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Rethinking Worldview: Learning to Think, Live, and Speak in This World
Everyone has a worldview. How did we get it? How is it formed? Is it possible by persuasion and logic to change one's worldview? In Rethinking Worldview, writer and worldview teacher J. Mark Bertrand has a threefold aim. First, he seeks to capture a more complex, nuanced appreciation of what worldviews really are. Then he situates worldviews in the larger context of a lived faith. Finally, he explores the organic connections between worldview and wisdom and how they are expressed in witness. Bertrand's work reads like a conversation, peppered with anecdotes and thought-provoking questions that push readers to continue thinking and talking long after they have put the book down. Thoughtful readers interested in theology, philosophy, and culture will be motivated to rethink their own perspectives on the nature of reality, as well as to rethink the concept of worldviews itself.
256 pages, Paperback
First published October 5, 2007
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179 people want to read
About the author
J. Mark Bertrand
12 books174 followersJ. Mark Bertrand is the author of Back on Murder, Pattern of Wounds, and Nothing to Hide, crime novels featuring Houston homicide detective Roland March. He has an MFA in Creative Writing from the University of Houston and lived in the city for fifteen years. After one hurricane too many, he and his wife moved to South Dakota.
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Displaying 1 - 14 of 14 reviews
January 16, 2016
"There is no such thing as a Christian worldview." Really? Really. This was a very good book. A much needed corrective for the Church's popular understanding of the Christian worldview. > Yes there is a Christian worldview! But not in the way we normally conceive of it. Rethinking worldview seeks to put the "Christian worldview" in it's proper perspective and place in the believers life. Calling us to pursue the "mind of Christ" above all.
August 27, 2011
This was a big disappointment. I love worldview-thinking, and I had high hopes for this one based on the fact that author is a novelist and that Crossway was the publisher. Had the book been billed as a worldview introduction for youth, I would have less basis to be disappointed.
The book is very basic, and consciously, or unconsciously it was written for Bertrand's typical high school age audience. It is apparent that Bertrand is a good writer. His section on the fall of Constantinople was particularly well written and engaging. But a well-written book that doesn't really advance any new ideas isn't going to win me over, unfortunately.
It is likely a useful book for those beginning to think about worldview, but anyone outside of that category will likely find the book to be too much of an introduction to the topic.
The last few chapters on how artists engage with the world is useful, but overall this one was a big disappointment. You're better off reading Schaeffer himself, any Doug Wilson book, C. Gregg Singer, or Herbert Schlossberg's "Idols for Destruction."
The book is very basic, and consciously, or unconsciously it was written for Bertrand's typical high school age audience. It is apparent that Bertrand is a good writer. His section on the fall of Constantinople was particularly well written and engaging. But a well-written book that doesn't really advance any new ideas isn't going to win me over, unfortunately.
It is likely a useful book for those beginning to think about worldview, but anyone outside of that category will likely find the book to be too much of an introduction to the topic.
The last few chapters on how artists engage with the world is useful, but overall this one was a big disappointment. You're better off reading Schaeffer himself, any Doug Wilson book, C. Gregg Singer, or Herbert Schlossberg's "Idols for Destruction."
October 24, 2019
This exceptional book begins by identifying what it will not do; it will not tell you what to think (p. 12). In introducing the concept of worldview, a world view that the author admits is elusive to define, the topic is treated in three distinct sections: Worldview, Wisdom, and Witness. Extensive resources are provided throughout the book, referencing a wide range of authors, stories, even film. Bertrand encourages the reading of the book in tandem with the Bible, citing biblical principles that exist in some of the most extraordinary of resources.
Not shying away from challenging the position of evangelical Christians on this subject, the author frequently identifies missteps in the development of a so-called “Christian worldview,” noting that systematic theology has value, but can also result in “mind-numbing scholasticism and false orthodoxies” (p. 91). He engages the reader in challenging preconceived notions regarding the themes of the book with thought-provoking chapter titles (e.g., Things Unseen: Rethinking Worldview) and headings within chapters (e.g., Is God Necessary?, and What’s Wrong with How I Read?).
