Navigating Secularism with a Christian Worldview
Navigating secularism with a Christian worldview involves understanding the distinct nature of Christian faith and its relationship to the world, recognizing that believers are often considered "strangers in the earth" [3]. This perspective is rooted in the conviction that Christian theology is primarily an exposition of biblical facts and truths, rather than a system derived from philosophical speculation [10].
A core aspect of the Christian worldview is the concept of walking by faith, not by sight [2]. This means that believers rely on spiritual understanding rather than solely on what is empirically observable. Faith serves as the "eye of the soul," enabling individuals to perceive Christ for righteousness, peace, pardon, and salvation [2]. This "continued course of believing" is contrasted with "sight," which, in this context, refers not to physical vision but to a reliance on sensory perception or empirical knowledge [2, 7]. For instance, while one might believe in the existence of Rome based on testimony, seeing the city with one's own eyes transforms that belief into knowledge [7]. In the spiritual realm, however, faith often precedes and informs understanding, rather than being superseded by direct observation [2].
The Christian worldview also distinguishes itself from various philosophical and theological systems that have emerged throughout history. For example, it stands apart from forms of mysticism that emphasize subjective imaginings over the objective truth of God's Word [6]. While evangelical Christians acknowledge the guidance of the Holy Spirit, this is distinct from mysticism, which often relies on internal feelings rather than the external revelation of Scripture [6]. Similarly, Christian theology rejects philosophical theories, such as certain forms of Realism, that attempt to account for biblical doctrines like Adam's sin through external philosophical frameworks not found in Scripture [8]. Such attempts are seen as adding to the Word of God and making the truth of biblical doctrines dependent on philosophical correctness [8].
Secularism, in its various manifestations, often presents worldviews that diverge significantly from Christian tenets. Some modern philosophical and theological movements, for instance, have sought to establish an "essential oneness of God and man" [4]. This idea, which some trace back to German mystics, attempts to reconcile the divine and human, often leading to pantheistic or non-Trinitarian interpretations of Christianity [4, 5]. These approaches fundamentally alter Christian anthropology, Christology, soteriology, and ecclesiology, making them incompatible with traditional Christian doctrine [5]. The Christian worldview, by contrast, maintains a clear distinction between the Creator and creation, even while affirming God's immanence and involvement in the world.
The Christian understanding of religion itself is distinct. Objectively, religion can be defined as a "modus Deum colendi" – a way of worshipping God, as seen in various traditions like Pagan, Mohammedan, or Christian religions [11]. Subjectively, it describes a state of mind characterized by faith in God and an awareness of one's relationship to Him [11]. This relationship is not merely intellectual but involves a spiritual illumination where the Word of God "dwells in us in all wisdom and spiritual understanding" (Colossians 1:9) [6]. This indwelling of the Word is a divine act, distinct from human imaginings or subjective states [6].
The concept of the "kingdom of Christ" is central to the Christian worldview's engagement with the secular world. This kingdom is not merely a future hope but is exercised in the present through Christ's power, protection, and direction, primarily through His Word and Spirit [9]. This spiritual reign influences believers' character and conduct, making them distinct within any societal context [9]. The kingdom of Christ is everlasting, signifying that the relationship believers have with Christ on earth will continue eternally [9]. While there is a visible aspect to Christ's kingdom, manifested in the church and its activities, its ultimate power and authority are spiritual [9].
The early church fathers, such as John Chrysostom, recognized the need to teach spiritual truths in a manner accessible to their audience, much like Paul's approach of offering "milk, and not with meat" to those who were not yet ready for deeper teachings (1 Corinthians 3:1-2) [1]. This highlights a pastoral sensitivity in communicating the Christian worldview, acknowledging that not all individuals are immediately prepared to grasp profound spiritual concepts [1]. Nevertheless, the imperative remains to "explore all carefully," as the Scriptures are considered "spiritual weapons" that require careful understanding and application [1]. This careful exploration is crucial for Christians navigating a secular environment, enabling them to articulate their faith thoughtfully and engage with differing worldviews.
