ABSTRACT:

In this entry, I wrestle with how a biblical-theological understanding of knowledge—what Esther Meek calls “covenant epistemology”—can transform my approach to information literacy as a Christian librarian. I reflect on how knowing is not just about collecting information, but about entering into a covenant relationship with God that shapes my whole being and calls me to obedience, transformation, and relational engagement with others. Drawing on thinkers like Esther Meek, Dru Johnson, and Kenneth Boa, I explore how concepts such as reverent awe of God, participation in community, and seeking wise guidance inform my practice of helping patrons discern trustworthy sources and avoid error. Ultimately, I argue that information literacy, when rooted in covenant epistemology, becomes a deeply relational and transformative pursuit—one that not only equips others to navigate information wisely, but also helps them grow intellectually, ethically, and spiritually in the context of God’s faithful love.

FULL ENTRY:

A previous blog entry began a discussion on faithful information literacy. When I started that entry, I thought I could lay the foundation for information literacy in a single entry. I soon realized that this would be difficult. My previous entry on this topic began this discussion by arguing for a connection between our understanding of knowledge and information literacy. The entry suggested that there may be a biblical-theological, epistemological lens through which faithful librarians should view information literacy. If this lens exists, what does it look like?

In her work, Loving to Know, Esther Meek (2011) states that knowing Jesus Christ as one’s Lord and Savior is rarely considered an epistemic venture (pp. 62-63). Meek (2011) notes that this implied separation between a faithful librarian’s spiritual journey and epistemology has both “thwarted and castrated biblical Christianity” (p. 61). Fortunately, Meek does not leave this issue hanging, but she aims to provide an epistemological framework that addresses this concern: covenant epistemology. As noted in a previous entry, the literature infers a connection between how we understand knowledge (epistemology) and information literacy. This entry will define covenant epistemology and close with some applications on how it might impact our understanding of information literacy.

As this entry examines covenant epistemology, we should ask, “What is a covenant?” In simple terms, a covenant is simply an oath or a promise. The Lordship of God is covenantal, based on promises made by God to which God, because of his character and nature, will be faithful. As followers of Jesus Christ, God has established a covenant with us. A proper response to this covenant is embedded in the Old Testament phrase: “fearing God” (Hubbard, 1989, p. 48). While “fearing God” may not be a familiar term in modern Christian dialogue, the concept carries weight in both the Old and the New Testament. In his work, Conformed to His Image, Kenneth Boa (2001) notes that “(t)he fear of the Lord not only means cultivating a reverential awe of God but also relates to the mindset of a subject in a great kingdom. It is the recognition that the King has all power and authority in his hand and that the subject’s life, occupation, and future are dependent on the good pleasure of the King. It is the ongoing acknowledgment of his sovereignty and the truth that our lives are in his hands. It is the foundation for wisdom because it leads to a sense of profound dependency, submission, and trust” (p. 132).

In the context of a faithful librarian, “fearing God” means that a reverential awe and respect towards God guides the heart of a faithful librarian, manifested in loving God and one’s neighbor. In an article discussing the fear of the Lord, Karl Barth (1960) notes that “(w)hen the right fear of the Lord takes possession of our hearts, we are both lost in amazement and struck by awe, even terror. For we discover that God, since the beginning of time, has not hated or threatened you and me, but has loved and chosen us, has made a covenant with us, has been our helper long before we knew it, and will continue this relationship” (p. 438). Covenant epistemology holds that a covenant, manifesting God’s love and relational faithfulness, is central to epistemological inquiry.

