Whether you realize it or not, you have a worldview—a system by which you measure life’s critical questions: Does God exist? What is His nature and relationship to the world? How should I live in this world? etc. Only the biblical worldview can reasonably and satisfactorily answer these questions. Still everyday opposing worldviews compete for a place in your thinking. Starting this new series, Dr. Sproul begins by showing us how Western thought moved from a predominantly biblical worldview to our current secularized situation.

In the previous lesson, we looked at ways in which Christians should not react to the hostility of modern culture. In this lesson, we will see what Christians should do. They must first understand the opposition's worldview (a major goal of this series), and then they must clearly affirm the superiority of the Christian worldview with its twoist view of reality.

Battle for Our Minds will equip you with intellectual ammunition for defending and proclaiming the Christian worldview effectively. R.C. Sproul explores the three worldviews that have characterized Western thought: the classical/biblical worldview, the Enlightenment worldview, and post-Christian secularism. The helpful study guide compares the three points of view on religion and public life, science, law and government, the nature and value of life, the arts, and more.

Ligonier Ministries' 2007 National Conference, Contending for the Truth, will equip believers to answer the false claims of postmodernism, naturalism, and our culture's other atheistic theories. Dr. Sproul is joined by other Christian scholars, pastors, and leaders, including John MacArthur, Al Mohler, and John Piper to refute the claims made against the biblical worldview and to arm believers for the cogent presentation of orthodox Christianity.

A biblical worldview must take into account the dimension of spiritual conflict highlighted in the Old Testament and emphasized by every New Testament writer. Throughout his Word, God acquaints us with our spiritual enemy and equips us to engage him in our Christian growth and kingdom service.In this booklet, Gale lays out a spiritual and practical guide to standing daily against Satan and his schemes. Focusing on the redemptive work of Christ, he exposes Satan’s tactics and outlines a battle plan of standing and abiding in Christ.Basics of the Faith booklets introduce readers to basic Reformed doctrine and practice. On issues of church government and practice they reflect that framework—otherwise they are suitable for all church situations.

This bundle contains both DVD sets 1 and 2.TrueU 1: Does God Exist?How do you know God is real? Is there evidence for a Creator? This life-changing DVD provides proven facts and insights from philosophy, cosmology and biology to help you engage intellectually with professors and peers, both in and outside the classroom. 2 DVDs, a 64-page booklet and The Toughest Test in College DVD are included in this set.TrueU 2: Is the Bible Reliable? This second set in the life-changing DVD series asks, "Is the Bible reliable?" Again, proven facts and insights from philosophy, cosmology and biology will help you engage intellectually with professors and peers, both in and outside of the classroom. For centuries, intellectuals and critics alike have questioned inconsistencies. Dr. Meyer examines ancient texts and archeological evidence to build a compelling case for the accuracy of Scripture - and why the Bible is more trustworthy than ever.Each set is a 10-part series taught by a Christian who is a well respected scientist. Sets include 2 DVDs, a Leader's Guide PDF, and a discussion guide.From the creators of The Truth Project comes TrueU, an engaging DVD series that presents scientific facts supporting a Christian worldview in order to equip Christian youth to defend their faith, especially for public university. TrueU series provides a life-long foundation to prepare students to enter the world with a biblical worldview and Christian values.ContributorsDr. Stephen C. Meyer is Senior Fellow at the Discovery In-stitute near Seattle, WA. He has spent 20 years researching cos-mology, biology and metaphysics to determine the existence of a creator God. Steve received his Ph.D. in History & Philosophy from Cambridge University and is author of Signature in the Cell: DNA and the Evidence for Intelligent Design.Dr. Del Tackett is the "architect" and visionary behind TrueU. He is Senior Editor for TrueU and plans on hosting the final (fourth) set of ten lessons when they are eventually filmed.Dave Stotts host and editor of the Drive Thru History series. His 12 years working in Christian media production have taken him taken him to 27 countries to shoot and edit

