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Transforming Worldviews: An Anthropological Understanding of How People Change
In the past, changes in behavior and in belief have been leading indicators for missionaries that Christian conversion had occurred. But these alone--or even together--are insufficient for a gospel understanding of conversion. For effective biblical mission, Paul G. Hiebert argues, we must add a third a change in worldview. Here he offers a comprehensive study of worldview--its philosophy, its history, its characteristics, and the means for understanding it. He then provides a detailed analysis of several worldviews that missionaries must engage today, addressing the impact of each on Christianity and mission. A biblical worldview is outlined for comparison. Finally, Hiebert argues for gospel ministry that seeks to transform people's worldviews and offers suggestions for how to do so.
368 pages, Paperback
First published May 1, 2008
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July 28, 2011
Out of the 30 books I've read so far this year and the 6 or 7 of a theological/missiological nature, this is the meatiest of all (It's probably also one of the fattest at 333 pages). I would highly recommend it not just for Christian international workers, but especially for North American pastors and Christian workers as well, as all too often we are completely blind to the assumptions that lie behind our worldviews as they persist unchallenged in our host cultures.
Beginning with the concept and characteristics of worldviews, the late Dr. Hiebert then moves on to discuss worldviews of small-scale oral societies, peasant societies, modern and postmodern worldviews, and finally, the "glocal" worldview. He then sums up by discussing what a biblical worldview is and how worldviews are transformed.
I found Hiebert's treatment of what he calls "critical realism" (as opposed to positivism and instrumentalism) to be one of many nuggets in the book. Simply put, there must be a great measure of correspondence between the world outside and the worlds we construct inside for us to survive in the world. Human knowledge does not consist of photographs of reality (as positivism suggests) or of collages (as instrumentalism affirms) but of montages and maps that can be tested to determine their truthfulness.
The pictures on pages 318-319 vividly illustrate how different configurations can be imposed on the raw data of our experiences and how people grow in their perception of worldview. The short discussion in the last chapter on people movements and "muliti-individual" conversions was also something I can continue to keep in my mind in my ministry context here.
I am reminded that our role as agents of change is "neither that of the conservative nor that of the anarchist" but that of a subversive agent - to seek to transform worldview gradually from within and to bring people back under the allegiance of the true Lord (p. 322). One way to transform worldviews in the resistant rural society where I am presently living (which reflects aspects of all of the worldviews listed above) might be in focusing to bring change to the families of foreign brides, to help them find stability as entire families are discipled in Jesus Christ.
Certain parts of this book were a little tedious to wade through, and large sections dealing with modernity and postmodernity were expanded treatments of what I learned before from other books and from Hiebert's fellow Trinity professor Tite Tienou 20 years ago when he was at Alliance Theological Seminary. Nevertheless, as I fan through the pages of the book again now I see I underlined multiple sentences on almost every page. Although it will take some time for you to get through, this book will definitely challenge you to think!
Once curiosity that caught my attention is that apparently neither in the chapter about the biblical worldview, nor anywhere else, does Hiebert seem to address the topic of hell. This may be because he prefers to talk in relational and fuzzy categories rather than intrinsic and digital sets (read the book if you do not understand what these terms mean) and in turning away from idols and turning always each day toward the Lord (e.g. "does Jesus remain the ultimate reference point in our understanding of the kingdom? p. 279). Nevertheless, I found the apparent absence of any reference to hell a bit curious.
My only other complaint is that this book does not really talk about how to transform worldviews, as the topic suggested. This is not a how-to book. Wouldn't it be wonderful if the process was that easy?
Beginning with the concept and characteristics of worldviews, the late Dr. Hiebert then moves on to discuss worldviews of small-scale oral societies, peasant societies, modern and postmodern worldviews, and finally, the "glocal" worldview. He then sums up by discussing what a biblical worldview is and how worldviews are transformed.
I found Hiebert's treatment of what he calls "critical realism" (as opposed to positivism and instrumentalism) to be one of many nuggets in the book. Simply put, there must be a great measure of correspondence between the world outside and the worlds we construct inside for us to survive in the world. Human knowledge does not consist of photographs of reality (as positivism suggests) or of collages (as instrumentalism affirms) but of montages and maps that can be tested to determine their truthfulness.
The pictures on pages 318-319 vividly illustrate how different configurations can be imposed on the raw data of our experiences and how people grow in their perception of worldview. The short discussion in the last chapter on people movements and "muliti-individual" conversions was also something I can continue to keep in my mind in my ministry context here.
I am reminded that our role as agents of change is "neither that of the conservative nor that of the anarchist" but that of a subversive agent - to seek to transform worldview gradually from within and to bring people back under the allegiance of the true Lord (p. 322). One way to transform worldviews in the resistant rural society where I am presently living (which reflects aspects of all of the worldviews listed above) might be in focusing to bring change to the families of foreign brides, to help them find stability as entire families are discipled in Jesus Christ.
