Life of the Mind (RenewedMinds)

Clifford Williams

Description

What purpose do purely intellectual pursuits have in the lives of Christians? Why should Christians study subjects that have little bearing on their future careers and ministry? In a style reminiscent of the work of Arthur Holmes and Harry Blamires, veteran professor of philosophy Clifford Williams addresses these issues and more in this succinct and accessible examination of the life of the mind. Christians cultivating the life of the mind actively pursue situations and discussions that require experimentation, reflection, and perseverance. They are interested in the acquisition of knowledge that is both unrelated and directly related to their faith. Williams answers common Christian objections to such activities, describes the virtues of the person who engages in the life of the mind, and asserts that the life of the mind is justifiably a Christian calling. The Life of the Mind is directed toward college students contemplating the importance of college and intellectual activity in general, but it will be enjoyed by all committed to developing a Christian mind.

Sujets

• Philosophie et théologie
• Christian theology

Informations

• Publié par: Baker Publishing Group
• Date de parution: 01 mars 2002
• Nombre de lectures: 0
• EAN13: 9781441206794
• Langue: English

Extrait

THE LIFE OF THE MIND
RenewedMinds
RenewedMinds, an imprint of Baker Academic in partnership with the Council for Christian Colleges Universities, publishes quality textbooks and academic resources to guide readers in reflecting critically on contemporary issues of faith and learning. While focused on the needs of a Christian higher-education curriculum, RenewedMinds resources will engage and benefit all thoughtful readers.
The Council for Christian Colleges Universities is an association of more than ninety-five member colleges and universities, each of which has a curriculum rooted in the arts and sciences and is committed to the integration of biblical faith, scholarship, and service. More than thirty Christian denominations, committed to a variety of theological traditions and perspectives, are represented by these member institutions. The views expressed in these volumes are primarily those of the author(s) and are not intended to serve as a position statement of the Council membership.
For more information, please use one of the following addresses:
www.cccu.org
council cccu.org
The Council for Christian Colleges Universities 321 Eighth Street N.E. Washington, D.C. 20002-6518
THE LIFE OF THE MIND A CHRISTIAN PERSPECTIVE
CLIFFORD WILLIAMS
2002 by Clifford Williams
Published by Baker Academic a division of Baker Publishing Group P.O. Box 6287, Grand Rapids, MI 49516-6287 www.bakeracademic.com
Sixth printing, July 2008
Printed in the United States of America
All rights reserved. No part of this publication may be reproduced, stored in a retrieval system, or transmitted in any form or by any means-for example, electronic, photocopy, recording-without the prior written permission of the publisher. The only exception is brief quotations in printed reviews.
Library of Congress Cataloging-in-Publication Data
Williams, Clifford, 1943-
The life of the mind : a Christian perspective / Clifford Williams.
p. cm.
Includes bibliographical references. ISBN 10: 0-8010-2336-X (pbk.) ISBN 978-0-8010-2336-1 (pbk.) 1. Faith and reason-Christianity. 2. Christians-Intellectual life.
I. Title. BT50.W475 2002 261.5-dc21
2001043377
Scripture quotations are from the New Revised Standard Version of the Bible, copyright 1989 by the Division of Christian Education of the National Council of the Churches of Christ in the USA. Used by permission.
Our danger has not been too much thinking, but not enough.
N ATHAN H ATCH
CONTENTS
Preface
Acknowledgments
1 Why Do We Like to Think?
2 Is Thinking Good for Its Own Sake?
3 The Effects of Thinking
4 Tensions between the Life of the Mind and Christian Faith
5 Is the Life of the Mind at Odds with Culture?
6 The Crowd and the Community
7 The Hermit and the Explorer
Appendix: Questions for Reflection
Notes
Further Reading
PREFACE
C HRISTIANS HAVE MIXED FEELINGS about purely intellectual pursuits. On the one hand, many believe that thinking and learning can enrich faith and devotion. Those who believe this support Christian colleges and want to see a higher intellectual level among Christians.
Other Christians, however, are suspicious of too much thinking and learning and even more so of a life devoted to them. Those who hold this opinion are convinced not only that thinking and learning are useless to faith and devotion but that they are likely to undermine faith and devotion. To these Christians, being a thinker does not comport well with being a Christian.
But is the life of the mind at odds with Christian faith? Let s begin this discussion by examining characteristics of faith that appear to be in tension with intellectual pursuits.
One of the most evident characteristics of faith is that it is stable and enduring. It does not change with passing whims, intellectual fads, or the advent of new theories. It remains steady through personal trials and cultural deterioration. It has the innocence and directness of a child s trust in her parents. In addition, faith focuses on one object: God. It does not go off in different directions, pursuing one then another object of devotion.
