philosophy of education christian worldview

The Power of Understanding: What Is The Philosophy Of Christian Education?

Christian education philosophy is an approach to teaching that emphasizes Christian values and beliefs as the foundation for learning. It’s an educational philosophy that seeks to integrate faith and learning, and it plays a vital role in shaping the minds and hearts of young people.

At its core, Christian education philosophy is based on the belief that all truth comes from God and that every subject can be studied through a Christian worldview. It’s an approach that values both academic excellence and character development, seeking to educate the whole person: mind, body, and spirit.

Through this article, we’ll explore the roots of Christian education philosophy , its importance in today’s world, and how to implement it in your teaching. We’ll also compare and contrast Christian and secular education philosophies and examine the future of education through a Christian lens.

If you’re looking to deepen your understanding of Christian education philosophy and its impact on education, keep reading. You won’t want to miss what’s coming next.

Discovering the Roots of Christian Education Philosophy

Christian education philosophy has a rich history that dates back to the early days of the Church. Understanding its roots can help us gain a deeper appreciation for this approach to education and its enduring significance today.

The origins of Christian education philosophy can be traced back to the teachings of Jesus Christ, who emphasized the importance of nurturing the whole person and developing character alongside knowledge. This holistic approach to education was continued by early Church leaders, who saw education as a means of nurturing faith and developing moral character in their communities.

The Influence of St. Augustine

St. Augustine, one of the most important thinkers in the early Christian Church, had a profound influence on Christian education philosophy. He believed that education was a means of achieving true happiness, which could only be found in God. Augustine’s emphasis on integrating faith and learning helped lay the foundation for Christian education philosophy.

The Role of the Protestant Reformation

• The Protestant Reformation of the 16th century also had a significant impact on Christian education philosophy. Protestant leaders like Martin Luther and John Calvin emphasized the importance of reading and understanding the Bible, which led to a renewed focus on education among Protestant communities.
• This renewed emphasis on education led to the establishment of schools and universities across Europe and America, many of which were founded on Christian principles and values.

The Development of Christian Liberal Arts Education

• One of the most significant developments in Christian education philosophy was the emergence of Christian liberal arts education. This approach to education seeks to develop the whole person, focusing on intellectual, spiritual, and moral growth.
• Christian liberal arts colleges and universities provide students with a rigorous academic education while also encouraging them to develop a deeper understanding of their faith and its implications for their lives and future careers.
• Christian liberal arts education remains a popular approach to education among Christians today, offering a unique and valuable perspective on the purpose and meaning of education.

Understanding the roots of Christian education philosophy can help us appreciate its enduring significance in today’s world. As we continue to explore this approach to education, we’ll see how it has evolved over time and how it continues to shape the minds and hearts of students around the world.

Why Christian Education Philosophy is Important for Today’s World

In today’s world, many individuals question the purpose and meaning of education. Some argue that the primary goal of education should be to prepare students for the workforce, while others believe that education should focus on the development of critical thinking skills and personal growth. However, the philosophy of Christian education offers a unique perspective that emphasizes the importance of both academic excellence and spiritual formation.

Christian education philosophy recognizes that each individual is made in the image of God and has inherent worth and value. This philosophy places a high value on the development of the whole person – intellectually, socially, emotionally, and spiritually. It also recognizes that education is not solely a means to an end, but an end in itself, as it helps individuals fulfill their God-given purpose and contribute to society in meaningful ways.

Preparing Students to Be Leaders

• Christian education philosophy emphasizes the importance of leadership development, as it seeks to prepare students to be leaders in their communities and in the world.
• This philosophy recognizes that leadership is not simply about attaining positions of power, but about serving others and making a positive impact in the world.
• By instilling Christian values and virtues in students, Christian education philosophy equips them with the tools they need to become ethical and compassionate leaders.

Fostering a Sense of Community

Christian education philosophy also places a high value on the development of community . This philosophy recognizes that education is not just an individual pursuit, but a collective one, and that learning is enhanced when students are part of a supportive and caring community.

• Christian schools often create a sense of community through chapel services, prayer groups, and other faith-based activities.
• This sense of community helps students develop a sense of belonging and fosters positive relationships with their peers and teachers.
• Through these relationships, students are able to learn from and be challenged by one another, which leads to deeper understanding and personal growth.

Preparing Students for a Life of Service

Finally, Christian education philosophy places a high value on service and encourages students to use their gifts and talents to make a positive difference in the world.

• This philosophy recognizes that education is not just about personal achievement, but about using one’s knowledge and skills to serve others.
• Christian schools often require students to participate in service projects and other forms of community outreach, which helps students develop a heart for service and an understanding of the importance of social responsibility.
• By preparing students for a life of service, Christian education philosophy equips them to make a positive impact in their communities and in the world.

Overall, Christian education philosophy offers a unique perspective on education that emphasizes the importance of academic excellence, spiritual formation, leadership development, community, and service. By instilling these values in students, Christian schools are preparing them to be the next generation of ethical and compassionate leaders who will make a positive difference in the world.

The Benefits of Embracing Christian Education Philosophy

Christian education philosophy is grounded in the belief that education is not only about acquiring knowledge but also about shaping character and developing individuals who have a strong sense of purpose and direction. By embracing this philosophy, individuals can experience a wide range of benefits that will impact their lives positively.

One of the primary benefits of Christian education philosophy is that it provides a comprehensive framework for learning that goes beyond simply imparting information. Students are taught to think critically, ask questions, and engage with the material in a way that challenges their assumptions and deepens their understanding.

Improved Sense of Purpose

Christian education philosophy emphasizes the importance of developing a sense of purpose in life. Students are encouraged to explore their passions and interests, and to pursue them in a way that aligns with their beliefs and values. This not only helps them to lead fulfilling lives but also prepares them to make a positive impact on the world around them.

Stronger Community Connections

Christian education philosophy values the importance of community and encourages students to develop strong connections with others. Students are taught to treat others with compassion and respect, and to work together towards common goals. This fosters a sense of belonging and encourages students to be active members of their communities.

Development of Moral and Ethical Principles

Christian education philosophy places a strong emphasis on the development of moral and ethical principles. Students are taught to consider the impact of their actions on others and to make decisions that are guided by a sense of right and wrong. This helps to develop individuals who are not only knowledgeable but also responsible and compassionate.

The Differences Between Christian and Secular Education Philosophies

Christian education philosophy is centered on the belief that all knowledge comes from God and is integrated into the teaching process. This approach is based on the Bible and the values and principles derived from it. In contrast, secular education philosophy is not based on any religious beliefs or values. Instead, it focuses on the development of critical thinking and problem-solving skills.

Here are three key differences between Christian and secular education philosophies:

Source of Knowledge

• Christian education philosophy sees God as the source of all knowledge and wisdom, while secular education philosophy is not based on any religious beliefs or values.
• Christian education philosophy teaches that all knowledge should be integrated with biblical truth, while secular education philosophy emphasizes critical thinking and problem-solving skills.

Purpose of Education

• Christian education philosophy emphasizes the importance of spiritual growth and character development, in addition to academic excellence.
• Secular education philosophy emphasizes academic excellence and the development of critical thinking and problem-solving skills.

Approach to Teaching

• Christian education philosophy emphasizes a holistic approach to teaching, incorporating both academic subjects and biblical principles into the curriculum.
• Secular education philosophy focuses on academic subjects and the development of critical thinking and problem-solving skills, without incorporating any religious beliefs or values.

In conclusion, the main differences between Christian and secular education philosophies lie in their source of knowledge, purpose of education, and approach to teaching. Christian education philosophy emphasizes the integration of biblical truth into all subjects, the importance of spiritual growth and character development, and a holistic approach to teaching. Secular education philosophy, on the other hand, focuses on the development of critical thinking and problem-solving skills, without incorporating any religious beliefs or values.

How to Implement Christian Education Philosophy in Your Teaching

If you are a teacher who wants to incorporate Christian values and beliefs into your classroom, there are a few things you can do to implement Christian education philosophy:

Incorporate Christian teachings into your lessons

One way to incorporate Christian education philosophy is to include Bible verses, stories, and teachings in your lessons. You can also use examples of Christian principles and values to teach your students about kindness, compassion, forgiveness , and other important life skills. Encourage your students to reflect on how they can apply these teachings in their own lives.

Create a positive and supportive classroom environment

Another important aspect of Christian education philosophy is creating a positive and supportive classroom environment. This can be achieved by promoting a culture of respect, kindness, and inclusivity. Encourage your students to work together, help each other, and show compassion and empathy towards one another. This will help create a safe and welcoming space for all students.

Incorporating Faith into Your Curriculum

• Use Bible stories as the basis for literature or history lessons
• Teach science with a Christian worldview
• Incorporate prayer and worship into your daily routine

Fostering a Christian Community

• Create opportunities for service and outreach in your local community
• Invite local pastors and church leaders to speak to your students
• Organize Christian clubs or groups for students to participate in

Building Relationships with Students

Another important aspect of implementing Christian education philosophy is building relationships with your students. Take the time to get to know each student individually, and show genuine care and concern for their well-being. Encourage open communication and dialogue, and be willing to listen to their perspectives and ideas. This will help create a sense of trust and respect between you and your students.

The Future of Education: Christian Philosophy as a Solution

As the world continues to change rapidly, the need for a holistic approach to education is becoming more important than ever. One philosophy that offers a solution is Christian education. This approach emphasizes the importance of values, character development, and faith in every aspect of education. It’s a philosophy that prepares students not just for academic success, but for life.

If you’re wondering how you can help bring Christian education into the future, there are a few things you can do. First, consider volunteering at a Christian school or homeschooling your own children with a Christian curriculum. You can also advocate for Christian education in your community and encourage schools to incorporate Christian values into their programs.

Implementing Christian Philosophy in Schools

One of the ways to implement Christian philosophy in schools is through teacher training programs. Teachers should be equipped with the knowledge and skills to incorporate Christian values into their lessons. This can be achieved through workshops, conferences, and ongoing training.

Another way to implement Christian philosophy in schools is through the curriculum. Christian schools can use a curriculum that is rooted in Christian values and beliefs, while public schools can incorporate Christian themes into existing subjects like literature, history, and science.

Integrating Technology with Christian Education

Integrating technology with Christian education can help make learning more engaging and interactive for students. Teachers can use online resources and multimedia tools to bring Christian themes and values into the classroom. For example, they can use interactive Bible study tools, educational Christian videos, and online devotionals.

Christian schools can also use technology to create online learning platforms that allow students to learn at their own pace and access materials from anywhere. This can be especially helpful for students who are homeschooling or attending school remotely.

Creating Partnerships with Christian Organizations

Christian schools can create partnerships with Christian organizations to help bring Christian values and beliefs into the classroom. These organizations can provide resources, support, and expertise to help schools incorporate Christian philosophy into their programs.

Additionally, partnerships with churches and other Christian organizations can help schools provide students with opportunities to serve and give back to their communities. This can help students develop a sense of purpose and make a positive impact on the world.

Frequently Asked Questions

What is the philosophy of christian education.

The philosophy of Christian education is rooted in the belief that all knowledge and truth come from God, and that education should be centered on His Word. This approach emphasizes the importance of developing a biblical worldview and integrating faith and learning. Christian education seeks to instill a love for God and His creation in students, and prepare them to be effective servants of Christ in all areas of life.

How does Christian education differ from secular education?

Christian education differs from secular education in that it integrates faith and learning, and emphasizes the importance of developing a biblical worldview. It also recognizes that all truth is God’s truth, and that education should be centered on His Word. Christian education seeks to develop the whole person, spiritually, intellectually, socially, and physically, whereas secular education often focuses only on intellectual development.

What are the benefits of Christian education?

Christian education offers many benefits, including a holistic approach to education that integrates faith and learning, a focus on developing a biblical worldview, and a community of like-minded believers who can support and encourage one another. Additionally, Christian education seeks to develop the whole person, preparing students to be effective servants of Christ in all areas of life.

Is Christian education only for Christian families?

No, Christian education is not only for Christian families. While Christian schools may have a statement of faith that outlines their beliefs, many welcome families from a variety of religious backgrounds. Christian education can be a great option for families who want their children to receive a values-based education and develop a biblical worldview, regardless of their religious affiliation.

How does Christian education prepare students for the future?

