Herman 1

Caleb Herman
Dr. Matthews
KSP 151
28 October 2015
Worldview and Planetary Science
What are the origins of the earth? Did the earth evolve, or was it
created? How are humans to interact in the solar system? Should humans
search for life on other planets? Such questions raise differing and strongly
held opinions from most people. How can so many people have such highly
contrasting beliefs on such (seemingly) crucial issues? The answer lies in
the idea of worldview. While the concept of worldview may be familiar to
those who interact in Christian circles, it may seem foreign to those who
operate in different spheres of life. It is crucial to have an understanding of
worldview and how a Christian worldview influences the particulars of
everyday life. Worldviews are critical to life; in fact, ones worldview carries
over into their individual vocation. Planetary scientists are not exempt from
worldview influence. A Reformed perspective/worldview is important for
understanding and properly applying the functions of a planetary scientist
and the truths he or she uncovers.
Before a claim can be made on the relationship between Christian
worldview and planetary science, one must define the concept of worldview.
Albert M. Wolters, a professor of theology, provides a clear and concise
definition. He says that a worldview is the comprehensive framework of
ones basic beliefs about [anything about which it is possible to have a
belief] (2). While this definition may seem broad, it is intentionally so.
Worldviews are overarching, encompassing frameworks that shape ones

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view of every arena of life, and so the definition is also far-reaching.
However, Wolters does note that a worldview is not based on feelings or
opinions; instead, worldview is about beliefs (2). In a world dominated by
the ideas of relativismthe philosophy that truth, morals, and knowledge
are relative to each individual in their particular place and timeit is
important to recognize that everyone possesses a worldview. In fact, one of
the unique characteristics of human beings is that we cannot do without the
kind of orientation and guidance that a worldview gives (Wolters 5).
Humans are incapable of living without some sort of life code or system for
determining actions and beliefs. The articulation of ones worldview may
vary person to person, but the predominant concept of a worldview is
consistent throughout the human race. These worldviews are not isolated to
a particular individual, however. The authors of The Transforming Vision,
Walsh and Middleton, state that world views are always shared; they are
communal. All the different aspects of culture arise out of and are
directed by its world view (32). If aspects of culture arise from a particular
worldview, what then are the foundations for various worldviews? According
to Dutch theologian Herman Dooyeweerd, as summarized by David Naugle,
spiritual aspects play more of a role in decision-making and life decisions
than abstract beliefs like worldviews. For this reason, he says, most human
endeavors stem from spiritual commitments rather than worldview. Religion
(or faith) is the most deeply rooted thing in the heart, and therefore
religion of the heart is the cause; the philosophies and worldviews are the

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cognitive effect (Naugle 27-28). All humans possess a comprehensive
framework that is rooted in their deeply seeded faith or religion through
which they see the world.
A broad definition of worldview necessitates further examination of
the idea of a Christian worldview. First of all, as Christians, our worldview
must be shaped and tested by Scripture (Wolters 7). A Christian worldview
is deeply rooted in faitha faith that holds to the inerrancy of Scripture and
all that it teaches. Abraham Kuyper, a prominent Dutch theologian provides
great detail into the Christian life systemhis term for the idea of
worldview. He begins by noting that like all life systems, the Christian life
system is founded on its beliefs about the relationships between God and
man, man and man, and man to creation. According to Kuyper, the
Christian worldview differs from all other worldviews (Paganism,
Modernism, Romanism, etc.) in its interpretation of the immediate
fellowship between man and God that is possible (24). Likewise, the
interpretation of human interaction differs from other worldviews. The
Christian worldview sees all humans as equal before God in regards to their
creation in the image of God and need for salvation. However, this equality
does not drive out or condemn distinctions between people. Instead,
distinctions are welcomed from God and perceived as the ways in which he
has chosen to impose differences between humans (27). Finally, Kuyper
explains mans relationship to creation. The Christian worldview recognizes
that in the whole world the curse is restrained by grace, that the life of the
world is to be honored in its independence, and that we must, in every