Is the Bible really historically accurate? Do you really believe that what you believe is really real?Everyone asks these questions, but can students confidently and reasonably defend biblical beliefs—and the Bible itself—when peers or university professors challenge their worldview?In TrueU: Is The Bible Reliable?, Dr. Stephen Meyer examines Scripture using archeological and documentary data that supports the factual accuracy of the Bible. Do you believe the Bible is real? “The heart cannot exalt in what the mind rejects”, says Dr. Stephen Meyer. Using evidence, logic and reason, he offers truth that stands up to scrutiny and helps viewers confidently defend Biblical truth and the reason for our hope! Is The Bible Reliable? provides life-changing biblical worldview facts with fascinating insights from the disciplines of archeology and historiography—the critical collection, analysis & compounding of historical data.TrueU enables students to respectfully and intellectually engage with professors and peers, both in and outside of the classroom.This is a 10 part series, taught by a Christian who is a well respected scientist. Set includes 2 DVDs, a Leader's Guide PDF, and a 96 page discussion guide.From the creators of The Truth Project comes TrueU, an engaging DVD series that presents scientific facts supporting a Christian worldview in order to equip Christian youth to defend their faith, especially for public university. TrueU series provides a life-long foundation to prepare students to enter the world with a biblical worldview and Christian values.ContributorsDr. Stephen C. Meyer is Senior Fellow at the Discovery In-stitute near Seattle, WA. He has spent 20 years researching cos-mology, biology and metaphysics to determine the existence of a creator God. Steve received his Ph.D. in History & Philosophy from Cambridge University and is author of Signature in the Cell: DNA and the Evidence for Intelligent Design.Dr. Del Tackett is the "architect" and visionary behind TrueU. He is Senior Editor for TrueU and plans on hosting the final (fourth) set of ten lessons when they are eventually filmed.Dave Stotts host and editor of the Drive Thru History series. His 12 years working in Christian media production have taken him taken him to 27 countries to shoot and edit

Battle for Our Minds will equip you with intellectual ammunition for defending and proclaiming the Christian worldview effectively. Dr. R.C. Sproul explores the three worldviews that have characterized Western thought: the classical/biblical worldview, the Enlightenment worldview, and post-Christian secularism. The helpful study guide compares the three points of view on religion and public life, science, law and government, the nature and value of life, the arts, and more.

Ligonier Ministries' 2007 National Conference,Contending for the Truth, in Orlando, FL, will equip believers to answer the false claims of postmodernism, naturalism, and our culture's other atheistic theories. 

Dr. Sproul is joined by other Christian scholars, pastors, and leaders, including John MacArthur, Al Mohler, and John Piper to refute the claims made against the biblical worldview and to arm believers for the cogent presentation of orthodox Christianity.

Michael Horton, Stephen Meyer, R.C. Sproul, and Del Tackett answer questions regarding the Christian mind, science, old and new earth, and more.

Note: This Questions and Answers session is made available for historical archival purposes only. Further, answers given reflect the views of the individual speakers and do not necessarily reflect the views of Dr. R.C. Sproul and Ligonier Ministries. Here is our Statement of Faith.

Continuing to look at the Battle for Our Minds, Dr. Sproul looks at deism and the road deists paved which has led to the world where we now live. As he looks at the major shift that took place which moved Western thought from a biblical worldview to our current state of affairs, he helps us understand the impact of deism as it emerged from the “Age of Reason and Enlightenment.”

One of the tragic effects of the fall is that men and women seek to serve the creature rather than the Creator. In this session, Dr. W. Robert Godfrey reflects upon current cultural challenges to a biblical worldview in light of God's design for creation.

The twenty-first century witnessed dramatic shifts in both individual and cultural expressions of faith. In the United States, the proportion of those who identified as Christians decreased from 82 percent of Americans in 2001 to 63 percent by 2021. In addition, various lifestyle and moral reflections of faith saw a dramatic shift. Views of family, gender, and work increasingly departed from a biblical worldview in favor of secular, nonreligious perspectives. Notwithstanding these changes, various traditions saw a revival of interest and influence, including the prosperity gospel, megachurch evangelicalism, and Reformed Christianity, especially among younger generations. The twenty-first century also witnessed the proliferation of access to the internet and smartphones, which dramatically changed the cultural, economic, relational, and religious experience for billions of people around the world. In the milieu of heightened awareness of militant Islam (e.g., post-9/11) and societal changes due to a global pandemic (e.g., COVID-19), these changing cultural, religious, and worldview expressions led to what some are calling a revolution of faith and morals in the early part of the twenty-first century.

