How to Develop a Fully Biblical Worldview in Christian Curriculum

We are aware that a dominant worldview today is based on the assumptions of uniformitarian naturalism, a totally materialistic mindset. This is held by the vast majority of scientists and, to a lesser extent, laypeople (many of whom are syncretistic and accept theistic evolution).

But a materialist worldview is connected to and mandated by total immersion in evolution (cosmic, geological, biochemical, and biological). This series of evolutionary principles precludes a young universe and young earth, as clearly taught in Scripture, especially Genesis 1–2 (as well as chapters 3–11). With many pastors and seminary leaders already committed to an evolutionary, old earth worldview, what must be done to promote a biblical worldview in Christian colleges and churches?

Step 1: Let Scripture Be Scripture

In order to develop a biblical worldview, it almost seems counterintuitive to have to explain that the Word of God must be held as inspired, inerrant, and life-giving. In short, the Bible is the authority in all that it teaches. You have to read Scripture and be guided by the Holy Spirit to understand it.

Will you believe what God says, or will you defer to man’s word?

This biblical authority issue is paramount because it is the starting point for your worldview. Will you believe what God says, or will you defer to man’s word? If studying geology, do you factor in the effects of a worldwide flood and post-flood catastrophes, or do you start out with a “billions of years” perspective? In astronomy, do you believe that the universe is very old because of the vast distances across space (measured in light-years), or do you trust that God “stretched out the heavens” (Isaiah 42:5, 44:24, 45:12, and 51:13) and that he made light from the stars to shine instantly on earth (Genesis 1:14–19). Astronomer Dr. Danny Faulkner proposed that God caused space to expand quickly on day four like he caused plants to sprout on day three. Faulkner termed this the dasha solution (based on the Hebrew dasha used in Genesis 1:11) because the plants did not sit as seeds in the soil for several days/weeks but sprouted instantly.1

For example, rather than taking the Bible as being subservient to ancient Near Eastern (ANE) texts (especially in the early chapters of Genesis), a true biblical worldview accepts what Scripture says about creation, the flood, and the tower of Babel. We trust Scripture as the true history of the ancient world, not the Epic of Gilgamesh or The Epic of Atraḥasis, which are clearly corrupted versions of the creation account and of the worldwide flood of Noah’s day.

A biblical worldview accepts that the plain reading of the texts of Scripture provides one with knowledge (Proverbs 1:7) and wisdom (Proverbs 9:10). The Bible is truth (Psalm 86:11, 119:160; John 17:7) and teaches absolute truth, whether one accepts it or not. And the Apostle Paul warns that many will not (Romans 1:18–32; 2 Timothy 4:3–4). Furthermore, because Scripture makes truth claims about itself being the Word of God (Psalm 119:142), we can use it to build our worldview on absolute truth, and that will also lead us to our next point—the proper interpretation of Scripture.

Step 2: Let Scripture Interpret Scripture

As we read through the Bible, we see several types of literature: historical narrative, poetry, prophecy (which often includes apocalyptic language), and epistles (letters to churches, individuals, and groups of people [perhaps multiple churches in a region]). Each genre of literature has its own “rules of interpretation,” and just as we cannot read poetry in a narrowly literal way, neither can we read historical narrative as poetry.

As Dr. Tim Chaffey has written,

Bible-believing Christians generally follow a method of interpretation known as the historical-grammatical approach. That is, we try to find the plain (literal) meaning of the words based on an understanding of the historical and cultural settings in which the book was written. We then follow standard rules of grammar, according to the book’s particular genre, to arrive at an interpretation.2

However, this is not to say that there cannot be poetic sections in historical narrative (like Exodus 15 or 1 Samuel 2) or historical narrative in prophetic books (like Isaiah 36 and Jeremiah 32). Ultimately, the trinitarian God either directly spoke to Moses and other prophets or the Holy Spirit guided the writers of Scripture to record what God wanted people to know. Even poetic books declare the glory of God (Psalm 8) and his revelation of himself.

Scripture still must be interpreted within the framework of the genre it is primarily written.

But Scripture still must be interpreted within the framework of the genre it is primarily written (while allowing for exceptions as noted above). When we read things like “let the rivers clap their hands, Let the mountains sing together for joy” (Psalm 98:8), we recognize that rivers don’t have hands and mountains don’t “sing,” and we interpret it as all of creation pointing to and glorifying God (Romans 1:19–20). Likewise, when Jesus told the Pharisees during his triumphal entry that if his disciples were silent, then the very stones would cry out (Luke 19:39–40); this can be seen as a warning that God should be glorified by all creation and all people, and that if he had wanted to, Jesus could have given voice even to rocks.

In that same footnoted article, Dr. Chaffey includes a chart with the major genres in the Bible, which I will reproduce below. This gives us a handy reference for the types of literary genres within the canon of Scripture.

As a creation apologetic ministry, we place a lot of emphasis on Genesis 1–11. Why do we do that? Because it is there that we read of God’s plan for man. Adam was created perfect, had a perfect mate created for him, and was given responsibilities to till the ground. He was given only one prohibition (not to eat from the fruit of the tree of the knowledge of good and evil), but Adam and Eve both disobeyed God’s command, causing the fall. Death entered into the world, and all of creation has been suffering since (Romans 8:19–23).

We utilize the 7 C’s of History as a framework for interpreting the overarching themes of Scripture: Creation, Corruption, Catastrophe, Confusion, Christ, Cross, and Consummation. Each one reinforces that the events described in biblical passages related to these topics are factually describing real events and that the history Scripture teaches is true. For more information on how that works, we will look at some of those C’s below.

