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Journal articles on the topic 'Christian worldview'

Author: Grafiati

Published: 4 June 2021

Last updated: 25 January 2023

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1

Yohanes, Hendra. "Christian Worldview." Veritas: Jurnal Teologi dan Pelayanan 19, no. 2 (January 5, 2021): 232–34. http://dx.doi.org/10.36421/veritas.v19i2.377.

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Setiap orang Kristen diperhadapkan dengan berbagai macam pilihan pandangan di gelanggang kontestasi wawasan dunia dalam menjalani kehidupan ini. Buku ini menunjukkan pemikiran Herman Bavinck di dalam menjawab tantangan dari berbagai macam wawasan dunia yang berkembang hingga masanya. Menariknya, Bavinck mengusulkan suatu “wawasan dunia-dan-kehidupan” (world-and-life view) dari perspektif iman Kristen. Buku karya Bavinck ini diterjemahkan dari buku “Christelijke Wereldbeschouwing” edisi kedua (1913). Kehadiran buku ini di dalam bahasa Inggris tentu menjadi kabar sukacita bagi penggemar studi wawasan dunia Kristen (Christian worldview) dan teologi Reformed. Lagipula, tim penerjemah mencantumkan istilah asli dalam bahasa Belanda, sehingga pembaca yang tertarik dapat menelusuri kembali istilah-istilah yang tidak mudah untuk diterjemahkan.

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STOKER, H. G. "Facing the Apologetic Challenges of Scientific Atheism." Unio Cum Christo 3, no. 2 (October 1, 2017): 127. http://dx.doi.org/10.35285/ucc3.2.2017.art11.

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Abstract: The contemporary challenges of scientific atheism to the Christian worldview should be viewed by Christian apologists as a conflict about truth and meaning. The Christian worldview makes sense of the rational intelligibility of the universe, while the reductionist approach of naturalism undermines the clarity of the design in created reality and is a worldview that destroys the ultimate meaning of life. This article focuses on the differences in worldview between Christianity and atheism and discusses some apologetic ways through which Christians can handle the challenges of atheism, often disguised as neutral, scientific realism.

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3

Blikharskyi, Roman. "Genesis and characteristics of the Christian worldwide (based on the publications of the «Nyva» journal (Lviv, 1904—1939s) and in the works of theologists of the late 19th ― early 20th cc.)." Proceedings of Research and Scientific Institute for Periodicals, no. 9(27) (2019): 113–45. http://dx.doi.org/10.37222/2524-0331-2019-9(27)-7.

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The Ukrainian religious Christian press, since its inception, was an important means of disseminating information necessary for the life of the Church. Besides the issues of purely Christian doctrine, the authors of religious journals outlined and criticized the ideological tendencies among the representatives of the Ukrainian secular intelligentsia. Their scientific, artistic, social and political activities greatly influenced the then social realities, and partially determined a political future of Ukraine. In the early 20th century, on the pages of the Ukrainian Galician religious periodicals, namely the «Nyva» journal (Lviv, 1904—1939s), there were published a series of articles dealing with the Christian worldview. We have elucidated the reasons why in the late 19th century—the early 20th century for the first time there emerged a necessity to discuss the Christian worldview, contrary to other non-religious worldview models of the modernity. The history of the worldview concept and variation of approaches to its meaning clarifying, the theory of the process of formation of the mindset as well as ways of classification of its different forms, specifically religious worldview, in the philosophical works of Karl Jaspers, Max Scheler and Wilhelm Dilthey, have been researched. As for the Christian-based worldview, we have determined the approaches to the systematization and unification of the ideological principles of the Christians. Those were studied in the writings of thinkers of different Christian denominations, namely Protestantism (James Orr, Abraham Kuyper), Orthodoxy (Mikhail Tareiev), and Catholicism (specifically, the authors of the «Nyva» journal). Keywords: worldview, Christianity, Christian worldview, religion, philosophy, religious periodicals, «Nyva» journal.

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4

Kriel, Jacques R. "Returning From Exile: Exploring John Dominic Crossan's Concept of the Passion-Resurrection Narratives as Prophecy Historicised1." Religion and Theology 10, no. 3-4 (2003): 308–38. http://dx.doi.org/10.1163/157430103x00105.

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AbstractThe modern and post-modern worldviews are inimical to the worldview of theistic religions and the fundamental assumptions and credal articulations of the Christian faith. John Shelbey Spong has characterised the situation of Christians who take seriously the (post)modern worldview as well as their commitment to Jesus of Nazareth and the biblical tradition as 'living in exile.' In this article I explore to what extent the insights of New Testament historical scholarship, specifically John Dominic Crossan's concept of the passion-resurrection narratives as prophecy-historicised, as well as his historical construct of Jesus as the founder of the Kingdom Movement, could enable a reformulation of basic Christian concepts so that commitments to Christianity and (post)modernism can be held in a creative and meaningful tension. It is suggested that Christians in exile can return and contribute to the Christian community and tradition, and to the transformation of the (post)modern world, if the Church recognizes that different interpretations of Jesus can exist creatively side by side within the tradition. On the basis of Crossan's research-findings it is argued that that is exactly what happened at the birth of Christianity. It remains a possibility today.

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5

Stravers, David. "Poverty, Conversion, and Worldview in the Philippines." Missiology: An International Review 16, no. 3 (July 1988): 331–48. http://dx.doi.org/10.1177/009182968801600306.

