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4.0 The Dynamics and Correction of
Human Worldviews
WvS
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Theology
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Dynamics
4.1 WvS Dysfunction and
Weakness
Human worldviews are limited in scope because of the very nature of human
perception (see 3.2, Humans as Imperfect
Perceivers). The more limited the scope of a worldview is, the less
complex it is. The less complex it is, the fewer issues, variables, and
conditions the worldview can understand and respond to. For example:
people who see health as a primarily spiritual issue may lack the necessary
means within themselves to prevent infection through sanitation -- since this
strategy is linked to the idea of "germs" instead of "spirits" as pathogens.
If the persons of this worldview were presented with the idea of germs and germ
theory was demonstrated in a trial run of a sanitation program, the worldview
might adopt germ theory and sanitation and become more complex. This new
complexity would increase the range of physiological problems the worldview can
address.
Each human WvS has a conceptual orientation of one of two types:
socio-centric or egocentric. Socio-centric worldviews see the
group as the center of life, while egocentric worldviews emphasize the
individual. Based on this "center of gravity," the worldview defines the
environment around them and the relationships between the various elements.
Perception begins at the center of gravity and extends outward. Generally
speaking, the closer an element is to the center, the better it is understood.
For example: isolated WvS-F tribes often call themselves "the people" in their
language. Outsiders are known as "not the people" and usually the tribe
has an explanation of their origin as well. These outsiders are viewed
with extreme suspicion because they exist on the margin of the tribe's
perception -- far from the socio-centric center of gravity.
In the past WvS-H kings posed harsh taxation on the peasantry. The king
saw this as necessary for the maintenance of his power. He would be
generally unaware if the humble masses suffered by his policy, or he would
respond that it was their lot in life. Eventually, as the peasantry grew
in power and a middle class emerged, this lack of understanding on the kings
part would turn into rebellion. The king's egocentric center of gravity
allowed him only to see and understand issues directly effecting himself, thus
many reacted in shock when such uprisings occurred.
In the first case, the sense of "we" pulled so strongly at the tribe that they
had little or no understanding of their neighbors. Likewise, the king's
sense of "I" left him ignorant of the feelings of the common people. This
lack of perception caused by the pull of the WvS center is called WvS
weakness. If problems result from the weakness, limiting the
functionality of the WvS, WvS dysfunction results. In other words,
weakness is the possibility for problems to occur due to some lack of
perception. Dysfunction is the problem generated by this weakness.
Not only can dysfunction be caused by a lack of perception: it can also be
caused by inaccurate assumptions. The idea that the WvS-H king doesn't
know about the plight of his people is a lack of perception. On the other
hand, if he knows and responds that it is their station in life to suffer, he is
making a errant assumption -- one that will be costly.
Assumptions are often related to WvS center of gravity. Socio-centric
worldviews make assumptions based on the group's identity, concepts, and
behaviors. Regardless of functionality, Socio-centric worldviews may
maintain the groups view of the world stubbornly even in the face of failure
with dire consequences. To the other extreme, egocentric worldviews often
make assumptions based purely on individual experience, opinion, and interests.
An illustration of socio-centric weakness can be found in the nation of Israel:
When the nation of Israel left Egypt, they were a nation of WvS-F tribes.1 Moses used a WvS-D
moderated form of WvS-H to lead the people, but they did not share this
worldview with him. This was clearly evidenced by their reversion back
into their idolatry when Moses was absent on the mountain (Ex. 32:1). They
lacked his vision, demonstrated by their lack of confidence concerning the
conquest of the Promised Land (Deut 1:26-40). Repeatedly, it is
the entire group of "the
people" who cause trouble as they grumble and complain and stumble into
idolatry (Ex 14:10-13;
16:3-4,
27-28;
17:1-3;
32:1)
Israel's problems arose from two interrelated WvS-F dysfunctions: lack of
overall solidarity and idolatry. Although WvS-F is group-oriented, their
ties seldom extend beyond narrow ethnic boundaries, usually no larger than
family groups. Solidarity existed within the tribes themselves, but was
lacking between the tribes as a complete nation. In fact, the Reubenites
and Gadites did not want to participate in the conquest once they saw that land
on the East side of the Jordan was suitable for their flocks. Moses
rebuked them saying, "Shall your country men go to war while you sit here?"
