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A WORLDVIEW OF CHRISTIAN PERFECTION 1
A WORLDVIEW OF CHRISTIAN PERFECTION
by
S. Kelly Aponte
Liberty University
A Prospectus Presented in Partial Fulfillment
of the Requirements for the Degree
Doctor of Philosophy
Liberty University
December, 2023
A WORLDVIEW OF CHRISTIAN PERFECTION 2
Abstract
This study will explore the development of a worldview of Christian perfection. A
worldview has been described as a frame of reference through which phenomena or
concepts are explained or interpreted as a way of describing the world and reality. The
worth of a worldview extends beyond mere explicit declaration, including individualistic
nuances that vary in content and interpretative stance. The declaration of a worldview can
be difficult in research, particularly because worldviews involve a complex constitution of
factors that often engage implicit non-systematic variables unbeknownst to the researcher.
The interpretation of complex variables often hinder the quality of scientific integrity,
which, in itself, [scientific integrity] involves a variety of factors. Like the worldview,
perfectionist ideology is similarly composed of complex factors. There are variant views of
perfectionist ideology from a non-secular and secular standpoint. Research gaps indicate
that more information is needed to inform the knowledge base of the worldview of the
researcher and qualitative insight concerning perfectionist ideology. Some anticipated
challenges include different meanings of study concepts among participants, researcher
laziness, and the effective incorporation of philosophical insights. Some anticipated study
limitations include a failure to engage a comprehensive scope of phenomenological
analysis. Despite the aforementioned potential challenges and limitations, the study will
involve the practical significance of facilitating scholarly discourse. With the vast
conceptions of worldview and perfectionism, in the debates of non-secular and secular
ideology, it seems necessary to consider the value of the essence of perfectionism, through
a phenomenological study. as regards a worldview in order to effectively attend to these
debates.
A WORLDVIEW OF CHRISTIAN PERFECTION 3
A Worldview of Christian Perfection
This study will explore the development of a worldview of Christian perfection. A
worldview has been described as a frame of reference concerning a specific perspective or
stance through which phenomena or concepts are explained or interpreted (Holmes, 2020).
The worldview, thus, is a way of describing the world and the reality within it
(Koltko-Rivera, 2004). The literature has specified two primary concerns of a worldview.
Firstly, Flanagan (2020) stated that, due to the vast amount of knowledge available in the
field of education, there are historical debates concerning conceptualization of a worldview
across different disciplines (cf. Koltko-Rivera, 2004). Along with scientific design
misgivings (Toomela, 2010), this debate has hindered the construction of educational
curriculum and scholarly debate (Flanagan, 2020; Holmes, 2002; Koltko-Rivera, 2004).
Secondly, Holmes (2020) stated that, to facilitate complex scholarly discourse, an explicitly
declared worldview is essential to science because a properly structured worldview can
help organize the scholarly discussion of complex knowledge material (cf. Flanagan, 2020;
Toomela, 2010; van der Kooij et al., 2017). Although a formal declaration of a worldview
has not been thought to be necessary or, even, valid (The Davenant Institute, 2018, at
https://davenantinstitute.org/whats-bad-worldview/), there are other professionals and
publications that have supported the notion of a formal declaration as a dissertation
(Flanagan, 2020; Hassan & Elkousey, 2020; Holmes, 2020; Gituku, 2011; Khalid & Butler,
2012; Martinez, 2023; cf. Mifsut & Sammut, 2023; Rosseau & Billingham, 2018).
Researchers have suggested that a worldview aids in a more dutiful construction and
interpretation of knowledge material and, thereby, greatly contributes to scholarly discourse
(Koltko-Rivera, 2004; Mifsut & Sammut, 2023; cf. Holmes, 2020). Researchers have also
stated that a formal declaration of a systematically-formulated worldview enables a
A WORLDVIEW OF CHRISTIAN PERFECTION 4
researcher to clarify and contextualize their stance with regard to varied subject matter,
which influences the quality of education, policy pursuits, and science (Flanagan, 2020;
Holmes, 2020; Mifsut & Sammut, 2023; Rosseau & Billingham, 2018). Although not the
cause of ethical research in itself, a well-formulated worldview has been stated to be
associated with scientific rigor (Holmes, 2020; cf. Toomela, 2010). However, Holmes
stated that the declaration of a worldview involves a complex, time-consuming process
(Holmes, 2020; cf. Toomela, 2010). Therefore, to facilitate interdisciplinary and
transdisciplinary educational curriculum, policy change, and scientific discourse, this study
will seek to not only explore the concept of perfection, but will also systematically develop
the researcher’s stance involving the concepts and themes that encompass the essence of
perfection itself and, thereby, systematically declare a worldview as a foundation for
subsequent educational and scientific endeavors.