Even though Bertrand describes himself as unqualified to speak as a philosopher, this book challenges the reader to approach how one thinks, lives, and speaks in a world that is antithetical to biblical Christianity at an exceptionally deep level. His references to extra biblical literature (including such diverse individuals as Daniel Defoe, Marcel Proust, Walker Percy, and Frederich Nietzsche) may make some readers uncomfortable and even resistant to his points, but Bertrand consistently turns back to biblical principles in encouraging and challenging the reader to consider how faith can and should impact thought, life, and communication.
The power of Bertrand’s argument for rethinking worldview is in his practical consideration of how biblical Christianity not only impacts our worldview but how our very existence and interaction with others is shaped. His representation of the three approaches that the thinking Christian can take in contributing to culture (isolation, assimilation, engagement, p. 229) stresses the importance of the influence that is not only possible but necessary.
The epilog of this extraordinary work drives home the significance of Bertrand’s challenge. In citing a recent film version of Jane Austen’s Sense and Sensibility by director Ang Lee, he emphasizes the stark distinction between knowing and knowledge, suggesting that there is a fourth topic to be considered beyond Worldview, Wisdom, and Witness – the practice of Worship. Describing it as different than a stage in an interdependent circle, Bertrand sees worship as a practice that exists above and over all. He stresses that reading this book without the Bible alongside will make no sense at all, driving this point home in speaking of the place of worship in this highly practical and eminently challenging book: “Whatever else flows from that worship, valuable as it may be, must never obscure the vital sense of awe in which we live, the tangible shadow of God’s grace. Nothing must ever come between our knees and the ground” (p. 249).
Not shying away from challenging the position of evangelical Christians on this subject, the author frequently identifies missteps in the development of a so-called “Christian worldview,” noting that systematic theology has value, but can also result in “mind-numbing scholasticism and false orthodoxies” (p. 91). He engages the reader in challenging preconceived notions regarding the themes of the book with thought-provoking chapter titles (e.g., Things Unseen: Rethinking Worldview) and headings within chapters (e.g., Is God Necessary?, and What’s Wrong with How I Read?).
Even though Bertrand describes himself as unqualified to speak as a philosopher, this book challenges the reader to approach how one thinks, lives, and speaks in a world that is antithetical to biblical Christianity at an exceptionally deep level. His references to extra biblical literature (including such diverse individuals as Daniel Defoe, Marcel Proust, Walker Percy, and Frederich Nietzsche) may make some readers uncomfortable and even resistant to his points, but Bertrand consistently turns back to biblical principles in encouraging and challenging the reader to consider how faith can and should impact thought, life, and communication.
The power of Bertrand’s argument for rethinking worldview is in his practical consideration of how biblical Christianity not only impacts our worldview but how our very existence and interaction with others is shaped. His representation of the three approaches that the thinking Christian can take in contributing to culture (isolation, assimilation, engagement, p. 229) stresses the importance of the influence that is not only possible but necessary.
The epilog of this extraordinary work drives home the significance of Bertrand’s challenge. In citing a recent film version of Jane Austen’s Sense and Sensibility by director Ang Lee, he emphasizes the stark distinction between knowing and knowledge, suggesting that there is a fourth topic to be considered beyond Worldview, Wisdom, and Witness – the practice of Worship. Describing it as different than a stage in an interdependent circle, Bertrand sees worship as a practice that exists above and over all. He stresses that reading this book without the Bible alongside will make no sense at all, driving this point home in speaking of the place of worship in this highly practical and eminently challenging book: “Whatever else flows from that worship, valuable as it may be, must never obscure the vital sense of awe in which we live, the tangible shadow of God’s grace. Nothing must ever come between our knees and the ground” (p. 249).
April 15, 2022
First 150 or so pages were thought provoking.