Certain parts of this book were a little tedious to wade through, and large sections dealing with modernity and postmodernity were expanded treatments of what I learned before from other books and from Hiebert's fellow Trinity professor Tite Tienou 20 years ago when he was at Alliance Theological Seminary. Nevertheless, as I fan through the pages of the book again now I see I underlined multiple sentences on almost every page. Although it will take some time for you to get through, this book will definitely challenge you to think!
Once curiosity that caught my attention is that apparently neither in the chapter about the biblical worldview, nor anywhere else, does Hiebert seem to address the topic of hell. This may be because he prefers to talk in relational and fuzzy categories rather than intrinsic and digital sets (read the book if you do not understand what these terms mean) and in turning away from idols and turning always each day toward the Lord (e.g. "does Jesus remain the ultimate reference point in our understanding of the kingdom? p. 279). Nevertheless, I found the apparent absence of any reference to hell a bit curious.
My only other complaint is that this book does not really talk about how to transform worldviews, as the topic suggested. This is not a how-to book. Wouldn't it be wonderful if the process was that easy?
January 15, 2019
This book is more about defining, analyzing, and categorizing worldviews. The last two chapters finally do start getting into how worldviews can be transformed. It is packed with lots of helpful information and perspectives.
My outline:
The aim of this book is to explore the nature and operations of worldviews in order to better understand how to transform worldviews.
Chapter 1 – The Concept of Worldview
The aim of this chapter is to examine the history of “worldview” with some of the definitions and theories that have emerged.
o Origins of the Concept – Explanations of the German origin of the word and then the roots of the concept in the discipline of anthropology.
o History of the Concept In Anthropology – A survey of several key anthropologists and their contributions to the concept of worldview.
o Functions of Worldview – they provide answers to our ultimate questions; gives us emotional security; validates our deepest cultural norms; integrate our culture; monitors culture change; psychological reassurance.
Chapter 2 – Characteristics of Worldviews
The purpose of this chapter is to examine the fundamental structure of worldviews through two structures: synchronic and diachronic.
o Synchronic Characteristics - This section lists out several ways to analyze the common characteristics of patterns, sets, logic, depth, time, etc… through a slice of time, examining the parts and how these relate to one another.
o Diachronic Characteristics – This describes the way worldviews that are shaped by stories over the course of time. The focus is on the story of each individual, community, and nation and how they fit into one comprehensive human history.
o Missiological Implications – We need to understand the characteristics of worldviews so that we can better understand people and the longings of their hearts. Without knowing these realities, we will not be in a good position to transform someone’s worldview.
Chapter 3 – Worldviews In Human Contexts
The aim of this chapter is to examine in-depth studies of humans and their contexts in order to understand them and the ways they see their worlds.
o Integrating Multiple Perspectives – Since the diachronic and synchronic studies in chapter two are not at odds with one another, they are complementary perspectives, there need to be ways to draw on the insights of these complementary perspectives. This section begins with synchronic approaches and then looks at humans diachronically.
o Worldviews and Social Systems – a discussion about the interplay between worldviews and social systems
o Worldviews and Other Systems – two examples are given of other systems that shape worldviews: the personal system and the spiritual system.
Chapter 4 – Methods for Analyzing Worldviews
The thesis of this chapter is that various methods for analyzing and judging worldviews must be developed in order to avoid ethnocentrism.
o Methods for analyzing a worldview – An overview of various ways to analyze worldviews
o Cross-Cultural Comparisons – A discussion on the importance of comparing and contrasting cultural themes in order to unearth worldviews while analyzing them.
Chapter 5 – Worldviews of Small-Scale Oral Societies
This chapter is a look at worldview themes and counter-themes common to many band and tribal societies.
o Cognitive Themes – A survey of the key ideas and ways of thinking that determine how people live.
o Affective Themes – A brief explanation of the importance of considering how people feel and the ways those feelings determine how people live.
o Evaluative Themes – A brief explanation of the importance of relationships and group-orientation worldviews for smaller/oral societies.
o Diachronic Themes – Summaries of various kinds of myths that are used to express feelings and define the moral order.
Chapter 6 – Peasant Worldviews
This chapter is an overview of the various themes and concepts that are the most common among peasant worldviews.
o Cognitive Themes – A list of several different ideas or concepts similar to many peasant worldviews, but it should be noted that peasant worldview is not uniform.
o Affective Themes – Not much has been analyzed in this theme for peasants.
o Evaluative Themes – Themes underlying the moral order in peasant societies.
o Diachronic Themes – The types of myths used in peasant life to help shape worldview.
o Villages and Modernity – An explanation about how villages change as they became more literate.
