Greg Mathias on (Not) Fearing the Beard

Every Wednesday morning we highlight the writing and work of Southeastern’s Center for Great Commission Studies. This week, Associate Director Greg Mathias writes about evangelism and mission to Mormons by way of a bearded case study.

Here’s an excerpt:

Yes, our Mormon friends are in the news again. This time it is not for multiple wives, celestial planets, or sacred undergarments. It’s not even a news flash telling us of the changing fashion trends of your favorite Mormon missionary on two wheels. It is a brouhaha over facial hair choices often associated with No Shave November.


A growing group of BYU students are petitioning to have the beard-ban lifted on campus. What’s wrong with beard glory, you ask? Well, from the 1970s onward, the beard is a spiritual faux pas since it is identified with hippies, protesters, revolution, immodest fashion trends, and lack of spiritual cleanliness.


While the battle of the beard wages on the BYU campus, I’m going to let you in on a little secret: the beard is not to be feared. Mormons too often try and cozy up to Christianity, but the beard ban is just another example of the incongruity between these two worldviews.

Read the full post here.

For the Record (Greg Welty): What is a “Christian Worldview”?

[Editor’s Note: Greg Welty is Associate Professor of Philosophy at Southeastern and holds the D.Phil. from the University of Oxford. As one well qualified to think, talk, and write about the intersection of Christian theology and philosophy, we asked Dr. Welty to explain a “Christian worldview.” What do you think?]

“Christian worldview” is a trendy term among evangelicals. But what does it mean and why should we care? Let’s consider three questions about the term that can occasion clearer thinking about the topic.

Is “Christian worldview” a misleading term? After all, the world is a pretty big place, almost unimaginably big. Isn’t it impossible to ‘view’ all of it at once? There are at least a billion facts about the table in front of me that I do not know and will never know. So at best a worldview is a fragment or subset of knowable facts that are out there. Which facts should be included in a ‘worldview’ and why? It’s not as if God explicitly lists for us, in Proverbs or Ephesians, which propositions should make the cut. (The term ‘worldview’ doesn’t even appear in the Bible.)

Is “Christian worldview” redundant? Christians already hold that whatever God has revealed for us to believe, we should believe it – full stop. God is creator, providential sustainer, redeemer, and judge, and whatever he has done in these or any other capacities we should believe he has done, and live in light of it. And we already have terms that convey this fundamental idea: ‘theology,’ ‘biblical doctrine,’ ‘systematics’. How does ‘worldview’ add to this notion in a helpful way? If a “Christian worldview” is just my believing whatever God tells me to believe, then it’s not clear why I need a separate class on this in seminary.

Is “Christian worldview” trivial? Let’s recognize that there is now a tradition of reserving the term for Christian teaching on broad themes that intersect with the main areas of philosophy. Worldview is metaphysics, epistemology, and ethics, and Christian worldview is what God says on those topics. This seems to narrow things down:

1)    Metaphysics is about what is ultimately real. Well, God and his creation are ultimately real. Solipsism – the view that only I exist – is false.

2)    Epistemology is about the sources, structure, and limits of knowledge. Again, God and his creation are knowable in a variety of ways (Scripture, reason, experience, intuition), though Scripture is our primary source of knowledge of God, our primary source of the most important truths about creation, and has ‘veto power’ over any other alleged source of knowledge in any area. Global skepticism – the view that we cannot have any knowledge at all – is false.

3)    Ethics is about whether there are objective norms for human behavior, and if so, in what do they consist? (Rules? The best means to the best ends? The cultivation of virtue?) Relativism – the view that all ethical norms are relative to individuals or cultures – and nihilism – the view that there are no norms at all – are both false.

But by narrowing things down to what the Bible unambiguously teaches us in metaphysics, epistemology, and ethics, don’t we border on triviality? “Don’t be a solipsist! Don’t be a global skeptic! Don’t be a relativist or nihilist!” These preach well, but they are pretty thin gruel for Christian growth and guidance. It’s not even clear they’re distinctively Christian claims. (Lots of non-Christians believe these things). Is this handful of truisms all we can say on the topic of philosophy? And how many genuine solipsists, global skeptics, and relativists/nihilists are out there anyway?

Thankfully, “Christian worldview” doesn’t have to be misleading, redundant, or trivial. It does involve getting the right answers on matters of being, knowledge and value, and being able to explain why they are the right answers. But it goes far beyond this. A Christian worldview is about using all the resources of Scripture to illuminate the whole range of traditional philosophical disputes, by opening up theological avenues of insight and argument typically neglected in a secular context. It’s not that we’re limited to citing isolated Bible verses in an attempt to decide technical philosophical disputes (although if a verse does speak clearly and relevantly to any question, then go for it!). Rather, as Christian philosophers we seek to show again and again how the existence of the triune, incarnate God who has created all things for his glory and who is reconciling all things to himself matters for how we address the deepest questions of being, knowledge, and value. This God is not a new dashboard ornament we add to our collection, a thing among many other things we can believe in. He is the One in whose light we see light, and in whose absence all is darkness.

Space permits just one example. A perennial philosophical dispute is over the existence and nature of ‘universals’. What is justice? What is goodness? What is wisdom?

1)    Are these just words, bits of language we’ve invented for various practical purposes, labels that at best refer to subjective ideas in our head but which have no reference to anything existing distinct from us or independent of us? (That would be nominalism.)

2)    Do ‘justice,’ ‘goodness,’ and ‘wisdom’ instead refer to something that only exists in individual things and nowhere else? (That would be ‘moderate’ or Aristotelian realism.)

3)    Do they refer to something that exists over and above us and everything else in the world, something that would exist even if there was no physical world at all? (That would be ‘extreme’ or Platonic realism.)