That was exactly their idea (Numbers 32:1-15). Later in Israelite history,
this WvS-F dysfunction would lead to the divided kingdom as the northern tribes
asked, "What share do we have in David?" (1 Kings 12:1-17).
Idolatry arises from the WvS-F insecurity with a world of invisible and
uncontrollable forces. In classic WvS-F dysfunction, Israel sought to make
a visible god, one that could be manipulated. First, they created the
golden calf, pronouncing it "the god that took us out of Egypt" (Ex. 32:4).2 Later, they
adopted the gods of the Canaanites and other ancient Palestinian tribes because
they were physical "handles" to local spirit forces (Judges 2:12).3 The trouble is,
this view of spirituality is far from reality -- in fact it is downright
ludicrous to think that a force powerful enough to create or rescue could be
manipulated by humans (Isaiah
40:18-26; 44:12-20).
These WvS-F dysfunctions would have far reaching consequences. Each
consequence caused further dysfunction, creating a "spiral down" effect of the
society. The lack of national solidarity left tribes to subdue their
inheritance land alone. Most tribes were only partially successful.4 WvS-F is only a successful worldview in
isolation (either geographical or social), but the presence of these other
nations would not allow it. Soon, the tribes were influenced by the
peoples surrounding them -- especially in the area of religion.5 Intermarriage intensified the situation as
generations of half-Hebrew children were taught idolatry by a Canaanite parent (Judges 3:6). As idolatry increased, God refused to help the Hebrews
displace the natives, intensifying their helplessness and exposure to idolatry (Judges 2:1-3). Soon idolatry and the loss of national solidarity exposed
weak Israel to brutal attacks and oppression by neighboring peoples (Judges
2:10-23).
4.2 Reaction and Polarization
Eventually Israel was so weak that it could no longer resist the invading bands
of Philistines. In a last-ditch effort to maintain control, the Israelites
brought out the Ark of the covenant to take into battle with them.
Stubbornly holding on to WvS-F dysfunction, they used the box of the covenant as
if it were an idol to be manipulated -- they thought the mere presence of the
Ark would insure their victory. Much to their dismay the Israelites were
horribly defeated and the Ark was captured (1 Samuel 4:1-11).
God raised up the last judge, Samuel, to restore order and repulse the enemy.
Samuel was to return the people to the Lord by moderating their WvS-F with
WvS-D. It was too late. Years of suffering in WvS-F dysfunction,
capped by this last shameful defeat, had already initiated a worldview shift.
Israel would not learn it's lesson and moderate with WvS-D. Even though
they acknowledge their sin and wanted God's deliverance, they
did not did take measures to remove idolatry and promote solidarity (1
Sam. 7:2-11).
Instead, they demanded of God another human strategy: "appoint a king to lead
us" (1 Sam. 8:5). The Israelites copied the idea from the WvS-H nations
around them. In fact, it was no coincidence that recent Philistines
attacks were lead by a WvS-H king. Israel noticed, and they wanted to give
it a try.
God had been attempting to solve the problem all along. WvS-F, in its most
extreme form, leaves people groups with almost no common direction. The
addition of WvS-D (in the form of the Law) was intended to unite the tribes in a
shared identity and direction. Also, God had been providing leaders -- his
representatives -- to cast a singular vision for the people. Even in the
case of Samuel, who at this point was the lone ruler over the people -- it was
actually God who ruled. Because the people, in WvS-F dysfunction, could
not see their invisible ruler, they failed at following him and, instead, "every
man did what was right in his own eyes" (Judges 17:6;
21:25). The God
ordained version of individual leadership would have turned the WvS-F tribes
back towards reality, but instead they requested a king, heading straight into
WvS-H and its dysfunctions.
