The evangelical worldview
Overcome worldly values

The era we live in ignores Christianity and takes ‘reason’ and ‘worldly happiness’ as its standards.
So, Christianity has gradually become an 'unattractive religion'.
The author raised his children with the belief that "if you believe in God, you have nothing to worry about," but his son, who lives in this day and age, says he was unable to fully accept the author's words.
This book begins with this father's concern.
This book clearly explains what a biblical worldview is and how it supports and guides our lives.
Drawing on his experience as a scientist and his religious reflections as a Christian, the author emphasizes that the evangelical worldview is not simply knowledge but a power that transforms one's entire life.

This book is divided into three parts, but can be broadly divided into Part 1 and Parts 2-3.
Part 1 deals with various ideologies that constitute modern society, such as secular humanism and pluralism, and explains their differences from the Christian worldview.
In particular, it provides an easy and rational explanation of theistic apologetics against an atheistic worldview.
Parts 2 and 3 present what the Christian life is like from the perspective of "sphere sovereignty," seek to restore faith in everyday life, and find points of contact with the world through "common grace" to explain how God spreads love in the world.
That is, it makes us think about what kind of thoughts and attitudes Christians should have as they live in the world.
As you read the book in order, you can feel the heart of a father who wrote it for his children and the church, preventing them from falling into worldly values.
Additionally, it uses practical and warm language developed through many years of teaching at Onnuri Worldview Academy (OWA), and is rich in easy-to-understand examples and Bible verses so that all Christians can easily access it, making it easy for teenagers and parents to read without burden.
Additionally, it is also suitable as an educational resource as it allows readers to internalize the contents of the book through the sharing questions presented at the end of each chapter.

Just as God did not want Peter to remain on the Mount of Transfiguration, He does not want us to live as people who have turned their backs on the world.
In John 17:15, Jesus prays for us using the structure of 'not A but B'.
It is an expression that means 'It is not A, it is B.'
In other words, Jesus does not ask God to 'take us out of the world', but asks B.
We usually want to substitute 'great fortune', 'high social position', or 'great ministry' for this B.
But surprisingly, Jesus places 'being kept from falling into evil' in position B.
He sees it as an important purpose to keep the ‘Christian holiness’ of those living in the world and not take it away from the world.

Therefore, even if we are in a lowly position in the world with no social presence, if we live in holiness without falling into evil, then his existence is meaningful.
That's how important purity and holiness are to Christians.
God wants us to keep our place in the world, even if the world hates us, and to be preserved in purity, not falling into evil.
I don't know how many Christians try to find their presence in the world and in the church through their social standing, their actions, or the results of their ministry.
But in the Bible, Jesus clearly said that one of the meanings of our existence is holiness itself.
'Living in the world but not falling into the evils of the world' - that is the basic identity of a Christian.
--- pp.38-39

The biggest problem with John Dewey's basic ideological system, humanism and instrumentalism, is the denial of 'absolute truth.'
In fact, the birth of pragmatism, which began with a discussion group called the Metaphysical Club in 1872 in the United States, stemmed from the deep despair and skepticism brought about by the brutal Civil War.
Naturally, pragmatist philosophy inherently incorporates tolerance for people having different beliefs and values.
However, we must be wary of the relative position on absolute truth that permeates pragmatism, or the philosophy that absolutizes worldly standards of value.
Just as Christianity is naturally excluded from a society accustomed to the idea that individual worldly happiness is the highest value, as in secular humanism, the values ​​of Christianity are also very unnatural to a society or individual steeped in pragmatic philosophy.

'Practical utility', a key criterion of pragmatism, is a relative value that can vary depending on the country or individual, and is therefore highly variable.
There is no consideration here of God Himself and the absolute standards of value He desires.
Christians living in this age must always prioritize the unchanging values ​​of God and apply them to their lives.
--- pp.74-76

The Bible begins with the story of God's creation.
If the content of this creation is false, Christianity cannot exist, leaving aside intellectual problems.
But if the content of this creation is true, then it cannot be denied that God is the source of intelligence.
The laws and orders that exist in all things in this world prove this.
Therefore, whether or not we believe in God's creation is the crossroads that determines the answer to the question we are dealing with.

Adam's intellect, which God created directly, naturally flowed from God.
The act of naming is a very intellectual act.
Parents don't name their children randomly.
Good parents think and worry when choosing a name.
The more we value our children, the more we think about the meaning of their names.
But it was God who first thought about the act and meaning of naming Adam.
That means God is an intelligent being.
The fact that different animals have different names suggests Adam's amazing discernment and cognitive abilities.
These intellectual abilities naturally come from his Creator God.
--- pp.146-147

When we come into contact with mass media, we often discover the clever tricks that language can offer.
For example, the way the word 'evolution' is perceived by the public is completely different from its original meaning in natural science.
The word 'evolution', which wears the mask of ambiguous meaning in the mass media, has the power to make the general public accept the meaning of 'evolution' in the natural science 'theory of evolution' very positively and naturally.

Most media outlets use the term 'evolution' in a very positive sense, meaning 'development'.
When a new product is released, the adjective that usually follows to express better quality than before is 'evolution'.
Articles with titles like "The Ever-Evolving Star" promote the concept of evolution as progressive, positive, and necessary for humanity.
However, biological evolution does not provide a definitive answer to the origin of life.
It means that it happened naturally through a continuous process over a long period of time.
Therefore, the word 'evolution' in the popular media is completely different from its original meaning of biological evolution.
Yet, people who are accustomed to the hidden meaning of the word 'evolution' conveyed by the mass media unconsciously color biological 'evolution' with its scientific, developmental, and positive meaning.
These are the unconscious stereotypes that language creates.
--- pp.170-171

One of the most common misconceptions among Christians is that God is only God to those who are saved.
No, it isn't.
God is the Lord not only of those who believe, but also of those who still do not believe, because when all people were sinners, regardless of whether they were saved or not, God personally came to all mankind (Romans 5:8).
Of course, God saves his people.
However, it is entirely within God's sovereignty to decide who He will save.

If God is sovereign over all things, then his influence and dominion should not be confined to the church or the realm of Christian life, but should extend beyond the church to the entire world.
For those who regard the Creator as their Father, this fact presents a very challenging subject.
As we have seen in the sovereignty of the spheres discussed above, God must be glorified not only within the church but also in all spheres of the world (Matthew 5:16).
But God, who receives glory from all who believe and from all who do not, also gives grace to all.
The rain that relieves drought is God's grace given to all, regardless of whether they believe or not.
God's endless love and rule over all humanity, which is still in effect today, is abundant and perfect.

--- pp.208-209