From Worldview to Way of Life

2018 ◽  
Vol 11 (1) ◽  
pp. 53-73 ◽  
Author(s):  
David Setran

While Christian college students often develop a worldview that emphasizes both individual and social flourishing for the Kingdom of God, there are a number of barriers that may prevent them from living lives committed to others’ flourishing. In particular, many of their regular practices generate dispositions that lead in the direction of personal advancement, material security, and devotion to a narrow sphere of family and friends. The development of an others-focused Christian worldview may not be enough to combat these deeply rooted and self-focused dispositional tendencies. Instead, faculty, staff, and mentors must recognize the importance of students’ spiritual practices and the ways these can develop inclinations that both foster commitments to others’ flourishing and combat the self-focused dispositions that block such commitments. This article highlights some of those practices and addresses the ways in which these can help bridge the gap between students’ worldviews and their concrete “ways of life.”

Rhizomata ◽  
2020 ◽  
Vol 8 (2) ◽  
pp. 183-217
Author(s):  
Matthew Sharpe

Abstract This paper examines the central criticisms that come, broadly, from the modern, ‘analytic’ tradition, of Pierre Hadot’s idea of ancient philosophy as a way of life.: Firstly, ancient philosophy just did not or could not have involved anything like the ‘spiritual practices’ or ‘technologies of the self’, aiming at curing subjects’ unnecessary desires or bettering their lives, contra Hadot and Foucault et al. Secondly, any such metaphilosophical account of putative ‘philosophy’ must unacceptably downplay the role of ‘serious philosophical reasoning’ or ‘rigorous argument’ in philosophy. Thirdly, claims that ancient philosophy aimed at securing wisdom by a variety of means including but not restricted to rational inquiry are accordingly false also as historical claims about the ancient philosophers. Fourthly, to the extent that we must (despite (3)) admit that some ancient thinkers did engage in or recommend extra-cognitive forms of transformative practice, these thinkers were not true or ‘mainline’ philosophers. I contend that the historical claims (3) and (4) are highly contestable, risking erroneously projecting a later modern conception of philosophy back onto the past. Of the theoretical or metaphilosophical claims (1) and (2), I argue that the second claim, as framed here, points to real, hard questions that surround the conception(s) of philosophy as a way of life.


1987 ◽  
Vol 15 (2) ◽  
pp. 141-147 ◽  
Author(s):  
Theodore T.Y. Hsieh

The Social Interest Scale (SIS) and measures of religiosity, Word-Spirit orientation and ethical style were administered to 127 Christian college students to ascertain differences between those who were more conservative in their doctrinal beliefs and behavioral attitudes and those who were less conservative, between those who had a Word-oriented, Christian style and those who were Spirit-oriented, and among those whose ethical style was either Situational, Absolutistic, Subjectivistic or Exceptionistic, Results indicate that those students with more conservative doctrinal and behavioral beliefs tend to have higher SIS scores than these who are less conservative. Spirit-oriented Christians have higher SIS scores than Word-oriented Christians. Subjectivistic students tend to have the lowest SIS scores among the four ethical style positions. No sex difference is found. Implications for studying social interest among religious subjects are discussed along with ideas for further research.


2012 ◽  
Vol 9 (3) ◽  
pp. 200-224 ◽  
Author(s):  
Joshua R. Wolff ◽  
Heather L. Himes ◽  
Ellen Miller Kwon ◽  
Richard A. Bollinger

2020 ◽  
Vol 3 (1) ◽  
pp. 30-39
Author(s):  
Tonny Andrian

Discipleship is undeniably the psychomotor of the church as well as the application of the Great Commission of the Lord Jesus Christ. The Lord Jesus Himself did discipleship which started with 12 disciples as well as 70 disciples. Likewise with the life of the Apostles, there were Paul, Silas, Timothy and Titus, where they became messengers of Christ Jesus the Lord preaching about the Kingdom of Heaven. The kingdom of heaven gave birth to the church. So the youth with the concept of the kingdom of heaven should be a bridge for the millennial generation. Millennials tend to be: Multitasking (working with a variety of activities), Collaboration (strong collaboration skills), Transparency (openness in many fields), balance of work and way of life (healthy ways of life and nutritious intake), Tech savvy that is concerned with the latest technology / updates status, connected in social media, hard worker, concerned with job satisfaction. Reaching the end of the concept of discipleship with power of ministry based on the kingdom of heaven has not been as expected unto the millennial generation in life will become a strong generation with a mentality that is more than a winner with the power of the Lord Jesus working in their lives. They live under free sex, drugs and pornography ect. How can we as a leader to disciple them and knowing heavenly Father to become a millennial generation who have dignity and are directed towards the glory of God.


2021 ◽  
Vol 8 (1) ◽  
Author(s):  
Yonathan Aditya ◽  
Ihan Martoyo ◽  
Firmanto Adi Nurcahyo ◽  
Jessica Ariela ◽  
Rudy Pramono

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