Sources
- CCEL/NPNF (Eastern Orthodox) “John Chrysostom, Homilies on John & Hebrews: with milk, and not with meat.” ( 1 Cor. iii. 1, 2 .) He means, “I desired indeed to speak unto you as unto spiritual, but could not”; not because he was unable, but because they were not able so to hear. So too John desired to teach some great things to the disciples, but they could not yet bear to receive them, and therefore he dwells for the most part on that which is lowlier. It behooves us therefore to explore all carefully. For the words of the Scriptures are our spiritual weapons; but if we know not how to fit those weapons and to arm our scho”
- 2 Corinthians (Baptist/Reformed) “John Gill on 2 Corinthians 5:7: For we walk by faith, and not by sight. Faith is a grace which answers many useful purposes; it is the eye of the soul, by which it looks to Christ for righteousness, peace, pardon, life, and salvation; the hand by which it receives him, and the foot by which it goes to him, and walks in him as it has received him; which denotes not a single act of faith, but a continued course of believing; and is expressive, not of a weak, but of a strong steady faith of glory and happiness, and of interest in it: and it is opposed to "sight": by which is meant, not sensible c”
- Psalms (Baptist/Reformed) “John Gill on Psalms 119:17: I am a stranger in the earth,.... As all his fathers were, and all the saints are; not to divine and spiritual things; to God, and communion with him; to Christ, and the knowledge of him; to the Spirit, and his operations in their hearts; to their own hearts, and the plague of them; to the Gospel, and its truths; nor to the people of God, and fellowship with them: but to the world, among whom they are, not being known, valued, and respected by them; and they also behaving as strangers to the world, having no fellowship with them in their sinful works; as also not be”
- CCEL (Reformed (Old Princeton)) “Charles Hodge, Systematic Theology, Vol. 3, section 5: Nevin, D. D. Philadelphia, 1846. says that the German mystics in the Middle Ages taught “the oneness of Deity and humanity.” The results reached by the mystics under the guidance of feeling, he says, modern philosophy has reached by speculation. This doctrine of the essential oneness of God and man, the speculative theologians adopt as the fundamental idea of Christianity. To work out that idea in a manner compatible with Theism and the Gospel, is the problem which those theologians have attempted to solve. These attempts have resulted, in”
- CCEL (Reformed (Old Princeton)) “Charles Hodge, Systematic Theology, Vol. 3, section 5: believers. The forms of this new theology are very diversified. They are all perhaps comprehended under three classes: first, those which are avowedly pantheistic, although claiming to be Christian; secondly, those which are Theistic but do not admit the doctrine of the Trinity; and thirdly, those which endeavour to bring theology as a philosophy into the forms of Christian doctrine. In all, however, the anthropology, christology, soteriology, and ecclesiology advocated, are so changed as to render it impossible to retain in their exhibiti”
- CCEL (Reformed (Old Princeton)) “Charles Hodge, Systematic Theology, Vol. 1, section 24: The effect of spiritual illumination is, that the Word dwells in us “in all wisdom and spiritual understanding” ( Col. i. 9 ). What dwells in the mind of the Mystic are his own imaginings, the character of which depends on his own subjective state; and whatever they are, they are of man and not of God. It differs from the Doctrine of the “ Leading of the Spirit .” Neither is Mysticism to be confounded with the doctrine of spiritual guidance. Evangelical Christians admit that the children of God are led by the Spirit of God; that their con”
- CCEL (Reformed (Old Princeton)) “Charles Hodge, Systematic Theology, Vol. 3, section 10: The word sight, in this connection, may be taken in three senses. First, in its literal sense. We are not said to believe what we see with our eyes. What we see we know to be true. We believe that the planet Saturn is surrounded by a belt, and that Jupiter has four satellites, on the unanimous testimony of astronomers. But if we look through a telescope and see the belt of the one and the satellites of the other, our faith passes into knowledge. We believe there is such a city as Rome, and that it contains the Colosseum, Trajan’s Arch, an”
- CCEL (Reformed (Old Princeton)) “Charles Hodge, Systematic Theology, Vol. 2, section 49: the simple Scriptural statement. Realism, however, is a philosophical theory outside of the Scriptures, intended to account for the fact that Adam’s sin is the ground of the condemnation of our race. It introduces a doctrine of universals, of the relation of individuals to genera and species, concerning which the Scriptures teach nothing, and it makes that philosophical theory an integral part of Scripture doctrine. This is adding to the word of God. It is making the truth of Scriptural doctrines to depend on the correctness of philosophi”
- CCEL (Reformed (Old Princeton)) “Charles Hodge, Systematic Theology, Vol. 2, section 123: all men may recognize Christ as their king, invested with divine majesty and authority, and that they should all be like Him in character and conduct. This kingdom of Christ over all his people is exercised not only by his power in their protection and direction, but especially by his Word and Spirit, through which and by whom He reigns in and rules over them. This kingdom of Christ is everlasting. That is, the relation which believers sustain to Christ on earth they will sustain to Him forever. Christ’s Visible Kingdom. As religion is e”
- CCEL (Reformed (Old Princeton)) “Charles Hodge, Systematic Theology, Vol. 2, section 85: development. While “the mediating theology” concedes all this, it nevertheless admits of a miraculous or supernatural beginning of the world and of the person of Christ, and thus gives up its whole philosophical system. At least the members of one wing of Schleiermacher’s school are thus inconsistent; those of the other are more true to their principles. As Christian theology is simply the exhibition and illustration of the facts and truths of the Bible in their due relations and proportions, it has nothing to do with these speculations. ”
- CCEL (Reformed (Old Princeton)) “Charles Hodge, Systematic Theology, Vol. 1, section 11: to God. Subjectively, it is the inward necessity of union with God. Commonly the word religion, in its objective sense, means “ Modus Deum colendi ,” as when we speak of the Pagan, the Mohammedan, or the Christian religion. Subjectively, it expresses a state of mind. What that state characteristically is, is very variously stated. Most simply it is said to be the state of mind induced by faith in God, and a due sense of our relation to him. Or as Wegscheider expresses it, “ Æqualis et constans 21 animi affectio, qua homo, necessitudinem s”