Chapter 7 – The Modern Worldview
The purpose of this chapter is to provide a study of modernity with the hopes of better understanding the modern world and our own ways of thinking.
o Cognitive Themes of Modernity – Central themes that run through all the various manifestations of modernity
o Affective Themes – an examination of the role of feelings in the everyday life of modern people
o Moral Themes – the ways modern people have defined what is good and how they govern their lives
o Myths of Modernity – various diachronic myths that have shaped modernity
o Impact of Modernity on Christianity – an explanation of the profound impact modernity has had on the Christian faith both positively and negatively
Chapter 8 – The Worldview of Late Modernity or Postmodernity
This chapter suggests that the modern world has been and is continuing to change. Explaining what these changes are and why they have occurred is the aim of this chapter.
o Cognitive Themes – This section summarizes several diverse theories that are lumped together as postmodern. Since there is not a unified postmodern theory or a coherent set of positions the focus is on the major theories that have increasingly challenged modernity.
o Affective Themes – Postmodernity has reaffirmed the affective dimension of cultures. If modernism could be partly summarized by Descartes’ maxim, “I think therefore I am,” than postmodernity can partly be summarized by “I feel therefore I am”
o Moral Themes – Postmodernity critiques the amoral nature of modernity and the sciences. In its place, it offers a morality rooted primarily in the self and in feelings.
o Dominant Myths – two myths are selected as examples of postmodern narratives: the myth of Apocalypse and the myth about the end of history.
Chapter 9 – The Post-Postmodern or Glocal Worldview
Chapter nine is about the continued transformation of the world and the recent globalization that has occurred through the advancements of technology. The subsequent ideas, feelings, and ethics that are affected by these changes are then addressed.
o Cognitive Themes – several cognitive themes are summarized in this section. These themes address the global, local, and regional ideas of the post-postmodern world.
o Affective Themes - a brief discussion about the feelings immigrants have in yearning for home and the way entertainment is being transformed as cultures mix together
o Moral Themes – this section is about the moral responsibilities for the developing world and about the ethical questions brought about by migration and assimilation.
o Root Myths – a brief discussion about whether or not globalization is positive or a disaster
Chapter 10 – Toward A Biblical Worldview
With so many competing worldviews it is difficult and arrogant to say there is only one biblical worldview, but it would also be false to say there is not a biblical worldview. Starting with the person of Christ, this chapter offers a few tentative suggestions toward a biblical worldview.
o Cognitive Themes – Several key doctrines and ideas are discussed including biblical dualism, creation, divine revelation, and the kingdom.
o Affective Themes – Even though the modern worldview has looked down upon emotions and feelings they are central to the gospel message and they are a part of every human experience. Therefore the fruits of the spirit and a few other feelings are addressed from the scriptures.
o Evaluative Themes – several moral themes that are derived from the character of God are summarized
o Diachronic Themes – The bible is basically the story of God and his people, therefore there are several diachronic themes that help form a biblical worldview
Chapter 11 – Transforming Worldviews
This chapter seeks to build off of the previous chapters and provide a framework for how transformation of worldviews occurs.
o Nature of Transformation – this section examines the way our worldviews shape the way we view transformation
o Transforming Worldviews – it is argued that worldview transformation consists of both a point of conversion and an ongoing process of discipleship
o Worldview Transformation and Other Human Systems – this section explains how deep culture and surface culture are in constant interaction and either can be a source of change
o Concluding Comments – since the heart of the gospel is a message about transforming lives, Christians are to live in the world as transformed people who embrace the themes that correspond to a biblical worldview
My outline:
The aim of this book is to explore the nature and operations of worldviews in order to better understand how to transform worldviews.
Chapter 1 – The Concept of Worldview
The aim of this chapter is to examine the history of “worldview” with some of the definitions and theories that have emerged.
o Origins of the Concept – Explanations of the German origin of the word and then the roots of the concept in the discipline of anthropology.
o History of the Concept In Anthropology – A survey of several key anthropologists and their contributions to the concept of worldview.
o Functions of Worldview – they provide answers to our ultimate questions; gives us emotional security; validates our deepest cultural norms; integrate our culture; monitors culture change; psychological reassurance.
Chapter 2 – Characteristics of Worldviews
The purpose of this chapter is to examine the fundamental structure of worldviews through two structures: synchronic and diachronic.
o Synchronic Characteristics - This section lists out several ways to analyze the common characteristics of patterns, sets, logic, depth, time, etc… through a slice of time, examining the parts and how these relate to one another.
o Diachronic Characteristics – This describes the way worldviews that are shaped by stories over the course of time. The focus is on the story of each individual, community, and nation and how they fit into one comprehensive human history.
o Missiological Implications – We need to understand the characteristics of worldviews so that we can better understand people and the longings of their hearts. Without knowing these realities, we will not be in a good position to transform someone’s worldview.
Chapter 3 – Worldviews In Human Contexts
The aim of this chapter is to examine in-depth studies of humans and their contexts in order to understand them and the ways they see their worlds.
o Integrating Multiple Perspectives – Since the diachronic and synchronic studies in chapter two are not at odds with one another, they are complementary perspectives, there need to be ways to draw on the insights of these complementary perspectives. This section begins with synchronic approaches and then looks at humans diachronically.
o Worldviews and Social Systems – a discussion about the interplay between worldviews and social systems
o Worldviews and Other Systems – two examples are given of other systems that shape worldviews: the personal system and the spiritual system.
