Initially Was the Logos...My WorldviewKen Funk 15 April 2002

The opinions expressed inthis essay are my very own and never express the state place of OregonState University.

My worldview may be the set of beliefs about fundamentalaspects of truth that ground and influence all my perceiving, thinking,knowing, and doing (see just what is a Worldview?).My worldview includes my philosophy concerning the nature and sources of knowledge(my epistemology), my beliefs towards ultimate nature of Reality (mymetaphysics), my beliefs about the origins and nature of this world (mycosmology), my philosophy towards meaning and reason for the world andits inhabitants (my teleology), my beliefs towards existence and natureof Jesus (my theology), my beliefs towards nature and reason for Man (myanthropology), and my opinions towards nature of value and the value ofthings (my axiology).

The general values that are my worldview form notonly how I begin to see the world, but additionally profoundly influence the particularbeliefs we arrive at hold, the judgements and choices we make, and all sorts of thatI think, say, and do. My worldview can be so fundamental to what i really do, andindeed, the things I am, so it will be intellectually dishonest for me notto offer it for examination. If you should be to know me also to understandwhat We say and do, you need to know one thing of my worldview. Therefore I set itforth for you right here, perhaps not in the form of an extended argument, but as a setof assertions. I believe them to be true, but I leave it for you to reflecton them your self and judge their legitimacy.

I'm a Christian, and my worldview is a biblical Christianworldview. And so I have decided to present it by means of an expositionof certainly one of the best passages through the Bible, the Prologue towards Gospelaccording to John the Apostle (John 1:1-18, New Global Version):

Following is my worldview. First I provide it asan exposition of Prologue, I quickly summarize it beneath the worldviewelements outlined above.

In the beginning had been the Logos, ...[1:1a]

«Within the beginning» appears a definite mention of the Genesis1, the account of this creation for the universe, which begins

Inthe starting God created the heavens while the planet ...

There is a beginning to spacetime. There is certainly Somethingoutside of spacetime, a supernatural, a «hyperspacetime,» if you will.The most prominent aspect in the supernatural is God (Gen: 1:1). Jesus isa person (in Gen 1:27, the personal pronoun «His» can be used to make reference to Jesus).God created spacetime (Gen. 1:1) and «God saw all he had made wasvery good ...» (Gen. 1:31a). That God saw it was good is adeclaration that goodness — value — just isn't subjective as much today wouldaffirm, but it is objective and absolute.

Jesus created light, water, land, plants, pets, andman. Jesus created man in His own image, in their likeness, bearing certainattributes in accordance with Him (Gen. 1:27). God offered guy dominion over andresponsibility the earth (Gen. 1:27-28).

There is certainly at this time considerable debate among Christiansas towards the creation account. A literal interpretation of Genesis 1 may infact be accurate, however it is maybe not necessary to right understanding. I aminclined to agree with Bruce Waltke («The Literary Genre of Genesis, ChapterOne,» Crux, Vol. XXVIII, No. 4, 1991) your Genesis creationaccount is a literary-artistic representation associated with creation, whose purposeis to ground the covenant individuals (i.e., the Jews') life and worship inthe Creator and their ethics in His created purchase. Which, Genesis 1 isnot science, but it is consistent with science in the sense that the universe-- particularly life — is the outcome of smart design and never the productof random processes (e.g., see Dean Overman, the truth Against Accidentand Self-Organization, New York: Rowman & Littlefield, 1997; MichaelBehe, Darwin's Black Box: The Challenge to Evolution, nyc:Simon and Schuster, 1996).

«initially ended up being the Logos ...» Most Englishtranslations for the starting expression of this Prologue render it «in beginningwas the word ...» but I have plumped for to use the transliteration ofthe original Greek to emphasize the utilization of a metaphysical term absolutelyessential to the correct understanding, but usually ignored by moderns.