Christian education prepares students for the future by providing a solid academic foundation and developing critical thinking and problem-solving skills. It also instills a biblical worldview that can guide students in all areas of life, including their future careers and relationships. Additionally, Christian education fosters character development and a sense of responsibility to serve others, which can benefit students throughout their lives.

What are the different types of Christian education?

There are many different types of Christian education, including Christian schools, homeschooling, and Christian colleges and universities. Christian schools can be affiliated with a specific denomination or be independent, while homeschooling allows families to provide a Christian education in the home. Christian colleges and universities offer a variety of degree programs and provide a Christian worldview in all areas of study.

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What Is the Christian Philosophy of Education?

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When elementary, middle and high schools, as well as colleges and universities, are guided by a Christian philosophy of education, there is more to daily assignments than Bible study and more to the environment than dress codes and disciplinary policies. The Christian philosophy of education encompasses all areas of the educational life of students, including core subject curriculum, character building and practical living, both now and in the future.

The Christian Philosophy of Education in K-12 Classrooms

Children who attend Christian schools have the same variety of personalities, talents, interests and abilities as children who attend public schools. The difference between a Christian school and a public school lies in the foundation of the curriculum and the way in which the social and emotional needs of the students are met. The mission statements and vision of Christian schools include many of the same academic standards and life-skill training as public schools. However, every element of the school day promotes Christ-centered learning and living.

Curriculum  – The academic curriculum chosen by Christian schools is similar in rigor and complexity to that in public schools. The presentation of materials, however, is integrated with the truths of the Bible, which reaches across all content areas.  Northpoint Christian School  in Southaven, Mississippi, states, “We believe in a structured curriculum that has been filtered through the Word of God.” All topics, from science and geography to language arts and relationship building, are explored based on a thorough understanding of Biblical teachings.

Character building –  Most public schools incorporate a system of character building and disciplinary action plans based on pre-determined pillars of character, a building motto or slogan, or classroom rules that integrate behavior expectations and academic goals.

Christian schools may use a boxed curriculum as well, but the difference is the basis for the desired behavior. In a Christian school, children’s behavior is based on Biblical principles, set forth in both the New and Old Testaments. Core values and daily expectations can be defined by passages of scripture, which are familiar to both teachers and students. For example, at Northpoint the core values are listed, each with a corresponding verse of scripture:

• Christ-centered – Colossians 1:18 He is also head of the body, the church; and He is the beginning, the firstborn from the dead, so that He Himself will come to have first place in everything.  (New American Standard Bible (NASB)
• Fear of the Lord – Proverbs 9:10 The fear of the  Lord  is the beginning of wisdom, And the knowledge of the Holy One is understanding.  (NASB)
• Integrity – Psalm 15:1-2 O  Lord , who may abide in Your tent? Who may dwell on Your holy hill? He who walks with integrity, and works righteousness, And speaks truth in his heart.  (NASB)
• Loving and Caring Attitude – John 13:34-35 A new commandment I give to you, that you love one another, even as I have loved you, that you also love one another.  By this all men will know that you are My disciples, if you have love for one another.  (NASB)
• Respect for Authority – Hebrews 13:17 Obey your leaders and submit to them, for they keep watch over your souls as those who will give an account. Let them do this with joy and not with grief, for this would be unprofitable for you.  (NASB)
• Pursuit of Excellence – Colossians 3:23 Whatever you do, do your work heartily, as for the Lord rather than for men.  (NASB)

Practical living  – A hallmark of the philosophy of a Christian education involves guiding children as they make decisions and choices both inside and outside of school. Christian educator  Charles Walker  states, “The Christian values taught in the Christian home and reinforced in the Christian school enable your child to deal with a troubled world without succumbing to its troubles, another reason you send your child to a Christian school.”

One of the biggest differences between public and Christian schools is how teachers interact with students. When children are facing difficult decisions, have a secret to reveal or personal problem, they often look to trusted teachers and social workers. The positions of most public school systems, however, limit even the most caring Christian teachers when it comes to offering faith-based counsel.

As noted by  Ellensburg Christian School  in Ellensburg, Washington, in a Christian learning community, teachers and parents can openly pray with students and talk about their faith. This involves applying Biblical thinking in response to thoughts or actions, allowing teachers to help renew the mind of the child. When students face these issues on their own, they’ll be better equipped to handle them.

Philosophy of Education at a Christian College or University

Christian colleges, like Christian K-12 schools, teach far more than Biblical truths and the history of the church. Universities like  Mississippi College  in Clinton, Mississippi, offer undergraduate and graduate degrees in business, the sciences, computer science, education and the arts, to name a few. The coursework in these programs is presented with a Christian-based vision and goals. Core values such as integrity, respect, excellence and stewardship dictate expectations, and students are encouraged to engage in community service. Professors and faculty members require the diligent pursuit of knowledge and truth.

These schools provide the same quality education as other public and private secular schools, but they present every aspect of the college experiences with a Christian worldview, including academics, student life, spiritual growth and physical well-being.

The Value of a Christian School Education

Many Christian schools have a much lower student-to-teacher ratio, giving students more individualized attention.

In addition, families may choose to enroll children in a Christian school because it fosters similar spiritual beliefs and values as the family. When children hear the same moral and truth statements from their teachers as they do from their parents, it is less confusing and helps them retain important core beliefs.

The Christian philosophy of education encompasses every aspect of a student’s experience, from kindergarten through postgraduate degree programs. Learning and understanding through the lens of the Bible at a Christian school gives students of all ages the opportunity to stay true to their spiritual values while receiving a high-quality education in preparation for the future.

Learn more about the  MC online M.Ed. programs .

Northpoint Christian School: Our Values

AACS: Reaping the Benefits of a Christian School

Ellensburg Christian School: Why Christian Education?

Fredericksburg Christian School: 16 Christian Values to Consider When Choosing a School

Mississippi College: Mission

Mississippi College: Values

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Christian Philosophy of Education

Discover how a Christian philosophy of education looks in practice in a school setting, and learn practical ways to implement it in your classroom.

In this course, you will learn what it means to have a Christian philosophy of education and why having one is a necessary part of being a Christian educator. You will explore what a Christian philosophy of education looks like in practice and discover practical ways to implement a Christian philosophy of education in your school and classroom.

• Explain the necessity of having a Christian philosophy of education.
• Recognize the importance of your calling as a Christian educator.
• Explain the impact a biblical worldview should have on your role as a Christian educator and the centrality of Scripture in your role.
• Understand why both parents and teachers are important, explain the roles they play in the lives of their students, and identify ways you can support parents.
• Explain why nurturing your students is important and identify specific ways you can nurture them.
• Identify practical ways to implement discipleship and mentoring.
• Understand why implementing a biblical worldview into your curriculum is important and explain ways you can do so.
• Be prepared to respond to attacks on Christian philosophy and discuss ways you can prepare your students to face such attacks.

I got a lot out of this course.

I appreciate this video series as a way to review and understand the content needed to develop and articulate my Christian Philosophy of Education.

Great course. It is full of great information about Christian Philosophy. Thank you!

Wasn't sure what to expect - but thoroughly enjoyed the content, the delivery of the content and the practical application in my classroom. This is a course that I feel I can actually benefit from, in my everyday task of teaching in a Christian school.

Thank you for this course. It has helped to give me tools and backing for my biblical world view in education.

I truly enjoyed this course with Dr. Black. The course helped me understand my role as a Christian educator and challenged me with reflection questions that I had never thought about before. Thank you for this learning opportunity. It has helped me realize how to continue fulfilling the mission that God provides.

I appreciated that this course allowed flexibility in completing the tasks. I was concerned that I would not be able to complete the course and its objectives with my schedule but was surprised that it was broken down into modules that allowed me to work at my own pace.

This has been helpful to get me to really think through what a Christian Philosophy of Education is and what my specific philosophies of life and education have been in the past and are at present. It is valuable for an individual teacher to consider these things, but I think it would be even more helpful to do this course as a staff and talk about each topic. I will try to recommend that to our principal. Though I have a degree from a Christian university, including a Bible minor, and a teaching credential from a state university, I have never been forced to clearly articulate a Christian philos0phy of education. This is a thought-provoking exercise in this world of ever-changing philosophies and education systems. I appreciated the various examples of schools, teachers and students from around the world that Dr. Black incorporated into her lectures as I have taught in several different schools around the world.

I liked the added in personal and real stories. It made the content come to life.

The course was very informative about Christian education today. I learned a lot about myself and how I should be prepared when teaching students the way of God. I truly appreciate all that was taught through this lesson.

Often times some of the questions on the quizzes did not relate to her lecture or the reading (depending on what book you picked). The book I chose was informational, but it went into a lot of details regarding the theories of education and she did not touch on any of that. Not sure if one of the recommended books was more suited to her lectures. I did really benefit from this course and it challenged my thinking/perspective as a Christian educator.  

I really enjoyed this course and appreciated how it got me thinking about the Philosophy I want for my classroom.  

This course was great for Christian education. I hope all of my teachers are able to take this course and truly engage in it.

I found the information to be interesting and helpful. The length was just right for me. Thank you!

This was an excellent and valuable course! I would consider this a proper Christian Education College course (something I wish I would have gotten during my time at college).

Thank you. The course was thoughtful and challenging. I have identified several areas where I want to hone my understanding of my Chrisitan philosophy of education.

It has been a very edifying course. In many aspects it has emphasized things I already knew. I was also able to learn new information and be encouraged to apply it to my everyday teaching experience. The book I read was an amazing bundle of helpful information that has given me a new perspective on how to approach teaching from a Biblical worldview.

Such a great way to complete the ASCI requirements.

I truly enjoyed this course. I look forward to more lectures from this instructor.

I feel like this course was informative and straight forward. I would definitely suggest this course to others looking into Christian Education.

This course made me think about how to improve the ways I teach as a Christian teacher and gain many great ideas about things I could do in the classroom.

This course is highly effective in providing a comprehensive understanding of the principles and values that underpin Christian education. The lecture addressed the philosophical aspects of Christian education and a biblical Christian worldview. It offered practical and real-life examples that helped me relate what I learned to my school context. Overall, I feel that this course has helped me to deepen my understanding of Christian education and has equipped me with the knowledge and skills I need to be an effective Christian educator who is well-versed in the principles of Christian Philosophy.

I love the accessibility of this course. The way the lectures and assessments were broken up into clear divisions for clarity was very helpful. I like that it can be accessed from anywhere you have Wifi! Great opportunity for growth.

I don't have a degree in Christian Education so the topics were helpful to add to my knowledge of secular teaching.  

This is a great course and easily accessible! It was great that the lectures were included in the course, and it was very easy to follow. It is an encouraging course for educators.  

A great overview of the need to embrace and intentionally practice a personal Christian philosophy of instruction.

Well conceived and thoughtfully presented key concepts. I felt I was okay with where I'm at as a Christian educator, but was also challenged to take it a step or two further

Dr. Black did an excellent job teaching this course. I was encouraged by her personal accounts as a teacher as well as an educator. She inspired me to change my approach as a teacher to get the students more involved in knowing and understanding the Word of God. I have accepted the challenge to fulfill the call to do all that's possible by the grace of God to apply what I have learnt here to all my lessons. Thank you Dr. Black!

When I was told to complete this course, I did not know what to expect. I have now come to greatly appreciate what I have learned. I found myself checking to see where I need to improve and truly give God thanks for this opportunity to fulfill His plan for my life. This course was well structured and the lecturer was excellent.

Great Session!!!

This course has empowered me with an awareness and knowledge which I look forward to applying in my lessons.

I am really blessed to have taken part in this course as it has realigned me with the expected practices as a Christian educator. Thank you so much, Dr. Ellen Lowrie Black.

I found Ellen very enjoyable to listen to, relate to, and found her to give a good balance between Scriptural information, educational philosophy, and personal experience/anecdotal examples.

I have learned a lot and this course will be an asset to my career.

This was a very helpful course and I have certainly grown in the past month that I've been taking it.

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I am so glad that I took this course! The course allowed me to grow in many areas as a Christian teacher. It also reminded me of things that I know, but a great refresher as I am entering a new school year. I will definitely continue to pass down the knowledge, values, and truth to the next generation.

This course provided a great opportunity to pause and think deeply about what, why and how I do what I do as a Christian educator. I am encouraged to keep teaching and to do it with greater purpose and resiliency.

Great course overall. It really breaks down essential aspects of biblical integration with education and how teachers are to lead with a biblical worldview.