4)    Or is there room for an additional view here, the view that universals are in some way true ideas in God’s mind that he has by nature, true ideas that God has of his nature and power? This would be a God-centered view of universals that combines the best of the preceding views.

  1. As in nominalism, they are ideas (divine ideas).
  2. As in Aristotelian realism, they exist in an individual and not apart from an individual (God).
  3. As in Platonic realism they exist quite independently of us and anything else in creation.

So God is the exemplar of justice, goodness, and wisdom. Creatures only have these things insofar as they imitate God, the standard. Suddenly the most abstruse debates of the ancient, medieval, and modern periods become matters to which a theologically-informed ‘worldview’ can speak, and in a way that displays how our faith contrasts with other ‘faiths’. This contrast isn’t misleading, redundant, or trivial, and it exists in dozens of other areas besides this one.

This is ‘faith seeking understanding’: by faith we already believe that God exists and that he has ideas of his nature, but our faith seeks further understanding of how these and similar truths can help illuminate a whole range of inquiries about the world. In this way Christian philosophy (or a “Christian worldview”) becomes a pathway to intellectual maturity, by repeatedly leading us to see that God is at the center and not the periphery, no matter the subject of discussion.

Ideas Have Consequences: The Place of the Liberal Arts within a Theological Education, Part 2

This is the second article in a series of two defending the study of the history of ideas as a crucial component in a balanced undergraduate theological education. Our guest author for this article is Ed Gravely, who serves as Assistant Professor of Biblical Studies and the History of Ideas at Southeastern Seminary. His teaching responsibilities include courses in New Testament at both the graduate and undergraduate level and courses in the History of Ideas for undergraduate students at The College at Southeastern. Though Ed is a text critic by training, but he is the quintessential “Renaissance Man” with interests in philosophy, intellectual history, economics, political theory, and modern fiction.

I know it isn’t enough to say, “This is the way Christians have always done education,” without also explaining why. This brings us to my second point: a robust liberal arts education is key to any quality Christian ministerial training, because worldviews matter. The term “worldview” has become an almost meaningless buzzword in pop Christian culture, but that term represents a concept that is vital to Christian students. Every person living on this planet looks at the world with a certain set of assumptions upon which their religious beliefs (or lack thereof) are situated. Until you understand a person’s worldview, communication with them about spiritual things in a meaningful way is nearly impossible, and communicating with people about spiritual things in a meaningful way is quite important to the life of the Christian. If, for example, you sit on the bus next to a person who grew up in the southern United States and say to him, “God loves you,” he will probably have some idea of what you mean (though it would be foolish to blindly assume that). But if the person sitting next to you on the bus just emigrated here from India, when you say, “God loves you,” he most likely misunderstands what you mean, because he has a radically different understanding of God than you do. Notice that this is not a case of you presenting the Gospel to a Hindu and the Hindu rejecting it. If he doesn’t understand what you mean by “God,” or more likely misunderstands what you mean by “God,” you haven’t accurately communicated the gospel yet at all. No one would think that the phrase “God loves you” would make any sense to a person who didn’t speak English, and Christians seem to have no trouble learning foreign languages to meaningfully communicate the gospel to people. Why then would we also not learn their worldview?

If worldviews really do matter then what is the best way to teach students in general and ministers-in-training in particular to think worldviewishly? The answer is, as you might guess, a robust liberal arts education. The History of Ideas is, in many ways, the history of worldview development. To understand, for example, why Plato reaches some of his more outlandish conclusions in the Republic and yet also seems to be making a very sensible argument for God’s existence in Laws (and both apart from a knowledge of the Bible) is an exercise in worldview thinking. The roots of the thinking of a modern Hindu are found in the ancient worldview of pantheism. And the best way to understand a worldview and to learn to think worldviewishly is to study the development of those worldviews, including our own. The great works of western civilization are the literary, philosophical, and historical record of worldview development, and therefore those famous works are the best material through which to teach worldview thinking, so long as they are taught alongside a rigorous biblical and theological course of study.

Finally, a robust study of the great works of western civilization (i.e. History of Ideas) is important because in many ways the development of ideas in western civilization is the history of the development of those ideas in Christian tradition, and ideas matter. Christianity has been immeasurably influential as the interpreter and influencer of western thought, but it has also been influenced by western thought. Understanding that relationship is vital to the minister-in-training. It is can be misleading, for example, to try to understand Aquinas without first understanding Aristotle, or Calvin without first understanding the Roman Stoics which he quotes so frequently, or Edwards without first understanding Hobbes and the other post-Newtonian mechanists to which he is indebted. And yet Aquinas, Calvin, and Edwards stand as some of Christianity’s greatest thinkers, theologians, and Bible interpreters. We today are greatly influenced by them and their view of Scripture, as well we should be. But there is also a danger here. Though Christian theology is derived from God’s word, it isn’t formulated in a vacuum. The way we think about God and his Word is influenced by generations of thinkers in western culture, for good and for ill. It is easier for us to look back at Aquinas and identify where he departs from the Scripture and merely reflects his medieval culture than it is for us to examine our own theology to see where we depart from the Scripture and merely reflect our own largely post-Christian culture. Study in the History of Ideas is essential training for this necessary exercise.

There is a longstanding tradition in Christianity to teach the Bible and theology robustly but to also train Christian students in the liberal arts. Such training better prepares students to take the gospel in a meaningful way to a world that does not even share their basic understanding of God. Such training also prepares Christian students to understand the history of their theological beliefs so as to better spot where modern post-Christian culture has wormed its way into their thinking. Since tradition matters, worldviews matter, and ideas matter, training in the History of Ideas is not just essential preparation for would-be ministers, it is essential preparation for any serious, educated follower of Christ.