The Christian vocation in social theory and research is a critical task. The theorist self-critically examines the leading ideas and concepts which are used in academic debate. One’s own assumptions are tested. Self-criticism is time-consuming and requires one to be highly disciplined in the student task.
We have already indicated that Christian social theory must seek to ‘take the log out of its own eye’ before it starts picking away at the other guy's (theorist’s) `splinters’. But the seemingly self-evident results of theoretical research are sometimes the most difficult to see through and for this reason alone, the results require close scrutiny - by oneself, by one’s colleagues, by one’s theoretical adversaries.
Christian social theory does not set out to ‘pick a fight’ but it does go out of its way to find out how those of other persuasions construe its research and its analysis. This can only help in the process of theoretical communication.
The Christian thinker, in acknowledging the high calling of serving Christ Jesus in social theory, will actively accept that, under heaven, all schools of thought, no matter how pagan, have their own callings Coram Deo. Alternative religious visions are not to be theoretically ignored or theoretically dispensed with as of no account. Even if the intellectual atmosphere in the market-place of ideas is unreceptive to the insights of Christian social research, as it may often be, the Christian thinker will nevertheless work away in the sure knowledge that this state of affairs requires careful, relentless and sustained investigation over the longer term.
If some public interest is shown in the results of Christian social research it may indicate a new found respect for a Christian view of our society. But it may not. It may be an interest spurred by some misunderstanding. In these circumstances it is incumbent upon the Christian student to master, as well as can be done, the various theories, philosophies and schools of thought which, by sheer weight of numbers, are so formative within our ‘intellectual environment’.
Only when we understand the strengths and weaknesses of the various theoretical schools which continue to display their wares in the market-place of ideas, year after year, will we begin to discern how and why non-Christian thinkers might turn to Christian social thought to yield answers to some problem. Only when we understand how others come to ask their own critical questions will we be in a position to self-critically evaluate the answers we might suggest to them.
Christian social theory can make a contribution to non-Christian thought by challenging those adhering to traditions opposed to the power of Christ’s gospel to think again. The Christian social theorist will seek to understand the inner logic of other frames of reference and must be willing to actively demonstrate the viability of a Christian social perspective. For this to be achieved there is a need for well-honed theoretical concepts and a clearly argued case on the basis of well conducted empirical social research.
Christian social theory will develop a critique that attempts to go to the root of any theoretical discourse. It is based on an attitude of self-critical questioning which has also been applied to its own formulations. This question is this: is not (this) social theory and research a realm of Christ’s dominion? And in the knowledge of its own spiritual weakness Christian self-criticism can dispense with revolutionary methods.
It will have an eye to the good fruit of social, scholarly and historical inquiry and will seek to build reformatively upon the insights bequeathed to us in non-Christian traditions of thought and scholarship. This implies a willingness to listen, a genuine global focus which does not neglect the insights fashioned in the crucible of ancient civilisation, nor of societies pre-literate or pre-modern, nor of cultural minorities, the cultural forms of all of which differ so markedly from our own.
Because Christian social theory and research is a vocation like any other Christian calling, finding its locus of meaning and focus of service in Christ, it does not have to base its professional legitimacy in the demonstration of its findings or the refinement of its logic, even though highest quality contributions should be maintained. It subjects its own work, its own theoretical orientation, its own research findings, to the same rigorous examination it makes of work which differs religiously from its own. But it is often difficult to disentangle cherished dogma from a living faith in Christ, the One whose sacrifice has opened the way for Christian service also in the scholarship of social science.
Like any other part of the Christian life it must be conceived in daily repentance from dead works, accepted in the weakness of faith, which the Bible refers to when it points to Christ, the one in whom we can be confident for our entire life’s work. The Christian social theorist has therefore been granted the privilege of being freed from the embarrassment that often accompanies the public acknowledgment of imperfections and weaknesses.
Any one study will point the reader beyond itself to the wider social context in which the issue under examination is located. In so doing the study conveys the awareness of the researcher concerning its meaning and significance for science as a whole, within the ambit of theoretical inquiry. In the same way the Christian social theorist is busy in a disciplined, concerted, scholarly, systematic and self-critical way to assist fellow theorists, and anyone else who may be interested, with the fruits of research that people may better understand their society. It is in this way that the scientist is called to bear witness to the truth.