Great information and speaker. Very easy to view and answer questions Thank you

This was a great course. I learned a lot, and it helped me to affirm some of the things I am already doing.

This was an awesome course. I really appreciated the instructors personal examples and challenge to carry out our mission as believers. Thank you for making this available to us.

While the course was required for me to take, I did enjoy learning and gaining deeper insight into how Christian education can impact our individual lives as well as the world!

The videos are great. I feel like I am sitting across the table. Easy to follow and impactful.

While I am very disappointed that my Christian college courses from Indiana Wesleyan University weren't considered sufficient for the Christian Philosophy of Education expectation for ACSI, I was pleasantly surprised with this course. The material was nothing new but in this day and age, which is 15+ years removed from my college years, I was reminded of many truths about why I teach at a Christian school and what I need to be focused on. This course was very applicable to common problems and challenges we face on a regular basis at our school. Great reminders and I do think it would benefit all staff at my organization to read or watch these lectures.

This course has opened my eyes into the way I should be seeing teaching as a Christian educator. I am privileged to do this course.

Thank you. I'm looking forward to the next course.

The first time I took a Philosophy of education course I was only 19 years old. I thought I knew everything. It was good to take the course again as a 47-year-old with more life experience. Yes, most of the information taught we already know, but it is good to go over it again. It is good to remind ourselves and really reflect on am I doing what I say I am doing.

I really enjoyed the courses, the lecture help me understand and be able to hear it and follow along with the written word. For someone who is dyslexic hearing it and being able to see it really is a blessing.

What a great tool for teachers seeking certification! Thank you for providing this.

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Why Do We Go to School? A Christian Philosophy of Education

Isaac jennings | february 11, 2019.

The first semester of 2019 is underway for students and teachers. As we plunge into this long stretch of academics, it may be helpful for us to remember why we learn and teach.  Drudging through late night studying as students or working through grading papers as teachers can be daunting. Why, then, do we pursue education?

To answer this question, we must ask a bigger, underlying question: what is our purpose in life — making money, serving God, knowledge or something else? In other words, if we want to know why we fight though late night studying, we must ultimately gain inspiration from a greater view of our life’s purpose.

As Christians, the Bible already gives us clear ideas from about the purpose of life, and these truths can inform our understanding about why we are consuming copious amounts of caffeine to stay up just a bit later to learn more about theology, physics, biology and God’s creation order.

We should seek to serve God with our entire being (including our minds).

We pursue education because human nature needs the True.

Both the ancient philosophers and God’s inspired Word comment on our purpose and the need humans have for truth in every subject area. For example, in his Metaphysics, Aristotle said, “All men, by nature, desire to know.” This profound statement is noteworthy because of its apparent simple truthfulness and universal appeal, rooted in the nature of humanity.  Similarly the Bible – the Christian’s primary source of knowledge – echoes this sentiment by suggesting that we all have within us the desire for truth. Even though the Bible also teaches that man is fallen (Romans 1), the preacher in Ecclesiastes says that God set eternity in the heart of humanity (Ecclesiastes 3:11). Biblically, as beings that bear God’s image, we wonder at the nature of reality in a manner that craves for truth. God created us in His image (Genesis 1:27), and he specifically created us for knowledge rather than ignorance (Jeremiah 9:24). 

So, for starters, in those moments when we slog through heaps of reading and writing assignments, we can remember that God created us for truth rather than ignorance. The amazing opportunity to harness a college- or graduate-level education can fan the flame to know what is real. None of us are perfect learners, and so none of us exercise our desire to know to the fullest extent (Romans 1:18-25). We do not always pursue truth in a way that would satisfy the biblical command to love God with the fullest extent of one’s person, including our minds (Matthew 22:36-40). But God still wants us to use our mind in a way that honors Him and leads us to understand more about Him and the good world He created, and this can have a positive effect on us and the world outside the Church that is desperate for truth.

Second, then, because God made us in His image, we have an answer for why truth matters at all. We can communicate a worldview of purpose and knowledge as Christians, which is something the skeptical world at our doorstep seems so desperate for.   Indeed, along with goodness and beauty, this transcendent quality of truth is something that philosopher Peter Kreeft says “we all need, and need absolutely, and know we need, and know we need absolutely.” [1] This is so because Truth, Goodness, and Beauty “are three attributes of God, and therefore of all God’s creation…We respond to truth, goodness, and beauty. We are this because we are images of God.” [2] As a result, Christians can communicate truth that is in line with the intentions of the Creator in every area of life and every subject in school.

Through all of our late night studying, we have a unique opportunity as Christians to provide answers to a world thirsty for truth. As teachers and students, we can communicate truth in every area of life — a truth informed by the existence of God, His provision of salvation and the intention He has for His creation and us.  

We pursue education because it all depends on Christ.

The triumph of truth and purpose is a beautiful thing that ultimately relies on the Resurrection of Christ and the salvation that He offers. This is no more apparent than in the life and conversion of another great Christian thinker, C.S. Lewis. Concerning Lewis, Jerry L. Walls said that, “before his conversion, Lewis sought truth, was enchanted by beauty, and aspired to goodness, but he struggled to find a way to hold these goals together.” [3] Walls mentions Lewis’s own recollection of this sentiment when Lewis said,

The two hemispheres of my mind were in the sharpest conflict. On the one side a many-islanded sea of poetry and myth; on the other a glib and shallow ‘rationalism.’ Nearly all that I loved I believed to be imaginary; nearly all that I believed to be real I thought grim and meaningless. [4]

Lewis could not reconcile these two realms. But Christianity provided him a means to do so. Walls writes,

It was his conversion to Christianity that allowed Jack to bring the two hemispheres of his mind together. It was in Christianity that he discovered a true myth, a beautiful story that not only spoke to our imaginations and longing for goodness and meaning, but was also rooted in real history. In short, Christianity proved a way to hold together Truth, Goodness and Beauty. [5]

What the conversion of this great writer and apologist can show us is the amazing way that understanding the reality of God and His salvation in Christ can impact our understanding of everything. Lewis could not live very well in a bifurcated world where nothing that he loved was true or real – and neither can we. Just as was true for Lewis, one beautiful aspect of the gospel is that it brings into light the truth of God’s existence and His beautiful intention for us to know Him.

We have important reasons as Christian educators and students to fight through challenges at our campuses. In learning as students made in the image of God, we should seek to serve God with our entire being (including our minds) to seek understanding for how the truth of God’s existence and provision through Christ informs our understanding of every aspect of God’s creation order. As teachers, our goal should be to communicate such that every student in the classroom comes to know truth in our subject and its relation to God. At this point, we must pray and eagerly discover how God would seek to use us to spread His message in love and truth to the world.

[1]Peter Kreeft, “Lewis’s Philosophy of Truth, Goodness, and Beauty,” C.S. Lewis as Philosopher: Truth, Goodness and Beauty , ed. David Baggett, Gary R. Habermas, and Jerry L. Walls (Lynchburg, VA: Liberty University Press, 2017), 17.

[2] Ibid.,18.

[3]Jerry L. Walls, “Jack of the Philosophical Trade,” C.S. Lewis as Philosopher: Truth, Goodness and Beauty , ed. David Baggett, Gary R. Habermas, and Jerry L. Walls (Lynchburg, VA: Liberty University Press, 2017), 12.

[4]C. S. Lewis, Surprised by Joy: The Shape of My Early Life ” (Boston: Houghton Mifflin Harcourt, 2012). 170. Walls, 12.

[5]Walls, 12.

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Isaac Jennings

Isaac studies Philosophy of Religion at Southeastern Seminary. He holds a B.A. in Christian Studies from North Greenville University and an M.Div. in Christian Ministry from Southeastern Seminary. A native of Easley, SC, Isaac enjoy writing, reading about anything within Western Philosophy, and playing with his dog Lucy.

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What is a Biblical Worldview and Why Is It Important in Education?

July 27, 2021 by Arianna

What is a worldview?

A worldview is a set of basic beliefs, assumptions, and values that arise from a narrative about the world and produces individual and group action that shapes human culture. This definition of worldview can be broken down into three parts: basic beliefs, a master story, and action. Every worldview you evaluate will contain these elements.

Origin: Worldview comes from the German word Weltanshauung. Welt means “world,” and Anschauung means “point of view,” “opinion,” or “perception.”

What is a biblical worldview?

A biblical worldview (or a Christian worldview) is a worldview based on God’s unchanging Word. Since God is the Creator of everything in heaven and earth, He is the standard for truth. God is all-powerful, all-knowing, and unchanging.

The Bible contains the words of God, and God is Truth. Therefore, we can trust what it says (John 17:17). 2 Timothy 3:16 states that “All Scripture is given by inspiration of God.” Inspiration means that God “breathed it out.” The Holy Spirit guided and directed humans to write down and preserve His words through Scripture.

A biblical worldview is not just a theoretical idea. A biblical worldview changes the way we respond to major events in the world. How do you respond to a natural disaster? How do you respond to traffic? What do you do if your fast food order is wrong? How do you respond to a terrorist attack? What is our response to political turmoil? Someone with a biblical worldview is going to respond to these events through the lens of Scripture. While others may have their worldview shaken after a disaster, a Christian will respond with trust in God’s wisdom, confidence in Christ’s future return, and zeal for spreading the gospel.

Christians don’t rely on a biblical worldview only when major events happen. A biblical worldview informs how Christians prioritize their time and money, respond to leadership, raise their children, and respond to hurtful words and comments. God’s Word is a guide for all of life.

Other examples of worldviews

• Secular worldview: A secular worldview teaches that beliefs are a matter of personal preference, not absolute truth. Truth in a secular worldview comes from reason and science.
• Scientific worldview (Scientific Naturalism): Our Biblical Worldview textbook defines a scientific worldview as, “A worldview which holds that there is nothing but natural elements, principles, and relations of the kind studied by the natural sciences (p 307).”
• Postmodern worldview: Postmodernism believes there is no absolute truth. Personal truth is determined by your upbringing and culture. It believes that truth is just used to suppress and oppress the less powerful.

Why is a biblical worldview important?

A biblical worldview is important because it is the only true worldview. If we reject God’s word, we fail to see the world as it really is. Think of a worldview as a pair of glasses. If you have broken or discolored lenses or the wrong prescription, you won’t see the world correctly. A biblical worldview shows you the world as its Creator intended. We’d love to be able to see the world with perfect vision, but because of sin, our view is distorted. Using a biblical worldview corrects our vision and helps us see the world through the theme of God’s redemption.

A biblical worldview vs. a Christian worldview

When people discuss a Christian worldview, they are often speaking of a biblical worldview. However, it’s possible that characteristics of a Christian worldview are not biblical at times. The term biblical to describe a worldview means that the philosophy is consistent with Scripture and can be proven by Scripture. When discussing these two terms, Christian may describe the Christian religion, its branches, and all their denominations, not necessarily individual believers who are followers of Christ. Human actions and human organizations may or may not align with what the Bible teaches. Since we believe the Bible is the ultimate authority—always—we prefer to use the term biblical worldview in our curriculum instead of Christian worldview. We want to be clear that our worldview should be based in Scripture, and not in tradition. While tradition can be important and helpful, it is not our authority.

What does worldview mean in religion?

Every person has a worldview whether they are religious or not. However, the worldview of a religious person is easier to see and describe, so religious people may be more open about their worldview. For example, those who are Deistic, theistic, or pantheistic have aligned themselves with a set of beliefs or a group of people who think the same way. Many non-religious or secular people don’t believe that they have a worldview. But even if someone thinks all beliefs or opinions are valid, that is their worldview!

How to determine your worldview

Your beliefs, actions, and perspective of the world all define your worldview. Here are a few questions to ask when defining your view of the world:

• These are what we call the head and heart system. Your worldview affects how you think about things. Why do you think murder is wrong? Why is kindness important? What happens after this life? Your worldview is what determines your answers to these questions.
• A worldview is not simply intellectual—it also influences your feelings and desires. What do you love? What are you passionate about? Our heart can tell us a lot about our worldview. But the hearts, or emotions, can make a worldview inconsistent, wrong, and sometimes evil.
• A person’s worldview also determines how they interpret past, present, and future. A worldview tells the story of where we came from, why we’re here , and where we’re going. This master story can also be called a metanarrative . How we tell stories is important , and how we view the big story of the world determines what stories we value and, most importantly, the stories we tell our children.
• How we view the world also affects how we live. People’s actions are not isolated from what they believe. When talking about worldviews, it can be easy to focus on the intellectual, high-level aspects, but if a worldview doesn’t change the way we live, do we really believe the worldview we claim? Beliefs always impact our actions.