The intersection of worldview and culture has concerned Christians throughout history. In various ways, believers have asked, How should Christians interact with culture? and How should the biblical worldview be applied in culture? The goal in asking these questions should be to develop a well-informed biblical view of the most important questions of human existence so that in answering them we remain faithful to Christ in any culture.

denying the deity of Christ in such a situation? But this type of thing happens far more regularly than many people realize.

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When I was on the faculty of a Christian college many years ago, I had a constant stream of students come to me with questions about the relationship between the truths affirmed in the New Testament about Christ and similar mythological affirmations found in the famous work Metamorphosis by the poet Ovid. It became clear that it was the delight of the english professor in his humanities class, which included a study of Ovid, to draw parallels between the New Testament teachings about Jesus and the myths presented in Metamorphosis.

I had the opportunity to meet in a friendly atmosphere with this professor over coffee in the student union, and I began asking him questions about his knowledge of the biblical worldview compared to the worldview of Ovid. I pointed out the remarkable number of differences between Ovid’s worldview and that of the New Testament, which the professor acknowledged existed, and I said: “It’s just simply not good teaching to point out similarities between different positions without at the same time acknowledging the significant differences between them. In your critique of Christianity, you have failed to mention these differences, which is not a sound approach to the matter.” He was contrite and committed not to do that anymore. But again, that was one incident out of literally tens of thousands that take place every year on campuses, not only at secular universities, but at church-related colleges and even in theological seminaries, as I’ve already mentioned.

One of the problems we have here is the criteria we use when choosing colleges or universities to attend in the first place. So often parents are impressed by the beauty of the campus of the particular institution or by their own remembrance of the commitment of the institution a generation ago, overlooking the reality that the approach to Christianity changes in various institutions as the faculty changes. The most significant barometer for choosing any kind of institution of higher learning is not the beauty of its campus but its faculty.

If you’re looking to send your children to an institution that has a Christian history or a Christian relationship, do not assume that the current faculty is fully persuaded of the truth claims of Christianity. You may indeed be throwing your children into the fire of a crucible they are not expecting and are not really prepared to withstand. I am not for educating people in a sheltered environment where there is no interaction with the secular mindset and with pagan worldviews, but we need to be fully prepared to understand when and where those worldviews come into collision with Christianity and how to avoid collisions that may be disastrous.

is to come” (Heb. 13:14). “The things that are seen are transient” (2 Cor. 4:18). What does it mean to refer to this life as “transient”? The answer lies in the tension evoked in the New Testament between the “now” and the “not yet.” Christians are those upon whom “the end of the ages has come” (1 Cor. 10:11). Something of the world to come has already perforated our spacetime existence and has claimed us as citizens of another realm (Phil. 3:20).

This perspective raises fundamental tensions. In one sense, we live here with a variety of responsibilities as citizens of this world. The reclusive life of withdrawal and abstinence is not a biblical worldview. This bizarre view of life is caricatured in Simeon Stylites the Elder, a man who climbed a pole in Syria in AD 423 and remained there for thirty-seven years until he died. This is a denial of Christianity, not its affirmation. Christians get involved in society. Christians reshape society. They are lights in dark places. A new affection has overtaken Christians that makes everything else seem paltry and trite. In the words of Thomas Chalmers, the Christian life is ignited by the “expulsive power of a new affection.”

A third aspect of pilgrimage is a sense of direction, a goal, an end point. The journey has a destination. Christianity provides a shalom, a sense of wholeness and completeness. Christians know who they are and where they are going. Aimlessness and drift characterize so much of life without the embrace of Christ.

Christians “look” for “things unseen” (2 Cor. 4:18, where the Greek verb “to look” suggests an intense, steady gaze). It sounds like a paradox: we look for something that cannot be seen. Glory awaits, and Christian pilgrims maintain a steady but determined discipline of facing forward. What lies ahead fills our vision and keeps us expectant. What awaits steady pilgrims surpasses expectation and defies explanation.