The noun logos is through the verb lego,to gather. Logos means a collection, a gathering; a calculation,an account. In Theaetetus Plato utilizes the word to make reference to an accountof knowledge in three different sensory faculties: an enumeration of primary components,a statement of distinguishing markings, and an expression of thought in message.from all of these definitions, Greek philosophers developed logos intothe metaphysical idea of knowledge, thought, or explanation itselfand the source of human reason and intelligence.

So that the very first expression of this Prologue says that theLogos, the source of human being reason, Reason it self, was present inthe starting, whenever Jesus created spacetime and our universe. The Logos transcendsspacetime, plus the universe should be recognized with respect to the Logos.

plus the Logos ended up being with God, therefore the Logos ended up being God. He waswith God in the beginning.[1:1b-2]

The Logos was contained in first. TheLogos was present with Jesus. The Logos had been linked withGod. The Logos was in partnership with God (Genesis 1:26: «Let usmake man in our image ...»). The Logos ended up being and it is you ("Hewas at first ..."). The Logos was and is Jesus, an assertionconsistent with ancient Greek theology (Diogenes Laertius, Lives ofEmminent Philosophers, VII, 134, 136). The Logos, while maintainingHis identification as explanation, is also Jesus, and Jesus is the Logos, an assertionwhich, though defying peoples reason, is plausible in virtue of this factthat the Logos isReason it self.

Through him things were made; without him nothing was made that hasbeen made. [1:3]

The Greeks considered the Logos tobe the plan or model of the universe (e.g., Philo, De Opificio Mundi,V, 20; X, 36; XLVIII, 139), the origin of purchase into the world, that bywhich all things happened and all things come to pass (age.g., Heraclitus,fragment 1), the origin of peoples explanation and cleverness (e.g., MarcusAurelius, The Communings of Marcus Aurelius With Himself, IV, 4),and universal (e.g., Plutarch, Isis and Osiris, 377 — 378).

In line with the Prologue that and other ancientsources, we conclude, with C.H. Dodd (The Interpretation of this FourthGospel, Cambridge: Cambridge University Press, 1953), that the Logos isthe imaginative power regarding the universe; the rational principal of universe;its meaning, plan, and purpose; that by which everything come right into being.Indeed, I believe that the Logos isthe grand, unified concept associated with universe desired by modern physicists (e.g.Steven W. Hawking, a brief overview of the time, Toronto: Bantam, 1988).For more regarding the Logos, see Concerning theLogos.

In him ended up being life, ...[1:4a]

All things came to exist through the Logos,including life. Life is not just all residing things, life could be the vitalityof things, that which distinguishes animate from inanimate (age.g., Aristotle,Nichomachean Ethics, we, vi, 12 — 13; Philo, De Specialibus Legibus,III, 123). Life is movement within the broadest feeling; life is change (e.g.,Plato, Phaedrus, 245c). Life is characterized by intellect, feeling,and motion (age.g., Aristotle, De Anima II, 413a — 413b). The Logosis not just alive, He is the source of all of the life, in every of the sensory faculties.

… and that life ended up being the light of males.[1:4b]

In modern use, light is the fact that which evokessight. Figuratively, light is information, facts, the aspect where athing is seen, or psychological elucidation (Oxford English Dictionary,1987).

In ancient extra-biblical sources light sometimesreferred to real light (e.g., Plato, The Republic, VI, 507).Light had been additionally knowledge, the origin of real knowledge, or truth itself(e.g., Corpus Hermetica, I, 32; XIII, 18 — 19). Light had been reason(Plato, The Republic, VI, 507 — 508). Light had been associated withthe Logos (age.g., Philo, De Opificio Mundi, 31). In Bible,light can be used inside literal feeling, but figuratively it symbolizes or isassociated with value: non-moral value or Goodness (age.g., Job 30:26), andmoral value or Righteousness (e.g., Psalm 97:10-12; John 3:19-21).

