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mdewit 's review for:
Creation Regained: Biblical Basics for a Reformational Worldview
by Albert M. Wolters
As early as the first paragraph Wolters states the purpose of this book, namely “…an attempt to spell out the content of a biblical worldview and its significance for our lives as we seek to be obedient to the Scriptures”. He clearly defines worldview as “…the comprehensive framework of one’s basic belief about things”. It is belief that plays a decisive factor in all of our lives. The main subject of the book is that the “…Scriptures speaks centrally to everything in our life and world”, and that such a biblical worldview is simply “…an appeal to the believer to take the Bible and its teaching seriously for the totality of our civilization right now”. Both the purpose and the subject are linked clearly to the sub-title of the book. However, the main title of the book is a mystery to the reader: why the focus on creation and what does “regained” mean? A clear thesis statement is also lacking, but with some leniency it is implicit in Wolters’ use of the terminology of “structure” and “direction” to clarify the relevance of worldview in relation to theology and philosophy as one comprehensive way in understanding the world.
The book presents a clear structure that “…stress[es] the breath and range of creation and the effects of sin and salvation on that creation in its full extent.” After having defined what a biblical worldview means, Wolters progresses to discuss the basic biblical categories of creation, fall and redemption in three separate chapters, before circling back to a discussion on “structure” and “direction” in a final chapter to justify the use of such a biblical worldview. His conclusion is succinctly contained in a few pages in a final chapter. A postscript is added that “…links the discussion of worldview to both the grand narrative of Scripture and the centrality of mission”.
The theme of a biblical worldview is developed by filtering the experience of things through what he calls the “corrective lens of Scripture”, hence the logical ordering of chapters into Creation, Fall and Redemption. God created the world good and He imposes his law on the cosmos through the laws of nature and through norms shaped by involving human responsibility. In both these cases it is God the Creator who has posited the world order, and both are seen as universal laws for all of creation. In such a sense the “creation law” extends not only to the natural world, but also to all of human civilization, and this is revealed for everyone to see or experience in their consciences. Creation is further not understood as one act, but is opened up through the historical process.
The inclusion of human responsibility and culture in the opening up of creation raises the question how sin affects creation. Wolters cites several examples to illustrate that all of creation is affected by sin, but that creation itself remains distinct from sin. To explain this position Wolters expouds on the concepts of structure and direction: “Structure is anchored in the law of creation, the creational decree of God…” while “[d]irection…designates the order of sin and redemption…either toward or away from God”.
Every area of the created order seeks redemption. It is through salvation that the original good creation is restored. Redemption is bringing “…new life and vitality to what was there all along”. God’s kingship in the whole world was witnessed to in Jesus Christ, through his healing and restoring work. Wolters ends the chapter with a discussion of this kingdom view against all other views that tends to narrow its cosmic scope.
A “reformational analysis” on structure and direction informs practical implications of the biblical worldview. An attitude of renewal and sanctification of all of creation on both societal and personal levels is needed. Wolters uses thoughtful examples of building on the good in societal order as opposed to revolution, as well as in human emotions such as aggression, in spiritual gifts, in sexuality and in dancing.
The book provides a very brief treatment of the content of a biblical worldview to all aspects of our lives. Wolters concludes that the book does not provide answers, but its main contribution lies in the framing of our questions. In the preface Wolters recommends that the book is read as a companion volume to other more extensive treatments of the material. In the postscript it is clarified that “[w]orldview articulation can play a mediating role between the gospel and the missionary calling of God’s people”. Thus, the purpose of the book is narrowed down to its relevance for “…the development of a systematic Christian philosophy”. When one reads the book with the postscript in mind, the book comes closer to its own stated goal. The relevance of a biblical worldview to be obedient to Scripture may at best be in a mediating role. Wolters seems to acknowledge this point by stating that the whole narrative of Scripture is richer than the systematic presentation of creation, fall and redemption. God’s renewal of all of creation takes place in the work of Jesus Christ by the Spirit. Indeed, being obedient to God by having faith in Jesus Christ is where the real significance for our lives is.
I am impressed by the cosmic scope of creation, fall and redemption communicated in this little book. Wolters is clear on key aspects in Scripture: God created the world, human responsibility has been important right from the cultural mandate onwards, the fall in sin affected not only humanity but the whole of creation, and redemption has a similar cosmic scope. Scripture has a practical relevance for all of our lives: we are called to cleanse and reform all sectors of our lives, while seeking the good in all of creation. God can be trusted that he will not let go the works of his hands. For an audience without such a broad view of God’s kingdom such a message may indeed be profound and a vital correction.
The concepts of “structure” and “direction” to explain the relevance of a biblical worldview do not entirely convince. Why and how the “structural” should be interpreted as normative remains contested. Moral order in a new creation can only be found in God’s revelation in Christ, and it is through and in him that we have no excuse but to read the glory of God in the book of creation. I am cautious on our own ability to know, while still in a fallen world not yet fully recreated into Christ. Economic structures, for example, are created through human choices in different times, places and cultures. The pertinent question is how any economic structure conforms as well as possible to the new moral order of Christ. This may be what Wolters is alluding to in the postscript when citing the example of Paul’s instruction concerning households to be within the culture without conforming to its idolatry. The locus of social ethics in any structure is conformity to Christ, the Lord of all, and not so much a desire to understand creational norms or a defense on the boundaries of the various sovereign spheres. The anxiety to find the right structure dissipates and all energy and faith can now be directed towards Christ who gives life.
