In Case You Missed It

Pin It

Each Friday at Between the Times we point you to some of this week’s blogposts we think worth your time. Some are written by Southeastern faculty, alumni, or students. Some are from others outside Southeastern who have something to say. Either way, we want to keep you updated in case you missed it.

1) In light of the recent immigration crisis, Bruce Ashford, Provost at Southeastern, explains the need to balance justice and mercy in our Christian response to real people in need. The ERLC’s Canon and Culture published his essay.

2) Walter Strickland, Special Advisor to the President for Diversity & Instructor of Theology at Southeastern, talks about the challenge to enjoy the diverse tapestry of God’s church. The post appeared on July 17 at Ed Stetzer’s blog.

3) Speaking of Ed Stetzer, he wrote a helpful piece on how churches can avoid the pitfall of syncretism.

4) Jeff Iorg, President of Golden Gate Baptist Theological Seminary, writes about the new normal on T.V. amounting to no more than “pixilated porn.” See the post from July 14.

5) Selma Wilson, President of B&H Publishing Group, discusses the real leadership test. Who leads when you’re gone?

6) Chuck Lawless, Dean of the Graduate Studies and Professor of Missions and Evangelism at Southeastern,  lists 10 reasons why church members don’t invite others to church. From thomrainer.com.

7) Trevin Wax, Managing Editor of Lifeway’s Gospel Project and PhD Student at Southeastern, describes the nature of true repentance.

 

 

In Case You Missed It: Bruce Ashford on Immigration Reform

Pin It

In case you missed it on Monday, Southeastern’s Provost and Associate Professor of Theology and Culture, Bruce Ashford, published an essay over at the ERLC’s blog Canon and Culture, “Balancing Justice and Mercy in Immigration Reform.” Ashford reminds us that love for Christ and neighbor, not love for a particular party or policy, should govern our responses to those in need.

Here’s an excerpt:

This means that we should not advocate for solutions that will automatically and without consideration separate families and disrupt communities. We cannot speak in such forceful voices that a large segment of the population should fear that Christians are more concerned about seeing them deported than seeing them come to Christ. Instead, we need to recognize some of the systemic evils that led to the very real problem of illegal immigration.

We encourage you to read the entire post here. Let’s also pray for the thousands of families affected by the current crisis at our border.

Building God-Centered Universities: A Call for Transdisciplinarity in Christian Higher Education

Pin It

[Editor's Note: This post originally appeared on May 13, 2013.]

Several weeks ago, I had the privilege of participating in a consultation on “Transdisciplinary Scholarship” sponsored by the Paideia Centre for Public Theology in Ontario, Canada. The meeting lasted for two days and was populated by thirteen scholars or public figures including Craig Bartholomew, R. R. Reno, Hunter Baker, Claudia Beversluis, C. Stephen Evans, Derek Halvorson, Michael Healy, Eric Johnson, Todd Ream, Robert Sloan, W. Jay Wood, Edward Zinke, and your scribe.

The notion of transdisciplinarity is fetching and, in my opinion, significant for the renewal of Christian higher education. Our discussion of transdisciplinarity began with a co-presentation by Bartholomew and Johnson, in which they assessed the state of affairs in Christian higher education. Their presentation was divided into three parts, which I shall try to distill in the next several paragraphs of this post.

First, Bartholomew and Johnson asked “Where are we?” In response, they noted that Christian scholars are still living in the shadow of the so-called death of Modernity, a complex ideological movement that handicaps Christian scholarship in myriad ways. This ideology “can be characterized by a reliance on autonomous reason and the scientific method for knowledge (often synonymous with positivism), skepticism regarding tradition and biblical revelation, the proliferation and growing specialization of knowledge, a commitment to individualism and human rights, and a strong belief in cultural progress.” Although many of the positive aspects of the modern agenda spring from the West’s Christian roots, the negative aspects arose because the Christian worldview was abandoned. Western scholars ultimately displaced a Christian framework for knowledge by embracing a naturalist metaphysic and epistemology, and a secular system of public and scientific discourse. As a result higher education came to have no center, and experienced disciplinary fragmentation.