“Onward and upward! To Narnia and the North!” is a statement in C. S. Lewis’ Narnia tale The Horse and His Boy. All pilgrims of the cross agree: onward and upward!

THOMAS: In Psalm 139, the psalmist speaks of the relationship God has with the individual from the moment of conception. Just think of when the Holy Spirit conceived the infant Jesus in the womb of the Virgin Mary. At what point was Jesus the incarnate Son of God? When He was a day old, a week old, a month old, or during the third trimester? The answer came from Gabriel himself that at the moment of Jesus’ conception, He was the entity who is the Son of God incarnate. Abortion is, therefore, something that would justify the killing of Jesus. So, from a biblical worldview, life begins at the moment of conception.

BINGHAM: Does the church have a mandate to speak out against abortion?

THOMAS: Yes, and it does that in different ways. There are some Christians who are in public office, and they have a responsibility and a platform to do speak against abortion.

Speaking out against abortion is a clear implication of “Thou shalt not kill.” One obvious application of any sermon or exposition on the right of life or murder would be to address abortion.

Perhaps Job wished his friends had remained silent. Eliphaz, Bildad, and Zophar initially didn’t speak a word to Job. His suffering was too great. They remained silent for a week. But Job 4 marks the beginning of their speeches, where they begin to tell Job what they really think.

Eliphaz is the first of Job’s friends to speak. He speaks first probably because he’s the oldest. We pick up in Job 15:9–10 that he’s a gray-headed man, older than Job’s father. Bildad is the second of Job’s friends to speak, beginning in Job 8. He is brasher than Eliphaz. Zophar is the third of Job’s friends to speak, and he is even brasher than Bildad. Job’s friends all share something in common, however: their understanding of Job’s suffering. It can be summarized in a few questions from their speeches: Eliphaz: “Remember: who that was innocent ever perished? Or where were the upright cut off?” (Job 4:7) Bildad: “Does God pervert justice? Or does the Almighty pervert the right?” (Job 8:3) Zophar: “Do you not know this from of old, since man was placed on earth, that the exulting of the wicked is short, and the joy of the godless but for a moment?” (Job 20:4–5)

Job’s friends each understand the universe as operating according to a certain law. The reason for suffering, in their minds, is very simple. You reap what you sow. You get out of life what you put into it. You are responsible for your actions, and suffering is a consequence of your actions. The implication is that Job has sinned. It may have been a little sin, it may have been a medium-sized sin, or it may have been a big sin. It may be a present sin or some past sin that Job has forgotten about. One way or another, their answer to this predicament—from a philosophical, theological point of view—is that Job is reaping what he has sown. It’s karma. You get whatever’s owed to you.

What do we make of that as a principle, as a philosophy, as a theological way of understanding Job’s predicament? I think the first thing we must say is that it’s partly right. The Bible does explicitly teach that you reap what you sow (Gal. 6:7). Within the biblical worldview, we actually believe this. There are consequences to our actions.

But, of course, this principle is partly wrong. This is also taught in the Bible. Take the example of John 9, the incident where we read of the man who was born blind. The disciples asked Jesus, “Rabbi, who sinned, this man or his parents, that he was born blind?” (v. 2). What inference lies behind the disciples’ question? The same principle at work in the understanding of Job’s friends is at work here. Somebody has sinned. But do you remember Jesus’ answer? “It was not that this man sinned, or his parents, but that the works of God might be displayed in him” (v. 3). There was no immediate connection between

What I am doing [with the doctrine of justification], often enough, is exactly parallel, in terms of method, to what Martin Luther did . . . . I for one am proud to carry on that tradition—if need be, against those who have turned the Reformation itself into a tradition to be set up over scripture itself.” —N.T. Wright, “The Shape of Justification,”

The accusation that systematic theology (doctrinal formulations of the Reformation period in particular) overly governs (distorts) exegesis is not new, and Bishop N.T. Wright trots it out with renewed zeal in his latest book, Justification: God’s Plan and Paul’s Vision (SPCK, 2009). Thus, the Westminster Confession and the Thirty-Nine Articles were written in specific contexts, emerging “from the titanic struggle to preach the gospel, to order the church, and to let both have their proper impact on the political and social world of the day. . . . When people in that situation are eager to make their point, they are likely to overstate it, just as we are today. Wise later readers will honor them, but not canonize them, by thinking through their statements afresh in the light of scripture itself” (p. 29).