Therefore, in contemporary and ancient usage, light can bephenomenal (associated with the sensory faculties) or noumenal (associated with brain). Ontologically,noumenal light could be the more significant. Noumenal light may be the light ofthe mind, the mind could be the seat of consciousness, and consciousness comesfrom life. Inside Phenomenon of guy (ny: Harper and Brothers,1959), Pierre Teilhard de Chardin defines the emergence of life in the world:dispersed matter, to agglomerated matter, to make a difference with complex physicaland chemical properties, to simple life, towards the involution of residing tissueupon itself, to consciousness, to the next transcendent state he callsthe Omega aim. Summing up this process, Teilhard de Chardin says thatlife is the ascent of awareness.

John's Prologue anticipates this observation and carriesit further. Living of Logos provided united states life and raised us toconsciousness. The Light for the Logos gives us explanation and drawsus to goodness.

The light shines into the darkness, nevertheless the darkness has not recognized it.[1:5]

That goodness exists within the context of evil, whichis symbolized by darkness.

Based on the creation account in the first chapterof Genesis, darkness preceded light, chaos preceded order, and death (orat least the absence of any lifestyle thing) preceded life (Gen. 1:1-2). Byinference, evil preceded good. In the beginning ended up being chaos,darkness, death, and wicked. After the creation there was order, light, life,and goodness (Gen. 1:31).

In Genesis chapter 2, God placed newly developed manin the Garden of Eden «to work it and care for it» (Gen. 2:15), andcommanded that while he might eat the good fresh fruit of nearly every tree within the Garden,he mustn't eat associated with tree associated with the familiarity with good and wicked (Gen. 2:16).But he did anyhow. Genesis chapter 3 could be the account of just how man, temptedwith pleasure and wisdom, disobeyed and ended up being evicted through the Garden, removedfrom the fellowship he'd enjoyed with Jesus, and condemned to mortality.

Jesus created the universe, including guy, in a stateof complete goodness, however with a propensity to come back to its original conditions.In particular, man succumbed on tendency to wicked. Placed by Jesus inthis state of perfect goodness and charged by Him with conformity to thedivine plan and order, guy reached out his hand and grasped the fruit ofdisobedience. By wanting to enhance his great deal and indulge his desire forpleasure and wisdom through his own efforts, guy brought upon himself enduring,death, and separation from God. Placed in light, guy opted darkness.

Nevertheless the latter expression with this passage also can betranslated "… the darkness have not overcome it." Light prevails.

There came a guy who was sent from God; their title ended up being John. He arrived as awitness to testify concerning that light, so through him all males mightbelieve. He himself was not the light; he came only as a witness to thelight. [1:6-8]

Up until now, the Prologue happens to be atemporal.The remainder grounds the passage in spacetime: the center east, about2,000 years back.

When I browse the Prologue right through, nevertheless,«John» makes me personally think of John the Apostle, mcdougal of this Gospel. Butin later on passages inside book «John» clearly means John the Baptist,a prophet who came upon the scene in Palestine in the first 50 % of thefirst century advertising, preaching a message of repentance and planning the wayfor a greater one that arrived after him and to whom the Prologue also relates.

Whatever the case, John — whether he be John the Baptistor John the Apostle, or both — is symbolic of all of the prophets, pastpresent, or future, whether or not they wrote such a thing for posterity (like Johnthe Apostle did) or perhaps not.

In fact, John is symbolic of anyone, prophets orno, who proclaim the facts in regards to the Light. We are not the Light and ourgoal is not to draw attention to ourselves. Our hope usually through ourwords and acts other people might have confidence in the Light, could be drawn by theLight to Goodness, and may be restored to fellowship with God.

The genuine light that offers light to every man had been getting into the entire world.[1:9]

Some light, either through the Logos directlyor mirrored by the prophets, has fallen on everyone, and each personin turn has some understanding of truth and goodness. Some light has fallenon and is mirrored by the majority of the earth's religions, ideologies, and philosophies.Testimony to this may be the often remarkable parallels into the beliefsof various religions and also the commonalities inside their ethical systems.There is perhaps, as is really so usually said, some truth atlanta divorce attorneys faith andeach has some knowledge to provide. But in spite of this Light, the normal tendencyis nevertheless to darkness. Although Light falls on all, the expression isoften incomplete and distorted.

