by Dr. Sharon Short
I was shocked and horrified recently to learn that a highly esteemed academic colleague of mine had been arrested. Ripples of damage continue to spread to the institutions where he taught; the professional associations to which he belonged; the publishers of his writings; and students, faculty, administrators, and friends with whom he worked. If he is convicted, his career will be destroyed and his reputation ruined. Much is still unknown and the legal processes have barely begun, but even in these early stages it appears that illicit internet use brought about this dreadful downfall.
This tragedy serves as a sobering reminder that not one of us is immune to the insidious lure of sin. If “the last person on earth” whom we would expect to commit a particular crime is found entangled in it, then we too could fall. Therefore we must all be aggressively intentional about avoiding even the appearance of evil and about building reliable warning and accountability structures into our lives.
Specifically with regard to online practices, many of us are still far too naïve about the potential dangers of internet involvement and about the addictions that can result. We might think that we are safe because we are perusing sites and sending messages from the seclusion of our own homes or offices. The reality of course is that, in spite of all those “privacy policies,” the internet is anything but private. It quite literally is a worldwide web through which anyone in the whole wide world can potentially find out what any other person has been up to. The obvious application is to never view, post, download, “like,” or forward anything that we would not be equally willing to print in a newspaper, preach from a pulpit, paint on a billboard, or publish in a book, nor to say or do anything via the internet that we would not want anyone else in the whole world to know about. Recognizing the internet for the totally public information-sharing forum that it is will go a long ways toward deterring usage that could lead to immoral or illegal behaviors.
Many of us are also unaware of the excellent safeguards that are currently available. It is possible to install software on our personal and work computers that records and reports to our designated accountability partners every image we view and every word we write. The prudent move of voluntarily submitting to internet accountability and surveillance software now—well before we encounter any actual temptation—could spare us, our families, and our associates incalculable grief in the future.
Social Science and Scripture (Part II)
by Steve Huerd
Missed Part 1 of the Series? Read it here.
Integration begins with the notion of reconciling all things together in Christ. In the world today, there seem to be separate things which either do not relate together or compete with one another in their truth claims. For example, is homosexuality a learned behavior or a genetic issue? What is the best form of government? How should we as a country prepare for retirement in the future? Just read the latest headlines and you will come up with many issues demanding immediate answers. These myriads of issues requiring integration for the Christ-follower can be personal, corporate, or even conceptual in nature.
Central to the concept of integration is the notion of unity in all things since Christ is king over all the created order. For example, in Col. 1:16, Paul says of Christ that, “all things were made by him, for him, and through him.” This truth obviously implies that all things must necessarily then relate to Christ in meaningful ways since he created them, empowered them, and was the purpose for their existence. We also know from this passage that all things will be eventually reconciled to Christ (Col. 1:20), or brought back into their proper perspective in relation to him. The later verse also seems to imply that now, in the present, everything is not reconciled to Christ, being perhaps the reason we experience difficulties in reconciling them together in our minds. In C.S. Lewis’s fictional series, the Chronicles of Narnia, “Aslan” has not yet appeared to unfreeze the winter covering the earth.
Thus we press on continually trying to see the connections and disconnections between the findings of social science, or any other truth claim for that matter, and that of scripture. If we hold to the view of the scriptures being the primary and foundational source of truth, then other truth claims must be evaluated and carefully analyzed by what we know is true in the pages of the Bible and the mind of God.
The honest Christ-follower then must perpetually do what Duane Litfin, the former president of Wheaton College suggests, “The Christian’s intellectual task is to use his or her God-given apprehension and correlation to discover truth about God and truth about the spiritual, moral, and material dimensions of the world he created” (Litfin, 2004, p. 173).