A worldview involves content and interpretative stance
However, Flanagan (2020) suggested that the worth of a worldview extends beyond
mere explicit declaration, including individualistic nuances that vary in content and
interpretative stance (cf. Koltko-Rivera, 2004). Thus, as inferred by Toomela (2010), the
failure of consideration of these nuances has inhibited the effectiveness of quantitatively
structured studies (cf. Holmes, 2020). For example, Belt (2022) reported that emic and etic
dynamics enable the researcher's audience to appropriately focus the quality of the lens
being used to perceive the essence of subject matter (cf. Holmes, 2020). Often, however,
Toomela (2010) stated that qualitative dynamics cannot always be properly captured using
common quantitative survey assessment scales. Furthermore, Holmes (2020) and Rousseau
and Billingham (2018) suggested that the information that encompasses worldviews
qualitatively varies across cultures and disciplines and can be held in common or in contrast
A WORLDVIEW OF CHRISTIAN PERFECTION 5
to other members of the same body of people (cf. Koltko-Rivera, 2004). Therefore,
Flanagan (2020), Holmes (2020), and Rousseau and Billingham (2018) suggested that
worldviews are qualitative in nature and formal declarations of the worldview are not
simply classified on the basis of mere association or qualification alone. For example,
Rousseau and Billingham (2018) stated that scientific commitments in one field do not
definitively bind a worldview to a simple declaration of factors dependent upon such
commitments; that is, for instance, where one physicist might have a religious worldview, a
different physicist might have an atheistic worldview and thus view the same data in vastly
differently ways. Flanagan (2020) suggested that qualitative differentiation can serve as the
basis of knowledge construction through scholarly discourse by critically analyzing
conceptual differences and similarities (cf. Belt, 2022). Thus, as Flanagan (2020) and
Rousseau and Billingham (2018) added, worldviews are independent of field affiliation and
evolve as the individual iteratively integrates experience and knowledge about reality.
Within a worldview, such knowledge is used to order life phenomena by constituting
behaviors and scientific paradigms, which, as Toomela (2010) inferred, are not rightfully
served by quantitative survey scale assessments. So, as Rousseau and Billingham (2018)
stated, a worldview is used across contexts and disciplines to qualitatively interpret
research data and assess practical utility in generalized settings (cf. Holmes, 2020;
Koltko-Rivera, 2004). Thus, Toomela (2010) suggested that a qualitative assessment seems
pertinent to critically assess certain nuances of subject matter, particularly when
quantitative insights would prove negligible. Although Holmes (2020) stated that
worldviews are often viewed as pertinent solely to social science, serving to embody and
decipher context-bound phenomena, Holmes also indicated that the explicit statement of
worldviews are just as pertinent and relevant for all disciplines, including the natural
A WORLDVIEW OF CHRISTIAN PERFECTION 6
sciences, because the manner in which the information of a worldview is framed by content
influences the manner in which such information is interpreted and used within scientific
discourse and beyond (cf. Rousseau & Billingham, 2018; Koltko-River, 2004). Therefore,
to establish an explicit declaration as demanded by the knowledge base, this study will be
decidedly qualitative, using phenomenological analysis to clarify the content and
interpretive stance of Christian perfection by critically analyzing lived experiences.