He was on the planet, and though the entire world was made through him, the worlddid maybe not recognize him. He found whatever had been his or her own, but their own didnot enjoy him. [1:10-11]

in reality, the Light is usually simply rejected. Heby whom all things came to exist by who all things visited pass,though universal, has as yet never been universally accepted or recognized,even by those developed in His likeness (age.g., see Heraclitus, fragments1 and 2). With a tendency toward evil, we now have a preference for darkness,for the Light exposes evil. The Light reveals our fallen condition, fromwhich our company is surprisingly reluctant to be raised.

Though He that is the Light came to us to draw usto Goodness, we didn't welcome Him. Though we were created by Him andin His likeness, and though we know and reason by Him, just about everyone has rejectedHim. As John claims, later on in their Gospel (John 3:19-20),

...Light has come into the world, but guys loved darkness as opposed to lightbecause their deeds had been wicked. Every person who does evil hates the light andwill perhaps not enter into the light for fear that his deeds will likely be exposed.

Yet to all whom received him, to those who thought in his title, he gavethe right to be kiddies of God — young ones born perhaps not of normal descent,nor of peoples decision or a husband's might, but born of Jesus.[1:12-13]

John continues on to state (3:21) that

...whoever life by truth has the light, such that it might be plainlyseen that whatever he has done happens to be done through God.

Some respected and received the Light. Some believedin Him and, in thinking, were conferred the right.

Now mention of the a right, in sense of somethingdue to united states, is rare inside Bible (certainly, this is actually the only example in thewhole book of John). The best described here is a tremendously unique privilege,a privilege maybe not due in virtue of exactly what or whom our company is, not due because ofour acts — also our good deeds. But this right is conferred by Jesus inresponse to belief or faith. This unique privilege, given by faith inthe True Light, is be young ones of God, created not by biological procedure,not by peoples intent or energy, not as a matter definitely or a naturallyexpected inheritance, but born of Jesus.

This right will be born from above into eternal life(John 3), not only life which an extension of natural life, but a lifethat transcends natural life, a life that transcends spacetime. This rightis a right to be born to the kingdom of God, to enjoy intimate fellowshipwith Him (John 14, 17). And it is provided in virtue of faith, or belief,but perhaps not faith in an abstract metaphysical concept — faith in a name,the name of a person.

The Logos became flesh and made his dwelling in our midst.[1:14a]

That Individual could be the Logos incarnate. The TrueLight, the life span, the Logos became human flesh. The transcendentbecame immanent. The universal became specific. God became a guy.

The Logos, the fundamental concept of theuniverse, its meaning, plan, and function, that where things havecome into being and that by which all things visited pass, came into theuniverse. The Logos arrived to the universe at a certain time:about 2,000 years back. The Logos found a certain spot: theearth, in Judea of Palestine. The Logos became a certain manwith a certain title: Jesus Christ.

The Logos came, as Jesus Christ, for a particularpurpose: to reconcile fallen man to God, to Himself; to replace fellowshipbetween created and Creator. The Logos, as Jesus Christ, accomplishedHis purpose through a specific process: a birth, a life of personal holiness,a ministry of repentance and righteousness, a death of atonement for ourunrighteousness, and a resurrection and a return to eternal life in thekingdom of Jesus, which by faith we can join Him.

«The Logos became flesh making their dwellingamong us.» This is actually the only time it has occurred. And He told united states thatthis could be the only in the past to God (John 14:6).