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The worldviews of the poor in the Philippines, as well as in other parts of the world, partly account for the resistance of the hard-core poor to successful development ministries. At the same time, the correlation between worldview and physical poverty presents an explanation for the frequent observation that Christian conversion often benefits the convert economically. This article examines the importance of worldview and suggests a strategy for Christian change agents who minister in the context of severe poverty.

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Myers, Bryant L. "What Makes Development Christian? Recovering from the Impact of Modernity." Missiology: An International Review 26, no. 2 (April 1998): 143–53. http://dx.doi.org/10.1177/009182969802600204.

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This article explores the impact of a modern worldview on the thinking and practice of development done by Christians. Separating evangelism and development is a reflection of a worldview that understands the spiritual and the physical realms of life as being separate and distinct. This dichotomy shapes how Christians understand development and leads to a practice of development that is more modern than Christian. A series of suggestions is made that hold promise for developing a more biblical and holistic practice of development that is more truly Christian.

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7

Lee, Won Ju. "Christian Worldview in The Ambassadors." Studies in English Language & Literature 45, no. 2 (May 2019): 145–63. http://dx.doi.org/10.21559/aellk.2019.45.2.008.

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8

Moorman, Sandra. "Nursing from a Christian Worldview." Journal of Christian Nursing 32, no. 1 (2015): E1—E7. http://dx.doi.org/10.1097/cnj.0000000000000143.

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Rieg, Linda S., R. Shirlene Newbanks, and Rose Sprunger. "Caring from a Christian Worldview." Journal of Christian Nursing 35, no. 3 (2018): 168–73. http://dx.doi.org/10.1097/cnj.0000000000000474.

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10

Christofer, Fernando, and Wahyu Irawati. "Peran Guru Kristen dalam Membentuk Pemahaman Siswa tentang Penciptaan Alam Semesta yang Bersumber pada Alkitab." Didache: Journal of Christian Education 3, no. 2 (December 31, 2022): 177. http://dx.doi.org/10.46445/djce.v3i2.603.

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The fall of man into sin has made man fail to understand God's truth about creation of the universe. Humans seek to uncover the truth of creation with secularism, which focuses on their thought and rejects God as creator. Worldview of creation that opposes God as Creator has become philosophical issues in Christian education that must be criticized with Biblical truth. Christian teachers have responsibility to shape students' worldview based on the Bible. This paper has purpose to examine Christian teachers’ role in shaping students' worldview of creation of the universe based on Biblical truth. The study was conducted with a study literature method that discusses three focuses named students’ worldview of creation of the universe, the role of Christian teachers in education, and the role of Christian teachers in shaping students' worldview. The worldview is formed from doctrine of Biblical creation. The role of the Christian teacher in shaping students' worldview is the responsibility of guiding and directing students learning orderliness of the universe which is by God’s work in Biblical truth. The next research suggested to carry out further analysis of students' perceptions and responses the understanding of creation as a form of evaluation of Christian teacher teaching practices.

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Paltzer, Jason. "Training a Christian Public Health Workforce: A Qualitative Study of Christian Public Health Training Programs." Christian Journal for Global Health 5, no. 3 (November 8, 2018): 12–22. http://dx.doi.org/10.15566/cjgh.v5i3.228.

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Objective: The objective of this qualitative pilot study was to identify opportunities and challenges Christian public health training programs experience when it comes to equipping public health students to work within Christian health mission organizations. Methods: A sample of seven out of seventeen (41 percent response rate) Christian public health institutions from North America, Asia, and Africa completed an online survey. Thematic analysis was conducted to identify major themes in the following areas: values specific to a Christian worldview, competencies focused on integrating a Christian worldview, challenges to integrating a Christian worldview, and training available to students interested in Christian health missions. Results: Values focused on Christ-like humility in serving God and others, discipleship, respecting human dignity in the image of God, and collaborative community partnership. More than half of respondents identified the interrelationship between culture, religion, spirituality, and health as the primary competency integrating a Christian worldview. Global health was identified as a second competency followed by understanding the history and philosophy behind global health and missions. Identified challenges include faith of students and faculty, limited availability of Christian public health textbooks, and secularization of concepts such as poverty and development. Conclusion: The holistic nature of public health is conducive to integrating a Christian worldview into program content. The results show that Christian public health institutions have biblical values and integrate a Christian worldview in understanding the interrelationship between culture, religion, spirituality and health primarily through a global health lens. Programs experience significant challenges to embedding a Christian perspective into other content areas. Opportunities for integrating competencies with a Christian worldview include offering a certificate in global health/development ministry, teaching methods for engaging individuals and groups in holistic health discussions, and incorporating spiritual metrics and instruments into program evaluation courses to measure the influence of faith, hope, and discipleship alongside physical and social health metrics.

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12

van der Walt, Bennie J. "CULTURE, WORLDVIEW AND RELIGION." Philosophia Reformata 66, no. 1 (December 2, 2001): 23–38. http://dx.doi.org/10.1163/22116117-90000210.