Culture and a biblical worldview

As we try to understand our own worldview, we will find ourselves influenced by other people. These influences are part of our culture. Culture is how a group collectively perceives the world. Culture unites us with others, and while it influences us, we can also influence it. But we should be wary of outside influences that do not align with Scripture.

Culture is not a bad thing; God created it! As we teach our children, we must teach them to see the world through the lens of God’s word . God created a good world. But sin entered the scene, and as a result, our hearts are twisted and bent away from God. The good news is that God redeemed us through His Son! One day God will come again and rule the whole world. Until then, culture will have the marks of sin.

Developing a biblical worldview

There are two main approaches for teaching a biblical worldview. The first approach presents evidence to convince people to change their worldview and encourages them to follow the evidence wherever it leads. However, we do not believe this is the approach the Bible takes. Belief helps us interpret evidence, not the other way around. This second approach to teaching worldview is to put the Bible first. If you look at God’s word through eyes of faith, you will begin to see life through a biblical worldview.

How to help your kids think biblically

• Begin at a young age! Find age-appropriate resources that address issues that your kids are currently facing.
• Teach them that Scripture impacts every area of life. It’s easy to adopt the secular mentality that math and science have nothing to do with a biblical worldview. But the reality is that God’s word impacts every area of our life!
• As a parent or guardian, live out your faith and belief in front of them. Teach by example!
• Find a community of like-minded believers that reinforce the biblical worldview you teach at home.
• Writing skills enables them to communicate well and clearly and show love and support. Example: You could have your kids write a letter to a shut-in from your church.
• Math skills teach kids to solve problems and helps them serve others. Example: You could use a lesson on fractions to bake cookies for a neighbor.
• Science teaches kids to glorify God and reflect His creation. Example: Get a butterfly kit and watch a caterpillar turn into a butterfly to show how amazing God’s creation is.
• Reading helps children understand other cultures and love other people better . Example: Read stories from other cultures to show your children the beauty and diversity of humanity.

Biblical worldview curriculum

A homeschool curriculum that teaches a biblical worldview can be a great support to you! At BJU Press, every textbook that we create is built with a biblical worldview at its foundation. Biblical worldview is not something you can just tag on as a verse or an analogy—the Bible must be integrated into learning. Whatever subject we teach, we want students to not only know what God says about it but also apply the truth in their own lives.

While all our courses teach from a biblical worldview, two of our Bible courses are designed to teach students all the biblical principles and foundations that lead to a biblical worldview: Basics for a Biblical Worldview and Biblical Worldview . Our Bible curriculum is designed to first give students a knowledge of Scripture and then give them the tools to live out a biblical worldview.

It’s important to help children to evaluate worldviews and discern lies from truth, but our biblical worldview curriculum isn’t merely focused on tearing down false worldviews. We don’t want children to simply know arguments against postmodernism, scientific naturalism, or secularism—we want them to know what they believe and why they believe it. We want them to know Scripture.

Reader Interactions

November 24, 2022 at 11:58 pm

Thank you for the article

July 25, 2022 at 9:43 am

We appreciate the explanation that is given here. May we post a link to this website on our school’s website?

June 20, 2022 at 12:45 pm

Hi, Phil! Yes, you can absolutely include us in your update database. Please do not post the entire article, only include a link and any direct quotes as needed.

June 19, 2022 at 4:56 pm

SO vital …

I would like to post this article on The Reimagine.Network in our Mini-Curse section with a link back to your site.

Friendly request to include you in our Update data base (no ads; no asks).

February 26, 2022 at 4:06 am

Saying the biblical worldview is the only true worldview can also evolve into a dangerous new age philosophy in itself without caution. Jesus is the only way, truth and life. He is all authority. Knowing the bible is all authority, is what gradually led many of the pharisees astray further leading so many away in their path. It is why Jesus had to come. Giving their hearts over to self-righteousness and over zealousness all while hypocritically judging people without mercy. They had forgotten even what they were doing. History always has that way of repeating itself when the heart for Christ is not the worldview first and foremost. Jesus had one worldview, it was being obedient to his father. Our worldview should reflect solely on living obediently as Christ showed us.

September 8, 2021 at 10:29 pm

Thank you for the help with my research. The article was written in good form, and was true to the subject and topic.

THANK YOU !!

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University of Notre Dame

Notre Dame Philosophical Reviews

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Philosophy and the Christian Worldview: Analysis, Assessment and Development

David Werther and Mark D. Linville (eds.),  Philosophy and the Christian Worldview: Analysis, Assessment and Development , Continuum, 2012, 288pp., $120.00 (hbk), ISBN 9781441108692.

Reviewed by James Kellenberger, California State University, Northridge

This volume is a celebration of the philosophical work of Keith Yandell. The editors and the authors of the book's thirteen essays dedicate the volume to Yandell. Although only four of the essays draw upon Yandell's works, all or nearly all, and some more than others, are in the spirit of his philosophical approach in the issues they treat and the method of their treatment.

The first essay is by Yandell himself and asks, "Is Philosophy of Religion Possible?" Not surprisingly his answer is in the affirmative. (A negative answer would have cast a pall over the succeeding chapters.) He addresses three areas within Philosophy of Religion: epistemology, metaphysics, and ethics, which sets up the division of the volume. Three of its four parts correspond to these three areas. The initial part, which contains Yandell's essay, is entitled "Religion and Worldview Assessment."

Not all of the authors who refer to Yandell and discuss his work are in complete agreement with him. William Wainwright acknowledges that Yandell is exceptional in comparison with many investigators, in having both philosophical sophistication and knowledge of the history of religions, and praises him for his "sophisticated defense of the cognitive value of monotheistic experience" (112). But he is critical of Yandell's understanding of introspection and ineffability, as well as of his reading of Jain, Buddhist, and Christian experiences, and his use and understanding of the category of the numinous. Terrence Penelhum, whose chapter treats David Hume on religion and Yandell's assessments of Hume's work, has admiration for Yandell's scholarship, but likewise does not agree with Yandell on every point.

Another contributor, who does not mention Yandell, examines a religious tradition other than Christianity. Paul Reasoner compares the Confucian concept of ch'eng (sincerity, integrity) with the Christian concept of imago Dei (human being in the image of God). Yandell of course has examined and commented on religions other than Christianity. However, Reasoner's effort to find similarities between ch'eng and imago Dei , while not discounting differences, is quite different from Yandell's critical effort to assess different religious worldviews through the evaluation of different religious doctrines.

Chapters more congruent with Yandell's approach and concern, and with his effort to defend Christianity's worldview, are those on the problem of evil and on naturalism, and the book's three concluding chapters in Part Four "Religion and Metaphysics," although only one of these five chapters refers to Yandell. Michael Peterson's essay on the problem of evil, "Christian Theism and the Evidential Argument from Evil," criticizes both William Rowe's argument from evil against the existence of God and counter-efforts, including Alvin Plantinga's felix culpa theodicy, before offering a "new direction for theodicy", jettisoning the principle that God can permit an evil only to bring about a greater good or to avoid an equally bad or worse evil (187). Such a new direction, informed by Christian theology, Peterson believes will help to confirm the Christian worldview. Paul Copan examines naturalism, which is a worldview as much as Christian theism or the worldviews of other religions, and argues that theism has a greater explanatory power than naturalism regarding consciousness, moral value, and more.

The book's final three chapters are on different metaphysical issues within philosophy of religion. Each defends a metaphysical and theological thesis important for Christianity. William Hasker does not mention Yandell, but his effort to answer Jaegwon Kim's argument against mind-body dualism and to defend his own version of dualism fits into a general defense of the Christian world view, assuming that a part of that worldview is survival of bodily death. Hasker's "emergent dualism" may be seen not only as filling out in a new way the concept of soul but also as aiding the credibility of the immortality of the soul (although Hasker does not draw this implication), just as Descartes saw his reasoning about mind and body in the Meditations as supporting the belief that "the human soul does not perish with the body."

Noel Hendrickson addresses the issue of free will's relation to divine foreknowledge. He offers his "Explanatory Approach" as a new tack into this issue, and as well into methodological and "motivational" issues relating to free will. At least as far as the issue of free will and God's foreknowledge is concerned, his effort furthers Yandell's treatment. Hendrickson acknowledges and critiques Yandell's analysis, but his own effort is continuous with Yandell's in using his categories, though he offers a significant emendation in terms of his new tack or approach.

David Werther considers whether Christ as fully divine could have given in to temptation -- was capable of having given in to temptation. In the dilemma Werther presents, if Christ could have given in to temptation, he is not fully divine; but if he could not have, he is not fully human. Several ways out of this dilemma are scrutinized by Werther, and he comes down on the side of Richard Swinburne's resolution: though fully divine Christ could have given in to temptation, not to do what is wrong, but to choose a lesser good. Werther does not mention Yandell, but his pursuit of this metaphysical and theological issue is clearly in line with Yandell's effort to defend the Christian worldview.

Some questions arise. One relates to the title of the book Philosophy and the Christian Worldview . Is there but one Christian worldview? We might think that there is: Christian theism. On the other hand, if a religious worldview is filled out by doctrinal beliefs, then, fairly clearly, within the broad spectrum of the Christian tradition there might be several worldviews filled out by different (and sometimes competing) doctrinal beliefs.

Another question relates to rationality. "Yandell," Harold Netland says, "has . . . addressed the question whether we can assess rationally the claims made by various traditions," and, he continues, "not only does he argue persuasively that rational evaluation of alternative worldviews is possible, but his writings demonstrate how this might be done with respect to certain Hindu or Buddhist claims about religious experience or the nature of the person" (30). Netland cites several works by Yandell, though not his chapter in this volume, in which he seems to be doing just this regarding Jain and Buddhist understandings of their religious experience. It may be that the criticisms Yandell raises can be replied to by a savvy Jain or Buddhist thinker (as I suspect they could be); however the larger question might be whether a Jain or a Buddhist could rationally accept his or her respective worldview despite such difficulties and tensions, as Christians accept a Christian worldview with difficulties and tensions -- a question that may be raised irrespective of whether there is one or several Christian (or Jain or Buddhist) worldviews. Yandell explicitly says that there are "different accounts of what the rational standards are," and he says, "I will not discuss them here" (11). Given the centrality of this notion to his enterprise, and to that of a number of the essays, this may seem surprising. Some might think that it is perfectly rational for those raised in a religious culture to accept the religion of their culture.

Yet another question has to do with the penetration of Yandell's analysis and evaluation of the other-than-Christian worldviews that he addresses. Wainwright's detailed critique of Yandell's treatment of Jain, Buddhist, Advaitist -- and Christian -- religious experience raises relevant questions here.

Another matter deserves attention. In the introduction we are reminded that "to believe [something] is true entails believing that its denial is false" (3). That is, if we take something to be true, we will, logically, take its denial to be false, and as well all other claims that are incompatible with it. So far so good. But this means, religious exclusivists point out, that if we take the claims of our religion to be true, then we must take the claims of other religions that are incompatible with the claims of our religion to be false. The claims, or doctrines, of a religion cluster into that religion's worldview, we may say. So if one takes the worldview of one's religion as true, one must take the worldviews of other religions that are not compatible with it to be false. So far this seems to have the sweetness of reason. And at this point we appear to be in the inescapable position of taking at least some of the other religions of the world, or their worldviews, to be false, for it does seem, after the dust of different mitigating efforts has settled, that the various great religions of the world have central and significant doctrines that are incompatible with each other.

Evaluating religious worldviews, accepting the one that is true (doubtless it will be one's own), and rejecting or denying those religious worldviews incompatible with it, as Yandell and others envision it, involves comparing Christian theism with Eastern nontheistic worldviews or traditions. But of course if our religion is, say, Christianity its doctrines will deny central doctrines or beliefs of Judaism (Jesus of Nazareth is not the Son of God) and Islam (Muhammad's message supplants the Christian message) and, furthermore, our form of Christianity may be incompatible with other forms, depending on the specificity of the doctrines that fill in our worldview. Do Protestantism and Catholicism have different worldviews by virtue of their different beliefs about papal infallibility? And, come to think of it, do different Protestant denominations have different worldviews by virtue of those doctrinal differences that have proven schismatic? Exclusivism, rigorously applied, may be exclusive indeed.