Worldviews are essential, yet contain complex variables
Rousseau and Billingham (2018) stated that the practice of the declaration of a
worldview can be difficult in research, particularly because worldviews involve a complex
constitution of factors that often engage implicit non-systematic variables unbeknownst to
the researcher (cf. Koltko-Rivera, 2004). Regardless of this difficulty, however, Holmes
stated (2020) that the worldview is an essential aspect of the researcher's identity within the
scholar community, allowing others to understand their individual perspective concerning
data. So, a declaration must be made. Holmes (2020) also stated that this declaration is an
essential aspect that not only pervades the scientific research endeavor itself but also
enables the scientific community to understand the stance of the researcher's awareness in
relation to subject matter, thus facilitating scholarly discourse by properly construed
science through scientific rigor (cf. Toomela, 2010). Interestingly, akin to individual
identity being tied to the individual collective belief system and self-construal, Holmes
(2020) stated that the researcher's worldview is similarly subject to change during the
course of the research career, particularly as theoretical insights develop and more
knowledge becomes known (cf. Koltko-Rivera, 2004; Mifsud & Sammut, 2023; Rousseau
& Billingham, 2018). Due to the significant relevance to identity (Mifsud & Sammut, 2023;
cf. Hitlin, 2003), Holmes (2020) declared that an explicit declaration of a worldview is
A WORLDVIEW OF CHRISTIAN PERFECTION 7
strongly encouraged, however, similar to Mifsud and Sammut, Flanagan (2020) also
specified debates concerning the construction of worldviews and their placement within
society. For example, Mifsud and Sammut highlighted the different correlations between
specific worldviews and values, which influence conflicting behaviors, and Flanagan
(2020) mentioned concerns with explicit declaration of worldviews within academia, which
have been said to potentially hinder interpretation of contrary subject matter and obfuscate
inhabited societal representations. Furthermore, Chinn (2015) inferred that interpretation
issues in scholarly discourse potentially obstruct the purpose of scholarly discourse as a
context for persuasive dialogue (cf. Horsella & Sindermann, 1992). On a scientific level of
consideration, of further practical utility with an obligation as researchers to inform the
public, Koltko-Rivera (2004) reported of essential correlates of the worldview by the lay
public, which potentially coincide with varying attitudes toward political conditions,
extraneous variables, schemata about identity and perception, and health promoting
behaviors (cf. Tilbert, 2010). As such, due to the vast implications of worldviews on
science, Holmes (2020) suggested a specific need for all researchers to found their research
contributions on a worldview in order to foster accuracy and coherence through scientific
rigor, thereby enhancing explanatory power (cf. Koltko-Rivera, 2004; Rousseau &
Billingham, 2018). Hereby, worldviews offer quality to the value of the data and help
understand the manner in which the data will be consumed publicly and engaged in
scholarly discourse, even amid discrepant factors(Koltko-Rivera, 2004). Therefore, this
qualitative study will systematically formulate a worldview and apply the emerging
concepts and themes to develop the stance in accordance with a pre-established framework,
serving as the basis of future education and research.
Worldviews and scientific integrity
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Toomela (2010) suggested that the interpretation of complex variables often hinder
the quality of scientific integrity. Flanagan (2020) stated that worldviews involve complex
variables and may be informed by different factors, such as beliefs, biases, culture, gender,
and historical conditions (cf. Holmes, 2020; Rousseau & Billingham, 2018). Toomela
(2010) suggested that such variables can be difficult to quantitatively measure.
Furthermore, Flanagan stated that the information comprising the structure of an worldview
is composed of empirical phenomena, learned material, literature, theories, and other
information concerning concepts, individuals, objects, and situations (Holmes, 2020; cf.
Rousseau & Billingham, 2018) that can either confound or enhance religious education (cf.
van der Kooij et al., 2017). Thus, by virtue of its complex construction and debatable
implementation, Holmes (2020) stated that worldviews are constantly evolving and relate to
other worldviews in ways that enable a comprehensive account of life phenomena and
engagement in scholarly discourse (cf. Rousseau & Billingham, 2018). However, due to the
vastness of the currently expanding knowledge base and the rapid rate at which research is
produced, Holmes (2020) suggested an imperative for researchers (at the start of the career)
to make a formal declaration of a worldview and allow the declaration to be reviewed and
reconsidered in their respective published articles as empirical and scientific findings are
engaged (cf. Rousseau & Billingham, 2018). When thoroughly accounted, analyzed, and
practiced by a researcher, these factors have been said to enable a comprehensive account
of a perspective (i.e. a specific stance) that affects the integrity of the course and scientific
discourse of the research career (Holmes, 2020; cf. Rousseau & Billingham, 2018;
Toomela, 2010). Therefore, this study will include a phenomenological analysis to
scrupulously identify the complex factors involved in the worldview.