We have seen his glory, the glory of this only, who originated from theFather, high in grace and truth.[1:14b]

Glory is honor, that which makes one impressive.It is power, splendor, divine honor, loftiness, the divine mode to be,and divine radiance (G. Kittel, Theological Dictionary associated with the brand new Testament,Grand Rapids: Eerdmans, 1964). Glory is very good goodness, manifested by orascribed to someone. The best means the sole begotten,the certainly one of single descent or sole derivation from a source, one thing unique,something unparalleled and incomparable. (Kittel) Grace (Greek charis,transliterated) is related to joy (Greek chara). Elegance is what delights,the making glad by presents. It is favor shown and received, seen together.It is a process whereby person who has something turns to one who may have nothing.Grace is unmerited benefit. (Kittel) the fact is what in fact is, eternal reality(C.H. Dodd, The Interpretation of Fourth Gospel).

John the Apostle, John the Baptist, those that livedat Jesus' some time place, the prophets whom came before Him, the prophetswho came after Him, indeed all of us whose eyes are available to Him, have actually seenHim. We've seen His glory, the radiant manifestation of their divinity:divine being, divine goodness, divine energy, divine love, and divine justice.We have observed the glory of this only who originates from Jesus, the oneand only Son of Jesus, the one in closest intimacy with Jesus, the only real onewho can introduce us to Jesus, the only mediator between God and guy, theonly option to God.

He is the revelation and manifestation of eternaltruth and eternal truth. Through Him we have real joy, for through HimGod has expressed His elegance, His unmerited benefit. Through Jesus ChristGod attracts united states from wicked, darkness, and death to goodness, light, and eternallife.

John testifies concerning him. He cries down, saying, «This ended up being he of whomI stated, `He who comes after me has surpassed me personally because he was before me.'»[1:15]

John the Baptist, John the Apostle, and all of theprophets for the Truth bear witness to the Logos, yet not just tothe abstract metaphysical Logos associated with Greek philosophers. Theybear testimony to the Logos incarnate, the Logos who becameflesh, to Jesus Christ. They testify concerning the particular guy whocame at a particular time, to a specific spot, for a particular testifying for this specific man, the Logos incarnate, theyalso testify towards the Logos transcendentand eternal, the Logos who existed before and after them, whom wasand is, and it is to be.

From the fullness of his grace just about everyone has received one blessing afteranother. [1:16]

By Jesus's grace, by their unmerited benefit expressedthrough their Logos, and especially through the Logos' incarnationas Jesus Christ, we who've received Him are greatly blessed. We have been blessedwith presence, with life, with vitality, and specially with awareness.We are blessed with light. Through Logos we've knowledge,we've truth, we've explanation. Most importantly, we've understanding of andcapacity for goodness. Through the Logos incarnate we have accessto the greatest good we can understand, a romantic, eternal fellowship withGod. And thus of their elegance, expressed through these blessings, wehave the joy which originates from the understanding that things are — with us-- as they should really be.

The legislation was handed through Moses; elegance and truth came through JesusChrist. [1:17]

Moses ended up being an Old Testament prophet who precededJesus by about 1,400 years. Jesus provided regulations — a couple of ethical rules includingthe Ten Commandments — through Moses, as a means of reconciling man toHimself. But the propensity to darkness, disorder, death, and evil had been toogreat for all of us to conquer on our own. Through the entire Old Testament man repeatedlydemonstrated his inability to obey what the law states and know Jesus in that way. And Jesus,at least initially (in Sermon on the Mount, Matthew 5 — 7), raised thebar, setting moral requirements also greater than regulations given through Moses.

But God changed the principles. He changed them inour benefit by offering Himself, by means of the Logos incarnate,Jesus Christ, as a self-sacrifice of atonement for the sin, an instrumentof their own elegance. And through their grace and truth we might have eternal lifeand fellowship with Him in His kingdom.

No one has ever seen Jesus, but Jesus the One and Only, who is at the Father'sside, has made him understood. [1:18]

No one has ever seen Jesus in His eternal, transcendentform. We can not see, or hear, or perhaps physically sense God, because,existing outside spacetime, His being is not available to our physical,temporal sensory capacities. Indeed, no-one could ever see or know Godany significantly more than a character in a novel could see or understand its writer — unlessthe composer of the novel had written himself into the story.