Religious exclusivism is opposed to religious pluralism (leaving aside inclusivism, which is recognized in some typologies). Pluralism in this volume tends to be portrayed as the view that all religions are equally true, or as Netland characterizes it in his chapter, which is on religious pluralism, it is the "view that all of the major religions are (roughly) equally true and provide equally legitimate ways in which to respond to the one divine reality" (30). The authors of the introduction understand the issue between exclusivism and pluralism as being about religious truth claims or doctrines. It is this understanding of the issue that leads to the dismissal of religions other than one's own as false or untrue. A very different construction sees the issue as about which religions are rightly related to God or religious reality. Only occasionally do the authors of this book's essays indicate an awareness of this very different way of understanding the relationship between religious traditions. Netland in the passage just quoted sees religious pluralism as holding that all the major religions are "(roughly) equally true" and provide different but "equally legitimate ways" of responding to divine reality. But Netland's criticism of pluralism focuses on internal problems of John Hick's "plualistic hypothesis", including Hick's view of religious truth claims, and not on the pluralistic perspective that various religions can provide a right relation to God or the transcendent.

Having a right relation to God may be very different from having only true beliefs about God. The questions "Could one have false beliefs about God and yet be close to God?" and "Could one have a detailed set of true propositional beliefs about God and yet be far from God?" are beyond the horizon of this book, it seems. Calvin distinguished between "two kinds of faith." One is belief in God and in Christ. The other, which believes that God exists and accepts other propositional truths about God and Christ, "is of no importance," Calvin said: it is held in common with the demons who believe and shudder. There is not a whiff of concern with either Calvin's perception or the Kierkegaard's perception that at the heart of religious commitment is what he called "subjective truth," which he contrasted with accepting the "objective truth" of Christianity's claims (which he did not deny). A view held by Calvin is discussed in one essay, Penelhum's, and Calvin is cited in another; however, his challenging view on propositional faith is not acknowledged. Kierkegaard receives less attention. Philosophers not seen as belonging to the analytic tradition are rarely drawn upon or mentioned. Kierkegaard is mentioned once, by Wainwright, in passing.

One should, however, keep in mind the intent and focus of this volume, and the analytic tradition into which it fits. All the essays are lucid and provocative. Each rewards close attention. All exhibit attributes that are associated with the analytic style: clarity and finely worked analytic reasoning. Some, in particular Wainwright's and Reasoner's chapters, treat with sympathy and care religious traditions other than Christianity.

Philosophy of Christian Education: Nurturing Faith and Wisdom

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Embark on a journey with us as we dive into the heart of the philosophy of Christian education. Let’s uncover its fascinating history and understand how it has shaped individuals and society. Throughout this journey, we’ll reveal the timeless principles that have guided Christian education for centuries.

Table of Contents

Philosophy of Christian Education: Tracing the Roots 

The philosophy of Christian education has its roots in the early days of Christianity, founded on the idea that education can deeply transform individuals, nurturing spiritual, intellectual, and moral growth.

To understand this philosophy better, let’s take a trip through history, exploring the key moments that have shaped its principles and practices.

Early Beginnings: The Seeds of Christian Pedagogy

The origins of Christian education can be traced back to the early church, where the apostles and their successors recognized the importance of teaching and nurturing new converts in the faith. 

In their gatherings, they imparted knowledge of the scriptures, instructed in Christian principles, and encouraged moral conduct, laying the foundation for a holistic educational approach.

Monastic Education: Preserving and Spreading Knowledge

The rise of monasticism in the 4th century played a significant role in keeping and spreading Christian education ideas. Monasteries became places of learning, where monks worked hard to copy and study old manuscripts, keeping the important legacy of Christian thinking alive and educating regular people.

Medieval Scholasticism: A Fusion of Faith and Reason

The medieval era saw a vibrant intellectual exchange, where Christian education played a crucial role in shaping intellectual pursuits. Scholasticism, a philosophical movement aiming to harmonize faith and reason, had a profound impact on Christian education. 

It stressed the significance of critical thinking, logical reasoning, and the pursuit of knowledge within the context of Christian beliefs.

Reformation and the Rise of Protestant Education

The Protestant Reformation brought forth a fresh era in Christian education, characterized by a heightened focus on individual Bible study and the encouragement of literacy among the general population.

Protestant reformers saw education as crucial for comprehending and applying Christian teachings, prompting the creation of schools and the translation of the Bible into common languages.

Modern Era: Adapting to Changing Times

In the modern era, Christian education has undergone notable changes influenced by advancements in teaching methods, shifts in society, and the increasing diversity of Christian denominations. 

While maintaining fundamental principles, Christian educational institutions have adjusted their curricula and approaches to meet present-day challenges, ensuring students are well-prepared for life in a fast-evolving world.

Philosophy of Chrisitan Education: A Legacy of Faith and Learning

Across its history, the approach to Christian educational principles has shown incredible resilience and flexibility. It has evolved to match the shifting times while holding onto its fundamental values of faith, academic excellence, character development, and social responsibility. 

As we dig into the origins of this philosophy, we acknowledge its lasting impact in shaping individuals who make positive contributions to society, guided by Christian values and a dedication to continual learning throughout their lives.

Core Principles of Christian Education Philosophy 

In the philosophy of Christian education, the idea is to help people grow in every way—spiritually, intellectually, socially, and emotionally. This philosophy follows certain essential principles that guide what is taught, how it’s taught, and how education is approached in Christian schools. It’s about nurturing the whole person.

Philosophy of Christian Education: Faith as the Foundation

At the heart of the approach to Christian educational principles lies the belief in God and the importance of faith in shaping a student’s life. Education is seen as a means of fostering a deep understanding of Christian teachings, developing a personal relationship with God, and applying Christian values in daily life.

Academic Excellence

The philosophy of Christian education emphasizes the pursuit of academic excellence, encouraging students to reach their full potential in all areas of study. 

This pursuit of knowledge is not solely for intellectual fulfillment but also to prepare students to contribute meaningfully to society and engage in critical thinking and problem-solving.

Character Formation

At the core of Christian educational values is a commitment to character formation, dedicated to nurturing students’ moral and ethical development by cultivating qualities like honesty, integrity, compassion, and respect for others.

Character formation is seen as essential for preparing students to become responsible and contributing members of society.

Social Responsibility

The approach to Christian educational principles instills in students a sense of social responsibility, encouraging them to utilize their knowledge, skills, and talents to serve others and make a positive impact on the world.

This emphasis on service learning and community engagement fosters empathy, compassion, and a commitment to social justice.

Global Citizenship

The philosophy of Christian education promotes a global perspective, encouraging students to develop an understanding of different cultures, religions, and perspectives. This global awareness encourages respect for diversity, a sense of interconnectedness, and a responsibility to contribute to a more just and equitable world.

These core principles provide a framework for Christian education, guiding the educational experience and shaping the well-rounded development of students. 

By embracing these principles, Christian education institutions strive to create a supportive environment where students can grow in faith, knowledge, character, and social responsibility, preparing them to lead fulfilling and impactful lives.

The Role of Parents and Guardians 

Parents and guardians as pillars of christian education.

The principles of Christian education reach beyond the confines of the classroom. Parents and guardians play a crucial role in shaping their children’s spiritual, academic, and personal development.

As key allies on this educational path, parents and guardians hold a crucial position in supporting the fundamental principles of Christian education. They cultivate a caring atmosphere that nurtures faith, academic prowess, character growth, and a sense of social responsibility.

From the earliest years, parents and guardians lay the foundation for their children’s spiritual development, nurturing a devotion to God within them, a deep understanding of Christian teachings, and a commitment to living a Christ-centered life. 

Through regular Bible study, prayer, and conversations about faith, parents provide a solid spiritual framework that guides their children’s moral compass and shapes their worldview.

Instilling Christian Values for a Lifetime

Throughout their children’s educational journey, parents and guardians remain devoted partners with the school, forming a united force that upholds the principles of Christian education philosophy.

Through open communication, collaboration, and mutual respect, parents and guardians ensure that the educational experience aligns with their values and aspirations for their children.

In essence, the role of parents and guardians is not just a support function; it is an active and transformative partnership that shapes the spiritual, intellectual, and personal development of their children. 

By embracing this role, parents and guardians become co-educators, instilling the values and principles of the philosophy of Christian education that will serve their children throughout their lives.

Addressing Challenges and Concerns in Christian Education

Christian education has a long and rich history, and it has played an important role in shaping the lives of many people. 

However, the world is changing, and Christian education is facing new challenges and concerns. It is important to address these issues while also staying true to the principles of Christian education.

One challenge is finding a balance between teaching students about the world and helping them develop their faith. Christian education should be both academically rigorous and spiritually enriching.

Another challenge is the growing influence of secularism in society. Christian educators need to explain why Christian education is valuable. They should emphasize the academic excellence, moral compass, and spiritual growth that Christian education provides.

The philosophy of Christian education can help us address these challenges. It tells us that education is a way to help people grow spiritually and morally. It encourages us to integrate faith and learning.

To overcome these challenges, Christian educators can:

• Make sure that everything they teach connects faith and learning.
• Create a supportive community where students, teachers, and parents feel like they belong.
• Talk to parents, community members, and other stakeholders about their concerns.
• Be open to new ideas and ways of teaching.

By facing challenges head-on and embracing opportunities, Christian education can continue to shape the lives of future generations. 

The Impact of Christian Education on Society

Today, there are millions of Christian schools worldwide, serving students of all ages and backgrounds.

What Is the Impact of Christian Education on Society?

Christian education has several positive impacts on society. Some of the most important benefits include:

• Academic excellence: Christian schools often do better than public schools on standardized tests due to a number of factors, including a strong emphasis on academic rigor, a focus on character development, and a supportive school environment.
• Moral development: Christian education helps nurture students’ moral development by teaching them the importance of honesty, integrity, and compassion. These values are essential for creating a just and compassionate society.
• Spiritual growth: Christian education allows students to explore their faith and grow in their relationship with God. This exploration can profoundly impact their lives, leading them to become more loving, caring, and forgiving.
• Civic engagement: Christian education encourages students to be active and engaged citizens. These civic activities include volunteering in their communities, participating in the political process, and standing up for what they believe in.

Christian Education and Social Change

Christian education has a long history of promoting social change. Christian schools and organizations have been at the forefront of movements to abolish slavery, fight for civil rights, and provide aid to the poor and disadvantaged.

Christian education continues to play an essential role in addressing the challenges facing society today. Christian schools are working to foster interfaith understanding, promote ecological responsibility, and combat poverty and hunger.

The Future of Christian Education

The future of Christian education is bright. As the world becomes increasingly complex, there is a growing demand for education that is both academically rigorous and morally grounded. Christian education is well-positioned to meet this demand.

Christian schools and organizations are constantly adapting and innovating to meet the needs of their students and communities. They are using new technologies , developing new teaching methods, offering online degrees , and reaching out to new populations of students.

Christian education is more than just a system of schools and organizations. It is a way of life that is based on the teachings of Jesus Christ. The philosophy of Christian education is rooted in the belief that education should be holistic, encompassing the spiritual, intellectual, moral, and social development of students.

https://library.melbac.org/books/vision/History%20and%20Philosophy%20of%20Christian%20Education.pdf

http://greaterworkschristianschool.org/home/about-us/principals-of-christian-education/

https://www.cla-stuttgart.org/education-philosophy.html

https://www.frcs.org/common-concerns-about-christian-education/

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Worldviews: overarching concept, discrete body of knowledge or paradigmatic tool?

Ruth flanagan.