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Why is a Reformational philosophy needed in Africa? It is necessary, because something is missing in African Christianity. Most Western missionaries taught Africans a “broken” or dualistic worldview. This caused a divorce between traditional culture and their new Christian religion. The Christian faith was perceived as something remote, only concerned with a distant past (the Bible) and a far-away future (heaven). It could not become a reality in their everyday lives. It could not develop into an all-encompassing worldview and lifestyle. Because Reformational philosophy advocates the Biblical, holistic approach of a comprehensive worldview, it is welcomed on our continent. It contains a healing and liberating message to our bleeding and lost continent. What Africans, however, neither want nor can afford, is an ivory tower philosophy, playing intellectual games; a philosophy which does not do or change anything. They want a philosophy which is a “marriage” between abstract ideas and the facts on the ground. They need a Christian philosophy with compassion that may even contribute to the alleviation of their poverty!

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13

Dando, William, Henk Aay, and Sander Griffioen. "Geography and Worldview: A Christian Reconnaissance." Geographical Review 92, no. 3 (July 2002): 464. http://dx.doi.org/10.2307/4140923.

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14

Schrock, Daniel. "Book Review: Herman Bavinck. Christian Worldview." Unio Cum Christo 7, no. 1 (April 1, 2021): 212. http://dx.doi.org/10.35285/ucc7.1.2021.rev3.

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Korpusova, V. "Christian worldview of Viktor Petrov (Domontovych)." Ukraïnsʹka bìografìstika, no. 18 (June 10, 2019): 116–35. http://dx.doi.org/10.15407/ub.18.116.

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Itskovich, Mark Matusovich, and Tat’yana Viktorovna Itskovich. "CHRISTIAN VALUES IN MODERN STUDENTS WORLDVIEW." Sovremennye issledovaniya sotsialnykh problem, no. 10 (December 23, 2015): 349. http://dx.doi.org/10.12731/2218-7405-2015-10-31.

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17

Whiteman, Darrell L. "Book Review: Worldview for Christian Witness." International Bulletin of Missionary Research 33, no. 3 (July 2009): 156. http://dx.doi.org/10.1177/239693930903300313.

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18

Whitehead, Jason E. "TOOL OR LENS? WORLDVIEW THEORY AND CHRISTIAN CONSERVATIVE LEGAL ACTIVISM." Journal of Law and Religion 36, no. 1 (February 24, 2021): 29–66. http://dx.doi.org/10.1017/jlr.2020.58.

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AbstractThis article combines historical and philosophical analysis to examine and critique the ideas motivating Christian conservative legal activism. Such activists routinely claim to be motivated by a Christian worldview, which they define as a comprehensive explanation of reality that determines all their thinking and action, including their legal activism and argumentation. Examination of the historical and philosophical roots of the concept of worldview identified by Christian thinkers reveals two understandings of the concept: an analytic tool for rationally comparing the evidence for different social philosophies, and a pre-theoretical lens that determines what counts as evidence in the first place. Christian conservatives have largely favored the first sense of worldview as a tool to understand issues like sexuality and gender identity in an essentialist way and to demonstrate with foundationalist logic the rational superiority of their legal conclusions about these issues. However, a comparison of the Christian conservative worldview and the queer theory worldview illustrates how this understanding of worldview as a tool fails because there is no neutral perspective outside of any worldview, from which one could examine and compare one to another. The idea of worldview as a pre-theoretical, historically, and socially contingent lens can be more productive. Embracing this notion of worldview in a personalist way is necessary to build a culture of dialogue that uses narrative to pursue the truth while also respecting and honoring the different perspectives from which these narratives are told.

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19

Setran, David. "From Worldview to Way of Life." Journal of Spiritual Formation and Soul Care 11, no. 1 (May 2018): 53–73. http://dx.doi.org/10.1177/1939790917753171.

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While Christian college students often develop a worldview that emphasizes both individual and social flourishing for the Kingdom of God, there are a number of barriers that may prevent them from living lives committed to others’ flourishing. In particular, many of their regular practices generate dispositions that lead in the direction of personal advancement, material security, and devotion to a narrow sphere of family and friends. The development of an others-focused Christian worldview may not be enough to combat these deeply rooted and self-focused dispositional tendencies. Instead, faculty, staff, and mentors must recognize the importance of students’ spiritual practices and the ways these can develop inclinations that both foster commitments to others’ flourishing and combat the self-focused dispositions that block such commitments. This article highlights some of those practices and addresses the ways in which these can help bridge the gap between students’ worldviews and their concrete “ways of life.”

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20

박윤정. "Christian Counselor and the Importance of Establishing a Christian Worldview." Journal of Counseling and Gospel 19, no. ll (November 2012): 157–87. http://dx.doi.org/10.17841/jocag.2012.19..157.

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21

Liana, Linda. "An analysis of Accelerated Christian Curriculum in Biblical Christian Worldview." Diligentia: Journal of Theology and Christian Education 2, no. 2 (May 31, 2020): 14. http://dx.doi.org/10.19166/dil.v2i2.2045.

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<p class="abstracttextDILIGENTIA">God gave man his commission (Gen. 1:26-30), called the Cultural Mandate. In this mandate mankind is to steward the created order, in accordance with God’s law-Word, for God’s glory. Shortly before the resurrected Lord Jesus Christ ascended to heaven, he issued the Great Commission (Matt. 28:18-20). The Great Commission command to disciple all the nations into obedience to the comprehensive and absolute lordship of Jesus Christ. There is no area of thought, life, or culture outside the scope of the Creation/ Dominion Mandate or the Great Commission. Thus, the extent of the Creation Mandate and the extent of the Great Commission necessitate Christian Education.<strong> </strong>Accelerated Christian Curriculum is a curriculum that has been helping pastors and parents by developing and publishing quality, character building Christian educational materials for Grade Levels K3-12. By integrating character building principles and scripture memory into the academics, the program helps children master each concept before moving to the next concept.<strong> </strong>In this essay I analyze the Accelerated Christian Education curriculum from a Biblical Christian Worldview.</p><div><div><p class="footnoteDILIGENTIA"> </p></div></div>

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22

King, Eric S. "African Americans and the Crisis of Modernity." Ethnic Studies Review 41, no. 1-2 (2018): 53–60. http://dx.doi.org/10.1525/esr.2018.411207.

