Christian Worldview and Culture Essay

Today’s cultural landscape has been shaped by the likes of MTV ( amusement ) . Steve Jobs ( engineering ) . and Mark Zuckerberg ( societal networking ) . Society frequently prefers accepting the “worldviews” of these and other influential people. instead than hearing the message of the Good News of Jesus Christ which offers salvation to a “fallen” universe. We can non disregard the world that a huge bulk of cultural promotions are produced by “non-Christian culture-makers. who. as they become more self-aware and consistent with their anti-Christian stance. will show their disbelief in their artefacts with increasing daring.

Christians can non disregard the impact and relevancy these parts have made on society. One of the great challenges trusters are confronted with is developing an apprehension of the importance of showing and sharing our Christian worldview in the thick of assorted viing political orientations. One of the concealed political orientations that secular civilization promotes is that we can “take attention of ourselves” therefore. rebuting any impression that we are dependent on Christ to run into every human demand. including the demand for redemption. Christian detachment from civilization is contrary to Christ’s illustration of Incarnation.

Jesus did non see human civilization unworthy of his attending and love. He set aside his deity and set on human flesh so that he could prosecute us on a societal and cultural degree. The great committee is an avowal of Christ’s desire for his followings to “go into all the word” . piquant civilization and prophesying the Gospel. What is “Culture” ? Culture can be defined utilizing three different attacks: agricultural. sociological. and anthropological. The agricultural attack to specifying civilization “is derived from the Latin cultura… significance to plough or till. ”

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Culture is understood from a agriculture or agricultural position which entails the “practice of cultivating the dirt. bring forthing harvests. and raising farm animal. ” The mention to person being “cultured” is drawn from this farming metaphor. Education in this sense is the “cultivation” of the head. The sociological attack to defining civilization trades with societal category differentiations of “high” ( elite ) and “low” ( mass ) civilization. This aesthetic point of view is chiefly concerned with the “intellectual and artistic accomplishments of a society. ” High civilization is associated with the highest ideals of what is ( in a subjective sense ) “good” .

A civilized individual is one who has been acquainted with and educated in the “finer things” of art. literature. music. etiquette. socialisation. as so on. The anthropological position sing civilization is concerned with “the whole manner of life of a group or society. non merely its better accomplishments. ” Unlike the sociological position. this attack does non do differentiations between sophisticated and crude societal groups.

It merely acknowledges that all “activity” which is produced by a societal group ( texts. art. music. nutrient. artefacts. doctrine. moralss. etc. is that group’s civilization. H. Richard Niebuhr provinces. “ [ S ] ocial life is ever cultural” and civilization is the merchandise of “human achievement” . Humanity Was Created For “Good Works” Culture. as expressed by the creativeness of human activity. is a contemplation of God who Himself is a originative being. Human apprehension of order and beauty is merely possible because of God’s brilliant creative activity of the celestial spheres and the Earth. God validated the beauty of creative activity when He “saw all that he had made… was really good” ( Genesis 1:31 ) .

Man and adult female were created in the Godhead image and similitude ( imago dei ) of God and were entrusted by God to care for and be given to His creative activity. Man was given the duty of “cultivating” the Garden of Eden and in making so conveying glorification to the Creator. Here we should take notice between the similarities of the word cultura ( plow. boulder clay ) and religious cult which is a “veneration of the divine” . This should give us a greater penetration sing how “the human race [ was ] called to interact intentionally with the earth— [ working. tilling. cultivating ] —while at the same clip fondly functioning his Godhead Master… and idolizing his Maker.

Adam “performed his culturative activities in response to and as a contemplation of God’s originative Acts of the Apostless. ” Competing Worldviews All of humanity’s artistic and originative plants reflect the worldview of those who created them. As a consequence of the Fall the imago dei has become distorted. doing humanity to switch the focal point of their originative and culturative activities off from sole worship to God. As a consequence humanity has developed “unholy motives… even though superficially [ our originative activities ] may be of some benefit.

Man’s originative mercantile establishment is disoriented—seeking to laud himself through the plants of his ain custodies. Once we understand that all human originative attempts are a contemplation of the interior beliefs and values of the head and spirit. we can measure the purpose of human activity decently. The Tower of Babel ( Genesis 11 ) was the merchandise of human attempts to win. utilizing human ability. independent of God. Today’s “pop” civilization seeks to make a new Babel in which human accomplishment and technological promotion create the false impression that we can populate independent of God. or even worse. have no demand of God.

Therefore. civilization ever reflects a society’s spiritual and philosophical values. “ [ fluxing ] out of the heart—as it were—of the society which produces it. ” A Christian worldview based on God’s Word will spot the “the ideological prejudice of the medium and ideological content of the message of non-Christian ( and Christian ) artifacts. ” This is indispensable for the Christian because there is no neutrality in the message embedded in the plants of adult male. We are non idle witnesss. “ [ We ] must take sides at all times in everything [ we ] do. ” Christian Approach to Culture ( Christ and Culture )

There has been much argument as to the extent in which Christians are to prosecute the civilization that we live and worship in. Should Christians accommodate a Cloistered attack sequestering ourselves from society? Or. are we to prosecute the universe in such mode that our Christian peculiarity is lost? H. Richard Niebuhr. in his book Christ and Culture. suggests several “Christian replies to the job of Christ and civilization. ” Niebuhr offers five attacks Christians have historically taken in an attempt to understand their place in Christ and engagement with civilization.