August 16, 2012
Rethinking Worldview is a good reintroduction to the concept as it was broached in the last century. If, in fact, as Bertrand says, the idea of worldview has fallen out of fashion, it is with a certain cynical self-superiority that such a position can be espoused. How can any of us say that we do not have some kind of internal and guiding view of the world? How can we claim that it does not have some unity with the culture around us, bearing the marks of the influence of others? Thus, Bertrand's book fills an important place in the intellectual life of the contemporary believer. If we live our lives unexamined we open ourselves to influences we would deny if confronted with them.
That said, Bertrand's four pillars (Creation, order, rationality and fear) seem to be convincingly argued but presented without alternative views. I find it hard to say that belief in Christ is central to salvation but claim at the same time that the biblical story of creation is precedent to a Christian world view. Is it not more likely that a person believes first in Christ and only later comes to appreciate the Creation account? Can we with certainty say that a person may not be a real Christian and yet not believe the whole Bible? Does that not relegate generations of true believers in early centuries who did not have a whole Bible to some odd place of spiritual ambiguity? I would rather have seen him present some kind of broader spectrum of ideas that can interact to form a Christian worldview. It seems to me that God Himself is more likely to be a pillar than His work or our response to Him.
Of course, he did not, so what he did say must be judged on its own merit. Viewing his bent toward apologetics (though he protests that he is poor at it) it is easy to see why he would choose philosophical rather than theological bases for his pillars. They are mostly consistent with classical philosophical disciplines, at least the rules of logic, correspondence, and consistency. Branching out as he does to define wisdom as a union of right thinking and right practice and then to insist that belief and the support of belief is a stronger basis for witness than mere intellectual debate makes for convincing grist in the current milieu. I like his desire to draw a cohesive "philosophy" of engaging the culture with intellectual and moral integrity. I also like his emphasis on truth in art as opposed to morality in art as a basis for Christian creativity. As C.S. Lewis pointed out, more than Christian books we need Christian writers. I fully embrace Bertand's protest that popular Christian art is lackluster, cheap and say with him that we need more who are dedicated to excellence in their art.
Though his writing is quite accessible he does assume a certain level of competence with philosophical ideas in his readers. It would be a mistake to think a high schooler or freshman could fully benefit from this book, though if they were precocious, they could get past the unfamiliarities. Rather it is a good book for a student at least being introduced to philosophy. Unfortuneately, it would be a little too directed for an introductory class. Suffice it to say that as a speaker he can tailor his material to his audience. As a writer he must expect the appropriate audience to come to him.
That said, Bertrand's four pillars (Creation, order, rationality and fear) seem to be convincingly argued but presented without alternative views. I find it hard to say that belief in Christ is central to salvation but claim at the same time that the biblical story of creation is precedent to a Christian world view. Is it not more likely that a person believes first in Christ and only later comes to appreciate the Creation account? Can we with certainty say that a person may not be a real Christian and yet not believe the whole Bible? Does that not relegate generations of true believers in early centuries who did not have a whole Bible to some odd place of spiritual ambiguity? I would rather have seen him present some kind of broader spectrum of ideas that can interact to form a Christian worldview. It seems to me that God Himself is more likely to be a pillar than His work or our response to Him.
Of course, he did not, so what he did say must be judged on its own merit. Viewing his bent toward apologetics (though he protests that he is poor at it) it is easy to see why he would choose philosophical rather than theological bases for his pillars. They are mostly consistent with classical philosophical disciplines, at least the rules of logic, correspondence, and consistency. Branching out as he does to define wisdom as a union of right thinking and right practice and then to insist that belief and the support of belief is a stronger basis for witness than mere intellectual debate makes for convincing grist in the current milieu. I like his desire to draw a cohesive "philosophy" of engaging the culture with intellectual and moral integrity. I also like his emphasis on truth in art as opposed to morality in art as a basis for Christian creativity. As C.S. Lewis pointed out, more than Christian books we need Christian writers. I fully embrace Bertand's protest that popular Christian art is lackluster, cheap and say with him that we need more who are dedicated to excellence in their art.
