Every human must operate within a philosophical framework or world and life view. This framework provides the assumed truth-values, which serve as the background for finding meaning for life (Prov. 23:7; Matt. 12:34).
Any world and life view founded on anything other than the Scriptures must be idolatrous, self-contradictory, and non-comprehensive (Rom.1:18-2:29; 1 Cor. 1:19-2:16).
A Christian world and life view, on the other hand, founded upon the teachings of the Bible (and those truths which can be logically deduced therefrom), will be Christo-centric, internally consistent, and comprehensive, covering every area of human endeavor (2 Tim. 3:14-17; Ps. 119; Heb.4:12).
The formation of a biblical world and life view is the mediate end of the process of growth in grace (or sanctification) and is therefore the mediate foundation for all godly living and ministry (Rom. 12:1-2; 1 Cor. 1:21, 24-25; 2:6-16).
With this in mind, it is obvious that the formation of a biblical world and life view must be one of the highest priorities of the ministry of the church (1Tim. 4:16; Tit. 1:9; 2:1-15).
The Consistency of World View and Life Actions:
There are many who claim that they have a "Christian world view," but their actions are often inconsistent with the world view which they claim for themselves. It is clear from the Scriptures (e.g., Prov. 23:7; Matt. 12:34; Luke 6:46; Jam. 3:10-14) ones actions, ones priorities, more than ones words, are the true indicators of ones worldview. As James tells us, " faith by itself, if it is not accompanied by action, is dead." (Jam. 2:17)
Specific Implications:
The church is called collectively, and every Christian individually, to proclaim the Lordship of Jesus Christ over all of life. This is our understanding of the commandments of Christ concerning redeemed human life, i.e., the Creation Mandate (Gen. 1:26-30; 2:4-25) and the Great Commission (Matt. 28:18-20). Some areas in which the church has been and is egregious in its abdication of its God-given responsibilities include:
The development of a distinctively Christian aesthetic, that is, a deep appreciation of beauty and a tireless pursuit of true excellence in artistry in worship (Ex. 28:2, 40; 1 Chr. 16:29; 2 Chr. 20:21). We affirm the existence of objective standards of beauty and reject aesthetic relativism.
The inculcation of a thorough-going awe and reverence of the Lords majesty, especially one that eschews the modern and popular familiarity of God as though He were no more than a personal friend or benevolent relative (2 Kings 17:36; Ps. 5:7; 96:9; Rev. 14:7; 15:4).
The recognition of the fundamental antithesis between the philosophical system and values of this world and those of the Kingdom of Christ (Gen. 3:14-15; Matt. 12:30; Luke 11:23). We affirm the existence of objective truth and deny epistemological relativism and Hegelian dialecticism.
The emphasis on the doctrines of grace, including the order of salvation, so that a true humility and spirit of gratitude would pervade the church (Eph.2:8-10; Rom. 8:28-9:33). We affirm the doctrines of Grace and reject both Arminianism and Pelagianism.
The celebration of life and the other gifts with which God blesses us through continual joy and regular feasting (Deut. 14:26; Ps. 16:11; 126:1-6; Luke 6:21b; Is. 12:2-3; 35:10; 51:3; 52:9; Ecc. 2:26; 9:7; 1 Peter 1:8-9). We affirm the righteous use of Christian liberty and reject asceticism.
The recognition of the centrality of the "one holy catholic and apostolic church" (outside of whom there is no salvation); the "mother" of our faith (Is. 49; 50; 54; 66:7; Jer. 3; 4; Rev. 12; Gal. 4:26); our fount of wisdom, instruction, and nourishment (Prov. 31; 6:20-21); and, under God, our ruler and parent (Deut. 17:8-13; Matt. 18:18; Acts 15; Eph. 4). We affirm both catholicism and connectionalism and reject individualism and separationism. We affirm that the episcopalian form of polity best exemplifies these convictions.
The instruction in, understanding of, and subscription to the historic creeds of the church, especially as our framework for understanding Scripture, and as a true and authoritative voice for the saints who have gone before us. These saints, (in Chestertons terms) in the "democracy of the dead," still have a voice in the affairs of mother church as wise elders whose godly counsel ought always to be consulted and rejected only with great fear and biblically compelling reason (Heb. 11; 13:17; Acts 15; 1 Tim. 5:17). Godly tradition, must be used to test "good ideas" of modernity, or practical considerations directed toward pragmatic ends. Likewise, a subjective pious spirituality of an "experience of God," must be tested against Scripture and the testimony of church councils (Prov. 22:28; 23:10; Jer. 6:16; 2 Thess. 2:15; 3:6). We affirm confessional theology and reject doctrinal reductionism.