And who could disagree with that? It all sounds so terribly reasonable and obvious. We all bring our own prejudices and worldviews to bear on the literature we read; indeed, in its more exaggerated form it leads to postmodernity’s skepticism of an exegesis of any text that is “true for all—for every individual at all times.” This is not Wright’s position. He is not abandoning the notion of truth claims—far from it! He simply wants to suggest that the truth claims of the sixteenth and seventeenth centuries were formulated with systematic/doctrinal concerns that shaped (mis-shaped) the exegesis of Scripture. Wright’s “critical-realist” approach suggests that we need to appreciate the “biblical worldview” at any given point in Scripture. Or, to put it in more Wright-like language: Can we identify the “stories” that shape and govern, for example, Paul’s understanding of reality, together with the “symbols” that define it?

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A case in point is the doctrine of imputed righteousness, which he and others claim is nowhere explicitly found in Paul but which Reformed orthodoxy claims is vital in any formulation of redemption accomplished and applied. The “bias” forced upon exegesis by social, ecclesiastical, and political concerns of the time forces us, Wright insists, to ask, Why did they emphasize that point in that way? What were they anxious to safeguard, what were they eager to avoid, and why? What were they afraid of losing? What aspect of the church’s mission were they keen to take forward, and why? And, in particular: Which scriptures did they appeal to, and which ones did they seem to ignore? Which bits of the jigsaw did they accidentally- on-purpose knock onto the f loor? In t he passages they highlighted, did they introduce distortions? Were they paying attention to what the writers were actually talking about, and if not what

Our God is entirely trustworthy because He is a truth-telling God who never lies (Num. 23:19; John 17:17; Titus 1:2). Yet in this fallen world, the devil spreads falsehood (John 8:44), and false teachers who reject or obscure the truth of God’s Word abound (2 Peter 2:1). How can believers identify teaching that is not in line with Scripture and help others gain freedom from falsehood? The following resources, curated by the Ligonier editorial team, can help Christians identify and refute false teaching so that they may guard the precious truth of God’s Word.

A Field Guide on False Teaching by Ligonier Ministries  This resource provides an overview of the major theological errors, cults, and world religions to help believers guard against the pernicious influence of false teaching. By exposing how false teaching runs counter to Scripture, readers can not only be strengthened in their own lives, but also seek to protect and proclaim the truth in their churches and among believing and unbelieving loved ones.

The Other Worldview by Peter Jones This book addresses the two basic worldviews that all religions and philosophies can be divided into: “Oneism” and “Twoism.” Jones traces the roots and spread of Oneism’s influence throughout the Western world and exposes the dangers of such a worldview. Only Twoism, the belief that a distinction exists between the Creator and creation, offers a biblical worldview that reveals the gospel of Jesus Christ as humanity’s only hope.

Cults and the Occult by Edmond Gruss  For readers looking for a helpful overview of the major cults, this book covers fifteen well-known cults, including Jehovah’s Witnesses, The Latter-day Saints (Mormons), Astrology, Christian Science, and the Baha’i faith. A biblical analysis of each group is provided, along with additional resources, including bibliographies for additional study.

The Final Word by O. Palmer Robertson In this volume, Robertson addresses the case for the spiritual gifts of tongues and prophecy being in use today, arguing from Scripture that the fascination with these gifts reveals the church’s failure to grasp the fullness of New Testament teaching and the superiority of the revelation of God in Jesus Christ, who is the Final Word for believers today.

A Christian Introduction to Religions of the World by Johannes G. Vos This short book begins by examining the origin of religion according to the Bible as well as the Christian approach toward those who embrace false gods. The remaining chapters address particular religions, including Hinduism, Buddhism, Confucianism, Shinto, Islam, and Judaism.

This article is part of the Recommended Resources collection.

play times, activity and rest times. Spiritually, this includes patterns of time together to pray and learn from God’s Word.