Thinkers, though, have drives that do not fit well with these characteristics of faith. They are impulsively inquisitive, which means they go wherever the paths they are on take them. They do not like to stay in one spot; doing so would be stagnation and intellectual death. Their inquisitiveness makes them restless, curious to find something new. When they come to the end of an inquiry, they hold the beliefs they have acquired with varying degrees of tentativeness. Though they are confident about some of them, they are willing to give up others should a further consideration come to light. It seems difficult, then, for the inquisitive person to have stable trust or unwandering devotion to God. There may be no logical inconsistency between thinking and faith, but each has an ethos that is alien to the other.
Thinkers are also imaginative. They create new possibilities and ask, What if .-.-.? What if we looked at the matter from a different angle? What if we let go of that assumption? They are not content to accept the old just because it is old. They want to discover new perspectives.
Christianity, however, is an orthodoxy. To be a Christian is to accept long-established doctrines, which means that those who are inventive and innovative may feel constricted. This is true of any system of beliefs that has a history, such as Marxism or Freudianism. An imaginative person may experience a fair amount of unease in any of these settings.
There is also a social angle to the tension between imaginativeness and Christianity. A chief feature of nearly every group of people is pressure to conform to the standards and expectations of the group. Without conformity, the cohesiveness of the group is lost, and individuals in the group feel disconnected from each other.
The imaginative person, however, is not bound by pressure to conform. Her imaginativeness continually resists this pressure. She becomes wary of others in a cohesive group and acts with reserve and caution. Others become uncomfortable in her presence, if not outrightly suspicious. Again, two alien sentiments emerge.
These sentiments become especially intense when the pressure to conform takes on a conscious authoritarian air. In such an atmosphere, one is overtly expected to believe what the group believes or what a leader of the group declares. The natural consequence of this condition is that intellectual exploration and thinking for oneself are cowed. One cannot be inquisitive or imaginative without risking not just suspicion but ostracism.
Christian churches and colleges are not immune to the pressure to conform or to an authoritarian air. It sometimes seems, in fact, as if institutional Christianity prizes conformity and engenders authoritarian individuals. Since the very identity of a Christian assemblage is threatened if its members are not Christian, conforming to certain standards becomes essential. This creates a breeding ground for exercising authority and public disapproval. It is difficult to imagine thinking Christians remaining long in such a condition.
Faith possesses two other characteristics that may create tension with genuine thinking. One is its apparent disconnection with reason, and the other is its direct experiential nature. Many Christians think faith goes beyond reason. In other words, faith is not the sort of thing for which evidence can be given. If evidence for it could be given, it would not be faith but knowledge. Faith has no rational foundation, these Christians say; it is a direct and personal experience of the living God.
Not all Christians think of faith in these ways, to be sure, but those who do are less likely to value thinking, at least with respect to faith itself. They may respect the use of reason in other arenas, but if they believe that reason cannot touch faith, then they will resist applying it to faith. Doing so would undermine faith s direct, experiential nature and turn it into impersonal concepts.
A further source of tension between intellectual pursuits and Christian faith is the conviction that intellectual activity is unimportant compared to living the Christian life. If loving God is central to the Christian life, then poking around in libraries or laboratories pales in comparison. And if developing Christian virtues is of paramount importance, we need to interact with others, not just bury ourselves in books. The same tension results from the belief that focusing our attention on God and on the ways of God has eternal significance, whereas directing our concerns to creaturely affairs has only temporal significance. Clearly, we should concentrate on the former and not on the latter.
Central, too, to Christianity is the division between those who align themselves with Christianity and those who do not, between the saved and the unsaved, the sheep and the goats. This theme gives rise to an us versus them mentality. We are good and they are not; we are in God s favor and they are not. Frequently, the they are intellectuals: professors who ridicule the faith of their students, biologists who promulgate evolution, authors who have little awareness of Christian values, judges who rule without regard for historic Christian standards, and academics who promulgate postmodernism, relativism, and unbridled freedom. Due to these considerations, numerous Christians distrust the intellectual life. It is too dangerous, and it is corrupting.
Other Christians, though, believe that imagination and inquisitiveness are given to us by God. Deliberately refraining from using these gifts, therefore, is like burying our talents. Still other Christians support Christian higher education because they see its extensive benefits to individual Christians. Christians need to be prepared for the marketplace. They need to be able to witness to others in the culture, which they cannot do unl