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This article examines Lorraine Hansberry’s play A Raisin in the Sun by exploring the conflict between a traditionally Southern, Afro-Christian, communitarian worldview and certain more destabilizing elements of the worldview of modernity. In addition to examining the socio-economic problems confronted by some African Americans in the play, this article investigates the worldviews by which these Black people frame their problems as well as the dynamics within the relationships of a Black family that lives at the intersection of racial, class, and gender inequality in Chicago during the latter 1950s.

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Schlorff, Samuel P. "Muslim Ideology and Christian Apologetics." Missiology: An International Review 21, no. 2 (April 1993): 173–85. http://dx.doi.org/10.1177/009182969302100203.

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Despite formal similarities, Islam and Christianity operate on very different wavelengths. Islam is law-oriented, not theology-oriented, and Muslim society is ideological in nature. However, Christians have attempted to understand the Muslim mind through a comparative study of Muslim and Christian doctrine and to present the Christian message in a theological framework. This paper proposes a different approach: understanding Islam by analyzing the key ideas in the Muslim worldview. It outlines a Christian apologetic that responds to the issues raised by Muslim ideology on the basis of the biblical doctrine of the kingdom of God.

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Lytovchenko, V. P. "Ideals of paganism in the Christian worldview." Актуальні проблеми філософії та соціології, no. 37 (2022): 81–85. http://dx.doi.org/10.32782/apfs.v037.2022.13.

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Boele-de Bruin, HL (Laura), and A. (Bram) de Muynck. "Exploring the professional ideals of Christian teachers from conservative Protestant schools in the Netherlands." International Journal of Christianity & Education 22, no. 1 (November 9, 2017): 8–22. http://dx.doi.org/10.1177/2056997117740367.

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Professional ideals arise from personal worldviews and specify teachers' professional identities. This study aimed to explore how faith is present in the professional ideals of Christian teachers. The professional ideals of 107 Dutch teachers from conservative Protestant primary and secondary schools were explored using an open-ended questionnaire. The ideal educational aims and contents were closely connected: the ultimate essence of teaching was defined as passing on images of the perfect Christian person by modelling. Faith was represented by non-substantial religious ideals that are related to social behavior. Ideals about didactical strategies and teaching materials which demonstrate teachers' Christian worldview were hardly found.

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Volynets, O. O. "Criteria of Christian worldview in ancient beliefs of Ukrainians." Ukrainian Religious Studies, no. 27-28 (November 11, 2003): 67–75. http://dx.doi.org/10.32420/2003.27-28.1465.

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The Second Vatican Council of the Universal Church of Christ, under the slogan “Ajornamento”, called on Christians to take a fresh look at non-Christian religions, as well as those who were preparing the coming of Christ on their earth. “From ancient times and to this day, there is a certain sense of this mysterious power among different nations, which works in the phenomena of nature and in the events of human life, moreover, and sometimes the recognition of the Supreme Godhead, and even of the Father. This knowledge and feeling pervades the deep religious sentiment of their lives. ... The Catholic Church does not reject anything that is true and holy in these religions. With sincere reverence she looks at these ways of life and actions, at these commandments and doctrines, although in many things they are different from what she acknowledges and preaches, not infrequently, however, they reveal the ray of that Truth that enlightens all people. ”

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Curtis, Steve. "Worldviews in Myanmar: A Missiological Perspective." Mission Studies 35, no. 1 (March 15, 2018): 57–83. http://dx.doi.org/10.1163/15733831-12341547.

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Abstract Each of the many ethnic groups in Myanmar has its own unique worldview; however, these are all principally related, in some respects, to the three primary worldviews in Myanmar, as informed by the culture historically: animism, Buddhism, and, to a lesser extent, Hinduism. For the purposes of this article, I am defining “worldview” as: A culturally-informed, yet personal, system of thought, wherein are held existential beliefs, such as regards the existence or non-existence of a god or gods; evaluative beliefs, such as regards proper and improper expressions of social intercourse; and prescriptive beliefs, such as regards value and purpose. In light of this definition, the worldviews in Myanmar will be explored as to their existential, evaluative, and prescriptive beliefs, with a summary statement, addressing the missiological challenges, which those worldviews present, in particular, to Christian unity.

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Gruenwald, Oskar. "Renewing the Liberal Arts." Journal of Interdisciplinary Studies 14, no. 1 (2002): 1–24. http://dx.doi.org/10.5840/jis2002141/21.

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This essay explores the conceptual foundations of C. S. Lewis' pilgrimage to a Christian worldview and its implications for Christian scholarship in the Third Millennium. C. S. Lewis' essential Christian worldview has three distinct yet complementary strands: The Tao, Natural Law, or the moral sense; the ecumenical inspiration of Mere Christianity; and the quest for truth and authentic values in the real world. These three strands converge in Lewis' own pilgrimage and witness to the immediacy and relevance of religious experience. Curiously, the reality and truth of the Christian vision finds eloquent exposition in Lewis' lucid prose In the recounting of this consummate storyteller, the Christian worldview emerges as both real and transcendental or "numinous," whose truth is found in historical evidences and lived experience. It is for this reason that Lewis is aptly called an apostle to the sceptics. Lewis' literary imagination thus provides inspiration for a Christian humanist paideia as propaedeutic to renew both liberal arts education and the culture of liberalism.