University of Exeter, Exeter, UK

The term ‘worldviews’ is employed across disciplinary boundaries, yet with no agreed definition it may actually obscure rather than clarify meaning. The use of the term has grown in frequency, particularly in Religious Education (RE) in England, since the Commission on RE’s final report (2018), which recommended changing the name of RE to ‘Religion and worldviews’. Response to the report has been mixed. Some fear that an introduction of worldviews may lead to a dilution of RE and overburden an already overstretched teaching profession; others welcome a meaningful study of non-religious worldviews which they view as more pertinent in the current growth of ‘nones’ (Nones’ term used for those who adhere to ‘no faith’, see Woodhead (J Br Acad 4:245–261, 2016)) in England. Teaching worldviews raises questions of selection: are all worldviews equally appropriate for pupils to study and consistent with the aims of education? For example, is it appropriate for a 6 year old to study Hedonism or National Socialism? This paper problematizes the binary nature of the debate and interrogates the usage of the term 'worldviews'. Focusing on ‘institutional worldviews’ is questionable as the role of master narratives, embedded in these, lose currency. The ‘disintegration of master narratives’, (Riessman in Narrative Methods for the Human Sciences. SAGE Publications, Thousand Oaks, 2008, p. 17), has led to a rise in individuals creating their personal embodied worldviews, albeit subconsciously. Rather than consider worldviews as a discrete body of knowledge that imposes on an already overburdened curriculum, I propose that employing worldviews as an overarching concept, providing a type of paradigmatic analysis for RE, may lead to a greater and more profound understanding of religion(s).

Introduction

The term ‘Weltanshcauung’ or worldview has evolved from its philosophical roots in Kant’s ( 1790 ) initial use to infiltrate a range of disciplines including philosophy (Hegel 1807 ; Dilthey 1907 ), sociology (Walsh and Middleton 1984 ), anthropology, history, theology (Naugle 2002 ; Duderija 2007 ), and psychology (Freud 1933 , 1938 ; Jung 1942 ). Within each discipline, differing definitions and employment of the term have evolved which, even within the same discipline, can be contradictory: within Psychology, for example, Freud ( 1938 ) deems worldviews as static, yet Jung ( 1942 ) saw his comparable ‘philosophy of life’ as elastic and flexible.

The English context

The term has recently become more dominant in the field of RE in England, not least with the Commission on RE’s ( 2018 ) recommendation to change the name of RE to ‘Religion and worldviews’. The CoRE ( 2018 ) report has faced criticisms with some fearful that the addition of worldviews risks creating too thin an RE curriculum with too much to cover. In a letter to the Religious Education Council of England and Wales, Damian Hinds ( 2018 ), the then Secretary of State for Education, rejected the Commission’s proposals stating that “some stakeholders” had expressed “concerns that making statutory the inclusion of ‘worldviews’ risks diluting the teaching of RE”. To teach six major religions and then to teach a range of organised worldviews as well would be onerous for teachers already struggling to cover the RE curriculum in the limited time set by many schools for RE (Barnes 2015 ). Smalley, as chair of NASACRE, 1 queried the usefulness of the name change and called for a greater academic debate over which worldviews were deemed worthy of study ( 2018 ). Barnes ( 2015 ) previously queried whether extending the curriculum in RE to include humanism and non-religious worldviews was necessary educationally and questioned whether this may lead to reinforcement of stereotypes and a potential lack of depth. Yet, as trained professionals, teachers can mitigate against this. However, is this an unnecessary imposition on their time?

Whether the Government will accept the recommendations is unclear and, in light of Brexit and the Coronavirus pandemic, decisions may be delayed. However, there are positive voices concerning the introduction of ‘worldviews’ in RE. The report builds on Dinham and Shaw’s ( 2015 ) recommendations for a more inclusive approach to RE which represents the real landscape. Postive responses include the creation of a Professor of ‘Religions and Worldviews’ at Canterbury University (2020) and Chater’s call to reform RE ( 2020 ) employing worldviews education. Yet confusion exists with the term worldview as this has often been employed to denote secular beliefs, such as in Norway. There is an inconsistency in language used at policy and classroom level (Oddrun and Everington 2019 ). In defence of the CoRE report Cooling ( 2020 ) acknowledged the messiness of the concept of worldviews, but recommended ‘as Freathy and John ( 2019 ) exhort…embracing the messiness to create workable curricula and resources’ (p. 10).

Literature review: what are worldviews?

A search of relevant literature reveals the ‘messiness of worldviews’ (Cooling 2020 ), and current discussions on worldviews reflect, but have yet to resolve, historical debates on content or component dimensions, character, construction and definitions of the concept.

The literature refers to worldviews as discrete bodies of knowledge as ‘institutional’ worldviews (CoRE 2018 , p. 4) or ‘organised’ worldviews (Van der Kooij et al. 2013 ). These are worldviews, such as humanism, secularism, capitalism, materialism, which have a recognised or agreed set of beliefs and values acknowledged by a group and often embedded in institutions or societies.

In contrast, worldviews defined as an overarching concept or framework for thought (Aerts et al. 2007 ) echoes Hegel’s ( 1807 ) view of worldviews as ‘conceptual frameworks’. Indeed, Hegel’s ‘conceptual frameworks’ have been influential in philosophical thought: ‘the notion of alternative conceptual frameworks has been a commonplace of our culture since Hegel’ (Rorty 1982 , p. 3).

The question of content ( 2013 ) 2 of worldviews contributes to the debate—are these static categories or fluid component dimensions (Koltko-Rivera 2004 3 )? Suggestions in the literature include an explanation of the world, a futurology, values and answers to ethical issues, a praxeology, an epistemology and aetiology. Politics, religion, values and societal norms are all impacted by, and aspects of, individual’s worldviews. If religion(s) are an aspect of worldviews then they are not synonymous with worldviews. Therefore, ascribing ‘institutional’ worldview status to religion(s), or using the terms interchangeably, is problematic: the Christian worldview or the Islamic worldview. Indeed, Duderija ( 2007 ), challenges the idea of a single Islamic worldview and in attempting to delineate between differing Islamic worldviews, notes the key role that the interpretation of scripture plays in this process of differentiation. Similarly, Wolters ( 1985 ) attempted to differentiate between proposed ‘Christian’ worldviews by defining a Biblical worldview yet, rather than prove which one is the biblical worldview, his work actually demonstrates the existence of authentically held different interpretations of scripture.

Attributing ‘institutional’ worldview status to a religion may lead to stereotyping and less nuance whilst viewing religion as an aspect of a personal worldview may prove more useful. Indeed, Hegel’s ( 1807 ) reasoning on individual particularity provides foundational thought for this as he differentiated between a characteristic worldview that an individual may possess as well as a religiously informed one:

everyone may have his particular way of viewing things generally (weltanschauung) so he may have also a religion peculiar to himself ( 1807 : 193). 4

Thus, individuals may have worldviews that are informed by many different aspects: a ‘bricolage’ (Van der Kooji et al. 2013 ) of views.

The character, or nature, of worldviews is suggested as static when viewing worldviews as discrete bodies of knowledge, or ‘institutional’ worldviews (CoRE 2018 , p. 4), reflecting Freud’s ( 1933 ) view of worldviews as static. Freud’s definition of worldviews was prompted by his rejection of attempts to define his form of psychoanalysis as a worldview. Freud deemed that labelling his work as a worldview presented unnecessary static restrictions on the dynamic nature of psychoanalysis. He rejected the term worldview rather than investigate the definition more closely. In contrast, Valk and Tosun ( 2016 ) deem the character of worldviews as dynamic and evolving, echoing Dilthey’s ( 1907 /1958) metaphilosophy: a typology of worldviews with three interconnecting realms in dynamic relationship. Dilthey impacted the development of the theory of worldviews by devising a typology of worldviews—naturalism, idealism of freedom and objective idealism. For Dilthey worldviews are not static but rather the three types interact to facilitate revision. Naturalism, the world picture of reality, establishes the idealism of freedom, value of life. Objective idealism is the upper level of consciousness where the interpenetration of body, naturalism and mind, idealism of freedom occurs. The concept of dynamic, evolving worldviews find their birthplace in his work.

Additionally, is the character of worldviews a possession or a fundamental part of human life experience? Questions of whether all individuals hold worldviews (Hand’s ‘optionality’ 2012) reflects Kierkegaard’s ( 1843 ) assertion that not all have worldviews, or ‘life views’ as he describes them. Kierkegaard’s hierarchy of worldviews is evident as he views three distinct fields of aesthetic, ethical and religious, with religious placed at the summit. Cooling ( 2020 ) rejects the notion that individuals can ‘have’ a worldview but prefers to refer to individuals ‘inhabiting’ worldviews. Worldviews assisting an understanding of the inner self (Valk 2009 ) echoes Nietzsche’s ( 1887 ) search for the subterranean man. To understand individuals Nietzsche stressed the need to understand personal worldviews, which entailed seeing from another’s perspective. He employed the term worldviews but spent little time reflecting on the nature of worldviews except to deem them as a social construct.

Questions exist around the Construction of worldviews: constructed or evolved naturally in response to life experience? Is construction a conscious pursuit by individuals to solve ‘the riddle of life’ (Dilthey 1907 ) or unconscious (Sire 2004 ; Copley 2005 ). Hegel ( 1807 ) deemed worldviews as evolving throughout history, finding expression in art through propaganda, exhibition and propagation, moulded by and through the passing of time. Thus, an evolutionary socio-constructed path for personal worldviews.

A variety of metaphors have been posited to aid understanding of the term: sociologist Lappe and Lappe’s ‘map of the mind’ ( 2003 , p. 9); in political science with Olsen’s system to guide its adherents through the social landscape ( 1992 ); in religious studies with Walsh and Middleton’s ‘model of the world which guides its adherents in the world’ ( 1984 , p. 32); or in intercultural communication with Samovar and Porter’s ‘meaning overarching philosophy or outlook or concept of the world’ ( 2004 , p. 103). These metaphors, whilst differing in nuance, provide support for worldviews as an overarching concept yet by no means conclude the debate. Valk ( 2009 ), whilst citing different metaphors provides a list, albeit not exhaustive, of differing codified worldviews: secular humanism, materialism etc.

Attempts to examine the concept have been undertaken by Apostel ( 1991 ), Aerts et al ( 1994 ), Naugle ( 2002 ) and Valk ( 2009 ). Aerts et al. ( 2007 ) building on Apostel’s extensive philosophical writing concluded that worldviews provided a frame of reference for individuals to interpret the world:

A world view is a system of co-ordinates or a frame of reference in which everything presented to us by our diverse experiences can be placed. It is a symbolic system of representation that allows us to integrate everything we know about the world and ourselves into a global picture, one that illuminates reality as it is presented to us within a certain culture (2007: 7).

Employing this definition implies that all individuals have worldviews developed from experiences which enable them to interpret themselves, others and the world around them. These may be formalised or informal and contain elements of both, therefore questioning the usefulness of a binary position.

Defining the concept may well be impacted by the concept, therefore adding to the complexity: Naugle ( 2002 ) and Sire ( 2004 ) point out that ‘the concept of worldviews is worldview dependent’ (Sire 2004 , pp. 93–94). Naugle’s ( 2002 ) work led Sire to rethink his ‘inadequate definition’ (1988) to add the emotional sense. Schultz ( 2013 ) builds on their work to propose a 3D concept of worldviews: propositional, behavioural and heart-orientation. Sire claims that individuals ‘think not about one’s worldview but with it’ ( 2004 , p. 124) which if so presents challenges for researchers and teachers of ‘Religion and worldviews’. These writers, whilst concerned primarily with research into a Christian worldview in the context of education in the USA, provide insight into the importance of an examination of the purposes of, or agenda for, employing the term and the benefits of a multifaceted approach to any attempt at definition.

The significant disparity within and between disciplinary definitions of the term worldviews allows for critical examination of the term. The messiness has led some to reject the usefulness of ‘worldviews’ within RE. For example, the recent Welsh consultation document for RE does not employ the term, preferring instead ‘Religion, Values and Ethics’ ( 2020 ). 5 Yet to dismiss the term entirely may miss potential benefits.

For some worldviews provide a link for the growing number of nones in England (Woodhead 2016 ), and therefore this can assist in making RE relevant to all (Jones 2013). Other potential benefits include: to counter the challenge of religious illiteracy (Prothero 2007 ; Valk 2016 ); to aid meaningful interaction between differing worldviews (Mulder and Berg’s 2019 , hermeneutical communicative model); to enhance global citizenship (Miedema and Bertram-Troost 2015 ); to challenge bigotry and intolerance (Barnes 2015 ); to assist integration into a multicultural society (Miller and Mckenna 2011 ); to prevent exclusivist teaching (Miedema 2014 ); to recognise the value laden-ness of all teaching (Miedema 2014 , p. 94); and to focus more on views that sit well with the teachers’ own. Yet some face the charge, however ill founded, that in introducing worldviews they wish to dilute religions out of RE (Hinds 2018 ; Chater 2020 ).

