Author: Garrett Trott

Christian Factors of Research: All Truth is God’s Truth

/ Garrett Trott / 3 Comments

ABSTRACT:

This post reflects on how this foundational idea shapes my approach to research and librarianship as a Christian. I share how teaching theological research led me to wrestle with whether Christians should conduct research differently. I conclude that our pursuit of truth must be rooted in humility and a genuine desire to discover what is real, not just defend our positions. Drawing from thinkers like Augustine, I emphasize that any truth—no matter where it is found—belongs to God, and this conviction should encourage me to engage with diverse perspectives, even those I disagree with, while maintaining integrity and openness. I recount my failures when I let fear and pride limit my research. I challenge myself and other faithful librarians to approach scholarship with humble excitement, always seeking to learn and grow, trusting that honest inquiry can draw us closer to God and better serve others.

FULL ENTRY:

Over the last few years, I have taught a course entitled “Theological Research and Writing.” My first year teaching this course was crazy – looking back, I see there was much I would have done differently. While working through the content for this course, I thought a lot about faith and learning integration. I began to ask myself, “Should research methods differ for a believer in Jesus Christ?” I could not help but answer, “Yes!” But when I answered that with a resounding “Yes!” it led me to ask, “But what should be different?” After thinking about this topic, I developed six Christian research factors, each of which will be discussed in a different blog entry. Some of these, I feel, are no-brainers: I would expect them from anybody doing research, anywhere, in any context. However, with the lack that many have of a developed Judeo-Christian worldview in many dynamics of life, I feel that these should be taught not just as “things to do so you don’t get in trouble” but as practices that reflect the beliefs of a faithful librarian.

The first component of research that should be different for a Christian is the presumption that “all truth is God’s truth.” This premise is critical in many facets of research and librarianship for faithful librarians. This phrase is generated from Saint Augustine’s (n.d.) work, On Christian Doctrines. In it, he states, “Nay, but let every good and true Christian understand that wherever truth may be found, it belongs to his Master…” (II.18). The implication of this phrase is that regardless of the discipline, method, or scholar who discovers the truth, the truth belongs to God. This idea trickles down through the works of Thomas Aquinas, John Calvin, Abraham Kuyper, Herman Bavinck, Arthur Holmes, and many Christian theologians.

The idea that all truth is God’s truth first assumes that there is truth. Secondly, implying that this idea should impact how a Christian does research, it assumes that the individual doing research can uncover the truth. For some, these ideas may seem pretty simple and straightforward. We understand that one can learn and grow by discovering the truth. If all truth is God’s truth, this leaves the question, “Can the discovery of truth impact one’s relationship with God?” With the proper posture, the discovery of truth (i.e., research) draws us closer to God. The idea that all truth is God’s truth rests upon the presumption that as we learn more about something like chemical compounds, we can see the hands of God’s creativity and the intricate structure and order upon which our world is built, which can play a role in learning more about God himself (cf. Frame, 1987, 64-67). As an individual striving to be a faithful librarian, my faith in Jesus Christ fervently points toward this presumption.

However, in the context of the 21st century, research can often be used differently. There are contexts where research may not be used for discovering truth, but instead, it is used to find argumentation supporting a particular claim, position, or ideology. Granted, we all do various degrees of research and writing to defend a claim or to find support for an argument. I often find myself reviewing what I wrote or an argument I made. While reviewing, I am reminded that I need documentation to support a particular argument: do scholars agree with my outlandish claim, or is it just my naive opinion? In that process, it is not uncommon for me to recall a scholarly work that stated specific argumentation, which I used in my project, and I meander back through the literature to find it. I am confident that this is common practice among many. However, contexts such as these are one thing I am not necessarily referring to when suggesting that doing research to find argumentation in favor of a specific position can counter the assumption that all truth is God’s truth. Ideally, in contexts like these, we have done the research and the work investigating a topic. Our process to find support for a position is based on our reading and study and (ideally) is not just something we feel must be justified. In so doing, we assume that the whole research process leads us to the truth. I hope that in such a context, one’s research endeavors begin with humility and a valid research question fueled by a pursuit of truth.

