Ontology
before Epistemology
The term worldview in it of itself does not appear to be multifaceted or
even difficult and yet the way one views the world around them can be as varied
as the individual. We will examine these
layers in two primary and very general genres of worldview thinking, the
Christian worldview and the secular worldview.
These categories of thinking are not as black and white as one might
think, nor are they divided by religion versus no religion. The differences are
also found on a philosophical basis affected by morality and made evident in everyday
living. In these differences we will
also examine the commonality all worldviews share in that something is present
rather than nothing at all. Something
versus nothing simply makes reference to the idea that the universe and the
world we live in was caused by something. We will then make the Christian argument for
ontology, or being, before epistemology, or knowing.
Initially
one must define what a worldview is before it can be dissected into different
interpretations. This is not uncommon as
different words carry different meanings when directly translated into a
familiar language, and these variances are due to many factors such as culture
and education. As in any relationship
when there is communication and understanding there is progress towards trust
as well as a sharing of ideas. “In
historical perspective, the understanding (or lack thereof) of the worldviews
of other groupings and cultures has enabled improved communication, prediction,
and often influence or control of those other cultural entities” (Grand Canyon University, 2010) . In basic and useful terms for our purposes, a
worldview is the way someone thinks about the world around them.
Much in
the same way the definition of religion can have one meaning but be categorized
in several areas such as the Christian religion, Jewish religion or Muslim
religion a worldview also has its categories attached to its definition. Since we are contrasting secular versus
Christian worldviews we need a working definition for secularism. “Secular humanism is a ‘street’ version of
atheistic naturalism; that is, it is an atheism that ordinary people are living
in the streets. This belief is rarely a firm, thinking atheism but is more of
an ’I-don’t-know-and-I-don’t-care’ agnosticism. Either way, atheism or
agnosticism, God is left out and ignored” (Cosgrove, 2006, p. 99) . Within the secular view the human or
individual takes center stage as the reasoning behind how his or her world is
viewed or shaped. Even with something
being there rather than nothing, the something is not on center stage in this
worldview.
There is
little reason to name a type of causality or the “something” under this
worldview as the individual is now the sole interpreter. For instance one secularist, Wilhelm Dilthey,
while complying with the secular worldview, completely leaves God out of his
understanding. “A worldview, then, is the shaping structure of our own
autonomous selves. We see what we see. We understand what we understand” (Sire,
2004, p. 26) .
A picture is being painted here that indicates that while DIlthey’s view is not
religious a secular view does not mean it is automatically irreligious
either. Instead this worldview is
reliant on humanity and its ability to reason, think and perceive the world
around itself.
One of
the most famous thinkers of his time, Friedrich Nietzsche, offers yet another
look at secularism through the lens or perspective of atheism. Nietzsche is the famed author of the phrase,
“God is dead” and while this appears to be a hate-filled attack on the
Christian or theistic worldviews there is more to this statement. God the being was not dead in Nietzsche’s
statement but rather the counterproductive view that God was ever there was now
being disposed of in order to allow humanity to move forward as it could rather
than should. “People might say they
believed in God, but their thoughts and actions betrayed their functional
atheism” (Sire, 2004, p. 27). Functional atheism is perhaps the best way to
frame his worldview.
Secular
worldviews have their roots in humanism and knowledge or reasoning and this
differs from the foundational ideas of the Christian worldview. Under these
guidelines a case can be made for epistemology preceding ontology as the mind
understands what it understands and as a result leads to a human literally
being. The Christian worldview breaks
off from secularism at the root as our Creator gives us the understanding of
something being before anything let alone conscious thought. The Christian worldview holds firmly to the
understanding that indeed there is more than just nothingness in the world but
that the something there is a Creator and this is our prime reality. This is our reason and explanation for our
worldview in its entirety.
One of
the primary differences is in an absence of self-reliance for answers but
rather a dependence on the hope of our God.
“Human purpose will not be self-determined by any person, community,
nation or multinational group but will be predetermined by God” (Sire, 2004, p.
55).
Make no
mistake there are in fact many intricacies within the Christian worldview and
this can somewhat be attributed but not limited to varying denominational
doctrines as well as an individual’s experience within the Christian
worldview. The foundation remains secure
and under the unified conviction that God is really what is real or the prime
reality. Whether it be the views of
James Orr, Herman Dooyeweerd, Ronald Nash or any of the Christian thinkers we
find a unified effort to draw away from human reasoning and intellect as a foundation
but rather a byproduct of the created world around us. “Moreover, people – each individual and all
of them together – are who God has made them to be, not who they think they are
or declare themselves to be” (Sire, 2004, p. 55). Here God creates the world we live in and man
lives according to a creator’s will, rather than man conjuring a world around
him and becoming a god unto himself.
This
leads us to the primary Christian worldview understanding of ontology coming
before epistemology. God will declare
this many times for us throughout biblical history but the most revealing display
of ontology before epistemology comes from the “I AM” conversation with
Moses. “God said to Moses, ‘I am who I
am. This is what you are to say to the Israelites: ‘I am has sent me to you’”
(Exodus 3:14, NIV). In this statement
there is the claim of omnipresence and absolute sovereignty. I AM is both the Alpha as well as the Omega
and everything in between standing outside of time. The Christian worldview
understands God in this light and therefore we make our claim that something
has been here first and therefore everything else must follow after that event
which includes being.
Removing
man’s perceived abilities and attributes by accepting that humanity has been
created with a design in place, which includes reasoning and conceptualizing,
makes room for the claim of ontology before epistemology. “Epistemology is predicated on the nature of
what is, not on an autonomous ability, human reason disengaged from God.
Moreover, there is no dichotomy between religious knowledge and secular
knowledge” (Sire, 2004, p. 55). The
Christian worldview acknowledges secular knowledge in the same light as
religious knowledge because we have come to know our prime reality. So knowledge regardless of its perspective
arrives from the same origin.
If
humanity is created then so are all the components that comprise the human
world. With this worldview there is a
basis for acknowledging that a created thing cannot take credit for a creator’s
work. The Christian worldview’s case for
ontology before epistemology can be found in the work of Christ. For he was with God (the I AM) in the
beginning and because of this all things find their being in him. “You are worthy, our Lord and God, to receive
glory and honor and power, for you created all things, and by your will they
were created and have their being” (Revelations 4:11, NIV). From the first to
the last writings about the Christ we find Jesus at the center of why being
comes before knowing. In the end the
difference between these worldviews is found in which man receives credit for
the “something” rather than the “nothing”.
Cosgrove, M. P. (2006). Foundations of Christian
Thought: Faith, Learning, and the Christian Worldview. Grand Rapids, MI:
Kregel Publications.
Grand Canyon University. (2010). Historical,
Philosophical, and Epistemological Considerations in Developing a Worldview.
Phoenix, AZ.
Sire, J. W. (2004). Naming the Elephant.
Downers Grove, IL: InterVarsity Press.