Step 3: Teach the Key Components of Developing a Biblical Worldview: Creation and Corruption

As Ken Ham has said, “If someone doesn’t understand the bad news of our sin and the penalty of death, as outlined in Genesis 1–3, they can’t understand the gospel message of Jesus’ death in our place and his resurrection from the dead.”3 After all, if it wasn’t sin that caused this groaning world to come about, then what do we need a Savior for and what do we need to be saved from?

Many atheists and agnostics hammer this point home, that the world is not perfect and, therefore, cannot have been created by a perfect and holy God. To them, the natural order only shows “blind pitiless indifference.”4

But this only highlights the fact that a perfect creation (Genesis 1–2) has been marred by sin and its natural consequence of death, decay, thorns, and thistles (Genesis 3). And you won’t get that information from any source other than Scripture, so it needs to be emphasized in a Christian worldview. Mankind is not “getting better” (except at sinning) but is as described in Romans 1:21, “Even though they knew God, they did not glorify Him as God or give thanks, but they became futile in their thoughts, and their foolish heart was darkened.”

Step 4: To Understand the Biblical History of Earth, Teach Catastrophe

One of the main attacks aimed at Christianity comes from the “billions of years” timescale for the age of the earth. That’s why we need to teach that the world today was once totally flooded, leading to continent-wide erosion, uplift, and burial of billions of organisms. Creation stresses a recently created earth, and Catastrophe (Noah’s flood) is the reason our earth looks like it does today. The flood explains the fossil record in light of what Scripture teaches, that mankind and all terrestrial animals (except those on the ark) were wiped out. It also eliminates the need for long ages of earth history. If the flood occurred (and both OT and NT authors affirmed this), then the landforms we observe today were formed by catastrophic processes (both flood and early post-flood).

Step 5: To Combat Racism and Explain True Anthropology, Teach Confusion

Stop me if you’ve heard this before: “Mankind evolved in Africa and then spread outward from there over hundreds of thousands of years.” The prevailing thought is that this only happened after the genus Homo split from their nearest apelike ancestor between 5.5 and 7 million years ago. Darwinism and neo-Darwinism used this as a platform to argue for “races of mankind” in which the ones with a lighter skin shade were superior to more “primitive” humans (basically anyone with a darker skin shade).

Using apologetics to instill a biblical worldview isn’t optional for parents, pastors, or teachers in a world clouding our children’s and teen’s minds and hearts.

But the Bible clearly debunks that assertion: God created man directly, formed the woman from his rib, and placed them both in a perfect world with no death, disease, or suffering. It was man’s sin that plunged the world into its current state of brokenness. The Bible records a history of the races of man too, but it only mentions those who are Christ’s and those who are not. It is apparent that using apologetics to instill a biblical worldview isn’t optional for parents, pastors, or teachers in a world clouding our children’s and teen’s minds and hearts; it’s essential for pointing them to Christ.

Step 6: Teach That Christ Went to Calvary to Undo “Corruption” and to Offer a Way of Salvation

Corruption, Christ, and the Cross—three of the 7 C’s—seem to be naturally intertwined. As Paul argued,

But the gracious gift is not like the transgression. For if by the transgression of the one the many died, much more did the grace of God and the gift by the grace of the one Man, Jesus Christ, abound to the many. And the gift is not like that which came through the one who sinned; for on the one hand the judgment arose from one transgression resulting in condemnation, but on the other hand the gracious gift arose from many transgressions resulting in justification. For if by the transgression of the one, death reigned through the one, much more those who receive the abundance of grace and of the gift of righteousness will reign in life through the One, Jesus Christ.

So then as through one transgression there resulted condemnation to all men, even so through one act of righteousness there resulted justification of life to all men. For as through the one man’s disobedience the many were appointed sinners, even so through the obedience of the One the many will be appointed righteous. (Romans 5:15–19)

Adam’s sin brought corruption and decay to the perfect world that God had created. This is contrasted with the justification of sinners brought about by Christ’s sacrifice on the cross. Instead of bringing corruption, Christ offered himself to put away sin by the sacrifice of himself (Hebrews 9:26). Christ’s atoning work can easily be seen as “anti-corruption” or better stated, as the antidote for corruption. The good news of the gospel is predicated upon realizing that the bad news caused by Adam has been undone by the “last Adam” (1 Corinthians 15:45).

Step 7: Teach That Consummation Represents God Making All Things Perfect (Just Like at Creation)

Since God is going to make a new heavens and earth, as outlined in Isaiah 11, 65, and Revelation 21–22, and will be “restoring all things” (Acts 3:20–21), what will they be restored to? If death, disease, and suffering have been occurring before the curse and for billions of years, then how will the new heavens and earth be any different from this current cursed earth?

Consummation reflects the earth (and universe) being restored to a perfect state, where “there will no longer be any death; there will no longer be any mourning, or crying, or pain” (Revelation 21:4). Does this sound like a restoration to what the earth currently is? No, it is radically different. In fact, Paul links the believer’s glorified bodies with the creation itself being set free from the bondage of death and decay (Romans 8:19–23). While we groan now in these physical bodies, we look forward to the “blessed hope and the appearing of the glory of our great God and Savior, Jesus Christ” (Titus 2:13). Paul did not envisage a miserly God but a gracious Father who has our eternal future in mind.

What then shall we say to these things? If God is for us, who is against us? He who indeed did not spare His own Son, but delivered Him over for us all, how will He not also with Him graciously give us all things? (Romans 8:31–32)

Conclusion

Whether you teach from a classroom or pulpit, use these steps to equip your learners to think with a fully biblical worldview. To do so, you need to know Scripture and be submitted to its authority yourself. Let Scripture interpret Scripture and view earth’s history and future through the lens of God’s Word, using the 7 C’s as a tool. Though it is popular today, refuse to compromise the clear truth of the Bible with man’s fallible ideas. Then, you will set an example for the next generation of Christian leaders to do the same.