Covenant epistemology argues that a faithful librarian’s relationship with Jesus Christ is the central paradigm of all knowing (Meek, 2011, p. 63). Subsequently, covenant epistemology connects truth with life; it recognizes that acquiring knowledge engenders obedience to the covenant that binds God and His people (Naugle, n.d.). Covenant epistemology argues that an individual attains knowledge for responsible action. It radically connects knowing and doing, epistemology and ethics, belief and behavior, or the consequences of hypocrisy, guilt, and personal disintegration (Naugle, n.d.). Meek (2011) summarizes this by stating that “knowledge is transformation, not mere information” (p. 6). She elaborates on this further by saying, “(a)ll of life is about knowing God as Lord. On this approach, this is literally true! For everything that exists, from least to greatest, exists by virtue of being covenantally known, and thus constituted as real, by God. That is what the covenantal Lordship of God entails. All that is known into existence by him is thereby dependent on him, existing for his praise, before his gaze, in an interpersonal relationship with one who both transcends (in authority and power) and is near (in intimate solidarity)–as the best sort of father-child relationship, the best sort of king-subject relationship” (Meek, 2011, p. 155).

In his work, Dru Johnson (2014) lays out three components of knowledge that may help us understand covenant epistemology: genuflection, participation, and guidance. When discussing genuflection, Johnson (2014) notes that Scripture clearly differentiates knowing about God and knowing God. Knowing God is often defined as having a personal encounter with God (p. 205). Johnson (2014) notes that genuflection is critical for the differentiation between these because knowing God “is a repetitive process where trust is furnished, guidance is enacted, and reasons for future trust can be justified based on prior trust (e.g., the multiple authenticating acts of YHWH through Moses before the Israelites, Jesus’ continual miracle ministry, etc.)” (p. 205). A biblical framework of knowledge, Johnson suggests, does not just involve knowing in an abstract sense, it entails an intimate personal encounter. I often think of these as “aha” moments, a time when I can connect what I am learning with my personal journey. Many frequently strive for these kinds of bridges because they often bind the critical venture of learning with our individual experiences. Genuflection, Johnson (2014) argues, is one component that can make epistemological treks in the framework of covenant epistemology transformational.

Johnson (2014) states that participation is the second component that builds knowledge in a biblical framework. Johnson (2014) argues that the pattern observed in Scripture shows us the critical role social interaction plays in knowledge (p. 206). Many of us experienced, to one degree or another, what learning can look like in a context where the social framework has been disrupted, as was the case for the vast majority of educational contexts during COVID-19. In some contexts, this dramatically altered the educational venture, questioning whether there was any authentic knowledge exchange, let alone transformation. This reality aligns with Johnson’s (2014) point that knowledge involves investing ourselves in another person’s story (p. 208), a process disrupted by the lack of face-to-face interaction. In stating this, I am not implying that learning cannot occur apart from an in-person exchange. However, I would like to suggest that something is often needed to supplement the process of knowledge exchange in a context lacking participation and a strong social dynamic (cf. Cornelius, 2002, p. 403).

I had the privilege of re-learning biblical Hebrew a few years ago. Many would laugh at me (and rightly so) if I said I had attended a weekly cooking class at a local community college to re-learn biblical Hebrew. Why would one see such a venture as ridiculous? While there may be rare contexts where one could learn biblical Hebrew through a cooking class, this is not the norm. It is not the norm because the two topics (cooking and biblical Hebrew) are often understood as differing domains, and expertise in one has little to no connection with knowledge in the other. When I wanted to relearn biblical Hebrew, I sought guidance, but not from a culinary expert. I wanted someone to help me connect biblical Hebrew with English so I could reach a point where I could read the Old Testament in its original language. I needed guidance, and I got it from a colleague and friend who had the authority to take me through the rigors of learning biblical Hebrew. Johnson (2014) argues that guidance is the third component that aligns with scriptural epistemology and notes that Scripture provides example after example of contexts in which seeking knowledge involves turning to authoritative frameworks relevant to the area of pursuit (p. 208). Because the Christian faith argues that God created everything, He is an authority in all arenas, and the ultimate framework for seeking knowledge in all domains is rooted in theological truth. This does not necessarily imply that I turn to prayer to learn biblical Hebrew (although biblical Hebrew was difficult for me to re-learn, I am confident that God listened to my pleas for help through the rigorous challenges). However, it does imply that I use the frameworks that God established (such as turning to those with authority in the domain) to grow and learn.