Pursuing a systematically constructed worldview as a dissertation topic
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Scientific integrity involves a variety of factors. Holmes (2020) suggested that
worldviews should be composed at the start of the research career because worldviews
enable certain research design factors to be formulated with a purpose (versus mere
convenience) and research findings are enabled to be interpreted within a specific lens of
consideration, which is essential for scientific integrity (cf. Koltko-Rivera, 2004; Rousseau
& Billingham, 2018; Toomela, 2010). Collins and Stockton (2018) also stressed the need
for theoretical foundations to be balanced yet thoroughly articulated and incorporated into
the structure of research design (cf. Toomela, 2010). In support of these notions, Prager and
colleagues (2019) reported of the repeated offense of researchers failing to appropriately
describe and report the construction of research methodology in published studies, which
also hampers scientific integrity (cf. Toomela, 2010). Holmes (2020) affirmed this repeated
failure inevitably includes the failure to include the researcher's worldview as the basis of
research construction, which hinders scientific integrity, by hampering transparency,
leading to distrust through erroneous data interpretation, obstructing the sustainability of
research outcomes, and preventing the ability of researchers to effectively pursue
post-study replication (cf. Prager et al., 2019; Toomela, 2010). As such, Rousseau and
Billingham (2018) posited a framework for general inquiry that can assist researchers in the
systematic development of a worldview and application of this worldview in problem
solving, as well as product and research design. This systematic framework showed the
potential to assist novice scholar- practitioners in the development of a worldview as the
basis of their research career, particularly when considered in accordance with research
methodology (Creswell & Poth, 2018; cf. Toomela, 2010). Thus, this framework will be
used in the development of a worldview of Christian perfection, on the basis of
perfectionist theory, within the phenomenological research design. Also, the fact that this
A WORLDVIEW OF CHRISTIAN PERFECTION 10
endeavor will be pursued at the start of the career directly attends to the concerns by Collins
and Stockton (2018), Holmes (2020), Rousseau and Billingham (2018), and Toomela
(2010), which will aid in fostering a more robust knowledge base that engages scientific
integrity and facilitates productive scientific discourse, even amid the concerns of a vast
and rapidly expanding knowledge base (cf. Prager et al., 2019).
Perfectionist Ideology
Like the worldview, perfectionist ideology is similarly composed of complex
factors. Collins and Stockton (2018) stressed the significance of theoretical frameworks in
research design, which, similar to the worldview (Holmes, 2020), adds context and depth to
data and enhances scientific integrity amid complex factors (cf. Toomela, 2010). Brink
(2019) stated that perfectionist theories are morally construed on the basis of a full
recognition and manifestation of the optimal essence of an object or situation; however,
there are many debates (cf. Machek, 2022). Fang and Liu (2022) stated that perfectionist
ideology, in general, is a concept that has been shown to connote characteristics of abstract
dichotomous thinking, high standards, order/organization, and rigidity -- a variety of
dimensions of both individual and social significance (cf. Tan, 2022). The researchers have
also cited extensive research concerning perfectionist ideology, which have reported
adaptive and non-adaptive typologies (Fang & Liu, 2022). For example, researchers have
reported adaptive perfectionists as having had experienced less stress after failed
performance, which has been reported as a product of a coherent sense of goal orientation
in relation to individuated variables, like awareness, internal locus of control, internally
controlled behavior, personality, and positive social relations; thus, resulting in life
satisfaction, low risk for mental illness and low stress levels. Also, studies of non-adaptive
perfectionists have reported stress reactions despite best performance, which has been
A WORLDVIEW OF CHRISTIAN PERFECTION 11
reported as a product of an incoherent sense of goal orientation in relation to the self,
displaying external locus of control, and non-forgiveness of others, which results in anxiety,
cognitive distortion, depression, low self esteem, poor social relations, and procrastination
(Camadan & Volkan Sari, 2021; Tan, 2022; Woodfin et al., 2021; cf. Fang & Liu, 2022).
Although the study results of perfectionistic behaviors have been consistently affirmed
(Fang & Liu, 2022), Brink (2019) reported that the fundamental basis of perfectionist
ideology seems variegated across views of human nature. For example, Brink stated that
some scholars affirm a biological basis of a physical, species-specific, evolutionary view of
human nature; and, others affirm the normative involvement of personality and volition on
the basis of a rational, activities-specific, agentic view of human nature. As a result of
discrepant views, Fang and Liu (2022) stated that more research on perfectionist ideology is
needed to clarify the current knowledge base. Tan (2022), however, reported that
quantitative studies on perfectionist ideology in the behavioral and social sciences are
plentiful and qualitative data is needed because such data is limited (cf. Fang & Liu, 2022;
Woodfin et al., 2021), with particular regard to scientific integrity (Toomela, 2010). Fang
and Liu (2022) also stated that there is room for improvement in terms of clarifying the
controversy concerning the pathological significance of perfectionist ideology, particularly
by using theory as the basis of the study’s worldview, to enhance the quality of scientific
integrity and the practicality of findings (Collins & Stockton, 2018; cf. Toomela, 2010).