To what context, then, am I referring? A context where one pursues “research” simply to flaunt their own position (and I am using the term “research” lightly because whether or not such a process could really be considered research is debatable). In contexts where “research” (again, using that term lightly) is done to validate one’s view, one assumes either that their view is truth or that there is no truth. The former lacks humility, and the latter denies truth, implying either that there is no truth or that if there is truth, one’s research endeavors will not bring one closer to it. The claim that either there is no truth or that it cannot be discovered screams against the premise of the gospel. Accepting that truth exists is critical to my aim to be a faithful librarian. What would research look like if one assumed that there is no truth? Would research become simply a means to flaunt one’s position? This leads to poor research protocol (i.e., looking only for works that agree with your position and neglecting works that argue differing positions), further stimulating the mistrust placed upon research and academia. The idea that all truth is God’s truth assumes that there is truth, and research is a venue through which we discover God’s truth.

Unfortunately, I have an excellent personal example of “research” that, ashamedly, displays my own denial that all truth is God’s truth. I took a theology course in my graduate program, and instead of taking the final exam, the instructor allowed us to write a paper on any topic we wanted (as long as it was related to the course’s content). I excitedly took this option. At the time, I was wrestling with a theological issue, and I was convinced that my position was correct. Unfortunately, I did my paper for this course on this topic. Why do I say, “Unfortunately”? I say, unfortunately, because I took this opportunity to present the strengths of my position on this topic. I did not do research, I did not investigate all sides of the topic, and I did not even read works that opposed my position.

Looking back, I chose the easy way out, and fear played a leading role in using this project to validate what I already assumed was the correct view. I feared that possibly agreeing with the “opposition’s” premise might challenge my position. I feared what might happen if a scholar with whom I disagreed convincingly argued against my position and made me reconsider my point of view. Fueled by pride and arrogance, I was fearful of being wrong. The premise that all truth is God’s truth should have comforted my fears and, secondly, impacted my desire to invest in reading works that came from differing perspectives, even vastly different ones, understanding that one can learn from the works of others, even when in disagreement. The idea that all truth is God’s truth should have enabled me to acknowledge that a position I fervently held may not be correct. Most individuals doing research and writing are in pursuit of truth. However, all individuals are encumbered by a sinful nature, impacting all the work produced (in varying degrees) and the research endeavors that make them.

In any research endeavor, we must embrace the idea that all of humanity is created in the image of God. Subsequently, there may be kernels of truth in an individual’s work who has starkly different views or opinions. Why? Because the people holding that position were made in God’s image. Our responsibility as believers in Christ who are involved with research is to pull those kernels out for further dialog and investigation. As librarians, our responsibilities include teaching research protocol and providing resources that enable patrons to discover truth. Perhaps our convictions will be challenged in the research process, and doors will open for further growth. Looking back, I regret my “research,” which rejected the premise that all truth is God’s truth. (I put “research” in quotation marks because, looking back, I am skeptical that this was really research, but it was more of a paper advocating for my doctrinal position on a topic.) Why do I regret my lack of research in this context? Suppose I had gone into the research presupposing that all truth is God’s truth. In that case, I may have learned that my position was incorrect, or I may have developed more empathy for alternative positions (while not changing my own) and for individuals who disagree, or I may have been able to confirm my position even more robustly. Regardless, my purpose in doing that research should have been to pursue truth – all truth is God’s truth – and not to defend a particular position apologetically. Most importantly, however, my research would not be driven by fear.

Disciplinary silos tend to develop in academia. Subsequently, it is common for individuals to only pursue knowledge from resources within their discipline. However, the idea that all truth is God’s truth infers that one can learn from all disciplines. While this “sharing” is common in some disciplines (e.g., Library and Information Science tends to “borrow” a lot from other disciplines, which I think is a strength), it may not be as common in others. While separate disciplines tend to have differences in topics addressed, methodologies, and professional needs, if all truth is God’s truth, faithful librarians should be eager to learn from these other disciplines to learn how to best serve those doing research in that area. In the context of the services we offer patrons, the premise that all truth is God’s truth should also give us confidence in pointing patrons to resources outside of a conventional disciplinary range.