Chapter 4 – Methods for Analyzing Worldviews
The thesis of this chapter is that various methods for analyzing and judging worldviews must be developed in order to avoid ethnocentrism.
o Methods for analyzing a worldview – An overview of various ways to analyze worldviews
o Cross-Cultural Comparisons – A discussion on the importance of comparing and contrasting cultural themes in order to unearth worldviews while analyzing them.
Chapter 5 – Worldviews of Small-Scale Oral Societies
This chapter is a look at worldview themes and counter-themes common to many band and tribal societies.
o Cognitive Themes – A survey of the key ideas and ways of thinking that determine how people live.
o Affective Themes – A brief explanation of the importance of considering how people feel and the ways those feelings determine how people live.
o Evaluative Themes – A brief explanation of the importance of relationships and group-orientation worldviews for smaller/oral societies.
o Diachronic Themes – Summaries of various kinds of myths that are used to express feelings and define the moral order.
Chapter 6 – Peasant Worldviews
This chapter is an overview of the various themes and concepts that are the most common among peasant worldviews.
o Cognitive Themes – A list of several different ideas or concepts similar to many peasant worldviews, but it should be noted that peasant worldview is not uniform.
o Affective Themes – Not much has been analyzed in this theme for peasants.
o Evaluative Themes – Themes underlying the moral order in peasant societies.
o Diachronic Themes – The types of myths used in peasant life to help shape worldview.
o Villages and Modernity – An explanation about how villages change as they became more literate.
Chapter 7 – The Modern Worldview
The purpose of this chapter is to provide a study of modernity with the hopes of better understanding the modern world and our own ways of thinking.
o Cognitive Themes of Modernity – Central themes that run through all the various manifestations of modernity
o Affective Themes – an examination of the role of feelings in the everyday life of modern people
o Moral Themes – the ways modern people have defined what is good and how they govern their lives
o Myths of Modernity – various diachronic myths that have shaped modernity
o Impact of Modernity on Christianity – an explanation of the profound impact modernity has had on the Christian faith both positively and negatively
Chapter 8 – The Worldview of Late Modernity or Postmodernity
This chapter suggests that the modern world has been and is continuing to change. Explaining what these changes are and why they have occurred is the aim of this chapter.
o Cognitive Themes – This section summarizes several diverse theories that are lumped together as postmodern. Since there is not a unified postmodern theory or a coherent set of positions the focus is on the major theories that have increasingly challenged modernity.
o Affective Themes – Postmodernity has reaffirmed the affective dimension of cultures. If modernism could be partly summarized by Descartes’ maxim, “I think therefore I am,” than postmodernity can partly be summarized by “I feel therefore I am”
o Moral Themes – Postmodernity critiques the amoral nature of modernity and the sciences. In its place, it offers a morality rooted primarily in the self and in feelings.
o Dominant Myths – two myths are selected as examples of postmodern narratives: the myth of Apocalypse and the myth about the end of history.
Chapter 9 – The Post-Postmodern or Glocal Worldview
Chapter nine is about the continued transformation of the world and the recent globalization that has occurred through the advancements of technology. The subsequent ideas, feelings, and ethics that are affected by these changes are then addressed.
o Cognitive Themes – several cognitive themes are summarized in this section. These themes address the global, local, and regional ideas of the post-postmodern world.
o Affective Themes - a brief discussion about the feelings immigrants have in yearning for home and the way entertainment is being transformed as cultures mix together
o Moral Themes – this section is about the moral responsibilities for the developing world and about the ethical questions brought about by migration and assimilation.
o Root Myths – a brief discussion about whether or not globalization is positive or a disaster
Chapter 10 – Toward A Biblical Worldview
With so many competing worldviews it is difficult and arrogant to say there is only one biblical worldview, but it would also be false to say there is not a biblical worldview. Starting with the person of Christ, this chapter offers a few tentative suggestions toward a biblical worldview.
o Cognitive Themes – Several key doctrines and ideas are discussed including biblical dualism, creation, divine revelation, and the kingdom.
o Affective Themes – Even though the modern worldview has looked down upon emotions and feelings they are central to the gospel message and they are a part of every human experience. Therefore the fruits of the spirit and a few other feelings are addressed from the scriptures.
o Evaluative Themes – several moral themes that are derived from the character of God are summarized
o Diachronic Themes – The bible is basically the story of God and his people, therefore there are several diachronic themes that help form a biblical worldview
Chapter 11 – Transforming Worldviews
This chapter seeks to build off of the previous chapters and provide a framework for how transformation of worldviews occurs.
o Nature of Transformation – this section examines the way our worldviews shape the way we view transformation
o Transforming Worldviews – it is argued that worldview transformation consists of both a point of conversion and an ongoing process of discipleship
o Worldview Transformation and Other Human Systems – this section explains how deep culture and surface culture are in constant interaction and either can be a source of change
o Concluding Comments – since the heart of the gospel is a message about transforming lives, Christians are to live in the world as transformed people who embrace the themes that correspond to a biblical worldview
July 30, 2018
The book opens with a chapter that explains the meaning of the term “worldview” and its historical sources in the world of anthropology. Hiebert begins to synthesize the various worldview definitions into a cohesive meaning by the end of the chapter.
