By way of conclusion,
let us note that the idea that social theory is a calling - a vocation - is not
an expression of Christian social thought alone. It is not only Christians who prefer
to talk about their professional work as a vocation. Max Weber (1864-1920),
Talcott Parsons (1902-1979) and other ‘founding fathers’ of 20th century
sociology wrote in this vein. Our task is to understand how they understood
'vocation' from their own confessional standpoint.
The critical point for Christian social thought is that the concept of Beruf, in Weber and Parsons, is an analytical category to differentiate different types of professional and industrial attitude. Weber by no means excludes the Christian idea of calling from his classification. In fact he indicates that the Calvinist view of calling has been the most powerful in the historical emergence of modern capitalism.
Weber gave a central place to the Puritan view of work in his scholarly classification of economic world-views. But this did not mean he saw himself as a Puritan. He considered himself to have inherited many of the same features the Puritans championed; he saw himself historically in debt to those who had shaped the traditions in which he grew up. Indeed for him Christianity was the most powerful and formative force in European history even though that did not make him a Christian. Nor does it necessarily make his theories compatible with any Christian view of history.
If we want to deepen our communication with the sociological discipline, formed by Weber, we should also look very closely at his view of the theoretical calling. We cannot just content ourselves with the content of his theories. When asked why he had undertaken his programme of extensive research he is reported to have said that he was testing himself to find how much he could tolerate. From this we also get a brief sense of how Weber the scholar was influenced by the bleak nihilism of Friedrich Nietzsche (1844-1900 ). It is as if he stands at the abyss of civilisation, like Joseph Spengler (1880-1936) author of The Decline of the West (July 1918), and decided that it was his duty to theorise, whatever else the meaning of his life may have been.
It seems to me that Christian social thought will only stumble over itself in confusion if it assumes that it has an exclusive corner on ‘self-critical analysis’. The writings of post-Christians like Weber, and also Parsons, should dispel such hubris. The power of the Gospel should heighten our awareness of the ‘fads and foibles’ inherent in our endeavour; and we also know that Christ Jesus, who is the way, the truth and the life, is the One through whom God has granted humankind true understanding. By confessing Christ we seek to participate in this. Yet other religious standpoints also perceive a need for self-criticism. They may not admit with John Calvin (1509-1564 ) that knowledge of self is the spiritual correlate of the knowledge of God. But Christian social theory does not need to fear being conquered by non-Christian modes of self-criticism. Indeed it has enough problems of its own developing its own authentically Christian self-criticism.
Christian social thinkers have a specific task which includes being conquered by the love of Christ’s self-sacrifice. They will stand alongside the despairing post-moderns, the confused classical humanists and anyone else who might be tempted to declare that “We are nothing but nothing”. Christian social theory dares to think the theories and research results of non-Christians after them. Developing the sympathetic dimension of Christian social theory is perhaps the most demanding and exacting of the entire professional exercise.
The Christian thinker will prayerfully and boldly couch theoretical reflection in the confession that “We are nothing in ourselves. I am not my own.” Our work in social theory is “nothing but” a service, an attempt to say thank-you to God because only in Christ Jesus is our science en route to full and meaningful service. Only in Jesus the Messiah do we avoid getting stuck in this world. This prayerful confession also intercedes for the redemption of all involved whatever their school of thought, whatever systems emerge from their theorising, whatever group they might belong to, wherever they are placed in the class structure of industrial society.
The hope is for the salvation of the entire profession of social theory; the redemption of Jesus Christ is also for our fellow theorists. And such prayer leads the Christian scholar onto the hard work which, in this life, is often unrewarding, to appreciate the depths and perceptions of scientific neighbours whom God has brought across our academic path.
The Christian social theorist would seek to win non-Christian thinkers in scientific word and in analytical deed. Sharp analysis and critical perceptive inquiry is called for. What we have tried to argue for in this book has only been a beginning. Now the real work in social theory and research begins.
The proclamation of Christ Jesus, in all of life, also for the scholarly task of social theorising, implies a sacrifice; after the merits of Jesus Christ, this is the only sacrifice which social theorists are called upon to give (Psalm 51:17; Romans 12:1-2).
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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
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