As a faithful librarian, how should my acceptance of the premise that all truth is God’s truth impact my professional endeavors? First, the idea that all truth is God’s truth should be reflected in a library’s collection development policies and practices. This idea provides a warrant for collecting works that some might consider controversial. In saying this, I am not necessarily implying that there is an element of God’s truth in all works out there; that is simply ridiculous. I am, however, inferring that we can learn from works with which we may have fervent disagreement. For example, perhaps a work like Engels’ and Marx’s The Communist Manifesto lacks appropriate reflection on total depravity and wreaked havoc when brought to fruition. A work like this may not reflect God’s truth in and of itself but reflects the reciprocation of ignored truth.

When the idea that all truth is God’s truth drives our research practices, it should provide a base for humbled excitement about research and learning. The humility should be reflected in one’s research posture, going into any topic (even those upon which we have firm convictions) with an eagerness to learn and a readiness to be challenged. Understanding that all truth is God’s truth should also excite research. In some contexts, research can be exciting because you learn. In contexts where knowledge is often seen as equivalent to power, many understand that research is exciting. However, in the context of a power-driven excitement for knowledge, the excitement can be problematic because the drive for research quickly becomes power, not truth. However, excitement immersed with humility can be invigorating. What does humble excitement look like, then? It is an eagerness to learn, regardless of where the results might lead. It is an understanding of the roles authority plays in research endeavors, whether that authority be the course instructor, the author of an article, or the scholar-in-residence. Humble excitement enables one to learn from authorities, even those with stark disagreements. The idea that all truth is God’s truth can generate an exciting humility critical to excellent research.

References

Augustine (n.d.) On Christian Doctrine (Book 2). https://www.newadvent.org/fathers/12022.htm

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

What is “faith integration”?

/ Garrett Trott / 3 Comments

ABSTRACT:

In this post, I share my journey of discovering the concept of faith integration and reflect on how it shapes my work as a librarian in Christian higher education. I explain that faith integration means striving to make Jesus Christ Lord over every area of life, including my professional responsibilities, by allowing my beliefs to inform both my actions and my understanding of librarianship. I wrestle with the complexities of applying faith to practical and theoretical aspects of my work—whether it’s how I serve patrons, organize information, or create spaces for holistic growth—and emphasize that every part of my job, no matter how small, is an opportunity to reflect Christ’s character. Ultimately, I encourage fellow Christians to seek ways to integrate their faith into all domains of life, trusting that God can use our unique gifts and circumstances to display His sovereignty and love through our daily work.

FULL ENTRY:

This blog has already used the terms “faith and learning,” “faith integration,” and “the integration of faith and learning,” but what do these mean? I want to take a moment and examine the idea of “faith integration”/”faith and learning.” While these ideas are prevalent in Christian higher education, I feel these terms/ideas may be unfamiliar to some. I say this because after spending several years in Christian higher education (as a student), I had never heard of “faith integration” or “faith and learning.” My first exposure to this idea was not until I began working in Christian higher education. Questions compounded my initial exposure to this concept, which led to a lot of reading and thinking, which has been critical in helping me comprehend and apply it. I share that, in part, because I hope that if you are unfamiliar with this concept, you don’t feel awkward because I was there too. However, the ideas behind faith integration are, in my opinion, something with which all Christians should be familiar (even though one may lack familiarity with the term itself). Faith integration, faith and learning, or whatever term is used, simply strives to make Jesus Christ Lord over all dimensions of life, a key component reflecting the Lordship of Jesus Christ over all domains.

Although crowning Jesus Christ as Lord over all dimensions of life may seem straightforward in some areas, it is often complicated, and challenges quickly arise. Subsequently, much discussion exists regarding how one defines and applies “faith integration” (e.g., Badley, 1994; Dockery, 2008; Glanzer, 2008; Joldersma, 2008). Some go as far as to argue that only particular manifestations of faith in a discipline and/or a workplace are authentic displays of faith integration. For example, faith integration occurs when an individual looks at the founding ideologies of a discipline (like librarianship) and attempts to critique and redefine them from a Christian perspective. Information is a crucial concept when it comes to librarianship. Does an epistemology aligning with biblical and theological truths drive how a Christian might define information differently than a non-Christian? As information traditionally has a strong connection with knowledge, one might ask: “Does the idea that ‘the fear of the Lord is the beginning of knowledge’ (Proverbs 1:7) impact our understanding of information?” Pursuing questions like these and understanding their impact on the profession are ways the Lordship of Jesus Christ can impact a profession.