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Gomes, Jean Francesco A. L. "On Christian Engagement with Digital Technologies: A Reformed Perspective." Unio Cum Christo 7, no. 1 (April 1, 2021): 43. http://dx.doi.org/10.35285/ucc7.1.2021.art3.

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This essay proposes that the Reformed theology of ordinary life has promising principles that can be applied to the recent challenges of the digital age. It first examines how contemporary scholars have grappled with the challenges posed by virtual life, highlighting their Advantages and disadvantages. Then, it suggests that the Reformed attitude for sanctifying ordinary life leads Christians inevitably to embrace discipline in their use of technology. The author recommends digital resistance and digital intentionality as judicious parameters for Christian engagement in a digital age. KEYWORDS: Theology of common life, Christian vocation, technology, digital technologies, Christian life, Reformed worldview

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Badaev, R. A. "Logotherapy and Orthodox Christianity: A Comparative Analysis of Axiological Principals." Консультативная психология и психотерапия 24, no. 5 (2016): 40–55. http://dx.doi.org/10.17759/cpp.2016240503.

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The author of the article applies the analysis of and the comparison between axiological basements of V. Frankl’s logotherapy and the Orthodox christian asceticism. The aim of the article is to find common ground and crossing of meanings, which could be the ground for fruitful cooperation between Orthodox christian psychotherapists and secular phycologists. For the Orthodox christians who deal with phychology this article aims to show the perspective of the interpretation of the efficient phsycotherapeutic methods, which coinside with the Church’s worldview and for those phycologists who do not con- sider themselves Orthodox Christians — the article is the testimony of Christ.

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Ostwald, Connie Harris. "Defining Economic Justice: A Christian Perspective." Journal of Business, Technology and Leadership 1, no. 1 (July 15, 2019): 18. http://dx.doi.org/10.54845/btljournal.v1i1.4.

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The pursuit of economic justice has been confused with the pursuit of economic equality. As income and wealth inequality continue to rise in the United States, the issue of economic justice continues to come up in the public discourse as policy decisions are made. Evangelical Christians are called to stand up for justice, care for the poor, and support public policy based on a Biblical worldview. This paper looks at the concepts of economic justice and economic inequality from the perspective of secular theorists as well as Christian economists and theologians to try to find out what economic justice means, and how it is related to the concept of economic equality. A look at what scripture has to say leads to a conclusion with a personal challenge for those who live with a Biblical worldview. Keywords: economic justice, economic inequality, poverty

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Avis, Paul. "Apologist From The World of Science: John Polkinghorne Frs." Scottish Journal of Theology 43, no. 4 (November 1990): 485–502. http://dx.doi.org/10.1017/s0036930600039442.

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JohnPolkinghorne FRS (b.1930), the Cambridge Professor of Mathematical Physics turned Anglican parson enjoys unrivalled opportunities as an apologist for the Christian faith to those with a general scientific education. Without reading a word of his writings, many Christians will be encouraged to know that a distinguished professional scientist is so firmly persuaded of the truth of the Christian faith as to resign a prestigious professional position and embrace the far from prestigious calling of a Christian minister in the secular environment of today. Some who embark on his books may not understand all the scientific allusions, but they will be impressed by his testimony that orthodox Christian belief can exist in harmony with the scientific worldview and vocation.

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Tilburt, Jon, Joel Pacyna, and James Rusthoven. "Christian Integrity Regained: Reformational Worldview Engagement for Everyday Medical Practice." Christian bioethics: Non-Ecumenical Studies in Medical Morality 26, no. 2 (April 13, 2020): 163–76. http://dx.doi.org/10.1093/cb/cbaa005.

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Abstract How does one committed to the claims of Christ and a biblical story of redemption live Christianly and navigate the competing worldviews encountered in everyday medical practice? Adopting the practical conceptual framework promoted by Reformed Christian philosopher and theologian Albert Wolters, we argue for an all-encompassing biblical understanding of God’s cosmic redemption plan for the entire creation order in contrast to a more typical sacred/secular duality. We then apply the concepts of structure and direction, drawn from a pretheological understanding of human life drawn from the Scripture, to a semi-fictional case study in discerning Christian faithfulness in everyday mundane aspects of medicine. Our subsequent analysis seeks to render an interpretation of what it means to live life consistent with that worldview when confronted with challenges like those presented in the case.

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Cook, Rob. "Would the discovery of alien life prove theologically embarrassing? A response to Paul Davies." Evangelical Quarterly 84, no. 2 (April 30, 2012): 139–54. http://dx.doi.org/10.1163/27725472-08402004.

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Beginning by describing and assessing Paul Davies’ religious views this paper seeks to contest his claim that the Christian worldview would find it difficult to accommodate the discovery of life elsewhere in the universe. Using the resources of the Christian theology of religions, the various available strategies for deciding how God could bring salvation to ensouled extraterrestrials is discussed to counter Davies’ charge of confusion amongst Christians on this matter. Finally, the author’s preferred approach based on the notion of the cosmic Logos is advanced.

