Scholars do not work in isolation, but rather within the contexts of their communities, traditions, commitments, and beliefs.
Their specialized scholarship exists within a larger framework of reality. Hence, we should consider: What is encompassed in this broader context? Does it accommodate the existence of a deity? If so, does the presence of this deity have any impact on the rest of the framework? Does it alter the overall dynamics of this framework? A depiction of reality that includes a supremely capable being responsible for creating and overseeing the universe is certainly dissimilar to one where events occur solely due to impersonal forces. If we acknowledge a reality that involves a being with immense wisdom, power, and a genuine concern for us, every other fact or belief becomes interconnected with that being. At the very least, the existence of this deity should influence our perspective on the relative importance of other aspects of reality that we explore in our scholarly pursuits.
The doctrine of divine creation has significant implications for scholarship in Christian and monotheistic traditions. However, scholars should also consider if their theological beliefs have implications for their academic work. The central belief in Christianity is that Jesus Christ, the second person of the Trinity, is God who became fully human through incarnation. This belief raises questions about its impact on our scholarly pursuits as it is deeply ingrained in our thoughts. One implication, highlighted by the belief in Christ as God incarnate but not limited to Christianity, is the interconnectedness between the supernatural and natural realms. Christians who acknowledge both the humanity and divinity of Jesus must assume that the transcendent God, who created everything, can manifest and be known in our everyday history.
The prevailing belief in modern thought, in contrast, is similar to what is known as “Lessing’s ditch”: the idea that it is impossible to move from the uncertain truths of history to the eternal metaphysical truths of religion. However, accepting the Incarnation implies that we can gain knowledge about the transcendent through ordinary and contingent means, such as accepting the testimony of others and considering our own experiences. In the Christian faith, one has a way of knowing God through encountering the historical figure of Jesus Christ. Therefore, Christian thought starts with implicitly rejecting the notion (possibly derived from more abstract ideas about the divine in ancient Greek philosophy) that there is an insurmountable gap between empirical truths and broader metaphysical realities.
According to Christianity, religious truths are not like the necessary truths of mathematics. Instead, they are revealed to us in encounters with the divine person within our history. Christians who believe in the Incarnation operate within a framework that acknowledges the existence of spiritual phenomena beyond what people of all faiths or no faith can agree on. While Christians may be skeptical of specific claims of miracles, revelations, or spiritual phenomena, they do not reject them based on the modern belief that such occurrences do not happen. In essence, they work within a spiritually open universe as opposed to a closed one.
Christians may engage in what is known as “methodological secularization” in academic and other settings. This means that for certain tasks, like landing an airplane, we expect our fellow Christians to take a secular approach. It is important for a pilot to rely on radar and not solely on the Holy Spirit when trying to reach O’Hare. This applies to various academic activities, especially those that are more technical.
Despite the prevalence of “methodological atheism” in academia, the implication of adopting a methodologically secular approach is different. Methodological secularization merely involves focusing on natural phenomena that are accessible to all for specific purposes, without denying their spiritual aspects as created and ordered by God, or disregarding the bigger picture. For instance, a pilot relying on radar and instrument panel might perceive their tasks differently if they believe in their ultimate dependence on God and have a spiritual responsibility towards their passengers. In the realm of academic work, this openness can significantly impact our theories, especially by disproving claims that universally accessible natural phenomena encompass everything there is.
For Christians in the natural sciences, having an incarnationally based viewpoint should lead to awareness of the larger spiritual dimensions of reality. This can influence how they perceive the significance of their work, even if their work may appear similar to that of nontheists. When scientists express their understanding of broader contexts, such as philosophy, history, or practicality, this awareness may have explicit implications. Due to the belief that Christ the Word is a co-creator in Christian doctrine, scientists with a strong incarnational perspective may be attuned to spiritual dimensions in all aspects of reality.
In terms of practicality, these perspectives could influence the application of scientific and technological investigation to areas like ecology, medicine, and engineering. Pure researchers may find the doxological consequences of an incarnational worldview satisfying enough. They may find resonance in Gerard Manley Hopkins’ sentiments: The world is filled with the magnificence of God. It will burst forth, radiating like light reflected off shiny foil. It builds up to greatness, akin to the viscous fluid produced by crushed oil.