Therefore, to address this conceptual knowledge gap, this study will be decidedly
qualitative, using a systematic framework of inquiry to phenomenologically analyze the
lived experiences of perfectionist ideology and, thus, deepen the content and interpretive
stance of the worldview in relation to first-hand empirical insights.
A Secular Worldview of Perfectionist Ideology
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essential trait of the structure and performance of ambition and goal orientation.
Mang (2022) reported a collaborative communal-social aspect of perfectionist ideology,
being viewed as a perspective of public reason wherein the government takes care to
promote valuable conceptions of Goodness and discourage Badness (or worthless
conceptions). With the perspective of perfectionist theory as a civil obligation, Mang
(2022) reported that the governmental body has a moral duty to ensure the flourishing of its
citizens through the establishment and maintenance of the social conditions of that promote
human flourishing; as well as, a civic virtue [of civility, fair social cooperation and
reasonableness] involving a public defense of this moral duty by the citizenry, such that
social justice is consistently enabled. As such, Mang (2022) suggested that, similar to
Christian perfectionist doctrine (Campbell, 2013), perfectionist ideology includes
communal civilities of intellectual and moral virtues, which have been explained as
potentially leading to human excellence and wellness within a dutifully structured society.
Therefore, this study will consider perfectionist theory as the general basis of the
phenomenological conceptual analysis, in tandem with the behavioral and social science
data on perfectionist ideology.
A Non-Secular Worldview of Perfectionist Ideology
There are variant views of perfectionist ideology from a non-secular standpoint.
Christian belief has suggested that the challenge of perfection is a collectivist endeavor
based on individualist engagement (Campbell, 2013; cf. Yeich, 2014). This is similarly
affirmed by the secular worldview in previous research, as previously mentioned (Mang,
2022). However, the non-secular engagement is affirmed on the basis of theological
considerations, such as Matthew 5:48 with Jesus the Christ, commanding all to "be perfect"
(Holy See, 1992; 2002). As such, research has documented this challenge of perfection as
A WORLDVIEW OF CHRISTIAN PERFECTION 13
an essential part of the structure of the Christian experience of salvation in the doctrine of
Seventh-Day Adventists (Bieber, 1958), Catholics (Holy See, 1992), Christian Scientists
(Pickens, 1950), and Wesleyan Methodists (Shantz, 1951; Yeich, 2014). Interestingly,
although the Christian challenge of perfection is supported by the biblical texts, other
research reports have stated varied views concerning the performance of its practice and
whether it is a viable facet of the Christian experience (Campbell, 2013; cf. Yeich,2014).
Brink (2019) noted that the field of research has failed to consider secular perfectionist
ideology as a distinct tradition of thought, whose ideals concerning its individuated content,
implications, and justification have been presumably doubtful among the scholarly
community. As such, as Yeich (2014) investigated, it is practical to consider the theological
worldview, within the Christian context, as a probable solution to this conundrum posited
by the secular worldview in terms of a distinct tradition of thought by Brink. Also, Mang
(2022) highlighted that there are debates concerning perfectionist ideology as a distinct
tradition of thought in perfectionist theory, involving divergent views concerning the nature
of the social factors involve. Due to its Christian connotations, for example, Mang reported
a view that perfectionist ideology should not be involved to justify the reasoning of
political duty within the secular context, despite its practical utility. Therefore, this
phenomenological analysis will also explore the role of the Christian perspective in the
development of a perfectionist worldview, based on perfectionist theory, to attend to secular
concerns and non-secular views of perceptual and practical utility debates.