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Arrington, Aminta. "Reimagining Discipleship: The Lisu Life–Rhythm of Shared Christian Practices." International Bulletin of Mission Research 42, no. 3 (January 8, 2018): 220–28. http://dx.doi.org/10.1177/2396939317750550.

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The Lisu people of southwest China have reimagined Christian discipleship to emphasize various shared practices. Lisu Christian practices, such as singing hymns together, attending Christian festivals, abstaining from smoking and drinking alcohol, interceding for one another in prayer, and greeting one another with the traditional salutation and handshake, are less personal and more communal, less inward and more outward, less emotional and more embodied. Embedded in every practice are meaning, significance, and worldview; the practices are not empty. This article shows how Lisu Christians have transformed their faith into a life rhythm of practice–oriented discipleship appropriate for the agrarian context of this communal people.

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Mcclintock, Wayne. "A Sociological Profile of the Christian Minority in Pakistan." Missiology: An International Review 20, no. 3 (July 1992): 343–53. http://dx.doi.org/10.1177/009182969202000302.

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Although the ethnic origins of Pakistani Christians are diverse, the great majority of them are Punjabis. Very aware of their minority status within an Islamic state, many Christians overlook the customs and social institutions that they share in common with Muslims of the same ethnic background. The first part of this article discusses the geographical distribution, the ethnic composition, and the religious and social identity of Pakistani Christians, while the second part reveals how four important aspects of Punjabi culture—worldview, biraderi and family orientation, izzat, and patron-client relationships—influence social behavior within the Christian community.

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Silitonga, Roedy. "WAWASAN DUNIA KRISTEN DAN BAHASA: KEPENTINGAN DAN IMPLIKASINYA DALAM PEMBERITAAN INJIL MELALUI MEDIA SOSIAL." JURNAL LUXNOS 6, no. 2 (December 2, 2020): 121–50. http://dx.doi.org/10.47304/jl.v6i2.46.

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Abstract: Everyone has a worldview that can be manifested through language. The Christian worldview can be known and recognized through five elements, namely: metaphysics, epistemology, ethics, anthropology, and theology to explain human language. In the Christian worldview, language exists and is created inherently in humans being as a personal creation. Language is not only a means of communication between fellow humans, humans also give names and meanings to other creations of the Triune God. Pre-theoretical and theoretical human knowledge is also discussed and taught through familiar languages so that scientific structures are formed, and technology is produced for humans throughout the ages. The godly character of a Christian can be recognized by his good, holy, and holy speech. And Christians can know and knowing God through His words, communicate through prayer and praise to the Triune God, and are enabled to carry out His mandate on this earth through human language. The Bible is the foundation, source and direction of the Christian worldview that has been passed down through the ages. In the Bible there are four major and major stories which perfectly explain creation, fall, redemption, and consummation especially regarding language. Keywords: Christian worldview, language, grand narrative Abstrak: Setiap orang memiliki wawasan dunia yang dapat diwujudkan melalui bahasa. Wawasan dunia Kristen dapat diketahui dan dikenal melalui lima eleman, yaitu: metafisika, epistemologi, etika, antopologi, dan teologi untuk menjelaskan bahasa manusia. Dalam wawasan dunia Kristen, bahasa ada dan diciptakan inheren dalam diri manusia sebagai ciptaan pribadi. Bahasa bukan hanya sebagai sarana komunikasi antar sesama manusia, manusia juga memberikan nama dan makna pada ciptaan Allah yang lainnya. Pengetahuan manusia secara pra teoritis dan teoritis juga dibicarakan dan diajarkan melalui bahasa yang dapat dikenalnya sehingga terbentuklah struktur ilmu pengetahuan dan dihasilkannya teknologi bagi manusia sepanjang zaman. Karakter saleh dari orang Kristen dapat dikenal dari tutur katanya yang baik, kudus dan suci. Orang Kristen pun dapat mengetahui dan mengenal Allah melalui firman-Nya, berkomunikasi melalui doa dan pujian kepada Allah, serta dimampukan melaksanakan mandat-Nya di bumi ini melalui bahasa manusia. Alkitab merupakan pondasi, sumber dan arah dari wawasan dunia Kristen yang diwariskan dari zaman ke zaman. Di dalam Alkitab terdapat empat kisah besar dan utama yang secara sempurna menjelaskan penciptaan, kejatuhan, penebusan, dan penyempurnaan khususnya berkaitan dengan bahasa. Kata Kunci: wawasan dunia Kristen, bahasa, kisah Alkitab

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Barnes, L. Philip. "The theology of education and religious education in schools." Theology 125, no. 6 (November 2022): 429–36. http://dx.doi.org/10.1177/0040571x221133790.

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In a recent article in Theology (Vol. 125, no. 1, pp. 3–11), Professors Trevor Cooling and Robert A. Bowie discussed the Final Report of the Commission on Religious Education (CoRE) and identified two ways in which Christian theology can become a ‘conversation partner’ with a worldview approach to religious education: first, through theological interaction with the concept of worldview; and second, by showing the potential of biblical hermeneutics to teaching about a Christian worldview. It is argued that the concept of a worldview finds its origins outside Christian theology and fails to capture the nature of Christianity and that the highly abstract, philosophical character of the concept of worldview makes it an unsuitable vehicle for religious education in schools. It is accepted, however, that biblical hermeneutics has a contribution to make to religious education, albeit as a component within the broader subject of (general) hermeneutics, although this positive contribution is not supported or anticipated by CoRE, but rather expresses the views of Cooling and Bowie, who are contributing to a long-running debate on the role and form of hermeneutics in religious education.

