Last post I gave the example of a Christian parent who is sorting out a difficulty for her child. The child’s friend is saying that the earth was not created in six days but evolved over 4 billion years. The children have discussed this a few times and looked at some science books. Her child does not appear bullied but is confused and seems upset, and the other parent is willing to talk about it.
I argued that how Christians engage on such matters depends on what their communities have modelled for them in similar situations. So when dealing with perspectives that contradict (or especially seem to threaten) the Christian faith, Christian communities typically respond not with dialogue but with dispute. I further noted that one popular model of engagement is the “boundary-focused” approach.
Expressed positively, being boundary-focused means categorizing neighbours and newcomers to the community as either insiders or outsiders in order best to interact with them and, if necessary, protect the community from them. Being boundary-focused is one way to manage the competing needs of growing your membership while preserving your values and identity.
So how does this apply to our example?
Well, in situations involving everyday problems my interest is coming to an effective solution, so long as it appears both ethical and feasible. I will know that the solution is effective if it resolves the issue in a fitting manner (in this example, a mended friendship or curtailed bullying), and if all parties agree to carry it out (it is feasible) and are respected in the process (it is ethical).
But in particularly “Christian” situations—situations bearing on or challenging my faith, whether tacitly or openly—my goal is not longer effectiveness but truth. Also, because Christians will now perceive God to be more directly involved this will reconfigure the ethical considerations (for God must certainly be respected too) and the notion of feasibility (both because “with God all things are possible” and because “the world will hate us for the sake of Christ”).
In other words, when Christians perceive God to be more directly to involved this changes the “rules of engagement.” As a Christian in such contexts I see myself as responsible for affirming the truth (and so assuring that God is respected) and realizing that doing so has costs (recognizing that non-Christians will likely disagree and may feel hostility toward me because of my views). More pointedly, these new rules of engagement only become intensified where my church upbringing has trained me to confront disagreement or disbelief in Christianity with dispute (rather than dialogue).
So how does this play out?
Well, both my personal experience and my academic research show that, when confronted with a situation where they perceive their faith to be threatened (or sometimes even questioned) Christians experience tension. The tension is caused by two conflicting motivations.
On the one hand, as I noted last post, there is a desire to approach the matter just like other situations: discussing the matter so that both parties understand each other and thereby coming to a solution to which they all agree and by which they all feel respected. On the other hand, there is a sense that one’s Christian duty is to prioritize and protect the truth of Christianity and one’s own Christian identity, and that adopting / enforcing a boundary-focused stance is the best way to do this.
Thus because commitment to God is the primary goal for Christians, so they redefine the elements of a good solution (effectiveness, ethics, and feasibility) accordingly.
“Effectiveness” becomes that which preserves or promotes God’s truth, “ethics” means prioritizing what best respects / serves God, and “feasibility” is that which would be most broadly endorsed by their Christian community, with considerations for all other parties being secondary.
The other party is marginalized. In a debate, one does not seek to learn from the other side but to defeat them. Where God’s interests are essential (and surely God’s interests must be the most important) then all other interests are at best optional. Where ethics concern preserving or promoting God’s position or Christian views, other views are simply unimportant. And where feasibility is what the church community supports, being swayed by the responses of the other party appears irrational and perhaps even dangerous.
So Christians have switched from engaging in a dialogue that seeks consensus and values people to performing a monologue-like debate that seeks to defeat the other party’s perspective, deprioritizes their worth, and anticipates their unwillingness to participate in our solutions. And they have done so for the sake of truth, the sake of respecting God, and the sake of preserving the identity and integrity of their communities.
My view on this?
Simply put: too much ‘truth’, too little love (for others, oneself, and God). And all based on a rather questionable understanding of ‘truth’ at that. Next post draws on our previous discussion of scepticism and suspicion and prepares the way for re-situating theory and practice.