Despite the dark predictions of what life would be like for the people under a
WvS-H king, the people demanded a dictator (1 Sam. 8:10-20). Israel's
existence problem of national defense was far too big for their extreme WvS-F to
handle, and they knew it. When the dependence crisis was presented --
choose God as your leader or solve the problem yourself -- they chose the later.
The formation of the new monarch-rule strategy completed the necessary
conditions for WvS-H to arise, and a new human worldview was born in the
Israelite nation.
This example from Israel's history demonstrates that the generation of a
worldview is primarily a reaction against a previous worldview that has become
highly dysfunctional. Because the strategies of the old WvS are derived
from and oriented to the center of gravity -- either socio-centric or egocentric
-- the new worldview will orient to the the opposite center of gravity.
The strategies of the new WvS are often opposite, as will be the dysfunctions,
because they are derived from the opposite pole of the spectrum. This
tendency for polarization leads to a high degree of difficulty in communication
and interaction between worldviews: a problem that leads to generation gaps,
international conflicts, and failed Christian missions.
4.3 Divine Balance and
Stabilization
As mentioned before, God does not leave humans to struggle in ignorance and
dysfunction. Instead, he actively attempts to return straying individuals
and groups back to reality. In the case examined above, Yahweh pushed and
pulled the people back to himself using covenants, military leaders, judges,
heroes, prophets, enemies, and natural disasters. Almost all means at
God's disposal were employed to return the people to the truth. If only a
single idea about God can be gained from these events it is this: Yahweh
is passionate about the direction of his people. Later in Israel's
history, even in the midst of terrible, last resort efforts like an invading
empire, still the prophets could see a God whose love was unfailing, simply
because he would not allow his people to remain in dysfunction and darkness (Is.
16:5, 38:17,
43:4,
54:10,
63:9;
Jer. 12:7,
31:3;
Hosea 11:1-11).
Although God proves he will take necessary measures to return his people
to the truth, he is also active in preventing their divergence from WvS-D and
reality. The Law of Moses is one example of these preventive actions.
God had the foresight, to provide provisions in the Law to prevent dysfunctions
of at least WvS-F and WvS-H, and perhaps for WvS-C and WvS-A as well.6
Consider the underlying objectives of certain commands: The establishment
of the priesthood and prophets served to settle disputes and unify the people
through service to God. This directly aimed at tying the people to a common
standard and identity in God. Likewise, the cultic ceremonies and
festivals that all males were required to attend built national identity
and solidarity with God as the unifying center of Israelite life. Commands
against idolatry kept the people from the perils of animism and shamanism,
while instructions about the destruction, alliance, and association with other
nations insured purity and isolation. On the other hand, the
tabernacle worship, animal sacrifices, and cultic rituals provided a
visual, hands-on religion to squelch the fear of the invisible
spiritual realm -- in a sense making the invisible God visible to the people.
All these aspects of the law and many more were intended to address the specific
weaknesses and dysfunctions of the WvS-F worldview.
The reach of the Law went beyond WvS-F, however. In anticipation of
Israel's move to set a king over themselves, God placed specific guidelines for
any monarch in the Law (Deut. 17:14-20). These ordinances were designed to
prevent the king from classic WvS-H abuses. Even though the king was
sovereign,
any ruler had to place himself on equal terms with his subjects before God. He
was bound by the Law to the same extent as the least subject of his kingdom, and
he was required to follow it without turning "to the right or to the left."
This language -- "to the right or to the left" -- occurs at least six times in
reference to the commands of God (Deuteronomy 5:32;
17:11, 20;
28:14;
Joshua
1:7; 23:6). Some have taken this to be a prohibition of standards more
stringent or more liberal than what God has ordained. Included in this
idea would be activities leading to socio-centric and
egocentric dysfunctions. In fact, conservative and liberal ideologies often coincide with socio-centrism and
egocentrism. Conservative ideology often emphasizes the group's way of
doing things as normative. Jesus was criticized by socio-centric WvS-C
Pharisees for not upholding their Sabbath standards. The Pharisees
"enhanced" the Mosaic Law with many of their traditions, which they considered
as binding as the Law itself (Matt. 12:1-13;
Mk. 7:1-13).