Consequently, if we are to “know the truth” as the “truth will set us free” (John 8:32), then this task takes on greater significance as it affects not just our salvation but how we live here on earth. If all truth is unified coming from the mind of God where there is no confusion, then regardless of the source, all that is truthful should cohere and fit together with whatever else is truthful. This logically implies that truth discovered via social science should cohere with truth being revealed by God in the scriptures wherever possible. And, correspondingly, wherever truth seems to contradict or not fit with scriptures, we need to proceed with caution.
While the masses may follow the crowd, we as Christian educators and scholars should be most thoughtful in how we put things together in our thinking. We need to lead the church and this next generation through our careful scrutiny of today’s truth claims for “all who are prudent act with knowledge, but fools expose their folly” (Prov. 16:13 NIV).
Litfin, D. (2004). Conceiving the Christian college: A college president share his vision of Christian higher education. Grand Rapids, MI: Eerdmans.
Social Science and Scripture (Part 1)
by Steve Huerd
Brad Pitt played the entrepreneurial Oakland A’s baseball manager Billy Bean in the film Moneyball in which he goes against conventional wisdom by following the advice of a statistician in changing his team. Though the film was nominated for six academy awards including best actor and best picture, it raises interesting questions we must address in Christian Education.
For example, how do we really know what is true? This is not a new question per se, as the study of epistemology in philosophy directly studies these phenomena. But, it does pose continual questions as we in academia seek to lead and influence the new generation in discovering truth.
For centuries the church based its epistemology upon revelation or the idea that truth was directly given to us by God through the writing of the Holy Scriptures. However with the rise of the Enlightenment period, man’s reason gradually grew to occupy a more central place in the search for truth. This led to the rise of science, which while being originally created to study God’s universe, eventually became an alternative means of discovering truth in the world. Francis Schaeffer (1976), in his classic book How Should We Then Live, traces this independent and autonomous thinking back to the Renaissance period, placing man in the center of the universe.
Today, centuries later, science and the scientific method of investigation have largely supplanted revelation in the secular world as the chief means of discovering truth and knowledge. Revelation as a means of epistemic knowing has been subjugated to the realm of person opinion or even superstition as there is no way to empirically verify its findings through experimentation.
Thus, when it comes to doing research in the social sciences of academia, empiricism and the scientific method rule. You can’t really say anything unless you can support it with empirical evidence.
Those of us in Christian education, who still hold to God’s revelation through scripture as a means of knowing, must constantly wrestle at the task of integration. We maintain that all truth is God’s truth whether it is found in nature through general revelation (i.e. empirical research) or in special revelation (i.e. the Bible). If we have as our premise the knowledge that “all truth is one and all ways to truth are one because the Author and End of truth is One” (Green, 2007, p. 63), then integration becomes an essential task we must engage with great care.
And, like Billy Bean of the Oakland A’s, we face constant temptations to ignore conventional wisdom in favor of a more scientific approach. Even in the writing of my dissertation, I confess to spending far more time reading and summarizing empirical research than I did in writing about how the scriptures interact with my topic. Yet, if we truly believe that God has revealed truth in the Bible to us, than this truth must have supremacy over human reason being argued through statistically based empirical research.
Integrating truth discovered through empirical research with truth being revealed via scripture is no easy task. The scriptures will always hold epistemic supremacy for me in my thinking, but anyone who has ever read the Bible knows that the Bible doesn’t speak about every little truth God has created. For while God has given us everything we need for a life of godliness (2 Pet. 1:3), there remains much more truth to be discovered in the universe. Social science and scripture need not conflict and it’s not always one or the other, nevertheless we in Christian education need to be prepared so that we don’t lose our way in the midst of the fog in our search for truth.
Schaeffer, F. A. (1976). How should we then live? The rise and decline of western thought and culture. Old Tappan, NJ: Fleming H. Revell Company.
Green, B. (2007). Ch. 3: “Theological and Philosophical Foundations,” in Shaping a Christian worldview: The foundations of Christian higher education, ed. David Dockery and Gregory Thornbury. Broadman & Holman.