The view that the Christian thinker has to do ‘more’ than other scientists to justify the prefix Christian being affixed to the theoretical task can therefore be rejected as an idea which is wrong in principle. The Christian student/theorist may be impelled to study more, in the sense of devoting more time to study and to be single-minded in the scientific search for truth. But the Christian theorist who would explain the philosophical basis of scientific work in the terms I have here outlined is not doing anything more than any other responsible theorist who, though differently motivated, gives an account of the way in which s/he see things holding together. All science implies a self-critical explanation of why such an account is valid, why it is believable and what basic principles hold.
The Christian theorist (in whatever scientific arena) not only has something to say if opportunity arises. The Christian theorist must have something to say. In the case of social theory this means something to say about the structure of society, the history and traditions of social institutions, the subtleties of language, the power of customs, the pervasiveness of manners and the distribution of resources. And much more besides. Christian social theory must address the social expressions of religion, morality, the public legal order, resource distribution and the diverse domains of cultural activity in music, art, design and literature. So the Christian student of the social sciences, even in the ‘secular’ university where non-Christian assumptions seem to prevail, will seek to develop lines of argument in sociological study that are based in a Christian perspective.
In the 1960s and 1970s when I enrolled in undergraduate studies and made my initial foray into post-graduate research, such discussion as I have outlined here seemed hardly possible. Some of the issues could be raised on the fringe of course-work where neo-Marxism wrestled like Prometheus with the consequences of ‘our one dimensional society’. But in general, the secularised spirituality in the academy gave any discussion of Christian social theory the brush-off. This was considered to be merely vague and obscurantist talk of people who had not 'come of age.' Christian students who spoke in these terms were said to be avoiding the challenges of modernity. Christian student clubs were often the most forceful in making such assertions.
These days something bordering on the momentous has occurred. Christian students who seek to develop a Christian view of society are viewed as stuck in modernity and not able to come to terms with their post-modern condition!
But the other side of this is that these days all social science students are encouraged to have something to say. We might have moved into a new mode of academic discussion but I would not say that it is any easier to discuss Christian social theory. As Christian students we cannot afford to simply allow the discussion to stop here. We have to continually deepen our appreciation of the task of social theory by a better understanding of the Gospel itself.
The Christian calling in social theory is inspired by the gospel itself. Jesus’ words are decisive : we follow Him whatever we do because all authority in heaven and on earth has been given to Him (Matthew 28:16-20).
The spiritual direction of the Christian’s task is therefore clearly defined. Every thought is to be taken captive to obey Christ. The followers of Jesus engage in a spiritual warfare, destroying arguments and every proud obstacle to the knowledge of God. Yet as much as Christian service is self-critical, striving for greater obedience (2 Corinthians 10:3-6), it is also prepared to take the log of blinding hypocrisy out of its own eyes, before turning to any splinters of inconsistency obscuring the vision of others (Matthew 7:1-5).
It is only by taking the lowly position of service that the Christian can ever experience that exaltation which comes from participating in the administration of the Kingdom of God (Matthew 23:11-12; 20:25-28).
In applying all this to the scholarly and disciplined search for a true scientific account of social life, we note that the calling of the Christian scholar must be characterised, first and last, as that of a servant. That being so, social research is no neutral or passive or disinterested inquiry. It should be maintained in a spirit of readiness for when the time comes to more fully explain our Christian view. It is a part of that living sacrifice in which all of God’s people are to be consumed (Romans 12:1-2).
This is the first point. It is of utmost importance. But as yet the specialist calling of Christian social theory has not been explicated. What we have spelled out is the calling of the Christian in God’s creation - the distinctive spiritual orientation of the Christian to live in the garden of God’s creation.
Before we come to that, we should dwell briefly on the importance which the scriptures place upon preparation. The preparation which the servant undergoes takes place Coram Deo, a Latin phrase meaning `before the face of God’. Christian people, whatever their line of service, are entrusted with the special secrets of God’s mercy, generosity and grace (1 Corinthians 4:1-5). Christian service goes awry if it becomes preoccupied with meting out judgment about the work of others, or defending itself in the face of criticism. We have to get on with our own task in the knowledge that God rules actively over His creation. He protects the workers in His vineyard; through His Spirit He is with us to the last. Christian scholars, who are continually worried about their scientific standing, need also to learn to leave their reputations, and their marks at the end of the semester, in His hands.
Nevertheless, we must strive, often despite our own urgings, and those of fellow Christians, to prepare ourselves adequately for the scientific work to which we are now headed.
Christian service is not really advanced by the open and public display of success. The practical achievement which the Christian should strive for is the development of a Christian mind, a perspective upon self and society, which has been tested by, and open to, the Word of God. Christian service is not advanced when those who should be servants foist themselves, by means of subtle social engineering, upon the good offices of God’s faithful people.
We will find ourselves returning to this issue again and again as we develop our Christian social perspective. It has a special application for the style in which we undertake the work of social theory. It has an important application to the way a Christian scholar is postured toward non-Christian social theory and the polemics and debates that are stirred in acadaemia.
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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