An honest reflection on the agenda for employing the term may assist with unlocking these benefits. The strong connection between agendas and philosophy signifies the importance of this: ‘The agenda defines the range of problems and issues that are addressed by a philosophy’ (Vidal 2008 : 3). Further examination of the practical challenges of implementing teaching worldviews may aid the debate.

Challenge of teaching worldviews in practice

To define worldviews as discrete bodies of knowledge to teach in RE curriculums raises challenges of practicability.

Firstly, if teachers accept worldviews as discrete bodies of knowledge to be studied this raises the challenge over which should be chosen and by whom. Does Humanism, Paganism, Secularism, Communism, Nazism or Hedonism, for example, claim the greatest value in our curriculums and deserving of a place in our syllabus for ‘Religion and Worldviews’? The CoRE ( 2018 ) report delineates between ‘personal’ and ‘institutional’ worldviews and states that ‘institutional worldviews’ are to be studied. Whilst making passing reference to some worldviews, notably ‘Humanism, Secularism or Atheism’ (CoRE 2018 , p. 26), it makes no explicit list of which institutional worldviews are deemed worthy of study, perhaps allowing local SACREs independence to choose those most relevant in their own localities. Barnes ( 2015 ) raises the question of which worldviews are relevant to study if worldviews are discrete bodies of knowledge. Yet this challenge alone is no reason to disregard worldviews but rather a need for clarity over value judgments in curriculum and syllabus design.

Secondly, approaches to worldviews education such as debating the merits of capitalism over communism, or vice versa, might be more suitably debated in Economics, History or Politics lessons than RE. Perhaps the question is of situating worldviews in the appropriate subjects and asking which are applicable, relevant or of value to RE. In a subject that has to vie for time on the timetable in many schools 6 (CoRE 2018 , p. 8) and teacher training courses (Ofsted 7 2013 ), a clearer focus on the aspects of worldviews relevant to RE, rather than delving into the remit of other disciplines, seems more appropriate.

Thirdly, ‘worldviews’ can be perceived as an additional topic, with a body of knowledge with facts, dates, core beliefs and values, key individuals and institutions etc. for pupils to learn. This extra ‘topic’ may be added into RE as yet another area where the pupils may see no relevance to their own lives. Thus rather than assist RE to reach its potential (Ofsted 2013 ) this may provide barriers.

Fourthly, the issue of lack of time, even to cover the six major religions, so how can all worldviews be addressed as well – even if only a few are chosen? These practical challenges do not negate the fact that worldviews may indeed describe codified discrete bodies of knowledge, but rather they bring into question the usefulness and practicability of following such an approach in RE.

Assistance in practice

Definitions of key terms evolve and adapt in an evolutionary process to suit the aims and purposes of their employer. What the RE world needs is not a definitive answer to the binary debate, of discrete body or overarching concept, but what is required is a way to improve the teaching and learning of RE in England. The initial aim of the CoRE ( 2018 ) noted that ‘it is impossible fully to understand the world without understanding worldviews—both religious and non-religious’, but acknowledged that ‘Religious Education (RE) in too many schools is not good enough to prepare pupils adequately for the religious and belief diversity they will encounter, nor to support them to engage deeply with the questions raised by the study of worldviews’ ( 2018 , p. 3). To meet this aim I question whether studying a list of non-religious worldviews alongside religions will succeed but may instead lead to a dilution (Barnes 2015 ) through sheer volume encountered by teachers and pupils. I suggest employing Worldviews, with a capital W as an institutional/organised worldview and lower case ‘worldviews’ as embodied personal ‘lifeviews’ (Kierkergaard 1838 ). I propose that focusing on personal embodied worldviews provides a clear starting point for teachers and pupils to enter in to the subject of RE: to cross the divide between self and the perceived exotic or ‘other’ nature of religions.

Firstly, I suggest that the relevance and usefulness of studying Worldviews (organised, institutional worldviews) may have significantly reduced in the last 20 years. Globalisation, civil wars and increased immigration have undermined the usefulness of employing generic terms. This calls into question the usefulness of studying organised or institutional Worldviews. I am not employing the term Worldviews in place of religion(s), as previously mentioned. The narratives of religion(s) hold significant value in RE in explaining the history of religion(s) and the practices of their followers. When Nations or institutions undergo disrupting life experience such as civil war, global pandemics, mass immigration or migration the sense of common identity, or Worldview, may be shaken (Connor 1994 ; Weller and Wolff 2005 ). New forms of narrative that are more of an individual or much smaller community focus evolve. In today’s rapidly changing world, there are far fewer tightly knit communities, with codified Worldviews, which share similar experiences and have minimal external influences. Therefore, there may be less value in focusing on master narratives and a greater need to focus on the individual. The ‘disintegration of master narratives’, noted by Riessman ( 2008 , p. 17), has led to a rise in individuals creating their own embodied worldviews, even if they often do so subconsciously. The ‘Bricolage’ concept (Van der Kooij et al 2013 ) of views collected by individuals throughout their lifetime and adopted as a part of their own worldviews does seem to resound with individuals’ life experiences.

Secondly, it is within these embodied worldviews and their formation that understanding of others can be assisted. Aerts et al.’s ( 2007 ) frame of reference provides a useful definition of what a worldview may entail. A more helpful metaphor to illustrate the nuanced and intricate nature of worldviews may be smart-tech eyewear. Employed in fictional books and films, such as the “Mission Impossible” franchise, smart-tech glasses contain the capability to perform real time cross-referencing against central databases. These provide information on individuals, corporations or situations that the wearer finds themselves. Glasses are a poor metaphor though as they can be removed whereas worldviews may not be so easily cast off. Another illustration is from the Terminator film (1984) where, in some scenes, the viewer sees the world through the robot’s eyes—through a red lens, which displays data and analysis, uploaded from his database, as he observes individuals and objects in his path. Similarly, worldviews provide individuals with information, data, about the situations they are in—people they meet, places they go, norms of practice, value of events/interactions/individuals etc.… Information is provided from a database—created from what the individual has read, or been taught through informal (community, family norms, media) or formal means (through schooling), or has experienced themselves. These databases are constantly updated with new information received through education or life experience. These experiences or information can then alter the individual’s worldview to a greater or lesser degree.

If Worldviews can be either discrete bodies or overarching concepts (Oddrun and Everington 2019 ), which is more useful for the improvement of the subject of RE; which assists pupils’ engagement and learning; which improves teachers’ understanding and confidence; which will equip pupils for life in a diverse world? Worldviews can refer to both, but I propose that the second may well be more useful in RE. Identifying and examining their own worldviews provides an effective picture of the greater interconnectedness of worldviews and their constantly evolving dynamic. Individuals can be made aware of the influences, which are constantly impacting their lives and their worldview.

Employing worldview as an overarching concept may prevent exclusivist claims: ‘all personhood education in schools is inherently worldview-laden, because it has to do with meaning-presenting, meaning-giving, meaning-making, meaning-taking and meaning in action’ (Miedema 2014 , p. 94). To equip teachers and pupils to understand the existence of personal worldviews and the worldview laden-ness of their educational experience may assist them in their understanding of difference.

The implementation of worldviews as an overarching concept, rather than Worldviews as a discrete body of knowledge, provides opportunity for a type of paradigmatic analysis which may aid teaching and learning in RE.

Employing worldviews as a type of paradigmatic analysis

Investigating personal worldviews may expedite and develop the future of Religious Education in England and, perhaps, in other countries also. The increasing numbers of individuals who adhere to ‘no faith’, has led to increasing numbers of teachers and pupils for whom religion and religious practice is alien or even viewed as exotic (Rollock 2009 ). As they begin to study religions and non-religious worldviews this can prove an obstacle as they attempt to seek out what is important or good to teach. RE is impacted by a wealth of choice on formal and informal levels through SACREs, examination boards, schools’ curriculum choices and individuals’ interpretation of these. RE can become a watered down version of the most palatable versions of the religion(s) or non-religious worldviews which adhere to the individuals’ personal worldviews (Flanagan 2019 ), or focus on the ‘brighter’ rather than the ‘darker’ side of religion(s) (Kueh 2017 ).

RE may remain on the surface and may miss the embedded meanings of these faiths. Learner-centred education, promoted by Dewey’s ( 1933 ) educational philosophy, influenced the Plowden report (1967), and led to a more child centric education, particularly at the primary level. The challenge for teachers of RE is how can they start from the child, if the child follows no particular faith. How can the pupils relate to a religious faith if they have no religious faith? What frame of reference can they employ?

This is where assistance may be provided by identifying and examining worldviews: becoming worldview conscious. All individuals have worldviews – a way that they see the world, which is held consciously and subconsciously (Sire 1988 ). If teachers and pupils can see that all individuals possess a worldview, then the study of religion(s) and non-religious worldviews becomes the study of fellow human beings and their worldviews—a search, which all have in common, to understand and make meaning in the world, whether or not that contains a religious or spiritual aspect. Worldviews become a paradigm—a model for human understanding. Worldview studies can become a means for conducting a type of paradigmatic analysis of religions. Rather than being in conflict, they work in concert. To understand worldviews provides a means for developing understanding of the embedded meanings of religion(s) and non-religious worldviews.

Paradigmatic analysis is a form of semiotic analysis that employs inductive and deductive means to identify common and contrasting themes between narratives.

‘Paradigmatic‐type narrative inquiry gathers stories for its data and uses paradigmatic analytic procedures to produce taxonomies and categories out of the common elements across the database’ (Polkinghorne 1995 : 10).

Individuals’ life narratives can reveal the process of formation and evolution of personal worldviews. Examining these life narratives can be facilitated by paradigmatic analysis:

• to compare and contrast themes between narratives
• to uncover embedded meanings (Polkinghorne 1995 ).

Paradigmatic thought is employed to bring order to experience in the form of categories. Items, individuals or experiences are placed in categories, which are formed from previous experiences. Future experiences are then categorised alongside similar experiences. This echoes the formation of worldviews as a frame of reference. Worldviews are formed through paradigmatic reasoning, through the process of ordering and categorising experiences. Words are encoded and decoded, within appropriate cultural context, identifying patterns, with a basis of common understanding, to aid communication. With worldviews, miscommunication occurs not simply because people disagree but because their ‘paradigms are incongruent’ (Vroom 2006 , p. x), so rather than common understanding their different valuations of rationality and criteria are the issue. Undertaking the process of identifying these paradigms, worldviews, may facilitate greater communication and understanding.

In RE teachers and pupils need

• to compare and contrast different religions and non-religious worldviews
• to uncover embedded meanings.

I propose that the process of personal worldview identification can facilitate a type of paradigmatic analysis: providing the means for RE teachers and pupils to compare and contrast different religion(s) and non-religious worldviews and assisting in uncovering embedded meanings. Examining their own worldviews enables individuals to have a basis from which to compare the worldviews of others. If pupils examine religions on a superficial level, such as issues of different dress for women, and impose their worldviews of women’s rights onto that religion, they may form a negative response to that religion. Without recognition of their own worldviews, and the fact that their own choice of clothing may well be informed by societal or cultural norms, this lesson may prove detrimental to their understanding of that religion. The differences they encounter may seem alien or even ‘wrong’, to them. To enable them to perceive that their understanding of ‘right’ and ‘wrong’ is part of their personal worldview, which has been informed through their life experience, can aid in this process. If they examine their own view of appropriate dress and decision making regarding their own clothes, trace influences on this and origins of values alongside their own social and cultural norms, they may then start to understand the valid existent of other differing, even opposite values and beliefs.

For example, why do some people feel it is acceptable to tell lies if they are being polite in doing so? This is because politeness may be valued more than total honesty. Why do many queue in an orderly way and get irate with others who do not? Why do I, as a teacher, think pupils who I am reprimanding should give me eye contact as a mark of respect and get annoyed when they do not? Yet in many cultures to look an authority figure in the eye is seen as disrespectful (Uono and Hietanen 2015 ). These very basic examples illustrate in a simplistic way the influence of worldviews from our social and cultural norms, which are subconsciously held but provoke hostile reaction when experiencing contrasting behaviours. This is exactly the type of situation that occurs in studying RE: religions are studied where the belief or practice of the faith is in direct opposition to the pupils own worldviews: role of women, dress, pursuit of holiness, LGBTQ+. Yet, other issues such as the golden rule or care for the poor are accepted and taught well as they fit with dominant views in the UK at the moment.