In sum, Wolters produced a little book with a powerful cosmic scope that can be read fruitfully as an introductory text to a biblical worldview. The postscript to the second edition of the book addresses several of its earlier weaknesses.
The book presents a clear structure that “…stress[es] the breath and range of creation and the effects of sin and salvation on that creation in its full extent.” After having defined what a biblical worldview means, Wolters progresses to discuss the basic biblical categories of creation, fall and redemption in three separate chapters, before circling back to a discussion on “structure” and “direction” in a final chapter to justify the use of such a biblical worldview. His conclusion is succinctly contained in a few pages in a final chapter. A postscript is added that “…links the discussion of worldview to both the grand narrative of Scripture and the centrality of mission”.
The theme of a biblical worldview is developed by filtering the experience of things through what he calls the “corrective lens of Scripture”, hence the logical ordering of chapters into Creation, Fall and Redemption. God created the world good and He imposes his law on the cosmos through the laws of nature and through norms shaped by involving human responsibility. In both these cases it is God the Creator who has posited the world order, and both are seen as universal laws for all of creation. In such a sense the “creation law” extends not only to the natural world, but also to all of human civilization, and this is revealed for everyone to see or experience in their consciences. Creation is further not understood as one act, but is opened up through the historical process.
The inclusion of human responsibility and culture in the opening up of creation raises the question how sin affects creation. Wolters cites several examples to illustrate that all of creation is affected by sin, but that creation itself remains distinct from sin. To explain this position Wolters expouds on the concepts of structure and direction: “Structure is anchored in the law of creation, the creational decree of God…” while “[d]irection…designates the order of sin and redemption…either toward or away from God”.
Every area of the created order seeks redemption. It is through salvation that the original good creation is restored. Redemption is bringing “…new life and vitality to what was there all along”. God’s kingship in the whole world was witnessed to in Jesus Christ, through his healing and restoring work. Wolters ends the chapter with a discussion of this kingdom view against all other views that tends to narrow its cosmic scope.
A “reformational analysis” on structure and direction informs practical implications of the biblical worldview. An attitude of renewal and sanctification of all of creation on both societal and personal levels is needed. Wolters uses thoughtful examples of building on the good in societal order as opposed to revolution, as well as in human emotions such as aggression, in spiritual gifts, in sexuality and in dancing.
The book provides a very brief treatment of the content of a biblical worldview to all aspects of our lives. Wolters concludes that the book does not provide answers, but its main contribution lies in the framing of our questions. In the preface Wolters recommends that the book is read as a companion volume to other more extensive treatments of the material. In the postscript it is clarified that “[w]orldview articulation can play a mediating role between the gospel and the missionary calling of God’s people”. Thus, the purpose of the book is narrowed down to its relevance for “…the development of a systematic Christian philosophy”. When one reads the book with the postscript in mind, the book comes closer to its own stated goal. The relevance of a biblical worldview to be obedient to Scripture may at best be in a mediating role. Wolters seems to acknowledge this point by stating that the whole narrative of Scripture is richer than the systematic presentation of creation, fall and redemption. God’s renewal of all of creation takes place in the work of Jesus Christ by the Spirit. Indeed, being obedient to God by having faith in Jesus Christ is where the real significance for our lives is.
I am impressed by the cosmic scope of creation, fall and redemption communicated in this little book. Wolters is clear on key aspects in Scripture: God created the world, human responsibility has been important right from the cultural mandate onwards, the fall in sin affected not only humanity but the whole of creation, and redemption has a similar cosmic scope. Scripture has a practical relevance for all of our lives: we are called to cleanse and reform all sectors of our lives, while seeking the good in all of creation. God can be trusted that he will not let go the works of his hands. For an audience without such a broad view of God’s kingdom such a message may indeed be profound and a vital correction.
The concepts of “structure” and “direction” to explain the relevance of a biblical worldview do not entirely convince. Why and how the “structural” should be interpreted as normative remains contested. Moral order in a new creation can only be found in God’s revelation in Christ, and it is through and in him that we have no excuse but to read the glory of God in the book of creation. I am cautious on our own ability to know, while still in a fallen world not yet fully recreated into Christ. Economic structures, for example, are created through human choices in different times, places and cultures. The pertinent question is how any economic structure conforms as well as possible to the new moral order of Christ. This may be what Wolters is alluding to in the postscript when citing the example of Paul’s instruction concerning households to be within the culture without conforming to its idolatry. The locus of social ethics in any structure is conformity to Christ, the Lord of all, and not so much a desire to understand creational norms or a defense on the boundaries of the various sovereign spheres. The anxiety to find the right structure dissipates and all energy and faith can now be directed towards Christ who gives life.
In sum, Wolters produced a little book with a powerful cosmic scope that can be read fruitfully as an introductory text to a biblical worldview. The postscript to the second edition of the book addresses several of its earlier weaknesses.