Problem Statement
When taken together, researchers have affirmed the importance of a worldview
(Holmes, 2020; Koltko-Rivera, 2004; Rosseau & Billingham, 2018). Furthermore, a
worldview of Christian perfection is distinctly different, particularly in terms of value, from
A WORLDVIEW OF CHRISTIAN PERFECTION 14
a more generalized biblical worldview or religious belief (Esqueda, 2014; Koltko-Rivera,
2004; Yeich, 2014). Also, Fang and Liu (2022) reported secular perfectionist ideology
differs in terms of behavioral orientation, with Mang (2022) having specified civic and
moral considerations, with Brink (2019) attesting the practical utility of perfectionist theory
as a distinct thought tradition. The Catholic Church has affirmed the Christian faith as a
distinct religious tradition that assumes a specific individual and collective view of human
nature, with biological and normative considerations regarding perfectionism (Holy See,
1992). Other Christian faiths have similarly affirmed this view and its considerations,
consisting of differing behavioral factors respective to the pursuit of perfection (e.g.,
Campbell, 2013; Shantz, 1951; Yeich, 2014). As a result, it is possible, therefore, to posit
that the development of a worldview of Christian perfection involves a sui generis approach
to empirical phenomena, as suggested by the perfectionist research literature (cf. Brink,
2019; Fang & Liu, 2022; Mang, 2022; Tan, 2022) by recognizing each individual as
possessing their own, individual capacity for perfection within their personal relationship
with God through Christ (Holy See, 1992). Researchers have suggested that recognition
and practice of such an individuated and social capacity is, indeed, dependent upon certain
faith-based characteristics and circumstances that have the potential to collaboratively
transform the behavior of individuals and communities for the common Good (Esqueda,
2014; López González, 2023; cf. Mang, 2022). Furthermore, research has suggested the
value of using worldview with a combination of non-secular and secular factors to enhance
religious education (Flanagan, 2020; van der Kooij et al., 2017). However, there are many
debates and these factors have yet to be systematically explored in relation to the literature
and from specific experiential perspectives. Therefore, this study seeks to qualitatively
A WORLDVIEW OF CHRISTIAN PERFECTION 15
develop a worldview of Christian perfection, using perfectionist theory as a basis for
phenomenological analysis.
The phenomenological analysis will attend to knowledge gaps. The current gaps in
knowledge base involve the following:
1. lack of effective scholarly discussion (Bansal et al., 2019; Toomela, 2010);
2. a rapidly expanding, complex knowledge base with few formal declarations of
systematically developed worldviews to help sift through the complexity of data
(Holmes, 2020; Koltko-Rivera, 2004; Rousseau & Billingham, 2018);
3. the failure of researchers and scientists to declare their worldview in a way that
facilitates scientific integrity (e.g., formally using distinct theoretical bases; Holmes,
2020; Toomela, 2010);
4. the debates in religious education concerning the functional utility of using
worldview within religious education (Flanagan, 2020; van der Kooij et al., 2017);
5. research considering perfectionist theory as a distinct tradition of thought (Brink,
2019; Mang 2022); and,
6. an overwhelming presence of quantitative data concerning the concept of secular
and non-secular perfectionist ideology as a behavioral and social construct, stressing
a need for qualitative contributions to help decipher the underlying debates (Fang &
Liu, 2022; Tan, 2022).
Additionally, Holmes (2020) suggested a problem of researchers failing to state their
worldview at the start of the career and Fang and Liu (2022) suggested the inconsistency in
the conception of the concept of perfection and called for qualitative insights (cf. Tan,
2022). As such, this phenomenological study will involve the demonstrable development of
a worldview of Christian perfection systematically using the empirical evidence in
A WORLDVIEW OF CHRISTIAN PERFECTION 16
conjunction with the scholarly literature (Snyder, 2019), thus enabling an explicitly
delineated stance expressed at the beginning of the research career (Holmes, 2020). This
study will assist in enabling the scholar- practitioner to commence knowledge construction
in an organized and structured manner, such that subsequent scientific integrity is enabled
and scholarly discourse is facilitated in light of inherent debates of subject matter
phenomena. Therefore, the study will practically attend to the research gaps through a
systematic development of a worldview of Christian perfection using a qualitative design.
Purpose of the Study
Using the adaptation from Creswell and Poth, 208: 131-136), the purpose of this
qualitative study will be to comprehensively examine, understand, and describe the concept
of perfection, using current and past research as subject material, in order for this concept
of perfection to be framed as a worldview. The primary goal of the research is to contribute
a qualitative understanding of non-secular and secular perfection through the formulation of
its constituents into a worldview.
Research Question(s)
The research questions are as follows:
RQ 1: What are the constituents of the essence of non-secular perfectionist
ideology?
RQ 2: What are the constituents of the essence of secular perfectionist ideology?
RQ 3: How can the constituents of the essence of non-secular and secular
perfectionist ideology combine, within the frame of perfectionist theory, to
formulate a worldview of Christian perfection?
RQ 4: How can a worldview of Christian perfection be helpful to current debates of
using the worldview in religious education?
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Brief Description of Method
Instruments
At the time of this writing, the instruments used in this study will be a computer
laptop device, a digital notepad application, a SKYPE voice-over-IP application, Field
Notes writing utensils, and the Google Translate application (as needed). The computer
laptop device will be a Samsung© Galaxy Chromebook Go LTE, Version 118.0.5993.86
(Official Build) (64-bit). Google© Chrome: Version 118.0.5993.86 (Official Build) (64-bit).