In an earlier entry, I discussed the similarities between Frame’s (1987) three epistemological frameworks and a framework for information literacy discussed by Limberg, Sundin, and Talja (2012). While they were not identical, their similarities suggested that how we understand epistemology will impact our understanding of information literacy. Similarly, covenant epistemology’s points of genuflection, participation, and guidance align with Frame’s (1987) existential, situational, and normative perspectives, as well as with Limberg, Sundin, and Talja’s (2012) phenomenography, sociocultural theory, and discourse analysis. While not aiming to imply that they are identical, their similarities are noticeable, which suggests not only that how we understand knowledge impacts how we understand information literacy but that there is a biblical framework to help us understand knowledge, which should guide faithful librarians in their aim to understand, practice, and teach information literacy.

If we embrace Meek’s (2011) idea that “knowledge is transformation, not mere information” (p. 6), and we agree that how we see knowledge impacts our understanding and practice of information literacy, how should this affect a faithful librarian’s perception of information literacy? First, we must acknowledge that how we understand epistemology impacts how we understand information literacy. Embracing that connection warrants taking Meek’s (2011) argument (partially built on John Frame’s [1987] work) into account, as she notes that knowledge is a critical resource empowering one to grow, change, develop, and be transformed into godliness (p. 6). Can information literacy play a role in developing godliness? I would answer this with a resounding “YES!” A Christ-centered perspective drives one to view information literacy not simply as an ethical means to practice research or as tools that enable one to do it better (although these are both important). A faithful librarian understands that knowledge is transformative, and how we understand knowledge drives how we understand information literacy.

In stating that information literacy plays a role in developing godliness, am I inferring that information literacy can play a transformative role? To be honest, when I first started working on this entry, I had to wrestle with this question. I see the gospel itself as transformative, but information literacy? However, information literacy can help faithful librarians and patrons abstain from error. The subtitle of Dru Johnson’s (2014) work discussed earlier is “a scriptural epistemology of error.” He argues that, when discussed in Scripture, knowing yields two epistemological outcomes: knowledge and error (Johnson, 2014, p. 47). Knowledge entails “listening to the trusted authorities and doing what they prescribed to see what they are showing you” (Johnson, 2015, loc. 481). An epistemological error involves the opposite of this: not listening to trusted authorities, listening to “authorities” who should not be trusted (which Johnson [2014] notes as “first-order errors” [p. 74]), or “listening” to a trusted authority as I should, but not actually doing what they said (which Johnson [2014] notes as a “second-order error” [p. 74]). Specifically, information literacy helps us know which authorities to trust and guides faithful librarians in guiding their patrons to avoid what Johnson (2014) notes as “first-order epistemological errors” (p. 74).

Is this important? I don’t think anyone would disagree with the critical importance of determining which authorities to trust in any research endeavor. But, as noted earlier, covenant epistemology recognizes that the purpose of acquiring knowledge is to engender obedience to the covenant that binds God and His people (Naugle, n.d.). Can information literacy play a role in engendering obedience? Johnson (2014) notes that a lack of obedience is a second-order epistemological error (p. 74), which rests on the assumption that the individual knows the appropriate action to take (driven by listening to the proper authority). So, what is information literacy? I would like to argue that information literacy entails enabling patrons to avoid first-order epistemological errors and guiding them toward truth, thereby leading them away from deception and lies. This is a critical ministerial task for faithful librarians because lies are a form of self-deception, distort reality, break trust, and separate individuals from authentic relationships with God and others.

As noted in an earlier blog, ACRL (2016) defines information literacy as “the set of integrated abilities encompassing the reflective discovery of information, the understanding of how information is produced and valued, and the use of information in creating new knowledge and participating ethically in communities of learning” (para. 6). I am in general agreement that the components of ACRL’s (2016) definition align with what is needed to avoid first-order epistemological errors and guide patrons away from deceptions and lies. There will be some points of critique in future entries discussing the Framework, as the frames elaborate on differing elements.