This is precisely where acknowledging and identifying the existence of personal worldviews and their impact can assist teachers in RE: rather than view religion(s) or non-religious worldviews as alien, unintelligible or even offensive they can become a valid response to shared life experience. In the 1960s Oberg employed the term ‘culture shock’ to explain the phenomenon which may occur when individuals live in a cross-cultural situation: “anxiety that results from losing all of our familiar signs and symbols of social intercourse” ( 1960 , p. 177). This can result in frustration, anger, injury and disproval towards the unfamiliar culture. Later the term ‘learner shock’ was employed for the challenges that adults may face when returning to education after an absence:

experiences of acute frustration, confusion and anxiety experienced by some students (who) find themselves exposed to unfamiliar learning and teaching methods, bombarded by unexpected and disorienting cues and subject to ambiguous and conflicting expectations. (Griffiths, Winstanley and Gabriel 2005 : 275–276).

In RE teachers and pupils can face ‘worldview shock’ where they are confronted with worldviews that are opposed to their own, creating an emotional response of frustration, anger, injury or disproval for the unfamiliar worldview. To enable individuals to see that their worldview is exactly that, their worldview, and not the accepted ‘norm’ and only valid worldview for all people, is vital. Recently, a colleague was surprised to find that another colleague had voted in a different way from her on Brexit. The fact that this logical, rational and intelligent colleague could have such different worldviews on this issue shocked her.

Two main forms of research are possible with paradigmatic analysis:

• where previous theory or logic is used to examine new data to see if these are found
• where previous ideas are set aside to examine the data directly.

For this approach in RE these two forms are assisted by beginning with an examination of personal worldviews.

An example of the first type of paradigmatic analysis is the investigation into storied data and applying already known patterns for genres—categorising stories – for example, moral tales, historical stories or poetic writing. This first type may be demonstrated through the identification of an individual’s own worldviews, with its categories, and then examining similarities and differences between that and those of others: comparing and contrasting religion(s) and non-religious worldviews. Valk ( 2009 ) created a framework tool for worldview identification based on a fusion of current research and philosophical thinking on worldviews. This framework involves categorisation and was operationalised by Larkin et al. ( 2020 ). As teachers and pupils begin to examine their own (un)conscious worldviews and the specific categories contained within them, they may begin to understand more clearly worldviews that are different from their own. Rather than these appearing unusual, alien or exotic, they then become an intelligible response to shared life experiences. Those experiences can be examined in categories such as family, community, responsibilities, education, employment, values etc. For example, Valk employs a section on ultimate questions which provides a frame of categories:

• What is the purpose of life?
• How do I discern what is right/wrong?
• How do I right my wrongs?
• Do I have any responsibilities or obligations?
• What happens when you die?
• Is there a deity or greater force?

In lessons answering these ‘Ultimate questions’, or similar, for self and others can aid understanding and provide a framework for comparison. These have been critiqued in that many individuals never ask these questions nor have an answer to them or see the need for an answer to them (Hand 2012 ). Yet that does not negate the importance of the questions. Examining different questions that religion(s) and non-religious worldviews pose provides a useful entry and frame to examine similarities and differences between religion(s) and non-religious worldviews. Recognising that for some answering a question on ‘What is the purpose of life?’ is fundamental yet for others they see no need to even examine this, provides insight into embedded views beneath the surface of religion(s) and non-religious worldviews.

An example of the second type of paradigmatic analysis is where the researcher attempts to examine data without preconceived ideas or imposing categories on the data. This second type is the more challenging—involving the identification of an individual’s own views and a setting aside of these views to listen to the data itself. For RE teachers, this would entail an attempt to examine a religion or non-religious worldview whilst attempting to set aside the teacher’s or pupil’s own preconceived ideas—their worldviews.

The recommendation to change the name of RE to ‘Religion and worldviews’ (CoRE 2018 ), whilst encountering some opposition, affords an opportunity to examine the teaching of RE. Rather than view worldviews as an additional body of knowledge for pupils to learn, teachers may employ the concept to enable pupils to connect with a subject that may, at first sight, appear irrelevant to their own lives. The two approaches, suggested in this article, demonstrate how employing worldviews as a type of paradigmatic analysis for RE may well facilitate a greater and more profound understanding of religion(s). Despite the messiness of the concept, worldview provides a model for human understanding, one that may prove vital for the future of RE.

1 National Association of Standards Advisory Councils for Religious Education. In England, Standards Advisory Councils for Religious Education (SACREs) write locally agreed syllabi. Their members are comprised from local religious groups, county councillors, and teachers.

2 Questions of whether overarching content of narratives and truths exist led Hedlund-de-Witt to examine worldviews: ‘to fathom the complex, controversial, and much contemplated concept of worldviews’ ( 2013 , p. 135).

3 Koltko-Rivera rejects the notion of categorical approaches for worldviews as they qualitatively categorise individuals whereas dimensional models differentiate by degree allowing for more nuance Koltko-Rivera ( 2004 ) and are less open to reductionism. He posits 42 dimensions for worldviews ( 2004 , pp. 29–30).

4 Hegel, G ‘The philosophy of History’ translated Sibree, J. in ‘The Great books of the Western World’ Vol 46. Chicago: Encyclopaedia Britannica, 1952, p. 193).

5 There is no documentation to evidence whether this was a conscious decision or a more passive marginalisation, whereby it was not even considered. However, the difference between the Welsh documentation and the English is interesting.

6 ‘30% of primary schools responded to a NATRE survey in 2016 spent less than 45mins a week on RE’, CoRE 2018: 8.

7 Ofsted is the Office for Standards in Education, Children’s Services and Skills.

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A Christian Worldview and Christian Higher Education

David Dockery

This is the second of three in our series on the state of Christian Higher Education as presented by Dr. David Dockery

Christian higher education seeks to help students learn to think well and to think Christianly. And in noting these two points, I want to say that they must be both emphasized together. Making this observation recognizes that it is possible to be quite thoughtful without being Christian, and that it is possible to be a Christ follower without being thoughtful. Christian higher education attempts to bring together these two spheres. What is challenging is to love God with our minds in vigorous and vital ways, without failing to love God with our hearts, while also loving others. I believe, however, that such an integrated approach to life and thought is precisely what is needed at this time in the work of Christian higher education, in the church, and in the culture.

Christian Thinking

When I suggest that Christian thinking is at the heart of the work of Christian higher education, it does not mean that one only thinks about Christian matters. The way one thinks, however, should be thoroughly shaped by Christian teaching as well as by the pattern of Christian truth. Such thinking is foundational for shaping a Christian worldview, which will encourage the exploration of a wide, complex, and diverse range of topics.

Such exploration implies more than being a serious-thinking person about life in general, even among persons who claim to follow Jesus Christ as Lord and Savior. Christian higher education seeks to prepare women and men to think in light of a worldview framework, developing an intentional way to process ideas, issues, and information, learning to think in a Christian manner on a consistent basis.

The Influence of the Great Commandment

Christian higher education desires to encourage students to love God with their hearts, souls, and minds (Mt. 22:37-39). Learning to love God with our minds or learning to think in Christian categories will help to shape the way we think about all aspects of life and learning. To shape Christian higher education according to a Christian worldview means that Christian educators will seek to think differently about the way we live and love, the way we worship and serve, the way we work to earn our livelihood, and the way we learn and teach.

Christian worldview thinking involves the renewal of the mind by God’s Spirit (Romans 12:1-2), for such thinking is shaped by God’s revelation to us as we contemplate God and His creation. In doing so, we recall Augustine’s model of faith seeking understanding, acknowledging that whenever we find truth, it is the Lord’s, even as Christian educators struggle with issues and carry on debate in pursuit of truth. In doing so, we are reminded of the admonition from the apostle Paul to “take every thought captive to Christ” (2 Co. 10:5).

A serious commitment to Christian worldview thinking and to the renewing of minds involves authentic exploration and genuine intellectual struggle while wrestling with the culture-shaping ideas of the past and the issues of the present. Christian educators are called to guide their students in understanding and interpreting God’s truth as it has been made known in both creation and redemption and enabled by God’s Spirit.

Impact on Teaching and Learning

The challenges facing Christian colleges and universities cannot be neutralized simply by adding newer facilities, better campus-ministry opportunities, and improved student-life programs, as important as these things may be. Our 21 st century context must once again recognize the importance of serious Christian worldview thinking both necessary and appropriate. For the well-being of Christian academic institutions such worldview thinking serves as a guide to truth, to that which is imaginatively compelling, emotionally engaging, aesthetically enhancing, and personally liberating.

I believe that the Christian faith, informed by scriptural interpretation, theology, philosophy, and history, has bearing on every subject and academic discipline. While at times the Christian’s research in any field might follow similar paths and methods as the secularist, doxology at both the beginning and ending of one’s teaching and research marks the works of Christian educators from their secular counterparts.

The pursuit of the greater glory of God remains rooted in a Christian worldview in which God can be encountered in the search for truth in every discipline. The application of this pursuit will encourage members of Christian college and university communities to see their teaching, research, study, student formation, administrative service, and trustee governance within the framework of the gospel of Jesus Christ. Faculty, staff, and students will work together to enhance a love for learning that encourages a life of worship and service. Christian worldview thinking informed by the Christian intellectual tradition enables all of us better see the relationship between the Christian faith and the role of reason, while encouraging Christian educators and students to seek truth and engage the culture, with a view toward strengthening the church and extending the kingdom of God.

This vision helps us understand that there is a place for music and the arts because God is the God of creation and beauty. We recognize that the social sciences can make observations to strengthen society, families, and religious structures by recognizing the presence of the image of God in all men and women. Those who study economics can help address problems facing communities and society at large, as well as expand our awareness of how wealth is produced and good stewardship for it to be used. Political-philosophy scholars can strategize about ways to address issues of government, public policy, war, justice, and peace. Ethical challenges in business, education, and healthcare can be illuminated by reflection on such serious Christian thinking.

Exploring every discipline from a confessional perspective – which affirms that “we believe in God, the Father Almighty, maker of heaven and earth”- will both shape and sharpen our focus. The more we emphasize the distinctive vision for Christian higher education, the more important will its role become for teaching, learning, research, and scholarship. This proposal is rooted in the conviction that God, the source of all truth, has revealed himself fully in Jesus Christ (John 1:14,18).

What is now needed for the future of Christian higher education is a renewed understanding and appreciation to the church’s historic confession of the Trinitarian God and a recognition that subject matter is fully and truly understandable only in relation to this Trinitarian God. While this approach to higher education values and prioritizes the life of the mind, it is also a holistic call for the engagement of head, heart, and hands. I pray for God’s favor and blessings to rest on our shared efforts to advance distinctive Christian education faithfully informed by a Christian worldview, in the days to come.

David S. Dockery is the 15th president of Trinity International University and Trinity Evangelical Divinity School. Dockery, the author or editor of 30 books, formerly served for almost two decades as president of Union University.

Click below to read the other two articles in this series.

Part One: Christian Higher Education: A Distinctive Vision

Part Three: The Christian Intellectual Tradition and Christian Higher Education

[Key aspects of this article have been adopted from David S. Dockery,” “Christian Higher Education: An Introduction” in Christian Higher Education: Faith, Teaching, and Learning in the Evangelical Tradition , edited by David S. Dockery and Christopher W. Morgan (Wheaton: Crossway, forthcoming 2018) 11-25; also, David S. Dockery, “Christian Worldview, the Great Commandment, and the Christian Life,” in CBS Worldview Study Bible, edited by David S. Dockery and Trevin Wax (Nashville: Holman, 2018), 1181-1182.]

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By Design: Developing a Philosophy of Education Informed by a Christian Worldview (2nd Ed.) Paperback – January 1, 2017

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• Print length 177 pages
• Language English
• Publisher Purposeful Design Publications
• Publication date January 1, 2017
• ISBN-10 1583315551
• ISBN-13 978-1583315552
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• Publisher ‏ : ‎ Purposeful Design Publications; Second Edition (January 1, 2017)
• Language ‏ : ‎ English
• Paperback ‏ : ‎ 177 pages
• ISBN-10 ‏ : ‎ 1583315551
• ISBN-13 ‏ : ‎ 978-1583315552
• Item Weight ‏ : ‎ 9.6 ounces
• Best Sellers Rank: #187,867 in Books ( See Top 100 in Books )

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