics, politics, science, or the arts.
Even highly educated believers may lack a biblical worldview for interpreting the subject matter of their field, participating mentally as non-Christians in their professional discourse.
Despite the growing number of believers in politics, few explicitly hold a Christian political philosophy, often adopting views without connecting them to biblical roots.
Similar challenges exist in fields like science, journalism, and the arts, where believers may not have a biblically informed philosophy, leading
to a disconnect between private beliefs and professional practices.
"Thinking Christianly" involves understanding that Christianity provides
a perspective for interpreting every subject matter, recognizing the rational structure of the universe reflecting the mind of the Creator.
General revelation, expressed through creation, speaks of God, and Christians need spiritual sensitivity to interpret the world through the lens of biblical concepts.
Historically, evangelicals have excelled in personal piety and individual
salvation but have struggled to provide a biblical view for interpreting areas like science, politics, economics, or bioethics.
The modern trend of internalizing or privatizing religion has led to a significant shift, where Christianity is often confined to the private realm, leaving believers navigating a sharp divide between religious and ordinary life.
BIBLE SCHOOL DROP-OUTS:
Believers desire to integrate their faith into all aspects of life, including their professions, to be people of integrity.
Dorothy Sayers emphasizes the importance of religion addressing work
life for its relevance.
The secular/sacred dualism devalues ordinary work, elevating church work as more valuable, creating a hierarchy within Christian service.
The split mentality discourages pursuing non-ministry careers, hindering the expression of creative talents in various fields.
The danger lies in compartmentalizing faith, conceding the content of academic fields to secularists while maintaining religious activities.
SUBTLE TEMPTATION:
Pastors and teachers often define "Christian teachers" by personal behavior rather than conveying a biblical worldview in subjects taught.
Christian schools may inject religious elements into classrooms but often maintain secular content without a biblical framework.
The secular/sacred split is pervasive, even in higher education, tempting Christians to compartmentalize their faith.
Christians in academia may focus on conventional subject matter, conceding theories and concepts to nonbelievers.
The danger is in accepting a trade-off, where religious activities are allowed, but the content of academic fields is shaped by secular perspectives.
ENLIGHTENMENT IDOL:
Secularists claim neutrality in their views, promoting them as unbiased
and rational while denouncing religious views as prejudiced.
The mistake lies in assuming theories in the secular realm are neutral, free from religious and philosophical assumptions.
The ideal of stripping the mind of all prior assumptions originated from the Enlightenment, treating Reason as an idol of absolute Truth.
Descartes' philosophy exemplifies this Enlightenment thinking, treating
Reason as an infallible source of knowledge, detached from religious beliefs.
The irony is that the Enlightenment ideal itself stems from a particular philosophical tradition and treats Reason as a transcendent power.
TWO CITIES:
The Enlightenment project contrasts with the Christian tradition, which sees knowledge shaped by spiritual conditions.
St. Augustine's analogy of two cities (City of God and City of Man) represents systems of thought and allegiance.
Our spiritual motivation, either for or against God, influences what we accept as true, and our minds are not blank slates.
Romans 1 highlights humanity's inherent religiosity, either directed toward God or substitute gods (idols).
The secular/sacred divide is challenged by the Christian belief in conversion, urging a shift from the kingdom of darkness to the kingdom of Christ.
ABSOLUTELY DIVINE:
Your preview ends here
Eager to read complete document? Join bartleby learn and gain access to the full version
- Access to all documents
- Unlimited textbook solutions
- 24/7 expert homework help
No system of thought is purely rational; Reason is a human capacity influenced by ultimate premises.
Every system begins with some ultimate principle, self-existent and divine; worldview interpretations stem from these principles.
Nonbelievers also hold to ultimate beliefs, making their worldview inherently religious, just like Christianity.
Augustine's analogy of two cities reflects the division between those who follow God and those who create false worldviews based on idols.
Christians must identify intellectual idols, constructing alternatives rooted in biblical perspectives.
ARISTOTLE’S SCREWDRIVER:
Christians and non-Christians may agree in various fields due to the doctrine of creation and common grace.
The Bible teaches that nonbelievers are capable in the world, but when
explaining knowledge, spiritual and philosophical assumptions come into play.
Mathematics, once seen as reflecting God's order, is now viewed as a social construction with varying worldviews.
Failure to consciously develop a biblical approach leads to unconsciously adopting non-Christian assumptions.
Christians must develop biblically based conceptual tools for every issue, recognizing the need for a biblical perspective on everything.
BIBLICAL TOOLBOX:
The Christian message begins with Creation, emphasizing God as the sole source of the entire created order.
The Fall introduces the noetic effect, affecting the mind's ability to understand the world apart from God's regenerating grace.
Redemption is comprehensive, not only saving souls but also redeeming the whole person, transforming thoughts, emotions, will, and habits.
Sin involves turning away from God and serving other gods, and redemption is primarily about casting out mental idols and turning back to the true God.
A Christian worldview means being re-centered on God and re-built on His revealed truth.