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Kaynova, Irina A. "Composer Viktor Ulyanich: Christian Worldview and Artistic Style." Music Scholarship / Problemy Muzykal'noj Nauki, no. 4 (2015): 139–47. http://dx.doi.org/10.17674/1997-0854.2015.4.139-147.

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Elsdon, Ron. "Book Review: Geography and Worldview: A Christian Reconnaissance." Journal of Education and Christian Belief 3, no. 2 (September 1999): 166–67. http://dx.doi.org/10.1177/205699719900300217.

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Eisenbarth, Steven R., and Kenneth W. Van Treuren. "Sustainable and responsible design from a christian worldview." Science and Engineering Ethics 10, no. 2 (June 2004): 423–29. http://dx.doi.org/10.1007/s11948-004-0039-z.

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Kim, David, David McCalman, and Dan Fisher. "The Sacred/Secular Divide and the Christian Worldview." Journal of Business Ethics 109, no. 2 (November 20, 2011): 203–8. http://dx.doi.org/10.1007/s10551-011-1119-z.

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Choi, Yo-Han, and Gi-Chul Kim. "A Bible Study Program for Christian Worldview Formation." Theology and Praxis 61 (September 30, 2018): 563–93. http://dx.doi.org/10.14387/jkspth.2018.61.563.

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Kanitz, Lori. "Improving Christian Worldview Pedagogy: Going Beyond Mere Christianity." Christian Higher Education 4, no. 2 (April 2005): 99–108. http://dx.doi.org/10.1080/15363750590923101.

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Newlin Lew, Kelley, Nancy Arbauh, Paul Banach, and Gail Melkus. "Diabetes: Christian Worldview, Medical Distrust and Self-Management." Journal of Religion and Health 54, no. 3 (March 4, 2015): 1157–72. http://dx.doi.org/10.1007/s10943-015-0022-9.

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Jung, Deok Hee. "Conflicting Worldviews in Acts." Expository Times 132, no. 2 (March 3, 2020): 53–62. http://dx.doi.org/10.1177/0014524620908790.

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This article examines the conceptual encounter of coexisting worldviews in the lands around the Mediterranean through the concept of the oikoumene, ‘the inhabited world’. Different cultures, such as the Roman and the Jewish, adopted the term, but distinctively adapted it around their own understanding. The result was a tension for early Christians between two parallel worldviews. The biblical authors considered it significant to elucidate the genuine Lord of the oikoumene, who was thus its centre. Luke employs the oikoumene in Luke-Acts and provides his own worldview, particularly, in Acts 17. Here he intends to suggest that the Roman oikoumene is to be gradually supplanted by the Christian oikoumene (17:6). At the same time, Luke claims that the Acts’ narrative portrays the inhabited world where the early Christians lived as restored into the authentic world created and ruled by God through Jesus (17:31). Similarly, the inhabited world represented in Acts is the world that God designed all nations (God’s offspring) to inhabit, and God has allotted the boundaries of the nations where the people are to dwell.

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Conway,, Janet Bauer. "Nursing Education Model: Caring From a Christian Cultural Perspective." International Journal of Human Caring 5, no. 1 (February 2001): 21–25. http://dx.doi.org/10.20467/1091-5710.5.1.21.

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The purpose of this paper is to present the Cedarville University curricular model for nursing education. The Cedarville University model presents a Christian, theistic worldview within the Baptist tradition. Throughout the literature on caring, worldview teachings abound. Aworldview provides the presuppositional base used to guide actions and behaviors fundamental to the practice of caring in nursing. This paper begins with a general overview of the Cedarville University Christian, theistic worldview as a basis for nursing education and practice. Next, the curriculum model featuring 4 major curricular organizers-godly living, care, culture, and information managementis presented, with implementation of the model in achieving professional nursing competency outcomes.

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Newell, Ted. "Worldviews in Collision: Jesus as Critical Educator." Journal of Education and Christian Belief 13, no. 2 (September 2009): 141–54. http://dx.doi.org/10.1177/205699710901300206.

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CONTEMPORARY CONNOTATIONS OF “teacher” don't do justice to Jesus' educating activity. “Worldview” understood as a comprehensive social environment helps us to perceive the scale of Jesus' struggle in his society and also Christian teachers' struggle in their settings. Jesus is Israel's teacher in a deeper way than we hear by the term “teacher.” Perspectives opened up by New Testament scholarship's Third Quest for the historical Jesus show that Jesus aimed to clarify the true meaning of God's covenant with Israel while subverting the dominant worldview. The argument is illustrated by analogy with another worldview challenger, the Italian Marxist Antonio Gramsci, who developed strategies to counter what he named “hegemony.” I conclude with implications for Christian teachers: teachers should understand themselves to be enacters of Jesus' way with students in Christian school or state school settings.

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Salurante, Tony. "WAWASAN DUNIA KRISTEN DAN PANGGILAN GEREJA: ARAH GEREJA MODERN BERMISI." Evangelikal: Jurnal Teologi Injili dan Pembinaan Warga Jemaat 5, no. 1 (January 27, 2021): 16. http://dx.doi.org/10.46445/ejti.v5i1.328.