Exclusive and obsessive concern with one or other institution, organisation or relationship will only confuse the issue. We need to be careful lest our work somehow gets in the way of our colleagues seeing the God-given order in which our work makes sense. We believe the Messiah came and was subject to the same conditions in which we work out our vocation. And yet he fulfilled all the requirements of Divine Law. It is in Him, and not the work of our hands, that ‘all things hold together’ (Colossians 1:17).
An important critical dimension of social theory is concerned with the fact that social life is not perfect. Sin persists. Evil abounds in many places. Christian social theory and research does not gain its bearings from an idealistic picture of what might have been, or what ought to be, or what should be. Christian social research will be explicitly normative, facing the fact that social actors act in better or worse ways, in love or in hate, creatively or destructively. This will need further discussion, examination and elaboration as we go along.
For the moment we observe that attention must be given to the normative framework in which all social structures, institutions, organisations and relationships are formed. It is not possible to separate the facts of social life from an evaluation of how they fulfil normative criteria of what they are supposed to be.
But how do we get to the facts? How do we know it is the facts we are concerned with and not just someone’s interpretation or evaluation? When we designate some state of affairs as fact we implicitly recognise its value. Poor plumbing, badly constructed streets, shoddy workmanship in buildings, ill-equipped school facilities, inadequate diet, inefficient public transport, over-priced public utilities of water, electricity and gas, are all facts. As such they involve value judgments directed at the policies implemented in a particular urban community. Such facts are raised in debate about justice and fairness in civil society because, among other things, urban degradation is an offence to human dignity.
Our concern is raised because these facts tell us that the image-bearers of God are in some ways not being given their due. Their lives are improperly valued. And so our research is also aimed at an audience which includes Government and other social agencies. The Government has the legal power to make sure justice is done. In the same way good drainage, well-designed roads, accessible public transport, clean water, safe electricity, fairly funded schools and healthy eating habits are also facts, valuations of social life. Our scientific work should positively support what is good and right and true. There can be no neutrality in this sense.
Christian social theory does not claim to be normative because
it adds a dose of ‘critical judgment’ when its moral precepts are violated. It
is not a matter of adding Christian values to neutral facts. Christian social
theory considers the facts as part of God’s creation and therefore subject to
the Order He maintains for all of His creation (Psalm 103). Christian social
theory and research accepts with utmost seriousness the normative limits which
God has established for His creatures, and social relationships are also
creatures. This is likely to bring the Christian social theorist into conflict
with other students who believe that these are simply 'there', that talking
about God creating friendship, or market place relationships, unnecessarily
confuses the discussion. But God’s Law whether for family, moral, public,
economic, legal or personal life holds and cannot be dispensed with. It is what makes social life possible.
Christian social theory develops concepts of the fullness of social life and the various ways in which social responsibilities are expressed. It does not deny the damage and malformation wrecked upon society. Nor does it fall for the mental trick that alleges that seeing the rich fabric in social life in terms of God's ordinances, is somehow less than loving. Christian social theory and research will seek to deepen our understanding of how all of social life is normatively shaped, and what social life requires of us. In our social policy, in our social action programmes, we keep close to the way opened for us by Jesus Christ who is indeed the embodiment of God’s Word for humanity. Christian social theory should help us do that.
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August 2004 © A
Christian Calling in Social Theory and Research is a work written by
Bruce C Wearne (PhD), 29 Lawrence Rd., Point Lonsdale Vic 3225 AUSTRALIA,
61-3-5258-3913. Each chapter may be photocopied or retransmitted in its
entirety only with full acknowledgement of the author and the source. It shall
not otherwise be reprinted or transmitted without permission. This personal project
aims to encourage a positive Christian student engagement in
universities around the world which need to better understand the vocation of
science as an expression of our love for God and our neighbour. Your
comments are welcome. Email can be sent to bcwearne@ozemail.com.au
http://members.ozemail.com.au/~bcwearne/index.html