As you develop these routines, talk about them with your child. Teach them how God is consistent in this world and in their life. Work together to create schedules and routines that help everyone accomplish what God calls them to. Discuss together what extra activities to include in the week, whether they will help or inhibit the family’s routines, and whether the additional activities bring glory to God.

Ground Your Family in God’s Word As Moses prepared God’s people to enter the promised land, he exhorted them to remember God’s Word: “Take to heart all the words by which I am warning you today, that you may command them to your children, that they may be careful to do all the words of this law. For it is no empty word for you, but your very life. . .” (Deut. 32:46–47). As Christians, we know that God’s Word is the source of life and truth, yet in the craziness of daily life it’s often neglected for the sake of pressing things like getting out the door on time or finishing homework before bed. Yet our children cannot learn about the world God created apart from knowing Him. Math, science, and history unrooted from the God who created all things holds little value. We need to fill our children’s minds and hearts with the truth of who God is and what He has done. This equips them to separate truth from falsehood. It helps them develop a biblical worldview through which to filter all that they hear and see. It feeds their souls, helping them grow in their knowledge of the One who created them.

As you start a new school year, incorporate Bible reading and memorization into your day. Mealtimes or evenings before bed are ideal. Use these times to talk about your children’s day, what they learned, and the interactions they had with others. Help them think through and consider how God’s Word intersects with their daily lives. What might the gospel say to how they respond to another child being mean? Or to something a teacher said that is untrue? Or to a situation that seems unfair? As you have these conversations, they will learn that God’s Word is the source of truth for all of life.

The transition from summer to the return to school creates opportunities to teach our children about the God who made them. As we get back into the fall routine, may we seek to image God in our work and rest, in our schedules and routines, and in our dependence upon His Word.

system of thought—whether that be a particular religion, a stream of political thought, or an overarching view of the world. At its core, critical theory attempts to analyze authority relationships from both a philosophical and practical point of view by searching for hidden biases and ulterior motives with an interest in replacing power structures with new ones that promise greater autonomy and material benefits.

Rather than beginning at a single moment in time, critical theory began as a confluence of several intellectual streams that came together to form a larger body of thought. The first of these streams is often referred to as the Frankfurt school (or the International School for Social Research) that originated in Goethe, Germany, during the 1920s and ’30s. Men such as Theodor Adorno, Eric Fromm, Herbert Marcuse, and Max Horkheimer, working in different disciplines, were some of the early architects of the movement, with Jürgen Habermas becoming one of the better-known, later luminaries.This school was something of a multi-disciplinary think-tank focusing on contemporary social issues such as power, oppression, wealth, identity, and politics. The school was eventually forced to relocate due to pressures from the Nazi party, which perceived it as a threat to its political agenda. The overlapping timelines of Nazi ideology and the Frankfurt school are important to note, as the latter sat in stark contrast with the former. One was an ideology of oppression through totalitarianism; the other sought liberation for the oppressed through philosophical reflection on power structures and how change comes about. Both movements were highly political and were a threat to one another in different ways.

Another significant influence on critical theory was, and is, Marxism. “Critical Theory was conceived and birthed within the intellectual crucible of Marxism.” But critical theory should not be equated with Marxism or reduced to it. It would perhaps be more accurate to say that early architects of critical theory had something of a love-hate relationship with Marxism, sometimes drawing from Marxist ideology and sometimes forcefully rejecting it. Marxism is well known for its portrayal of the tensions that exist between various economic classes that are collapsed into the categories of “oppressors” and the “oppressed,” with capitalism being one of the main causes of oppression. At the same time, critical theorists saw in Marxism yet another system of thought that proved unsuccessful in its attempt to bring equity to the world.