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Christian Worldview is an approach that sees Christianity as a whole and interrelated one another. Worldview which how a person looks at the world where it to be a center of human worldview affects all human culture, behavior, and belief. Worldview is fundamentals but is not easy to understand. This research describes a relationship that has implications for the way the church takes mission. The changing world of modernity caused the Christian worldview becomes an anti-thesis of the secular worldview and other religions. This problem becomes a conflict of various ideas and believes that influences and conquers one another. One side of the church is between influences, on the other hand the church is called to reveal His truth. These problematics has arisen been since the Middle Ages when the philosopher who pioneered the teachings of humanism, reinaisance and enlightenment. The objective of this research is to introduce Christian philosophical concepts as a way how the church sees the various views of life of others. So that the church can distinguish wisely and know the values that influence other worldviews. Through this research will stimulate the church to realizes his calling as a church more effectively. By utilizing a philosophical-systematic approach, it produces answers to the questions of this study. A Christian worldview approach encourages the church to state the truth in every aspect of life and provides an important perspective for the church in the modern age to become an instrument of God's mission. ABSTRAKWawasan Dunia Kristen merupakan sebuah pendekatan yang melihat kekristenan sebagai suatu kesatuan utuh yang saling terkait. Wawasan dunia merupakan cara pandangan seseorang melihat dunia dimana pusat dari wawasan dunia itulah yang mempengaruhi seluruh budaya manusia. Hal fundamental ini tidak mudah dipahami namun ia mengendalikan cara hidup manusia. Penelitian ini menjelaskan relasi yang memiliki implikasi kepada cara gereja bermisi. Di tengah dunia modern yang semakin berubah membuktikan bagaimana wawasan dunia Kristen menjadi anti tesis dari wawasan dunia sekular dan agama lain. Masalah ini menjadi sebuah konflik dari berbagai ide dan kepercayaan yang saling mempengaruhi. Satu sisi gereja berada di antara pengaruh-pengaruh, di sisi lain gereja terpanggil untuk menyatakan kebenaran-Nya. Masalah besar ini muncul sejak abad pertengahan dimana para filusuf yang mempelopori ajaran-ajaran humanism, reinaisance dan pencerahan. Tujuan dari penelitian ini adalah memperkenalkan konsep filosofis Kristen sebagai cara pandangan gereja menilai berbagai pandangan hidup orang lain. Sehingga gereja dapat membedakan dan mengetahui nilai-nilai yang mempengaruhi wawasan dunia lain. Dengan cara memanfaatkan pendekatan filosof-sistematis maka menghasilkan jawaban dari pertanyaan dari penelitian ini. Pendekatan dengan Wawasan Dunia Kristen mendorong gereja untuk menyatakan kebenaran di setiap aspek kehidupan dan memberikan perspektif yang penting bagi gereja di abad modern sekarang untuk menjadi alat misi Tuhan.

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Ashley Staples, Beth, Laura S. Dahl, Matthew J. Mayhew, and Alyssa N. Rockenbach. "Worldview Climate and the International Student Experience: Internationalization Strategies Overlook Interfaith Necessities." Journal for the Study of Postsecondary and Tertiary Education 4 (2019): 149–76. http://dx.doi.org/10.28945/4434.

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Aim/Purpose: The purpose of this study was to compare domestic and international students’ experiences of the campus worldview climate. Background: Internationalization efforts have continued to increase and more institutions are codifying internationalization into their mission statements or strategic plans. However, most international students are coming to the United States from countries that do not share a Christian-based worldview and most campuses are already underprepared for their students to engage across worldviews. Methodology: To explore the experiences of international students with the campus worldview climate, we used data from the Interfaith Diversity Experiences and Attitudes Longitudinal Survey (IDEALS) to examine differences between domestic and international students with regard to campus worldview climate perceptions, engagement in formal and informal interfaith opportunities, and changes in pluralism orientation during the first year of college. Contribution: This study advances our understanding of how international students perceive their campus worldview climates and how they engage in cross-worldview interactions. We offer these findings in hopes of providing an empirical roadmap for improving international students’ experiences with the worldview climate on campus, especially as internationalization strategies continue to grow and diversify our student populations. Findings: We found that international students do find their campuses less welcoming than their domestic peers. Additionally, international students reported engaging more often in formal cross-worldview interactions than their domestic peers. Recommendations for Practitioners: In light of these findings, we suggest three interfaith initiatives campuses can sponsor to better support their international students: 1) find a physical space for a multi-faith center and provide dedicated staff to support interfaith initiatives, 2) help faculty innovate their practice and the spaces they hold in the classroom to foster environments more inclusive of diverse worldviews, and 3) engage student affairs staff in reflection about their own worldviews and train them to create space for cross-worldview engagement among their students. Recommendation for Researchers: Our findings suggest that international students’ experiences of worldview climate differ from their domestic peers. Researchers should continue to explore worldview as a relevant component of the cross-cultural experience and design research that considers these divergent experiences. Impact on Society: Helping our students engage with diverse worldviews is imperative as part of higher education’s contribution to creating democratic societies across the globe. The results of this study point to ways administrators and campus leaders can align internationalization strategies with effective interfaith and worldview diversity practice. Future Research: Additional research efforts should focus on identifying components of the campus worldview climate international students are more likely to experience than their domestic peers. Also, researchers should consider how international students are exhibiting growth on outcomes like pluralism orientation in comparison to their domestic peers and how cross-worldview interactions affect this development.

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