Second, they asked “What is the next phase in Western thought and practice?” Although evangelicals have tried to overcome de-centered education and disciplinary fragmentation by embarking on a project of “integration,” this project often is tainted by late modern presuppositions and therefore often is unable to offer a truly Christian account of the academic disciplines. For this reason, we must go beyond “integration.” We must recognize the ways in which late modernity has reified and isolated the disciplines from one another, and replace the later modern paradigm with a truly Christian one. In order to do so we leverage the Christian Scriptures and worldview toward the end of promoting a Christian “transdisciplinarity.”

Third, they asked “What is transdisciplinary scholarship? Transdisciplinary scholarship is scholarship which promotes the synthesis of human understanding for a distinctively Christian viewpoint. Against the late modern academic model, which results in ever-increasing specialization and the fragmentation of the disciplines, Bartholomew and Johnson argue that transdisciplinarity’s goal is “the transposition of each discipline into a higher, ever-increasingly unified order of knowledge and love, based on a Christian metaphysic.” Transdisciplinary scholarship relies upon certain metadisciplines (biblical studies, theology, Christian philosophy) to guide it in building an integrated body of knowledge, understanding, and practice. Instead of merely learning within isolated disciplines, therefore, we are able to bring the disciplines into conversation with one another, with each discipline being enriched, and with new transdisciplines being created.

Bartholomew and Johnson’s presentation was followed by several others. Robert Sloan spoke on “The State of the Nation” in regard to higher education. Eric Johnson presented “Transdisciplinary Scholarship as an Alternative Model.” Craig Bartholomew presented “Spiritual Formation, Intellectual Community, and Transdisciplinarity.” C. Stephen Evans presented “Philosophy and Transdisciplinarity.” Finally, yours truly wrapped up the consultation with a presentation which sought to point the way forward in light of the previous presentations.

The consultation was refreshing, in part because it was a small collaborative discussion rather than a sprawling and disconnected “conference,” but also because the concept of transdisciplinarity is a useful one for bringing unity to the field of Christian higher education in upcoming years. I agree with several of the presenters that the academy is experiencing an ever-increasing fragmentation, that this fragmentation keeps us from building an increasingly unified and God-centered body of knowledge, that it further handicaps the specialized disciplines themselves, and that it impoverishes human existence by separating out what ought to be held together.

I am not arguing that the universities and seminaries should discourage specialized knowledge, but that specialized fields of knowledge should remain in conversation with one another, and they should together be informed by certain metadisciplines (such as biblical studies, theology, and Christian philosophy) which are vital to their ultimate fruition. In other words, the Christian university should seek truly to be a uni-versity, a unified endeavor. The Christian university should center itself on biblical studies, Christian theology, and Christian philosophy, allowing the various scholarly disciplines to flourish within this truly Christian framework.

The obstacles to building a transdisciplinary Christian university are many, but not insurmountable. Presidents and Provosts must re-prioritize by hiring faculty members who will invest in the project, providing forums in which professors from various disciplines (e.g. arts, sciences) remain in close conversation with one another, and in which they together converse with biblical scholars, theologians, and Christian philosophers. Professors must re-prioritize, by investing time and energy in reading more broadly (in the meta-disciplines and in other disciplines) and engaging in their research projects communally. To re-prioritize in this manner poses a challenge, in light of the fact that many scholars are already stretched thin because of their teaching, advising, writing, and committee-attendance. However, the challenge is not insurmountable, and those persons and universities will be rewarded who meet the challenge in order to forge a genuinely transdisciplinary environment.

One final note: I hope the reader does not come away from this post with the impression that I think “all is bad” in Christian higher education. On the contrary, there is much about which to be optimistic. There are many Christian universities who have a vision to build a truly Christian university and who are realizing the fruits of their efforts. Union University, California Baptist University, and Houston Baptist University immediately come to mind, as do others. However, although everything is not bad, neither is everything good. Christian institutions of higher education have been adversely affected by our late modern and postmodern context, and find themselves struggling to build a truly unified and God-centered framework for knowledge. Toward that end, the concept of transdisciplinary scholarship seems a helpful one, and worthy of extended discussion and reflection.