The question remains: “What does information literacy look like when based on the epistemological framework of covenant epistemology?” Future entries will flesh this out further as they discuss how this premise affects the Framework’s frames (Association of College and Research Libraries [ACRL], 2016). However, I want to close this entry with a few suggestions and applications. How I see epistemology impacts how I see information literacy. Information literacy can be critical in preventing epistemological errors and guiding patrons to the truth. How should this drive my practice as a faithful librarian?

As noted earlier, covenant epistemology suggests that knowledge has two parts: listening to trusted authorities and following their instructions, so that the learner can rightly perceive and inhabit what is being disclosed (cf. Johnson, 2015, loc. 481). In this context, faithful librarians should be eager to help patrons learn and grow because, as covenant epistemology argues, knowledge leads to transformation. This understanding pairs discipleship with much of what we do as librarians. How? If knowledge is a critical instrument in transformation, our interactions with patrons can play a key role in enabling them to develop intellectually and spiritually. Subsequently, when allowed to assist a patron, faithful librarians should eagerly anticipate these interactions because they provide contexts (be they ever so brief) to mentor and teach, guiding patrons away from epistemological errors and leading them toward greater learning and growth in all facets of life.

Secondly, as alluded to throughout this entry, covenant epistemology has a strong social component. The attempt to view knowledge through a covenantal framework (as the term “covenant epistemology” suggests) affirms this, as covenants and the contexts in which we learn to trust the authorities to whom we listen are social (Johnson, 2014, pp. 209-210). The idea that how we see knowledge impacts how we see information literacy assumes that if epistemology is covenantal (and therefore relational), information literacy will have a strong relational dynamic.

Many Christian institutions of higher education include the idea of “transformation” in their key objectives or mission statements. Covenant epistemology argues that knowledge plays a critical role in this transformative work. I doubt any administrator would disagree with this epistemological premise. In an email dialog I had with Bill Badke (2007), he articulated it well when he said: “(Information literacy) is a goal for every student in higher education, but it is much more so the goal for a student at a Christian college/university. Many of the students come to college with their minds made up on almost everything, or with a lot of questions and little certainty. One of the essential goals of education is to enable students to navigate among the many voices they will encounter and to discover truth in the midst of bigotry and competing versions of reality.” In other words, information literacy is a critical tool that can empower students to avoid epistemological error that encumbers their discovery of truth. In contexts where one hears so many voices that hamper transformation, isn’t an epistemological tool that can help guide students to the truth critical? Perhaps this is where information literacy is key in Christian higher education. Future entries will flesh this out further as we look at the six frames of the Framework and argue what they might look like with covenant epistemology as a theoretical base.

References

Association of College and Research Libraries (2016). Framework for Information Literacy for Higher Education. https://www.ala.org/acrl/standards/ilframework.

Badke, W. B. (2007, March 21). Information Literacy [Personal communication].

Barth, K. (1960). Fear of the Lord is the beginning of wisdom. Interpretation, 14(4), 433–439.

Boa, K. (2001). Conformed to His Image: Biblical and Practical Approaches to Spiritual Formation. Zondervan.

Cornelius, I. (2002). Theorizing Information for Information Science. In Annual Review of Information Science and Technology (Vol. 36, pp. 393–425). Information Today.

Frame, J. M. (1987). The Doctrine of the Knowledge of God. Baker.

Hubbard, D. A. (1989). Mastering the Old Testament: Proverbs. Word Books.

Johnson, D. (2014). Biblical knowing: A scriptural epistemology of error. James Clarke & Co.

Johnson, D. (2015). Scripture’s Knowing: A Companion to Biblical Epistemology. Wipf and Stock Publishers.

Limberg, L., Sundin, O., & Talja, S. (2012). Three theoretical perspectives on information literacy. Human IT: Journal for Information Technology as a Human Science, 11(2), 93–130.

Meek, E. L. (2011). Loving to know: Introducing covenant epistemology. Cascade Books.

Naugle, D. (n.d.). What is Knowledge?: Biblical/Hebraic Epistemology. Summer Institute in Christian Scholarship, Dallas Baptist University. http://www3.dbu.edu/naugle/pdf/devo_7.pdf