Christian Overview
Introduction
What you and I believe matters a lot. Perception is everything when it comes to what individuals think. This is because one cannot try something new if one’s understanding of it is wrong or does not like it. When an individual’s perception of a particular thing changes, they automatically begin needing to try it out. In comparison, Christians have tried to share their beliefs with the culture but, at the same time losing colossal ground when it comes to perception. Since the world is still evolving, society mindset is also changing remarkably. Things like abortion, gay marriage, and stem cell research have revolutionized considerably (Peterson, 2020). However, Some of these concerns, like gay marriage, collide with the historical position of the church. Some of the advertisements our media houses air are usually very negative. Therefore, how we view certain things goes on to contour our ethical belief hence influencing our thoughts of God, marriage, education, politics, and preference on certain foods. This paper will clearly outline my perception of the Christian worldview as it relates to criminology.
Christian Worldview as it Relates to Criminology
Worldviews means a set of attitude and beliefs that people use to understand the world. Each individual has a set of unique values that help them judge what is right and wrong. This is because we, as human beings, have adapted to living and behaving in a special kind of way that consists of what we believe. Our way of interpreting the truth therefore, clearly outlines our worldview. In regard to crime, the irrefutable reality is that most people who commit crimes are those disadvantaged in life. The distinctiveness consequently, of most victims, matches the characteristics of most offenders. The only difference tends to be that the victims are younger than offenders. Criminology portrays individuals as absolutely riotous and masters of their environment (Jones, 2017). Criminal justice in our society tries to correct our behavior. Just like Jesus, he devoted himself to the poor people as well as being an educator. In studying the work and life of Jesus on earth, he speaks to us about the human condition through his parables e.g., the sermon on the mountain. His anguish and suffering was for our good. In (John 15:18) Jesus states that even if we face hate, we keep in mind that he was hated first. Challenging us to re-evaluate Gods terms of acceptance. In my view, Jesus came not to overthrow the law but to fulfill it. What we sow is eventually what we reap, so if an individual sows hate and destruction, they will ultimately reap all that in return. Criminal justice is in the business of making all feel secure, just like the profession of Jesus, who devoted to helping the poor. Reading the bible and seeing how Jesus lived his life for the people, challenges me to personally strive to attain ethical values that helps me help the needy and correct the wrongdoers
Conclusion
Criminology gives us an unsophisticated view of human behavior. It portrays that we are masters of our environment. Most offenders, as well as victims, are usually viewed to be a product of disadvantaged and uninformed backgrounds. They are not mainly productive in circumstances of life. The conclusion I draw about criminology from a Christian perspective is that criminology overlooks flesh and blood. It has the authority to direct our lives and that most of us are affected by the social environment. In chapter 10 of Matthew, Jesus promises that the last shall be the first. He continues to tell them that he did not come to bring peace to the world but a sword. Meaning that whatever an individual does, either good or bad, has consequences. This paper has expressed my views on criminal behavior fashioned by my own experience and prior biblical instruction.
References
Jones, S. (2017). 10. Realist criminology and victims. Criminology. https://doi.org/10.1093/he/9780198768968.003.0010
Peterson, M. L. (2020). Worldview engagement. C. S. Lewis and the Christian Worldview, 15-30. https://doi.org/10.1093/oso/9780190201111.003.0003