These are: “Christ against civilization. ” “Christ of civilization. ” “Christ above civilization. ” “Christ and civilization in paradox. ” and “Christ the transformer of civilization. ” The “Christ against culture” attack proposes that trueness to Christ is a “rejection of cultural society” . He critiques this stance as a “radically Christian reply to the job of culture” . Indeed. it is impossible for a Christian. or any individual. to wholly reject and take themselves from the influence of and engagement with civilization. God has taken the opposite attack.

He did non reject the universe when Adam sinned. but instead engaged the universe and set into gesture the program of salvation through Jesus Christ. Christ stepped into our earthly kingdom and became capable to the influences and enticements of human civilization “yet was without sin” ( Hebrews 4:15 ) . Christ’s relationship to civilization was to utilize the elements of civilization to uncover God the Father and the Kingdom of Heaven to fallen humanity. The 2nd theoretical account. “Christ of civilization. ” is the antonym of the “against culture” theoretical account. It seeks societal and cultural battle with the universe.

It attempts to do the Gospel meaningful to society by widening its range beyond “a selected small set of saints” and is able to prosecute those of “high” and “low” societal strata. While the attempt to do Christ a portion of civilization may make those who would stay otherwise unapproachable. there is a susceptibleness to “distort the figure of the New Testament Jesus” in an attempt to suit a social-gospel docket. This is done by pass oning Jesus into what we need him to be in an effort to turn to our societal and cultural jobs.

Jesus is a great human-centered if we are contending for human rights or a great instructor if we are engaged in philosophical argument. Again. this theoretical account can be utile in making out to the civilization. but we can non compromise the truthfulness of the Gospel for a specific societal docket. The 3rd paradigm is “Christ above culture” . This position proposes that “the cardinal issue does non lie between Christ and the world… but between God and adult male. ” By puting Christ at the centre. and non against civilization. this attack avoids dividing “the experience of grace from cultural activity” .

There are three distinguishable groups in this class: “synthesists. ” “dualists. ” and “conversionists” . Synthesists affirm “Christ and culture” ( both/and ) rejecting a “Christ or culture” ( either/or ) attack. They maintain that Jesus “is both God and adult male. one individual with two natures” and that the plants of human nature can non be separated from the grace of God. “for all those plants are possible merely by grace. ” Basically. Jesus can non be against civilization because God created nature.

Similarly Christ’s embodiment allowed him to actively take part nd engage with the civilization of his twenty-four hours. One country that could take to jobs in this attack is by synthesising Christ and civilization in such a mode where Christ becomes subservient to civilization. If civilization assumes the dominant function in this synthesis. the Church will put on the line going more “cultural” and less Christ-like because it has elevated civilization to the same position as Christ through whom all things were made and exist and “without him nil was made that has been made” ( John1:3 ) . The dualist attack sees “Christ and civilization in paradox” .

This position “makes crisp differentiations between the temporal and the religious life. or between what is external and internal. between organic structure and psyche. between the reign of Christ and the universe of human plants and civilization. ” There is a line drawn between God and “us” . In the dualist’s position all of human civilization is fallen. For dualists the plants of Christians within the church and non-Christians outside of the church are every bit corrupt. The dualists are in a province of paradox since they can non accommodate the construct of “law” and “grace” .

They fail to recognize that Christ came to earth to take the line of separation between adult male and God. As Christians we must understand that while the universe is in a fallen province and under “law” . at the same clip it is under “grace” and we are to “go into all the universe and prophesy the good intelligence to all creation” ( Mark 16:15 ) . The 3rd group that embraces a “Christ above culture” paradigm is the conversionists. “What distinguishes conversionists from dualists is their more positive and hopeful attitude toward civilization. Conversionists see Christ as the transformer of civilization. They embrace the redemptional work of Christ in the here and now. They are non looking to some eschatological hereafter where one twenty-four hours they all will be restored. The conversionists have a hopeful mentality sing civilization and look frontward to its Restoration from a corrupt province. “Christ transforms the fallen civilization in that “he redirects. reinvigorates. and regenerates” the life of adult male from a corrupted province. Once adult male has been regenerated. he will bring forth “good works” .

The transformative power of Christ in the life of fallen humanity redeems us: “For we are his craft. created in Christ Jesus for good plants. which God prepared beforehand that we should walk in them” ( Eph. 2:10 ) . It is non our plants which cause us to be redeemed but instead. our plants are a testimony to the universe that we are no longer bound by the expletive of wickedness and corruptness. Decision Because we live in a period of universe history that offers the greatest tools and chances for cultural battle. we can non disregard the importance of understanding Christ function. through the Church. in today’s civilization. To prosecute with civilization. divinity and ecclesiology demands to be both critical and artistic… such battles require divinity to be unfastened to the penetrations of cultural surveies and qui vive to the ways in which modern-day civilization is determining faith. ” Social networking sites. electronic mail. iPhones. overseas telegram Television. films. music. art. and literature are the vehicles that are being used to advance the beliefs and values of our society. Satan has done a great occupation in utilizing civilization to enslave society. alluring us to transgress and give up our relationship with God our Creator.

Our animal appetencies are satisfied by images of gender. greed. power. and self-assertion. The danger of a culturally advanced society is that it seeks to replace God with its accomplishments. It seeks redemption. joy. peace. and prosperity via its ain human attempts and imaginativenesss. Because we have been brought from “darkness to light” we must reflect the visible radiation of the Gospel of Christ by prosecuting the civilization in which we live. work. drama. and worship. For this ground. every Christian must “seize the chance that the modern-day fortunes present to us and boldly set out to transform the Earth. ”

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