And that's exactly what Jesus did. He talked and wroteHis term, their Logos, the title that's Himself, into the story thatis our world. The Logos who was simply with God initially, theLogos that is with God now, the Logos who is Jesus thenand now and forever, can be element of our story, and through Him and Himalone we might know Jesus, that will be the best good we are able to ever recognize.


That is the basis for my worldview. Below, we summarizeit as my epistemology, my metaphysics, my cosmology, my teleology, my theology,my anthropology, and my axiology.

My epistemology includes my beliefsabout the type and resources of knowledge. I really believe that i could know thetruth and that the facts can set me personally free (John 8:31). My knowledge, myfaith, is founded on authority, empirical proof, explanation, and intuition(observe i understand).

I know by authority. I know by the authority of theBible, whoever modern translations are faithful to its ancient manuscripts,some dating back to toward first century advertising, and that has been tested andaffirmed by significantly more than 100 generations of Jews and Christians. The Bibleis infallible in most so it shows and an ever faithful guide to my knowingand doing. I know by the authority of Bible, just like I am aware by theauthority associated with the publications and journals that are the foundation for my profession.

I understand by the authority associated with Church, whoever corehas been faithful on teachings of Jesus for nearly two millennia. Iknow by the authority for the Church in the same way i am aware by the authority ofthe social and expert communities that i'm an associate as well as in whomI destination my trust.

I am aware by empirical evidence. Just as i am aware exactly how tocope in everyday activity by way of direct sensory experience, so by the personalexperience of many otherwise inexplicable personal blessings do we knowof God's elegance.

I understand by explanation. Just as i personally use explanation in my own professionand to deal with day-to-day presence, so reason informs me that this complexuniverse is not this product of chance which Jesus Christ needs to be whoHe said He was.

I am aware by instinct, an immediate apprehension of reality,unmediated by sensory experience. My intuition confirms what the Bibleteaches and my intuition has guided my exposition of John's Prologue. Butso does my instinct guide my every day life — specially in which reasonfails — and intuition has been the foundation of the greatest contributions Ihave designed to my occupation.

I understand by the Logos. On extent that myintuition is an accurate, direct apprehension of reality — whichI believe that it is much, if not many, of times — my instinct has itssource within the Logos. The Logos, being the foundation associated with Lightthat is Truth, Intelligence, and factor, may be the foundation for real knowledge.By taking part in the Logos, we participate in the Divine factor.

My metaphysics consists of my values aboutthe ultimate nature of Reality. I believe there is more to Realitythan the problem, power, and information of the product universe. UltimateReality is noumenal and religious, therefore the phenomenal world is derivedfrom it, dependant on it, and subordinate to it. Both are separate,but intimately intertwined, the noumenal — your head of God — gaverise towards the phenomenal through His Logos, His articulate thought.But the two failed to go off individually and individually, while the dualisticGreeks did contend, the noumenal Logos became phenomenal fleshand made their dwelling among us; Jesus continues to be intimately involved in Hiscreation.

My cosmology consist of my opinions about theorigins and nature of the world and, especially, life. I believe thatGod created the universe through His Logos. By the Logosall things have come into being and all sorts of things come to pass. The Logosis the origin of order within the world and the way to obtain explanation by whichit may be comprehended. The creation account in Genesis chapter 1 is accuratewith respect to Who (God) and exactly what He did (produced the world). But itis maybe not supposed to be an in depth account associated with mechanisms of creation. Aliteral interpretation of Genesis 1 might be proper, but it is not essentialto my worldview.

My teleology is comprised of my values about themeaning and purpose of the world. In my opinion that there surely is a meaning,plan, and function towards the world, and it's also the Logos. All thingshappen according to the order and Divine Reason regarding the Logos.God created the universe in a state of complete Goodness, because of the worldin perfect harmony, and Man in intimate fellowship with Him. But this perfectcondition existed in a context of darkness and disorder, and Man dropped fromGod. Jesus's plan and function is always to restore the creation to its perfect state,and to reconcile man to Himself. His plan and His means are Their Logos,and especially Their Logos incarnate.