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domain, discover the treasures and develop the potencies hidden by God in
nature and in human life (Kuyper 31). Kuypers explanation of a Christian
life system is essential for understanding and living in todays world.
Another component of the Christian worldview is what is commonly
referred to as the creation/fall/redemption framework. This framework
provides deeper insight into Kuypers explanation of the Christian life
system and begins with creation. After Gods creative work, he called
creation good. What was it that prompted God to call his creation good?
He was pleased because creation constitutes a pattern of obedient
response to his commanding word (Walsh and Middleton 45). The crowning
point of Gods good creation was humanity. Genesis tells us that man was
created in Gods image. This image-bearing quality carried with it the
further obligation for mankind to have dominion over and to subdue the
earth. Despite humanitys created likeness to God, it was through the
human race that sin was introduced into creationcommonly referred to as
the Fall. The whole of creation fell into sin along with humanitys fall into
sin. Because of the unique authority God had given mankind over creation,
their disobedience and fall brought the entirety of creation under the curse
(Walsh and Middleton 70). Much of the inherent good that God had
endowed in creation now has the ability to be used for sinful purposes. This
dilemma can be articulated by structure and direction, where structure
is the essence of a creaturely thing, the kind of creature it is by virtue of
creational law and direction refers to a sinful deviation from that
structural ordinance and renewed conformity to it in Christ (Wolters 88).

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Because of Christs redemptive work, Christians possess the capability of
redeeming creation by recognizing Gods intended structure for a particular
object or task and changing the direction from sinful purposes back to its
original intent. With a deeper understanding of the
Creation/Fall/Redemption framework as it pertains to structure and
direction, the Christian worldview is applicable to all areas, spheres, and
vocations in life.
One final aspect of the Christian worldview is an idea directly opposed
to dualismthe philosophy that there are two opposing sacred and secular
realms of society. The Reformed Christian worldview holds to the teachings
of an integral perspective, which does not accept a distinction between
sacred and secular realms in the cosmos (Wolters 12). The Reformed
perspective asserts that God is sovereign over all creation, and therefore no
areas of creation can fall under a category of secular. Kuyper supports the
view of an integral perspective on worldview, but he adds a concept he calls
sphere sovereignty. He acknowledges that while God is sovereign over all
creation, there are God-ordained spheres in society that function somewhat
independently of one another. For example, the boundaries between the
spheres of government, church, and family should not be blurred more than
necessary. Rather, these spheres should function independently of one
another, overlapping only when necessary (Kuyper 95-97). Building off of
and differing slightly from Kuypers societal spheres, Dooyeweerd describes
creations diverse and unified properties as modal aspects. He states,
The continuity of cosmic time is not exhausted by any single specific aspect

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of meaning. Therefore this continuity cannot be comprehended in any
concept, but only approximately apprehended in a transcendental Idea, and
experienced in the pre-theoretical attitude (Dooyeweerd 4). He claims that
many worldviews try to reduce creation down into certain aspects only
rather than focusing on all of the aspects that are a part of the whole.
Dooyeweerd developed fifteen aspects that describe and encapsulate
components of creation. When different aspects are ignored, reductionism
takes place and creation is reduced down to certain factors at the expense
of others.
Planetary science is a vocation that can accurately reflect a Reformed
worldview when performed and defined correctly. According to the Lunar
and Planetary Institute (LPI), planetary science involves conducting
research studies on the formation, evolution, and current state of the Moon,
planets, comets, asteroids, planetary satellites, cosmic dust, and our solar
system as a whole through analysis of data and samples obtained through
NASAs long history of missions and exploration. This coincides with the
definition given by Dr. Channon Visscher, Professor of Chemistry and
Planetary Sciences at Dordt College, in a recent personal interview. He
describes his occupation as a way to understand the origin, evolution and
processes in the solar system and other planetary systems, while applying
physical chemistry to unusual environments with the purpose of
understanding why planets look the way they do. He goes on to explain that
he finds particular enjoyment in his vocation due to its interdisciplinary

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characteristics, which incorporate physics, mathematics, and chemistry into
the overall study of planets and their composition.
With planetary science broadly defined, we can examine what it
means to operate as a planetary scientist from a Christian worldview. First,
planetary science differs from many other sciences in that planetary
scientists are physically unable to get to the object being studied, and so
they must assume that the laws that influence chemistry are consistent
across space (Visscher). This also means that the Christian worldview of a
planetary scientist is more generic than scientists in other fields. A
Christian worldview of planetary science begins with the foundation that
God is the creator, and he his majestic work of creation was made for us to
enjoy (Visscher). A reductionist approach to this vocation may claim that
anyone can appreciate Gods creation, and therefore the occupation of
planetary science is not relative to individuals today. Planetary science
could also be reduced to either physical or biotic aspects. A reduction to the
biotic aspect of planetary science research is perhaps the most common.
Many people are intrigued with the search for life on other planets while
ignoring the other physical aspects and the implications for humanity in
those regards. However, as Dr. Visscher points out, the study of other
planets and solar systems has implications for Christians as well. For
example, if we believe that all of creation groans, what does this imply for
other planets? Other solar systems? Are all galaxies marred by the fall of
man, or are the effects of the Fall limited to our planet and solar system?
These aspects of the vocation of planetary scientists are properties that