However, is this the only way to integrate faith into a discipline? Librarianship is primarily a service-oriented profession. Some suggest that librarians manifest their faith by serving a patron with a heart reflecting the love of Jesus Christ. There is much truth to that. Scripture notes that our faith must be shown through what we do (James 2:17) and that loving your neighbor (i.e., a patron) is an exemplification of faith in Jesus Christ (Galatians 5:14). Some would argue that since librarianship is essentially a pragmatic profession (focusing on what is done), it does not need a developed theoretical base (Zwaldo, 1997), and subsequently, simply reflecting God’s love in serving a patron is a critical means of faith integration. While I disagree with this premise (that because librarianship is pragmatic, it does not need a theoretical base [cf. Radford and Budd, 1997]), serving a patron wholeheartedly is a crucial dimension through which faith can be displayed through librarianship.

While there is debate on what accounts for faith integration, there are undoubtedly numerous ways an individual can manifest their faith through librarianship. Subsequently, I argue that faith integration for librarianship is one’s effort to practice and understand how Jesus Christ can be displayed as Lord of all domains through librarianship. Faith integration drives inquiries such as: “How should my understanding of the Lordship of Jesus Christ guide how I treat a colleague or catalog a record?” As I ask that question, I hear a response: “Sure, I can see how important it is to reflect Jesus in how I treat another individual, but would the Lordship of Jesus Christ impact cataloging protocol?” My answer to this is a profound: “YES!” I say this not because I am a cataloger but because I am in firm agreement with Abraham Kuyper (1998), who stated: “(t)here is not a square inch in the whole domain of our human existence over which Christ, who is Sovereign over all, does not cry, Mine!” (p. 461). Every square inch in the whole domain of human existence, including library cataloging, is under the Lordship of Jesus Christ. Subsequently, Jesus Christ should be reflected in all components of librarianship.

It is easy to misunderstand faith integration. Many assume its primary context is Christian higher education, subsequently, the term: “faith and learning.” Because of this assumption, many suppose faith integration should not be a concern unless one works in Christian higher education. While faith integration is often taught and emphasized in Christian higher education, faith integration looks at how one’s faith can be applied to learning and all facets of life, including one’s family, relationships, hobbies, and professional endeavors. While the context in which I work (Christian higher education) makes faith integration a critical component of my professional responsibilities, integrating one’s faith into one’s professional responsibilities (and all of one’s life) is crucial for all followers of Jesus Christ in all contexts. The Lordship of Jesus Christ demands it.

In an essay in CCCU Magazine, Todd Ream makes a constructive point about faith integration. Ream notes that in many contexts (librarianship included), our professional postures have become cramped, self-referential, defensive, and fearful (Defining the Integration of Faith and Learning, 2023, para. 17). If I aim to integrate the gospel of Jesus Christ into my professional endeavors, does my professional demeanor reflect a false gospel, that is a cramped, self-referential, defensive and fearful “gospel”? Ashamedly, I must confess that there have been many times when my attitude, demeanor, and actions did not reflect the character of the gospel. Such reality leads me to recall two components. First, I am a sinner; when my attitude is like this, I am not reflecting the gospel. Instead, I am reflecting the reality of Romans 7:24-25: “Wretched man that I am! Who will deliver me from this body of death? Thanks be to God through Jesus Christ our Lord! So then, I myself serve the law of God with my mind, but with my flesh I serve the law of sin” (ESV). Such sin requires that I seek forgiveness from the individual I offended in my cramped, self-referential attitude and forgiveness from God, who is faithful to forgive (1 John 1:9). The second point is that the gospel contrasts a self-referential, defensive, fearful posture. As faith integration aims to reflect the gospel of Jesus Christ through all domains of life (not just one’s professional endeavors), Ream’s point compels me to ask: “How can my professional posture as a librarian reflect the gospel’s hopeful, joy-filled, redemptive nature?” Or, since my faith in Jesus Christ must drive all domains of my life, perhaps I should ask: “How can my posture as a customer at a retail store who has waited for what seems like hours reflect the gospel’s hopeful, joy-filled, redemptive nature?” Faith integration aims to display Jesus Christ as Lord of all domains, including my roles at work, home, the marketplace, church, and all facets of life.