The second chapter moves beyond the definition of a worldview offered in the first chapter and begins to list the items that make up a worldview. At a quick glance, worldviews have synchronic and diachronic characteristics. Synchronic aspects are things that can be captured in a “snapshot” of various cultural aspects. Diachronic aspects are the stories in which cultures place themselves. Most of the chapter deals with the more objective synchronic elements. In the survey of these elements, the author includes a variety of cultural structures at varying levels of depth within the culture.
Worldviews are incarnated in people within a social context as articulated in the third chapter. Hiebert explains here that people are constantly bumping into each other and dealing with contradictory worldviews. We need to be equipped with a healthy perspective for viewing competing worldviews and parsing their differences.
In the fourth chapter, Hiebert argues that we need a method for understanding and processing what a worldview is made up of. This chapter posits that worldviews can be “triangulated” by analyzing 13 different aspects of a society.
The fifth and sixth chapters analyze small-scale oral societies and peasant worldviews. These chapters help set out Hiebert’s analytical method and would be helpful for any reader; however, for Western missiologists, these chapters will be less helpful for those outside this context.
The seventh chapter analyzes the modern worldview which arose as part of the Enlightenment. This worldview involved/involves a series of key assumptions that have influenced non-Christian and Christian thinking. Some of these assumptions are: (1) a strong dualism between the natural and the supernatural, (2) a strong sense of optimism about the ability of humans to be objective in their observations and scientific method, and (3) the moral imperative for this kind of modernist culture to be spread and enforced in countries and cultures all over the world. These assumptions also bled over into the church in a number of ways.
The eighth chapter summarizes the key themes of the postmodern worldview from the lens of postmodernism not as a coherent monolithic worldview, but as a series of critiques on the modernist worldview. They’re moving the pendulum away from the kind of extreme certainty toward uncertainty, away from the know toward the knower, away from optimism toward apocalyptic pessimism.
The ninth chapter pushes toward a more cohesive worldview than the fragmentary and critical worldview of postmodernism. This glocal or post-postmodern worldview prizes the movement toward greater and greater globalization. These people see themselves as “world citizens” far more than citizens of their country. While this new globalization is not as uniform as the colonial efforts at forced modernity, the new efforts at globalization are far more effective because they come from multiple different angles and assimilate people into larger systems of thinking from which they are allowed to enter the global world of finance, government, education, housing, culture, tech, etc. In order to play ball, people must assimilate to the globalizing influences.
In order to begin the daunting task of prodding aspects of a worldview, we must soak ourselves in the worldview embraced holistically within the biblical text. And this is the goal of Hiebert’s tenth chapter. He argues that we must be willing to see where it confronts our own worldview as well as that of others with whom we engage. In order to begin this process, we must not start with our mission, or the church, or even God’s Kingdom, but with the King himself. From Christ, our ultimate revelation, we can begin making sense of the world, how to think about it, how to order our emotions within it, and how we should live within it.
Lastly, the process of transforming a worldview is the necessary process of discipleship that involves far more than merely moral activities but deep cognitive and affective shifts. But as we engage with rituals and external aspects of worldviews, we should pay close to their rituals and offer new, living rituals that help them rethink life from a biblical perspective. In order to do this, we must avoid fight or flight types of engagement with culture, but must be obedient to faithful engagement with our culture with the hopes of transforming it and the people within it.
This lengthy book is a solid work on the mechanics of worldviews and their implications. Because of its high level of detail and nuance, I would not recommend it to casual readers or even readers with a level of personal interest in worldviews. The tone of the work is highly academic and makes the most sense in the context of a graduate course on missiology.
The second chapter moves beyond the definition of a worldview offered in the first chapter and begins to list the items that make up a worldview. At a quick glance, worldviews have synchronic and diachronic characteristics. Synchronic aspects are things that can be captured in a “snapshot” of various cultural aspects. Diachronic aspects are the stories in which cultures place themselves. Most of the chapter deals with the more objective synchronic elements. In the survey of these elements, the author includes a variety of cultural structures at varying levels of depth within the culture.
Worldviews are incarnated in people within a social context as articulated in the third chapter. Hiebert explains here that people are constantly bumping into each other and dealing with contradictory worldviews. We need to be equipped with a healthy perspective for viewing competing worldviews and parsing their differences.
In the fourth chapter, Hiebert argues that we need a method for understanding and processing what a worldview is made up of. This chapter posits that worldviews can be “triangulated” by analyzing 13 different aspects of a society.