Such sensitivities may not alter an individual’s research techniques or findings. However, they could influence both the excellence of their work and their purpose in examining the marvels of God’s creation.
Connecting scientific subjects to broader life matters undoubtedly has significant consequences. It challenges the idea, put forth by certain popularizers of science, that materialism is the most comprehensive explanation of reality because natural science is inherently materialistic. The concept of incarnation also has implications for disciplines like the arts, humanities, and social sciences. It suggests that we might recognize God’s influence in everyday occurrences if we possess the ability to perceive.
Poets, artists, and musicians have a unique ability to express aspects of reality that are visible to all. The Incarnation holds particular significance for Christians as it reveals the true nature of God. According to Jonathan Edwards, God is not just a righteous judge, but also possesses infinite love. In addition to showcasing his love through creation, God demonstrates the utmost love and beauty through Christ’s sacrifice for humanity. Despite being despised by them, Christ, who is the embodiment of the infinitely good God, gave up his life for them.
Despite our capacity for immense love, we tend to prioritize self-love in constructing our own universes. The demonstration of sacrificial love by God through Christ challenges our egocentric righteousness. As we are joined with Christ, we are called to love even those whom we may instinctively reject. This revelation of God’s nature in the form of Christ ought to transform our attitudes towards other individuals.
In the Incarnation, Christ, for our sake, chose to empty himself and become poor. He not only identified with the poor and ordinary but also taught us that seeing and helping those who are impoverished and destitute is essentially seeing and loving him.
Christ’s incarnation brings honor to what the world has typically overlooked. The implications of Christian commitments for our scholarship prove to be a central irony, as the success of assimilating Christian values into Western and global cultures has dulled Christians’ sensitivities towards the poor and weak. Over the past four centuries, Western societies have increasingly questioned hierarchies and stressed the inherent equality of all individuals.
Religious concepts often played a significant role in shaping these beliefs, as demonstrated in the early Quakerism and pietism movements during the 17th and 18th centuries. However, there are cases where the religious influence may not be immediately evident. Nevertheless, certain modern political ideologies originated from the belief that divine law held more power than both rulers and their subjects. These convictions eventually led to discussions about “the rights of men” and later on “the rights of women.” By the time of the French Revolution, these sentiments had mostly separated themselves from their Christian origins.
Despite the opposition from institutional Christianity, many individuals embodied the spirit of Christianity. However, Christian expressions of these sensibilities in the nineteenth and twentieth centuries were often overshadowed by non-Christian or anti-Christian counterparts. Marxism is one such example that prioritizes the welfare of the poor. Nonetheless, it became evident over time that Marxism lacked a strong humanitarian foundation.
Christian scholarship aims to reconnect certain elements of Christian teaching with their theological roots, particularly in a time when secular ethics are uncertain and even traditional Christianity can be swayed by self-centered politics and simplistic solutions. Academic pursuits serve as a means to display wholehearted devotion to God the Creator through Jesus Christ, guided by the Spirit. It is important for science and scholarly endeavors not to remain neutral or indifferent, but rather approached within a biblical framework.
A. The search for truth in education and scholarship assumes that the Creator has created the world with purpose and meaning for the benefit of His creatures. B. For His human beings, the Creator has assigned a diverse range of cultural responsibilities that necessitate education and scholarship.
The distortion of truth by sin affects the interpretation and understanding of it. Therefore, true knowledge is only attainable through God’s grace, which has been victorious in Jesus Christ. However, it should also be acknowledged that God’s grace is the origin of truthful insights that emerge from non-Christian scholarly pursuits. C.
Through the power of the Holy Spirit, Christ guides and urges his followers to revive their educational journey in order to enhance the global community of believers and serve humanity. The true significance of creation, sin, redemption, and service is revealed by God in Scripture. Therefore, the Old and New Testament Scriptures carry authority in matters of education and academic pursuits.
