As discussed in Part I of this series, since the Fall, the realities of the curse have blurred our understanding of the nature of man and of God, as well as the proper application of freedom. This fallen aspect of our nature is first introduced in Genesis 3, where it demonstrates one of the implications of our humanity—the desire to be God. Contemporary Christian artist Steven Curtis Chapman beautifully captures this desire in his song, “God is God (and I am not).”
This challenge of rightly seeing the nature of God and man was accelerated by the Enlightenment. The philosophy of that age eroded established theological answers to the two fundamental questions that frame a biblical worldview: “Who is God?” and “What is the nature of man?” Man’s position was elevated while the commonly held view of God was degraded. This humanistic view also redefined freedom in terms of individual context and values rather than God’s design and purpose.
By contrast, the Christian worldview functions as a comprehensive, holistic system of truth that applies to all aspects of life. In its most robust form and application, it is the gospel. It is the Truth, not merely a collection of truths that inform only the private realm. Worldview requires thoughtful consideration and careful cultivation, habits that our current culture neither appreciates nor affirms.
Martin Luther: An Example
In 1517, when Martin Luther offered The Disputation on the Power and Efficacy of Indulgences (more commonly known as the 95 Theses), he was not necessarily articulating a particular worldview position. He was seeking to publicly dispute the church’s practice of selling indulgences instead of preaching the gospel as a remedy for sin. As Luther’s thinking refined and his writing sharpened, a consistent theme emerged: one of low anthropology combined with high views of soteriology (the theological study of salvation) and Christology (the theological study of the person, nature, and work of Christ).
Luther sheds light on how the two fundamental questions about God and man help frame a worldview. While the backdrop of the Enlightenment informs much contemporary thinking regarding worldview, Luther’s formula of low anthropology and high Christology frames the two basic worldview questions; this perspective curbs the natural, logical progression of the high view of man plaguing our world today—a view that posits that man is good and serves as the final authority and author of his own salvation. In other words, this frame recognizes the balance between our image-bearing status as described in Psalm 8 and the fallen reality revealed in Psalm 14.
School and 16,000 Hours
As pointed out in Part 1 of this series, Malcolm Gladwell ignores aptitude when it comes to achieving mastery—but there’s something else he neglects. There is one place in our society where young people easily eclipse the 10,000-hour mark—the schoolhouse. In fact, the average student spends about 16,000 hours in school from kindergarten to high school graduation. If Gladwell is correct, then students become school experts. School is a place where students learn about their talents and limitations. When school is done well, employing a proper worldview, students regularly encounter their finitude. Those experiences make celebrations of success even sweeter because students intimately understand what it means to achieve.
Since schooling is a significant contributor to worldview formation, embracing finitude is essential. It means that coaches can and should encourage athletes to compete at the appropriate level; it frees parents from pushing their children to become professional or even college athletes when they simply do not have the aptitude. Finitude helps us understand that not every student gets a trophy, the lead in the play, the solo at Convocation, or the role of class president. Rightly understood, making the honor roll is just that—an honor and not a right. Academic standing is the result of merit; it is earned, not given.
Yes, we are limited, and finitude is a welcome limitation. An understanding of the Christian worldview places our finitude in a loving context. Ephesians 2:10 tells us we are God’s workmanship, created with purpose. Finitude helps us identify and relish how God has made us and what He has prepared in advance for us to do.
School is a place where students learn about their talents and limitations. When school is done well, employing a proper worldview, students regularly encounter their finitude.
Properly understanding the nature of man frees us to say “amen” to Psalm 139: “For I am fearfully and wonderfully made.” It also drives us to Jesus, for “there is salvation in no one else, for there is no name under heaven given among men by which we must be saved” (Acts 4:12). Our finitude offers a lens by which to see ourselves and God rightly, and schools are a place where this truth can be clearly demonstrated.
Finitude as a Remedy
If we think biblically about creation, our created, finite nature provides definition and color for the nature of God the Creator. Our finite nature fences the notion of freedom in terms of design and purpose, and one is most free when function is aligned with designed form.
Worldview is about how we shall then live. Although our current culture views finitude as a curse, Luther’s demonstration of our tendency to overvalue man and undervalue God reminds us of finitude’s blessing. Paul writes in Philippians 4 that he can do all things through Christ; He does not claim to be able to accomplish anything on his own. God’s strength is made perfect in our weakness, writes Paul in 2 Corinthians 12.
Rightly thinking about the nature of man brings a liberating power that is compelling, for it proclaims our need for a Savior. What follows is an understanding of glorious finitude, providing a desperately needed dose of reality.