The digital notepad applications can be found at https://notepad.js.org/ and
https://www.rapidtables.com/tools/notepad.html. The SKYPE voice-over-IP application
will be the 2023 Microsoft version 8.108.0.205. The writing utensils will be the Field
Notes© Original Kraft 3-pack with graph paper and PaperMate© Sharpwriter #2 pencils.
The most recent version of Google Translate will be used as needed.
Research Design
The phenomenological analysis enables a consideration of the qualitative value of
subject phenomena on the deeper level of lived experience not otherwise captured by
quantitative insights (Creswell & Poth, 2018; cf. Toomela, 2010). Research reported of
behavioral experience and philosophical perspectives of perfectionism that are both
congruent and discrepant across of variety of philosophical and psychological contexts
(e.g., Bieber, 1958; Brink, 2019; Campbell, 2013; Fang & Liu, 2022; Farmer et al, 2017;
Flett et al., 2022; Mang, 2022; Shantz, 1951; Tan 2022; Yeich, 2014). A phenomenological
analysis will assist in the development of a comprehensive worldview of Christian
perfection by gathering empirical perspectives concerning the lived experience of
perfection in non-secular and secular-contexts using the interview method. However,
Rousseau and Billingham (2018) developed a systematic framework whose open-ended
A WORLDVIEW OF CHRISTIAN PERFECTION 18
questions enable the construction of a worldview (Table 3). The participants will be
interviewed on the basis of this framework of inquiry; however, the interviewer is permitted
to ask additional open-ended questions to gain further phenomenological insight (e.g., as in
Table 1, Table 2, and Figure 3 of Rousseau & Billingham, 2018).
Sample
Creswell and Poth (2018) highlighted the significance of selecting study
participants that are expected to have experienced the subject phenomena in order for their
phenomenological contributions to be useful in deriving the essence of the subject matter.
Therefore, a purposive sample of female and male adults will be gathered from non-secular
and secular contexts. The non-secular contexts will be sourced from an internet search of
monasteries and religious ordinations. The secular contexts will be sources from an internet
search of private and public businesses and educational institutions. Participants will be
included if they do not have a handicap that prevents useful communication. Participants
will be included, granted they are able to verbally communicate in fluent English or in a
foreign language whose written electronic communication can be effectively translated with
a Google Translate translating application. Non-English speakers will not be communicated
with via direct verbal communication. Participants will not be excluded on the basis of any
other demographic factors. Participants will be requested to participate on the basis of
informed consent. Non-secular contexts will include contacting potential participants of
private religious institutions within Asia, Europe and the Americas. Secular contexts will
include contacting potential participants of public non-religious institutions within Asia,
Europe, and the Americas.
Procedure
A WORLDVIEW OF CHRISTIAN PERFECTION 19
First, approval from the Institutional Review Board will be sought for the
participants who are eligible for participation. Second, informed consent will be obtained
from selected participants. Then, over the course of six months, interviews will be
scheduled to be conducted either on-site, on computer communication, or through
telephonic communication. The interview questions will be extracted from the column from
Table 3 labeled "Questions for Investigating a Phenomena" in the systematic framework of
inquiry of Rousseau and Billingham (2018: 16). All interviews will be recorded and
transcribed verbatim. All data is scheduled to be included in the final analysis, even if
certain questions are not answered (or not fully answered) by participants.
Data Analysis
Creswell and Poth (2018) suggested the need to repetitively review the recorded and
written transcripts in order to effectively describe the personal experiences of participants
and sufficiently distill these descriptions into a list of significant statements (p. 201).
Thereafter, for each interview question, the statements will be grouped into broader units of
information that are reflective of "how" and "what" the participants experienced perfection
with regard to that specific question item. As such, the textual descriptions will help detail
the composite descriptions of the axiological, cosmological, epistemological, ontological,
and praxeological assumptions that encompass the worldview framework in Table 3 by
Rousseau and Billingham (2018: 16). Thereafter, a final composite description of the
phenomena will incorporate the textual and structural descriptions of experience of
perfection, in both non-secular and secular contexts, within the Christian worldview.
Potential Limitations and Challenges of the Study
A WORLDVIEW OF CHRISTIAN PERFECTION 20
Some anticipated challenges include different meanings of study concepts among
participants, researcher laziness, and the effective incorporation of philosophical insights.