To the opposite extreme, liberal ideologies are often driven by personal agendas
that bend or ignore the rules. In egocentric impatience, Saul sacrificed a
burnt offering before battle, even though only a priest could perform such a
rite, and lost his divine anointing as king (1 Sam. 13:7-14).
Whether in the Law or spoken by prophets or revealed directly, wherever WvS-D is
applied, it serves to balance and stabilize human worldviews. David used
WvS-H frequently. However, it was balanced and stabilized by certain WvS-D
aspects. For example, WvS-H promotes a certain level of paranoia among
leaders because its "might makes right" philosophy means a mighty subordinate
can unseat his superior given he has sufficient political or military strength.
Such paranoia leads to the elimination of competition by any means possible.
David, who learned to depend on God as his own champion, refuses to enter the
political revenge business. Repeatedly when faced with a competitor, David
takes God as his judge instead of pursuing "justice" himself (1 Sam. 24:6,
25:32-34,
26:9-11,
2 Sam. 15:25-26,
16:10-12). David's WvS-D moderated
WvS-H mindset prevented David from stumbling into egocentric dysfunctions.
The vital role of this WvS-D influence was proven when David twice (in the cases
of Bathsheba and the army census) drifted away from God in error which caused
himself, his family, and the kingdom much grief.
To the extent that WvS-D is applied to human worldviews by individuals and
groups in the Biblical record, these people experience the health and blessings
of God. To the extent that WvS-D is not applied, destruction, dysfunction,
and pain rule. This is a central theme of the Biblical account, and though
it may sound simplistic, it offers the key to integrated, transformative
ministry today. Understanding human worldviews and God's action and
reaction to them gives us the power to understand each person's place in God's
redemptive plan. Each individual and people group is called to find their
way back from the outskirts of human thinking to the center of God's will and
blessing. Ministers must develop dynamic strategies to identify worldviews
and lead the people back to God.
4.4
Testing and Dependence Crisis
Human worldviews do work, at least for a while. While these worldviews are
in effect, it may be highly difficult for WvS-D in its various forms to make an
impact. For example: God warned the Israelites not to forget God in their
safety and prosperity (Deut.
6:10-14, 8:11-17).
This command was designed to address WvS-H and WvS-A materialism and ethical apathy.
After the reign of David, when peace was established and Israel became a center
for international trade, these dysfunctions began to dominate the Hebrew nation.
Current western culture shows that societies steeped in WvS-A dysfunction will
not easily accept God since they have no felt need for him. If the economy
is healthy, who needs a divine provider? Likewise, it was not until
the ravages of war would leave the Israelites in poverty that they would once
again seek after God (Isaiah
5:8-17; Hosea 12:1-10).
When humans remain at the extremes of their worldview, God frequently uses
testing to make room for WvS-D. God repeatedly tested Israel, causing a variety
of situations leading to dependence crisis (Ex.
15:25, 16:4,
20:20;
Judges 2:22;
Jer. 6:27,
9:7). For
example, God left the Canaanite nations in place after initial conquest of the
Promised Land specifically to test Israel. Already, on the trip from Egypt
and during the conquest, the people were steeped in WvS-F thinking.
Leaving the nations in place pushed forward new existence problems which in turn
raised issues of dependence. All this was intended to drive the people
back to God and WvS-D. As Moses told the people, God brought about these
situations "to humble you and to test you, and in the end to do you good" (Deut.
8:16).
God does not test mankind because he lacks information. In reality God
knows the entire character of every human (John
2:24-25). Why then is such testing necessary? Such trails are
designed to "test you, so that the fear of God will be with you to keep you from
sinning" (Ex. 20:20).
