What Does the Term “Worldview” Mean?
A worldview is a conceptual framework of how an individual perceives the world and is shaped by the individual core beliefs, values and cultural experiences which ultimately guide their behavior (Esqueda, 2014). According to Duckham and Schreiber (2016), “Worldviews are mediated by beliefs, and specifically by what one believes is true (ontology). One’s ontology leads to specific ways of going about knowing and perceiving the world (epistemology)” (p. 57). How individuals perceive truth and go about confirming their perception of truth has changed dramatically through the course of history (Duckham & Schreiber, 2016). Perceptual bifurcations as to what constitutes truth has resulted during the evolution of postmodernism, from the previously widely held ideology of modernism, resulting in paradigm shifts in believe systems (Kuhn, 1970).
A historical paradigm shift has occurred over time leading to the development of the scientific worldview. Heineman, Tyson and Pieper (2002) posit three paradigms that can be integrated within social contexts like in the case of a marital relationship namely: (a) logical empiricism which is based on an assumption that there is truth that can be uncovered, (b) relativism (or constructivism) which assumes that all truth is based on contextualization and (c) heuristics, which is described as “ways of perceiving, knowing, and solving problems” (p. 15). The nuance of critical realism features prominently, and has been incorporated, in the construct of the scientific worldview based on one’s personal perception of what constitutes realism. According to Duckham and Schreiber (2016) critical realism is defined as, “The real what exists in the world, the actual is what is knowable, and the empirical is what has been scientifically described” (p. 57).
The Secular Worldview versus The Biblical Worldview
Another prominent paradigm that exists is the secular worldview. According to Beeke (2015) secularism originates, “From the Latin word saecula, meaning this present age, or the fashion of the world around us” (p. 274). Hill (2015) introduced an interesting relationship between secularization and secularism, noting that secularization is a process that leads to adherence to the secular worldview. According to Hill (2015), secularism is “a state of affairs and a state of mind in which the realities of life are considered to be without spiritual significance” (p. 311). At its corpus, secularism (sometimes referred to as humanism) engenders a cultural milieu and mind-set that excludes religion and any doctrine of faith. As such, the institution of marriage would be governed by human desires and wishes as opposed to the biblical narrative of inerrant Scripture.
A biblical worldview is essential for followers of Jesus Christ to effectively live out their Christian faith (Dockery, 2007; Sire, 2009). At the corpus of shaping my biblical worldview is my Judeo-Christian faith. The Jewish worldview held the belief that there were two ages of redemption. The ages were segregated into the former age and the latter age. The former age was expected with special intervention by God within a period of history and the latter age was the final period and ending of God’s struggle against hostile forces (Scott, 1995). My Christian faith is rooted on three fundamental pillars as well: monotheism, the covenant, and God’s grace superseding the law (Scott, 1995).
My Personal Biblical Worldview of Marriage
My biblical worldview of marriage was framed from the construct that marriage is a covenant relationship as opposed to the commonly held secular worldview that marriage is simply a contractual relational agreement entered into by two persons. Willard (1998) captures the essence of how one’s belief system shapes one’s biblical worldview, “We always live up to our beliefs – or down to them, [sic] as the case may be. Nothing else is possible. It is the nature of belief” (p. 307). There are different schools of thought on marriage based on one’s biblical theology, specifically based on how one interprets what the bible has to say about marriage. Fundamental to the shaping of my biblical worldview of marriage are the doctrines of Creation and the Trinity (Genesis 1:26- 30), the fall of humanity (Genesis 3:5-7), the redemption of humankind through the death, burial and resurrection of Jesus Christ (Hebrews 9:15; Titus 2: 14; Revelation 1:5-6), the establishment of a new heaven and earth (Isaiah 65:17; Isaiah 66:22; Revelation 21:1) and the biblical narratives that support these doctrines.
Based on my belief in Trinitarian theology, I believe the husband and wife were created in the image and likeness of God (Genesis 1:26). As such, I posit that we are spirit beings with a soul (mind, will and emotions) embodied in a physical body which will at death return to dust. My biblical worldview has been further shaped by my belief that the family was the first institution created by God when He took one of Adam’s ribs and made Eve is wife (Genesis 2:21-23). I believe that a husband first responsibility is to his wife, “Therefore shall a man leave his father and his mother, and shall cleave unto his wife; and they shall be one flesh” (Genesis 2:24, King James Version) and a wife’s first responsibility is to her husband: “but for Adam there was not found an help meet for him” (Genesis 2:20b).
From Theory to Christian Practical Application
In conclusion, my biblical worldview has been shaped by my relationship with the Trinity. However, a revelation of the power to live the Christian life through intimacy with the Holy Spirit has been a major contributor. Based on this relationship, I have learned how to be dependent on Him as opposed to my flesh. As such, experiential theology has, and continues to, guide my martial relationship through a daily life of payer, study of God’s Word and worship. I rely heavily on God’s grace, wisdom, and the Fruit of the Spirit (James 4:6; 2 Corinthians 8:7; Proverbs 1:7; Proverbs 4:6-7; Galatians 5:22-26) to guide my marriage and my life in general. I also subscribe to the view that the husband is the priest of his home and has a responsibility to love his wife as Christ loves the Church (Ephesians 5:25-33) and not to provoke our children t wrath, “but to bring them up in the nurture and admonition of the Lord” (Galatians 6:4b). It is impossible to explicate the full extent of my biblical worldview of marriage in this discussion. However, I have used the biblical narrative to highlight some of the key features that have impacted my marriage and life over the past 28 years and helped shape my biblical worldview of marriage. Lastly, there are a plethora of worldviews that have evolved, and paradigm shifts that take have taken place, particularly in today’s postmodern culture, yet I unreservedly submit God’s Word will stand the test time regardless of continuously evolving worldviews or paradigm shifts.
References
Beeke, J. R. (2015). How to battle hostility and secularism. Puritan Reformed Journal, 7(1), 269-284.
Dockery, D. S. (2007). Renewing minds: Serving church and society through Christian higher education. Nashville, TN: B & H Academic.
Duckham, B. C. & Schreiber, J. C. (2016). Bridging worldviews through phenomenology. Social Work and Christianity, 43(4), 55-67.
Esqueda, O. J. (2014). Biblical worldview: The Christian higher education foundation for learning. Christian Higher Education, 13(2), 91-100.
Heineman-Pieper, J., Tyson, K. & Pieper, M. H. (2002). Doing good science without sacrificing good values: Why the heuristic paradigm is the best choice. Families in Society, 83(1), 15-28.
Hill, J. L. (2015). Secularization: A New Testament Perspective. Evangelical Review of Theology, 39(4), 311-323.
Kuhn, T. S. (1970). The structure of scientific revolutions: Chicago, IL: University of Chicago Press.
Scott, J. (1995). Jewish backgrounds of the New Testament. Grand Rapids: Baker Academic.
Sire, J. W. (2009). The universe next door: A Basic worldview catalog (4th ed.). Downers Grove, IL: IVP Academic.
Willard, D. (1998). The divine conspiracy. New York, NY: HarperOne.