One of the great, idealistic hopes of the Enlightenment was that man would finally be free from God and the various biblical, pre-Enlightenment ideas that held man captive. Many envisioned a secular utopia. The French Revolution is just one example of such a hope. Instead, man was unable to liberate himself. The French Revolution gave birth to “the reign of terror,” and the twentieth century witnessed world wars and many other tragedies. Looking back at this history, critical theorists see little more than alternatives to the biblical worldview that failed, including Marxism, socialism, and even modern liberalism. As a result, critical theorists believe that

Regrettably, many American Christians know little about economics. Furthermore, many Christians assume that the Bible has nothing at all to say about economics. But a biblical worldview actually has a great deal to teach us on economic matters. The meaning of work, the value of labor, and other economic issues are all part of the biblical worldview. Christians must allow the economic principles found in Scripture to shape our thinking. Here, then, are twelve theses for what a Christian understanding of economics must do.

1. It must have God's glory as its greatest aim.

For Christians, all economic theory begins with an aim to glorify God (1 Cor. 10:31). We have a transcendent economic authority.

2. It must respect human dignity.

No matter the belief system, those who work show God's glory whether they know it or not. People may believe they are working for their own reasons, but they are actually working out of an impulse that was put into their hearts by the Creator for His glory.

3. It must respect private property and ownership.

Some economic systems treat the idea of private property as a problem. But Scripture never considers private property as a problem to be solved. Scripture's view of private property implies that owning private property is the reward of someone's labor and dominion. The eighth and tenth commandments teach us that we have no right to violate the financial rewards of the diligent.

4. It must take into full account the power of sin.

Taking the Bible's teaching on the pervasive effects of sin into full account means that we expect bad things to happen in every economic system. A Christian economic understanding tries to ameliorate the effects of sin.

5. It must uphold and reward righteousness.

Every economic and government system comes with embedded incentives. An example of this is the American tax code, which incentivizes desired economic behaviors. Whether they work is an issue of endless political recalibration. However, in the Christian worldview, that recalibration must continue to uphold and reward righteousness.

6. It must reward initiative, industry, and investment.

Initiative, industry, and investment are three crucial words for the Christian's economic and theological vocabulary. Initiative goes beyond action. It is the kind of action that makes a difference. Industry is human work done corporately. Investment is part of the respect for private property found in Scripture. Investment, as it turns out, is as old as the garden of Eden. That which accrues value is honorable, and the impulse to accrue that value is honorable. Thus, a Christian economic theory indicts any able-bodied person who won't work and anyone who won't respect private property or reward investment.

7. It must seek to reward and incentivize thrift.

In a fallen world, money and investments can quickly be distorted to idolatrous ends. For that reason, thrift is a very important issue in the Christian worldview. In a fallen world, abundance one day can turn into scarcity the next. Thrift may be what provides survival in times of poverty.

**8. It must uphold the family as the most basic economic

dominance, and competing worldviews have become far more prominent. These non-Christian worldviews include:

Naturalism: there is no God; humans are just highly evolved animals; the universe is a closed physical system. Postmodernism: there are no objective truths and moral standards; “reality” is ultimately a human social construction. Pantheism: God is the totality of reality; thus, we are all divine by nature. Pluralism: the different world religions represent equally valid perspectives on the ultimate reality; there are many valid paths to salvation. Islam: there is only one God, and He has no son; God has revealed His will for all people through His final prophet, Muhammad, and His eternal word, the Qur’an. Moralistic therapeutic deism: God just wants us to be happy and nice to other people; He intervenes in our affairs only when we call on Him to help us out.

Each of these worldviews has profound implications for how people think about themselves, what behaviors they consider right or wrong, and how they orient their lives. It is therefore crucial that Christians be able to engage with unbelief at the worldview level. Christians need to understand not only what it means to have a biblical worldview, but also why they should hold fast to that worldview and apply it to all of life. They should be able to identify the major non-Christian worldviews that vie for dominance in our society, to understand where they fundamentally differ from the Christian worldview, and to make a well-reasoned case that the Christian worldview alone is true, good, and beautiful.

The challenge is greater than ever. But we shouldn’t be discouraged, because the opportunities and resources available to us are also greater now than they have ever been. In the last half-century or so there has been a remarkable renaissance in Christian philosophy and apologetics, much of which has focused on developing and defending a biblical worldview. Whatever God calls His people to do, He equips them to do (see Eph. 4:11-12; Heb. 13:20-21). The problem is not that the church is under-equipped, but that she has yet to make full use of what Christ has provided for her.