In other words, tests are designed to expose human frailty and failure where it
exists and restore a fundamental trust in God. This picture of God is much
more complex that a benevolent cosmic vending machine or Santa Claus who simply
wants mankind to be happy. Instead, he is willing to make humanity
miserable in order to force a dependence crisis. Each crisis allows people
to choose God, and God will continue to generate crisis after crisis until the
correct choice is made.
This message of dependence on God was clear in the ministry of Jesus. The
rich young ruler, so sure of his adherence to the Law, was faced with a
dependence crisis when Christ told him, "sell your possessions and give to the
poor, and you will have treasure in heaven. Then come, follow me" (Matt.
21:21). Repeatedly, the disciples were trust into situations where
their faith was tested -- all to teach these "men of little faith" to trust in
God (Matt. 8:23-27,
14:22-33).
In fact, it was not the image of the pious priests or strict scribes that Christ
told his followers to imitate: it was the dependent child (Matt.
18:2-4; Mark 10:13-16;
Luke 18:15-17).
Summary
Human worldviews are the result of existential problems arising from departure
from reality and the divine worldview (WvS-D). When an existential problem
surfaces, it forces a dependence crisis. If the individual or group
chooses to rely on their own resources, a human worldview will be formed to
address the issue. However, this worldview will synthesize dysfunctions
undermining its effectiveness to deal with the issue. New issues may also
arise, either as the consequence of dysfunctions or as divinely introduced
problems intended to force a move back to WvS-D, generating new existential
problems, dependence crisis, and new worldviews.
God actively seeks to balance and stabilize human worldviews by introducing
various WvS-D influences. Standards, laws, covenants, and regulations are
just some of the tactics that God employs to prevent WvS dysfunctions. He
may "test" individuals or groups in order to create an
opportunity for WvS-D. Forcing such a dependence crisis allows the
individual or group to choose God as the solution to the problem.
Ministry with WvS must understand the interaction of human WvS and God's work
with these thinking systems. God is constantly working to create
opportunities for WvS-D to moderate individual and group worldviews.
Ministers must identify this work of God in the lives of others and attempt to
steer them toward God at the point of their dependence crisis. Also, as
agents of the Word, ministers can create spiritually-based existential problems
according to the will of God that will lead to a crisis of faith (such as
de-constructing wrong belief). As an
incarnation of Christ, ministers must then communicate God's answer and assist
in the transition to WvS-D when the correct dependence choice is made.
<<Previous:
God, Reality, and Humans
1Notice the use of
"divisions" in Ex.
12:41, 51 NIV. [back to text]
2The
calf was probably chosen because it was the form of a popular idol in Egypt.
See: David Alexander and Pat Alexander, editors, Eerdmans Handbook to the
Bible (Grand Rapids: Eerdmans Publishing, 1992), 170.
[back to text]
3Archeological
evidence indicates that the Israelites may have continued to worship the
Egyptian calf as well, even after their punishment at Sinai. See: David
Alexander and Pat Alexander, editors, Eerdmans Handbook to the Bible
(Grand Rapids: Eerdmans Publsihing, 1992), 170 (inset).
[back to text]
4See various accounts in
Judges 1.
[back to text]
5This phenomenon
of syncretism is common in WvS-F tribalism. In the southwestern United
States Navajo Indians still maintain traditional animistic beliefs about local
spirits. However, the Peyote religion is also popular with many because
the hallucinogenic peyote buttons used in rituals produce "strong visions" and
supposedly rid the body of evil. The emphasis is on religion that can be
used, and the Navajos have no qualms adding to their spirituality other
"effective" beliefs. [back to text]
6Worldviews more complex than WvS-A most likely did
not exist or were rare before the time of Christ. Christ fulfilled the Law just as it
was about to expire. In this way, the Law was designed to be limited and
perishable -- a testament to God's control of the human timeframe. On the
other hand, the teachings of Christ and his Apostles would span from WvS-F to
WvS-U and perhaps beyond. [back to text]
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