Four Reasons to Learn about Other Worldviews

I’m a nerd. Accordingly, I love learning about all kinds of things, most often, things that require me to learn a lot of fascinating information. One such realm of nerd-dom is world religions and worldviews. Everyone has a specific way of viewing the world: that’s a worldview. And some of the most prevalent worldview systems are the world’s major religions.

But I’m also a Christian (a Christian pastor, to boot). And sometimes, I’ll have a conversation with someone who isn’t quite sold on the importance of learning about nerdy things like non-Christian worldviews. “What’s the point?” “Seems dangerous.” “Why would I waste my time with that.” These are all responses I’ve heard when I suggest learning more about how non-Christians understand and approach the world.

But there are many good reasons for learning about non-Christian worldviews. Below are four of my favorite reasons: wisdom and witness, defense and discernment.

First, learning about non-Christian worldviews increases wisdom. Not only does it further your understanding of the world but learning what other people believe inevitably helps you better understand what you believe too. To quote A.G. Sertillanges, “To understand a single thing thoroughly, we should understand all things.” Of course, there’s a practical side to this wisdom too: you will be less likely to be confused or mislead by an idea or practice that sounds wise, but really is not. And this, in the words of the Apostle Paul, is a wise decision: See to it that no one takes you captive by philosophy and empty deceit, according to human tradition, according to the elemental spirits of the world, and not according to Christ. (Colossians 2:8)

Second, learning about non-Christian worldviews is a necessary part of a Christian witness. In practice, worldviews function like languages: we make meaning through them and we communicate meaning with them. People with different worldviews, then, are basically speaking a different language. And we cannot effectively share the good news of Jesus with someone unless we speak their language. Understanding other worldviews thus allows us to translate the Gospel into other languages and be effective witnesses for Jesus. Only then can we fulfill our Great Commission mandate: Go therefore and make disciples of all nations, baptizing them in the name of the Father and of the Son and of the Holy Spirit, teaching them to observe all that I have commanded you. And behold, I am with you always, to the end of the age. (Matthew 28:19-20)

Third, learning about non-Christian worldviews allows for a reasonable defense of the Christian faith. Scripture and reality both make clear the importance of explaining and defending the truth espoused by faith in the Risen Son of God. Whether in the form of defending against attacks from other worldviews or simply helping to explain the substance of faith or answering questions about why we believe what we believe, this is the task of informed apologetics. Peter calls us to undertake this task in the following way: Have no fear of them, nor be troubled, but in your hearts honor Christ the Lord as holy, always being prepared to make a defense to anyone who asks you for a reason for the hope that is in you; yet do it with gentleness and respect, having a good conscience, so that, when you are slandered, those who revile your good behavior in Christ may be put to shame. (1 Peter 3:14b-16)

Finally, learning about non-Christian worldviews furthers our spiritual discernment. If we believe that Christianity is more truthful or better suited for life or explains reality more fully, then we need to know how it compares to other ways of framing reality. As Robert Bellah points out, “One can make judgments of better and worse with respect to any religion, but they are more likely to be on point if one has seriously tried to understand them in their own terms.” How do we know? This is the path of discernment, which Paul also talks about: Do not be conformed to this world, but be transformed by the renewal of your mind, that by testing you may discern what is the will of God, what is good and acceptable and perfect. (Romans 12:2)

For these reasons, it’s appropriate (and necessary) to learn about non-Christian worldviews.

Some Brief Reflections on Christian Leadership

In many circles, leadership is a common buzzword. Politicians, company executives, social scientists, pastors, teachers, professionals, generals, people who give TED talks, and seemingly everyone else is talking about leadership—what it means and how it works.

I must confess that I too am interested in leadership; from my desk, I count no fewer than seven different books with “leader” or “leadership” in their title.1 While I’ve found such books to contain much valuable information, I’ve recently been reminded of my need to revisit the Scriptures in order to learn what it means to be a God-honoring leader.2

In particular, I’ve been reading and reflecting on three passages in the New Testament on the expectations and qualifications for Christian leadership: 1 Timothy 3:1-7, Titus 1:5-9, and 1 Peter 5:1-4.3 Through these reflections, I’ve come to understand Christian leadership as involving four primary characteristics: service, order, holiness, and confession. Let me explain each. Continue reading

After Death

Last week, Conciliar Post ran a Round Table discussion what happens to human beings after physical death. Below are my reflections for your consideration.

HellfireJust a couple of weeks ago, someone posed this very question—what happens to people after death?—while I was teaching a Sunday school class on the Apocalypse of John (the book of Revelation). We were reading and talking through Revelation 20:12-13, which reads: Continue reading

Luther’s Two Kingdoms: Christian Passivity?

This post is part of our ongoing series on Luther’s Two Kingdoms.

Just WarTo this point it seems that using Bornkamm’s understanding of Luther’s doctrine would allow for little passivity from the Christian when their neighbor was confronted with evil. On the breadth of secular authority, Luther’s concern was that temporal authority must not endeavor to control the prescription of laws for the soul, for to do so would encroach upon Christ’s government, which would mislead and destroy souls.[56] Luther speaks against both those leaders of God’s kingdom who have sought to control temporal matters such as land and animals, as well as those rulers of the temporal kingdom who have abandoned their just duties concerning land and property and have rushed into the insanity of attempting to exercise spiritual control over souls.[57] Luther, citing St. Paul, St. Peter, King David, and Christ,[58] argues that temporal authorities only have control over the physical body and outward actions,[59] whereas bishops and leaders of the kingdom of God must live in a manner consistent with Christ’s standards of justice and use their office to serve their fellow Christians.[60] Thus, in the understanding of how far temporal authority may reach, Luther both limits the use of temporal force in the kingdom of Christ, and proceeds to argue for greater temporal power in matters not directly under the control of the kingdom of the world. Continue reading

Luther’s Two Kingdoms: On Temporal Authority

This post is part of our ongoing series on Luther’s Two Kingdoms.

Luther's Works The Christian and Society IIHaving considered context and terminology of Luther’s Two Kingdoms, let us now turn to his writing on this subject in On Temporal Authority: To What Extent It Should Be Obeyed. Luther begins Temporal Authority by outlining the Biblical basis for understanding the civil government and the sword as having been established by God. Romans 13[32] “Let every soul [seele] be subject to the governing authority, for there is no authority except from God; the authority which everything [allenthalben] exists has been ordained by God. He then who resists the governing authority resists the ordinance of God, and he who resists God’s ordinance will incur judgment” and First Peter 2[33] “Be subject to every kind of human ordinance, whether it be to the king as supreme, or to governors, as those who have been sent by him to punish the wicked and to praise the righteous” are key passages in understanding the necessity of obedience to those in authority. While these passages constitute the basis for Luther’s understanding of civil government having been instituted by God, passages such as Matthew 5:38-41, 44, Romans 12:19, and First Peter 3:9 make it seem as though new covenant Christians should bear no sword, even if they are civil authorities. Continue reading