Concerning varied meaning, engaging with the varied conceptual structures of schematic
paradigms of participants are anticipated to confound data analysis and interpretation of
implicit meanings that differ in accordance with individual and collective differentiation
(Johnson et al., 2011). As such, without proper, methodical eidetic explanation, such
differentiation might not be fully captured by the phenomenological analysis itself (Belt,
2022). Also, Evely Gildersleeve (2018) highlighted the laziness that typically accompanies
exhaustive post-qualitative inquiry, which, when not wielded as a tool for reflexive
post-analysis insight, can disrupt the authentic quality and practicality of findings. And,
finally, Don-Solomon, Eke (2018) and Ejnavarzala (2019) highlighted the significance of
incorporating philosophical assumptions as the purposeful basis of research material.
However, without methodical pursuit of eidetic variation within the phenomenological
analysis, such efforts might prove futile (Belt, 2022), particularly in consideration of the
modern structure of liberal education, whose commonplace standardized format differs
vastly from its scientific origins, which has a tendency to hamper explanatory quality (cf.
Evely Gildersleeve, 2018).
Some anticipated study limitations include a failure to engage a comprehensive
scope of phenomenological analysis. Belt (2022) highlighted the complexity of
phenomenological analysis through an emphasis on eidetic variation to establish eidetic
knowledge of subject matter through eidetic claims and eidetic critiques; however, the
extent to which a researcher can develop such a comprehensive scope is limited because
eidetic claims are often under scrutiny due to the intersubjective construction involved in
the validation of phenomenological assertion. For example, it will be difficult to ascertain
A WORLDVIEW OF CHRISTIAN PERFECTION 21
the apodictic description of the subject matter, as sufficiently "saturated" data collection
category, considering the vast scope of varied views, which might not be fully captured by
the limited sample of the study, even despite best efforts (e.g. using theory or universal laws
as the reference to justify eidetic claims, Belt, 2022; cf. Don-Solomon & Eke, 2018).
Another limitation is expected to involve descriptively explaining the epistemological and
ontological findings of the participants, which, according to Ejnavarzala (2019) are not as
concrete and consistent as positivists presume to think (cf. Don-Solomon & Eke, 2018).
Thus, the inherent complexity of the data itself is a limitation that is expected to dutifully
hinder validation claims.
Significance of the Study
Despite the aforementioned potential challenges and limitations, the study will
involve practical significance. For example, the phenomenological study could enhance the
current state of the research literature, to practice, or to the world, by providing the
knowledge base with a viable example of the scientific formulation and declaration of a
worldview in a way that facilitates scientific discourse and contributes to the scholarly
non-secular and secular debates on perfection (cf. Holmes, 2020; Rousseau & Billingham,
2018). It is presumed that, with my entry into the field, initially being a worldview that
offers the lens through which I perceive data, there might potentially be less nuisance, as is
commonly viewed by seasoned researchers and scientists when having to deal with the
haphazardly construed (and often worthless) contributions of novice colleagues. In terms of
practical significance, this contribution has the potential to encourage other researchers and
scientists to also contribute their worldview to the knowledge base, so their worldview can
A WORLDVIEW OF CHRISTIAN PERFECTION 22
be dutifully considered, in proper scope, when having to engage with data in scholarly
discourse.
Conclusion
The concept of worldview (Koltko-Rivera, 2004) and perfectionism (Fang & Liu,
2022) vary in quality within the knowledge base. Holmes (2020) stated that explicit
declaration of a worldview can help scholars sift through complex data, facilitate data
interpretation, and enhance scholarly discourse. Esqueda (2014) and López González
(2023) stated that the biblical worldview is a shared view among religious believers in God
that involves a set of shared values and behavioral standards. However, researchers showed
that different denominations nested within the biblical worldview often have subtle nuances
that differentiate doctrinal perspectives (e.g., as in Christian perfection; See Beiber, 1958;
Campbell, 2013; Pickens, 1950; Shantz, 1951; Yeich, 2014). Still, despite subtle nuances,
Koltko-Rivera (2004) suggested that the same worldview might be consistent across
individuals. With the vast conceptions of worldview and perfectionism, in the debates of
non-secular and secular ideology, in addition to the research gap of qualitative studies on
perfectionist ideology, it seems necessary to consider the essence of perfectionism, through
a phenomenological study, constructed as a worldview in order to effectively attend to these
debates.
A WORLDVIEW OF CHRISTIAN PERFECTION 23
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