The fifth and sixth chapters analyze small-scale oral societies and peasant worldviews. These chapters help set out Hiebert’s analytical method and would be helpful for any reader; however, for Western missiologists, these chapters will be less helpful for those outside this context.
The seventh chapter analyzes the modern worldview which arose as part of the Enlightenment. This worldview involved/involves a series of key assumptions that have influenced non-Christian and Christian thinking. Some of these assumptions are: (1) a strong dualism between the natural and the supernatural, (2) a strong sense of optimism about the ability of humans to be objective in their observations and scientific method, and (3) the moral imperative for this kind of modernist culture to be spread and enforced in countries and cultures all over the world. These assumptions also bled over into the church in a number of ways.
The eighth chapter summarizes the key themes of the postmodern worldview from the lens of postmodernism not as a coherent monolithic worldview, but as a series of critiques on the modernist worldview. They’re moving the pendulum away from the kind of extreme certainty toward uncertainty, away from the know toward the knower, away from optimism toward apocalyptic pessimism.
The ninth chapter pushes toward a more cohesive worldview than the fragmentary and critical worldview of postmodernism. This glocal or post-postmodern worldview prizes the movement toward greater and greater globalization. These people see themselves as “world citizens” far more than citizens of their country. While this new globalization is not as uniform as the colonial efforts at forced modernity, the new efforts at globalization are far more effective because they come from multiple different angles and assimilate people into larger systems of thinking from which they are allowed to enter the global world of finance, government, education, housing, culture, tech, etc. In order to play ball, people must assimilate to the globalizing influences.
In order to begin the daunting task of prodding aspects of a worldview, we must soak ourselves in the worldview embraced holistically within the biblical text. And this is the goal of Hiebert’s tenth chapter. He argues that we must be willing to see where it confronts our own worldview as well as that of others with whom we engage. In order to begin this process, we must not start with our mission, or the church, or even God’s Kingdom, but with the King himself. From Christ, our ultimate revelation, we can begin making sense of the world, how to think about it, how to order our emotions within it, and how we should live within it.
Lastly, the process of transforming a worldview is the necessary process of discipleship that involves far more than merely moral activities but deep cognitive and affective shifts. But as we engage with rituals and external aspects of worldviews, we should pay close to their rituals and offer new, living rituals that help them rethink life from a biblical perspective. In order to do this, we must avoid fight or flight types of engagement with culture, but must be obedient to faithful engagement with our culture with the hopes of transforming it and the people within it.
This lengthy book is a solid work on the mechanics of worldviews and their implications. Because of its high level of detail and nuance, I would not recommend it to casual readers or even readers with a level of personal interest in worldviews. The tone of the work is highly academic and makes the most sense in the context of a graduate course on missiology.
February 13, 2023
I think this was a good book. It was a very difficult book to read as it was not conducive to bedtime reading.
This book was very academic in nature with large concept one had to grasp with
Yet when grasped it was insightful and intelligent
The authors main point is that many modern missions only deal with surface level change which leads to pagan Christianity, a mixture of paganism and Christianity
The author argues that transformation of the gospel must go deep into one’s worldview in every area of his life, and his communities life
The author looked at 6worldviews
1.tribal worldview.
2.peasant worldview.
3.modernity worldview
4. Post modern. Worldview.
5. Glocal worldview.
6. Biblical worldview.
The author does a great job in pulling apart he’s worldviews and seeing what they are what they value what they treasure, and what they believe. The author also seeks to show how culture comes out of a heart and what culture is in signs and symbols and an actions
Author argues that Christianity needs with vitalising in every generation to deal with particular cultural shift and worldview changes, especially in today’s culture that is a mixture of the global and the local and modernity of overall, this is a very good book, but very difficult to read and took me longer than expected
This book was very academic in nature with large concept one had to grasp with
Yet when grasped it was insightful and intelligent
The authors main point is that many modern missions only deal with surface level change which leads to pagan Christianity, a mixture of paganism and Christianity
The author argues that transformation of the gospel must go deep into one’s worldview in every area of his life, and his communities life
The author looked at 6worldviews
1.tribal worldview.
2.peasant worldview.
3.modernity worldview
4. Post modern. Worldview.
5. Glocal worldview.
6. Biblical worldview.
The author does a great job in pulling apart he’s worldviews and seeing what they are what they value what they treasure, and what they believe. The author also seeks to show how culture comes out of a heart and what culture is in signs and symbols and an actions
Author argues that Christianity needs with vitalising in every generation to deal with particular cultural shift and worldview changes, especially in today’s culture that is a mixture of the global and the local and modernity of overall, this is a very good book, but very difficult to read and took me longer than expected
January 27, 2020
I liked this one. It gives a good explanation of the current major worldviews, especially of modernism and post-modernism. It also introduces a new (to me) worldview of critical realism. It seems that this is the way people are trying to go now because post-modernism doesn't offer any real answers, it is really just a reaction to modernism. Critical realism is trying to be an answer for both. It spends a fair amount of time discussing a Biblical worldview and how it answers all of them. It encourages evangelism and discipleship which reaches to change a person's worldview to Biblical, rather than stopping short of this goal, so that a person will truly know what it is to walk with the Lord.