Though his writing is quite accessible he does assume a certain level of competence with philosophical ideas in his readers. It would be a mistake to think a high schooler or freshman could fully benefit from this book, though if they were precocious, they could get past the unfamiliarities. Rather it is a good book for a student at least being introduced to philosophy. Unfortuneately, it would be a little too directed for an introductory class. Suffice it to say that as a speaker he can tailor his material to his audience. As a writer he must expect the appropriate audience to come to him.
February 2, 2013
As I flip back through this book, I'm surprised at how much I've underlined and marked up. There are a number of great sentences, quotes, and ideas here... but they are put together in a work which is just too big for itself.
In the epilogue, Bertrand comments on the "hole" in his thinking. I was scratching my head trying to really think of the coherent argument presented. I looked at the TOC and jogged my memory but the collection of arguments and ideas never really formulated into any sort of thrust. This was complicated further by his last chapter's argument on art an experiential, rather than didactic encounter. Is this supposed to be art? It's didactic in form and function but the arguments just never came together.
Good material, but not tight enough. I think he'd be great in lectures on smaller topics and pieces of this...but put together as a whole? It reads like he is trying to make sense of how all of his thoughts fit together and this book is simply his processing of that. I'd like to see what he does with this in 20 years.
In the epilogue, Bertrand comments on the "hole" in his thinking. I was scratching my head trying to really think of the coherent argument presented. I looked at the TOC and jogged my memory but the collection of arguments and ideas never really formulated into any sort of thrust. This was complicated further by his last chapter's argument on art an experiential, rather than didactic encounter. Is this supposed to be art? It's didactic in form and function but the arguments just never came together.
Good material, but not tight enough. I think he'd be great in lectures on smaller topics and pieces of this...but put together as a whole? It reads like he is trying to make sense of how all of his thoughts fit together and this book is simply his processing of that. I'd like to see what he does with this in 20 years.
November 29, 2014
Pulled together all of my reading on worldview and provided a meaningful framework for moving forward.
The chapter on the fall of Constantinople was inspired, and his working through of Francis Schaeffer's comments on the Trinity gave me lots to chew on.
Many have posted that they were "disappointed" by this book. I found it very helpful to learn how to take a study that can be very heady and disconnected from human relations, and make it very personal for my own faith, and for discussing it with others.
The chapter on the fall of Constantinople was inspired, and his working through of Francis Schaeffer's comments on the Trinity gave me lots to chew on.
Many have posted that they were "disappointed" by this book. I found it very helpful to learn how to take a study that can be very heady and disconnected from human relations, and make it very personal for my own faith, and for discussing it with others.
December 5, 2013
Bertrand is a gifted writer. This book is hard to categorize. It blends reformed theology, presuppositional apologetics, and a love for the arts that I have not seen elsewhere. Some parts did leave me scratching my head, but from what I think I've learned about Bertrand, that may have been the point.
February 24, 2016
A book to read and respond
I come away with a new and profound respect for the place of one's worldview as the foundation (The Foundation) for all of life. If "the unexamined life is not worth living," it's at the level of worldview that one must examine it.
I've already started a first draft of examining mine.
I come away with a new and profound respect for the place of one's worldview as the foundation (The Foundation) for all of life. If "the unexamined life is not worth living," it's at the level of worldview that one must examine it.
I've already started a first draft of examining mine.
August 21, 2013
A really constructive and balanced contribution to worldview. It's biggest weaknesses, self-admittedly, are its breadth (Bertrand is trying to cover so much that he has to sacrifice depth in many places) and its short-changing of the role of worship. Overall, a really worthwhile read.
September 6, 2012
A stretch for me, I admit, in terms of understanding. But worth reading to get to the end where he talks about art and worship. Causes one to worship a great God.
August 28, 2014
Challenging read. A bit abstract, but fundamental to someone who wants to develop a solid Christian worldview.
September 29, 2015
Concise treatment of some large topics. Well written. I believe the author accomplished what he intended. I will read it again to better incorporate the concepts.
December 26, 2009
Excellent. Just what the worldview movement needs.
Displaying 1 - 14 of 14 reviews