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non-Christians do not have to wrestle with, and are therefore often ignored
as the dramatic search for life continues.
One must understand that reductionist thinking is not only prevalent
in scientific circles, but also necessary. Jrgen Mittelstrass defines the
importance of reduction in science this way: he says that reductions serve
the goal of unification of the scientific world picture through the use of as
uniform a conceptual system and consequently ontology as can be had
and the elimination or replacement of philosophically or methodologically
problematical conceptsby unproblematic concepts (ontological
reduction) (5). Scientists use reduction to better understand the world
around us by using a part to describe a whole or by using a general concept
to define a specific idea. This being said, one must recognize that such a
view of reduction in science is far different than the reduction that involves
ones worldview. Planetary science should not be reduced down to a
singular aspect despite its use of reduction in deriving scientific truths.
The Reformed worldview of planetary science stands directly opposed
to the Naturalist worldview in terms of structure and direction. Using the
Center for Naturalisms definition of the term, Naturalism is the
understanding that there is a single, natural world as shown by science, and
that we are completely included in it. Naturalism holds that everything we
are and do is connected to the rest of the world and derived from conditions
that precede us and surround us. Each of us is an unfolding natural process,
and every aspect of that process is caused, and is a cause itself. A
naturalist perspective places a heavy focus on the natural world and the

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processes that surround it. In relation to planetary science, a naturalist
perspective tends to focus on the physical and biotic aspects of planets.
However, Dr. Visscher notes that as a Christian, he has the added meaning
of knowing that all of creation points to God and how he has revealed
himself to humanity. The differences in these two worldviews can also be
seen in the structure and direction of planetary science. Structure applies
to the intended essence of the created thing, but structure of planetary
science is difficult to identify. What was Gods intended purpose for the
planets? It is difficult to definitively articulate Gods creative purposes for
the planets, but just like all creation, they reveal a part of Gods nature
through his general revelation. Through this determination of structure, we
see that an incorrect direction of planetary science is taken when
discoveries made for the sole purpose of furthering human endeavors.
Rather than merely connecting our human selves to the processes on other
planets, we can use the vocation of planetary science to experience the awe
and grandeur of a limitless Creator.
Through the examination of worldview from a Reformed perspective,
we can see Gods purpose and intentions for the vocation of planetary
science. All people possess a worldview, and through these lenses
contrasting worldviews are formed for the varying spheres of life. Certain
worldviews tend to reduce a created component down to a particular aspect
rather than examining its coherence across creation. The Naturalist
worldview stands opposed to that of the Christian worldview in the vocation
of planetary science, as a Reformed life-system examines the structure and

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direction of all aspects of creation. Planetary science also falls under a
Reformed perspective as the composition and origins of planets are
discovered in such a way that God is worshiped as the creator.

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Works Cited
Center for Naturalism. The Center for Naturalism, 2006. Web. 26 Oct. 2015.
Dooyeweerd, Herman. New Critique of Theoretical Thought. Vol. 2. Trans.
David H. Freeman and H. De Jongste. Philadelphia: Presbyterian and
Reformed Publ.Co., 1955. Print.
Kuyper, Abraham. Lectures on Calvinism. Grand Rapids, MI: Eerdmans,
1931. Print.
Lunar and Planetary Institue. Universities Space Research Association, 25
Mar. 2015. Web. 24 Oct. 2015.
Mittelstrass, Jrgen. "Complexity, Reductionism, and Holism in Science and
Philosophy of Science." Complexity and Analogy in Science. Pontifical
Academy of Sciences, 2014. Web. 26 Oct. 2015.
Naugle, David K. Worldview: The History of a Concept. Grand Rapids, MI:
W.B. Eerdmans Pub., 2002. Print.
Visscher, Channon. Personal interview. 21 Oct. 2015.
Walsh, Brian J., and J. Richard Middleton. The Transforming Vision: Shaping
a Christian World View. Downers Grove, IL: InterVarsity, 1984. Print.
Wolters, Albert M. Creation Regained: Biblical Basics for a Reformational
Worldview. 2nd ed. Grand Rapids, MI: W.B. Eerdmans Pub., 1985.
Print.