My theology consist of my philosophy about theexistence and nature of God.

I really believe that there is one Jesus, the creator of theuniverse. He is a Person, so when we're produced in His image, we can knowsomething of Him. He's loving and wants a romantic fellowship around,so a great deal to ensure that He became one of us and died and rose once more in an act ofatonement for our unrighteousness and an effective way to restore our fellowshipwith Him.

But He's unfathomable. We are able to know Him intimatelythrough His Logos, but we can't know all about Him, for the mindsare finite and He is not.

Although One, He exists in three aspects or persons,or Personalities: Father, Son, and Holy Spirit. Of the individual of the Fatheror Creator together with individual for the Son or the Logos i've alreadywritten. The third Person could be the Holy Spirit, to whom Jesus refers as aseparate Being, and as Himself, in John 14. The respective functions ofthe Logos therefore the Spirit (Greek Pneuma) are not completelyclear to me yet, and the Logos can talk to your head andto the reason, so can the Pneuma talk to the spirit also to thesoul.

My anthropology comprises of my beliefs aboutthe nature and intent behind Man.

In my opinion that guy was made by God in His own image,in their likeness, to fellowship with Him in a romantic, mutually indwellingrelationship. Guy had been made a steward associated with creation to savor, but alsoto look after it. By willful selfishness, guy has individually and collectivelyseparated Himself from God and put himself at animosity along with the rest ofthe creation.

So man just isn't essentially good and just in need of assistance ofempowerment to understand his true potentialities, as plenty of my contemporarieshold. As an alternative, Man is actually selfish, self-seeking, also wicked, andin need of redemption and reconciliation to God. Which may come aboutonly though faith within the Logos incarnate, Jesus Christ.

My axiology contains my beliefs about thenature of value and value of things.

In my opinion that value is «built into» the universe.God created the universe with a normative including a physical order.Intrinsic value is objective and absolute. The normal belief that intrinsicvalue is merely subjective and general is mistaken.

Human beings are moral agents and, as moral agents,we have an obligation to learn what is good and do what's right. What isgood and right is explained inside Bible (especially in Jesus' teachings),revealed by the Light of the Logos, and manifested through the witnessof the Holy Spirit.

Place concisely, the requirements of intrinsic value taughtby the Bible are these: the Creation is great (Genesis 1:31); guys and women,created in God's image, are intrinsically valuable (Matthew 6:26, 28, 29);and God may be the summum bonum, the highest good (Mark 10:17-18; Psalm145:3). The best good we are able to recognize is usually to be created from aboveinto the kingdom of Jesus, where we can enjoy intimate fellowship with Him.That good is recognized only through faith in Jesus Christ (John 17:3;14:6).

The worthiness of everything needs to be judged in accordance tothese requirements of intrinsic value. The instrumental value of anythingelse — human characteristics and behavior, human organizations, knowledge, art,technology — is proportional to its contribution to your understanding ofthese intrinsic goods.


That is my worldview. It consist of my epistemology,my metaphysics, my cosmology, my teleology, my theology, my anthropology,and my axiology. As a couple of basic beliefs about these fundamental aspectsof truth, it's the basis for the way I see the world, for many of my particularbeliefs, as well as for all that I think and do.

«initially had been the Logos ...» At thebeginning, in the middle, and also at the end of my worldview may be the Logos,the articulate considered Jesus, the Divine factor, the imaginative power ofthe world, its meaning, plan, and purpose. The Logos, JesusChrist, is the key to understanding not just what Is but what Oughtto be. Minus the Logos I would haven't any worldview. Without theLogos there is no worldviews. For if there have been no Logos,there will be no globe to look at.

The opinions indicated inthis essay are my personal nor express an official place of OregonState University.

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