The restoration of marriage as the estate which best expresses both the love of Christ for the church and the submission of the church to her Lord in the (respectively) federal headship of the husband and the respectful submission of the wife (Eph. 5:22-33; 1 Peter 3:1-7). The church in particular should do nothing to undermine this relationship, whether intentionally or unintentionally. While all are one in Christ (Gal 3:28), we are all under godly authority through marriage and family. The purpose of such a hierarchy is the protection of women, children, those who are defenseless, and as an amelioration of the consequences of the Fall (Ex. 20:12; 21:15, 22; 22:17; Num. 30:3-16; Deut. 22:13-19). The matrionial images also delineate the relationship of life and love between the Messiah and His bride.
The nurturing of covenant children as a central priority of the mission of the church (Deut. 6:4-9). Specifically, we are to impart a biblical world view in such a way to our children that it becomes a part of their inward man and the law of their minds so that they may resist the temptations of the world, the flesh, and the devil (Rom. 7:21-25). Such inculcation can only come about through a fully orbed, Christ-centered education. Education should not pretend neutrality toward values and morality. Children must have access to the tools of Christ-honoring learning: grammar (knowledge), logic or dialectics (understanding), and poetics or rhetoric (wisdom) (Prov. 2:6; 9:10; Is. 11:2; Col. 1:9).
The development of economic and moral values expressed in the stewardship of creation and the fruit of profitable labor. It is clear from the Creation Mandate that all mankind (and especially redeemed people who have been enabled o fulfill the Creation Mandate) are required by God to engage in a lifestyle of labor and industry so long as God gives them strength. This is important not only for practical considerations (such as meeting material needs), but also because our vocations (as callings from God) are part of our identity. The perfected identity of redeemed humanity is found in the finished work of Christ, which is manifested in the good works which we do out of obedience to God, and in gratitude for Gods grace (Eph. 2:10). Our position in Christ reflects in no way our own accomplishment or good work (Eph. 2:8&9). Yet our growth in the grace of Christ should yield good works. Scripture tells us that we were created for good works (James 2; Eph. 2:10; 2 Thess. 3:10). We affirm this principle through responsible capitalism, just rewards for labor, and biblical agrarianism. We reject materialism, economic egalitarianism, socialism, and communism.
The encouragement of a healthy interest in human government. It is God's intention that humanity be governed by Him through His law written on our hearts. One day this will become a reality (Jer. 31). In the mean time, God has established government for the restraint of evil and the preservation of peace. Christians are not anarchists, but should be law-abiding, godly citizens (Rom. 13:1-7; 1 Peter 2:13-14; 1 Sam. 8). We affirm the responsibility of Christians toward the God-ordained role of government in society, although we reject deification of the state.
The critical evaluation of human culture in general, and technology in particular. As part of the Creation Mandate, the church should act as the concience of society, a role that she has often abdicated. The one who will sit in judgment over angels (1 Cor. 6:2) should not be afraid to offer godly wisdom. We should affirm the responsible use of technology and serve as society's scientific and technological conscience. However, we reject scientism, industrialism as an end in itself, and the development and use of technology without prior moral reflection.
The intentional creation and preservation of the church as the community of saints. The church is called to be united not only in faith, but also in life. The many gifts mentioned in Holy Scriptures have application in the community of inter-dependent brothers and sisters in Christ (1 Cor. 12; Rom. 12; Eph. 4). Sanctification and growth in grace is found through life in community, where all activity is intended for mutual edification and the worship of Christ. (Acts 2:41-47; 3:34-37). We affirm the central importance and indispensability of community for growth in Grace and Christian virtue, although we reject individualism and communal isolationism.
The earnest, optimistic expectation of the triumph of the cross. Christ is the Good Shepherd who lays down His life for the sheep (John 10:11), but He is also the Lamb of God who takes away the sins of the whole world (John 1:29). The Bible explicitly promises that all of creation will be redeemed through the completed work of Christ (Hab. 2:14; Is. 2; Matt. 11:27; 28:18; John 3:35; Acts 3:21; Eph. 1:22; Col. 1:20, Rom. 8:19-25). For this reason, we believe that the Great Commission will be fulfilled before the return of Christ (Ps. 110:1; Luke 20:42-43; Acts 2:34-35; Heb. 1:13; 10:12-14). The details of the end times are hard to understand. Differences in eschatological speculations, however, should never seperate Christian brothers and sisters when they share a common belief in the Gospel of Christ. Such lack of charity is all too common and contrary to an Anglican understanding of the Via Media.