April 5, 2021
Excellent resource. I've read a lot of Hiebert excepts, mainly from magazines or the Perspectives on the World Christian Movement Reader. This book explains so much about anthropology and about how cultures adapt to change and are transformed. There is much information about modernism, postmodernism and how the Christians church has responded to these mindsets. Some chapters felt long with tedious information, but it's a very beneficial book to read for anyone deeply interested in culture and Christianity.
November 21, 2024
This book is worthwhile if you’ve never really done a lot of study concerning worldviews and worldview theories. It’s an easy read and is pretty comprehensive.
My one complaint is that the whole transforming part of Transforming Worldviews really doesn’t happen until near the end of the book. The rest of the book is spent discussing worldview theories and modern worldview issues—it seems to be more of a book on introductory materials than transforming worldviews.
Still worth reading, just not entirely what I expected.
My one complaint is that the whole transforming part of Transforming Worldviews really doesn’t happen until near the end of the book. The rest of the book is spent discussing worldview theories and modern worldview issues—it seems to be more of a book on introductory materials than transforming worldviews.
Still worth reading, just not entirely what I expected.
May 14, 2019
If you don’t have some academic training on missiology, sociology or anthropology, you may need to out quite a bit if effort to understand this book. If you stick to it, I thinks you’ll find it well worth the effort!
March 27, 2020
Hiebert spends most of his time explaining the methods and structures of worldviews from previous academics. He analyzes a few worldviews and briefly mentions the Christian worldview, but I wish he spent more time sharing examples and expanding how christians can help transform other worldviews.
July 4, 2020
Excellent book on worldviews. Hiebert's examination of modern and postmodern worldviews and implications for the church are in particular excellent. My only real problem with the book is that he doesn't get to talking about how to actually transform worldviews until 90% of the book is done.
June 27, 2017
Powerful and thought-provoking academic discussion on worldview.
September 20, 2017
Hard to read, not always a good flow. Very strong parts, but overall not pleasant for me to read. Maybe just me, but others in my class did not fully appreciate the book.
June 18, 2021
A great overview of culture and some really helpful charts at the end to compare the modern and post-modern world.
August 31, 2022
I feel like Hiebert makes a lot of stuff up.
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September 15, 2023This one took me a long time to work through after I was supposedly to read it in grad school. However, I’m glad I pressed through. The final chapter is the one I most recommend that everyone read.
November 11, 2011
This is not a good book, in the sense of being well-written or engaging. But it is an important book. Paul Hiebert is a well-respected missiologist and anthropologist and this is his final work. It truly shows how deeply he has thought about worldview, and how engaged he was in dissecting the modern and postmodern worldviews. It also shows just how to difficult it is to distance oneself from one's own worldview. Even as he is writing this book, he is utilizing the philosophical and educational presuppositions that he spends so much time speaking out against.
That is my real only critique of the book. Paul Hiebert spends a lot of time shooting holes in the modern and post modern worldviews, but he does not do a very good job of patching them up. He also doesn't spend very much time shooting holes in other worldviews. For example, Hiebert correctly shows us the limitations of science as far as ultimate knowledge, purpose, and morality go. However, he doesn't tell us what it means to believe in germs and demons, in gravity and God. Perhaps that is asking too much of one man, but, in my opinion, at least he should have acknowledged the places where his views still leave holes.
To me, the role of this book is to surface issues for the global church to think about. Hiebert nails some things (like pointing out the weaknesses of a "list of things" to be saved) and misses totally on others (like his assumptions about identity and stability).
This book will challenge you to think very deeply ... and at times, do its best to put you to sleep. But it is a book well worth reading!
That is my real only critique of the book. Paul Hiebert spends a lot of time shooting holes in the modern and post modern worldviews, but he does not do a very good job of patching them up. He also doesn't spend very much time shooting holes in other worldviews. For example, Hiebert correctly shows us the limitations of science as far as ultimate knowledge, purpose, and morality go. However, he doesn't tell us what it means to believe in germs and demons, in gravity and God. Perhaps that is asking too much of one man, but, in my opinion, at least he should have acknowledged the places where his views still leave holes.
To me, the role of this book is to surface issues for the global church to think about. Hiebert nails some things (like pointing out the weaknesses of a "list of things" to be saved) and misses totally on others (like his assumptions about identity and stability).
This book will challenge you to think very deeply ... and at times, do its best to put you to sleep. But it is a book well worth reading!
February 13, 2013
Showing the occasional signs of its provenance as a posthumous work edited by several others, taken from lecture notes as well as publication-quality work, this book nonetheless offers a wealth of heuristics for conceiving how people of different outlooks can understand and communicate with each other. Aimed at his fellow evangelical Christians, it is a book that cannot fail to sophisticate (further) anyone who reads it, short of another anthropologically inclined missiologist such as Hiebert himself.
