A theological art that has been useful and constructive in the history of the church is the discipline of apologetics. One means of pursuing apologetics—the giving of reasons for the hope that is in us—focuses on the issue of worldview. A worldview that fails in its explanation of the wide variety of experiences and the exhausting number of observed phenomena in the world is, in fact, a failed worldview. Among the worldviews that deserve to be cast aside as failed in our age include Critical theory in its various permutations.
A Failed Worldview
Critical Race Theory and the specific details of Social Justice and Intersectionality theory collapse under the weight of a comprehensive examination of their principles vis-à-vis the reality of human relations and absolute principles of righteousness, justice, and true equity. One area of worldview in which those theories have shown themselves to be abysmal failures is in the development of trust, order, truth, humility, respect, and love in social order and individual human relationships. Christians often fail to function with consistency in these areas, but the question here is this: Does Christianity have a worldview that undergirds these important aspects of social integration into a just and loving society? This aspect of apologetics in isolating Christian doctrine as a presuppositional basis for things that create a stable, just, forgiving, and loving society has not been plumbed sufficiently. The curative power of Christian virtue over social corruption and the consequent witness it bears to biblical revelation and Christ’s redemption is really one of the wonders of western history. Critical Race theory and Social Justice do not deliver in these areas, but rather they encourage division, oppression, vengeance, hostility, and violence under the assumption of reparations. What are some of these curative elements of the Christian gospel?
Each aspect of God’s gracious dealing with his people has its own appropriate corollary in human conduct and attitude (Col. 3:12–17). Verse 12 says, “Therefore, as God’s chosen ones, holy and dearly loved, put on compassion, kindness, humility, gentleness, and patience” (CSB). God’s choice—his determination to set apart certain sinners (“holy”) to receive his redemptive love (“dearly loved”) resulting in his patience with them—should radically impact the way we respond personally. If we have been loved while godless, then we must be compassionate. We must emulate the kindness of God, for when we were hated and hateful he showed kindness in sending Jesus (Titus 3:3–5). Election shows us that we have nothing of our own about which to boast, but owe all to God’s sovereign choice; humility, therefore, is the only appropriate response. Election also has established a component of gentleness and patience in God’s dealing with us; though he could have destroyed us in eternal wrath and kept us under miserable temporal judgments until that destruction, he has been filled with gentleness and his patience has extended to infinite lengths. Paul reminded his readers to develop their worldview through the lens of election.
Forgiveness by the blood of Christ also has a powerful effect in changing our understanding of the world. By his sacrifice, God has opened the door of forgiveness for sinners. We have been forgiven at infinite cost, and have been lovingly welcomed to benefit from what Christ has done. Remember, Christ died for the helpless and the ungodly (Rom. 5:6). If we absorb that reality into the way we perceive relationships, how can we ever be reserved about forgiveness? What can be done to us that has not been done seven-fold by us against God. Christ emptied Himself of heavenly glory and put our well-being, our best interest, before his own pleasure (Phil. 2:7, 8; Rom. 15:3). No human agent ever gave him any comfort or encouragement as he undertook the most extreme act of love ever, or ever to be, performed. In social relationships this theological model instructs us, “Let every one please his neighbor for his good to edification.” The reason is centered on the incarnation and atonement, “For even Christ pleased not himself; but, as it is written, The reproaches of them that reproached thee fell on me” (Rom. 15:3, KJV).
The reality of our helplessness (Rom. 5:6) throughout this transaction should transform our attitudes toward providing help for the helpless. Those that have no ability to respond to our kindness, who cannot reciprocate either with action, or money, or emotional acknowledgement must nevertheless receive our care. Those actions that most closely reflect the redemptive mercies of God are often the things that are never seen and yet involve the most arduous and thankless labor. Those tasks that have the greatest tendency to sanctify and show that the heart is being fit for heaven are those things that are the most menial and least celebrated and desired among men (Mark 9:321–37; 10:42–45). That the Son of Man came not to be served but to serve and give his life a ransom, if grasped mind and soul, would create a true servant-spirit and evoke servant-action on the part of Christians. This involves a true alteration of worldview.
The Trinity and Worldview
A healthy doctrine of the Trinity does wonders for one’s personal worldview. After all, the Trinity is the fountain and foundation of all reality. The triune God has created the world to reflect his nature. When we contemplate the nature of the Trinity, therefore, and take to heart, as much as possible, the attribute that gives the one God an eternal three-personed existence, we create a fabric from which unity may function in the midst of diversity. For this reason, Paul writes, “And above all these put on love, which binds everything together in perfect harmony” (Col. 3:14, ESV).
The biblical teaching of the Trinity shows three infinitely excellent persons all having the same essential deity, yet having distinctive and person-appropriate modes of relating, both within the eternal divine essence and to the universe in creation, providence, and redemption. If love is the eternal fountain of the three-personed God, then love is the key to unity in the world he has created, particularly in the church for which Jesus has died in obedience to the will of the Father. Nothing could be more wholesome for church unity, for sympathetic social engagement, and wholesome fellowship than a profound wonder and heartfelt joy in the doctrine of the Trinity.
In a fallen world, however, the road to unity and love involves a radical restoration of relationship. Christ’s reconciling work has produced peace between God and sinners. “And let the peace of Christ rule in your hearts, to which indeed you were called in one body” (3:15). If God has taken initiative and removed the offense he had against me, such a reconciling work should affect my desire for peace with others. While I was at enmity with God, he took action to appease his wrath and restore my heart to its proper subjection to him and gives the call “Be reconciled to God.” An understanding of reconciliation by Christ’s death should motivate me to refuse to nurse any offense. A part of the renewing of the mind, the alteration of personal worldview, hinges on a deep-dyed processing of Christ’s work of reconciliation.
Finally, Paul admonishes the Colossians to let the “word of Christ dwell in you richly, teaching and admonishing one another in all wisdom.” The word must prevail; its rule, moreover, comes through a thorough understanding and full appropriation in application. When the word dwells in us richly, we have absorbed its content, understand the leading themes of it, their relationship to each other, and the power of their truth. Systematic theology, or confessions of faith, no longer impress us as unrealistic, academic barriers to the dynamic life of Scripture, but as friends to give guidance in a rich journey through the word. That this is the “word of Christ,” emphasizes that God displays his glory through the covenantal arrangements with His well-beloved Son. All the contents of the Bible point us in some way to Christ. To his antagonists, Jesus said, “You search the Scriptures because you think that in them you have eternal life; and it is they that bear witness about me, yet you refuse to come to me that you may have life” (John 5:37–40). To his bewildered friends he taught beginning “with Moses and all the Prophets … the things concerning himself” (Luke 24:27, ESV).
Conclusion
Our understanding of Scripture will be focused correctly and bear vibrant and lasting fruit when it is handled as the word of Christ. Our worldview will be transformed when we relate all our activities (“whatever you do in word or deed”) to the “name of the Lord Jesus” and live in gratitude that our approach to the Father comes “through him” (Col. 3:17).
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Editor’s Note: This article is adapted with the author’s permissions from Tom J. Nettles, “Theology That Will Support a Worldview,” in Ready for Reformation: Bringing Authentic Reform to Southern Baptist Churches (Nashville, TN: B&H, 2005), 114–26.