Best read fast and slow, since the quality of research, writing, and reflection varies more than in most books, it's well worthwhile for those considering questions of apologetics, evangelism, missionary training, epistemology, preaching, Christian education, and any other Christian occupation in which communication is key.
Best read fast and slow, since the quality of research, writing, and reflection varies more than in most books, it's well worthwhile for those considering questions of apologetics, evangelism, missionary training, epistemology, preaching, Christian education, and any other Christian occupation in which communication is key.
September 11, 2009
I have not read every chapter of this book.
The book lays a premise at the beginning and then dives into a thorough discussion of the details. Primarily he explains an overview of world views and what develops/influences them. His details look at this in light of missological concerns.
It closes with a look at what is necessary to transform and change a world view. This is at the heartbeat of all evangelism and discipleship.
I found the beginning and end of this book to be invaluable and highly recommend it until something simpler comes along! The book is very academic but I haven't found anyone else teaching this at a lower/practical level. It is an excellent resource.
The book lays a premise at the beginning and then dives into a thorough discussion of the details. Primarily he explains an overview of world views and what develops/influences them. His details look at this in light of missological concerns.
It closes with a look at what is necessary to transform and change a world view. This is at the heartbeat of all evangelism and discipleship.
I found the beginning and end of this book to be invaluable and highly recommend it until something simpler comes along! The book is very academic but I haven't found anyone else teaching this at a lower/practical level. It is an excellent resource.
April 24, 2016
This book shows its provenance as a posthumous compilation of Hiebert's class notes. It is sometimes a monotonous read and at various sections you will have re-read the same idea (and even sometimes the same paragraph verbatim) two or three times.
That being said, the content is very good and you will find yourself stretched and enlightened by Hiebert's analysis of worldviews and how people change. I found the last chapter on changing worldviews incredibly practical and pastoral.
That being said, the content is very good and you will find yourself stretched and enlightened by Hiebert's analysis of worldviews and how people change. I found the last chapter on changing worldviews incredibly practical and pastoral.
October 25, 2016
Heavy read -- took me a while to get through, but Hiebert is well worth the time. He breaks down the different worldviews that have existed over the last couple of generations, concluding with chapters on a biblical worldview and how worldviews are transformed. Helpful if you are talking to someone with a worldview different than your own.
May 29, 2009
Hmmm... I looked at this book two years ago and am having trouble remembering it. I don't remember it being so very helpful...
April 21, 2011
If you deal with people, and not just missions, you really need to understand the basic definitions that Paul brings to the table!
Great read! but its not a lite read!
Great read! but its not a lite read!
April 23, 2013
I have to say not my favorite book... not in a long shot I actually thought it had some good things but was way too much didn't help I didn't like the class but my gosh this was a hard book to read.
February 5, 2015
Solid work, definitive resource.
Hiebert, Paul G. Transforming Worldviews: An Anthropological Understanding of How People Change. Grand Rapids, MI: Baker, 2009.
Hiebert, Paul G. Transforming Worldviews: An Anthropological Understanding of How People Change. Grand Rapids, MI: Baker, 2009.
July 4, 2015
Very eye opening and thorough. I was overwhelmed in many ways just by the compactness of the amount of information in this book. It's a book I want to revisit and spend more time with.
March 23, 2016
So through and well-developed as to be near-epic in scope. If you find a more definitve and well-written book on anthropological missiology, let me know.
July 8, 2012
Good Worldview book from the perspective of cultural anthropology.
April 5, 2017
Hiebert’s book is comparable to being baptized in a mixture of dry cereal and milk. The dry cereal is cultural anthropology and milk is historic Christianity. When dry cereal and milk come together, something miraculous happens to my taste buds – the study of underlying worldviews from all sorts of communities (oral/tribal, peasant, modern, postmodern, post-postmodern) with detailed explanations, charts, and illustrations. Honestly, the chapter on modern worldview alone is worth the buy.
And yet, I cannot find the spoon. This book finished on a tiny, vague section on how to “transform” these worldviews for Christ. Come on Hiebert, why would you call the book Transforming Worldviews if you only have a couple pages about actually transforming them?
The solution boils down to analyzing worldviews, taking a closer look at your own worldviews, and creating rituals that narrate the Gospel story in these cultures. I learned 1 and 2, but I am unsure about how to implement these things in my own life practically.
And yet, I cannot find the spoon. This book finished on a tiny, vague section on how to “transform” these worldviews for Christ. Come on Hiebert, why would you call the book Transforming Worldviews if you only have a couple pages about actually transforming them?
The solution boils down to analyzing worldviews, taking a closer look at your own worldviews, and creating rituals that narrate the Gospel story in these cultures. I learned 1 and 2, but I am unsure about how to implement these things in my own life practically.
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