So, if faith integration is one’s effort to practice and understand how Jesus Christ can be displayed as Lord of all domains, what does this look like? Faith integration rests upon the assumption (as articulated by Abraham Kuyper) that God is sovereign over all domains of life, including librarianship. Bobby Ray Dunk recently finished a dissertation entitled “Faith Integration in Christian Higher Education.” In this dissertation, Dunk provides a notable overview of the current dialog regarding how faith integration is defined. In summary, Dunk (2024) notes that “(a) well-rounded IFL (integration of faith and learning) model should encompass the spiritual formation of the student, promote whole-person learning, prioritize a student’s long-term spiritual growth and development, and incorporate a comprehensive Christian worldview through the utilization of the narrative of Scripture” (pp. 83-84).

Dunk’s articulation of what faith integration should entail is exceptional because these four components speak well about how faith integrates into librarianship in the context of higher education. How can librarians promote whole-person learning, prioritize a student’s long-term spiritual growth and development, and incorporate a comprehensive Christian worldview? For example, faith integration aims to utilize library space as a context that fosters whole-person learning and long-term spiritual growth and development. Having this as a focal point leads one to ask whether there are places on campus that intentionally foster discipleship-based relationships? Are there ways that library space can be utilized for this? Many libraries already provide contexts that promote personal, academic, and spiritual growth, and they do this for several reasons. Doing this intentionally can display a librarian’s love, care, and concern for the patron, reflecting God’s love for us. Some librarians also investigate what librarianship might look like in the context of a comprehensive worldview. For example, in an essay by Denise Nelson (2019), she explores how hospitality can be incorporated into librarianship when viewed through a Christian worldview. Both of these are commendable reflections of the sovereignty of Jesus Christ over all domains, including librarianship.

In his work entitled, The Doctrine of the Knowledge of God, John Frame (1987) makes an insightful observation. He notes that when Scripture commands believers to pray, preach, help those in poverty, and so forth, in a vast majority of contexts, these are addressed to the church, not necessarily individual believers (pp. 138-139). In stating this, Frame is not trying to suggest that, subsequently, I can pass the buck to another person when the Lord lays upon my heart to pray for an individual, and I refuse to do so because it is outside of my comfort zone. However, it is vital to acknowledge that God gives each of us distinct talents and gifts that need to be used to glorify God and advance the kingdom of God. As Frame alludes, these gifts were given to serve as part of a community of believers. I am convinced that all Christian librarians must strive to integrate their faith into librarianship. Does this imply that all faithful librarians should start a blog and write articles related to faith integration and librarianship? No, it does not. Because God has gifted us distinctly, we must find ways to integrate our faith in the profession that align with our talents and gifts. Does this imply that because I enjoy writing, I make no effort to promote whole-person learning in my library? Or is it because I enjoy research and see myself as task-oriented that I make no effort to use teaching opportunities as a context to prioritize a student’s long-term spiritual growth and development? The answer to both is a resounding, “Of course not!” We must strive to find opportunities to glorify God that align with our gifts and talents while trying to glorify God in every context in which we have been placed. Because I believe in God’s sovereignty, I trust God places me in awkward and uncomfortable contexts to empower my growth and development (Romans 8:28). However, it involves using wisdom to discern God’s leading and guidance in all facets of life because all aspects of my life reflect my faith in Jesus Christ (or my lack thereof).

The context in which I serve as a librarian is Christian higher education. It is safe to assume that this context is quite distinct from a public library or a library in a public institution of higher education (or even many private institutions of higher education). As noted above, I am convinced that all Christian librarians must strive to integrate their faith into librarianship. What does this look like in a context where faith integration may not be an explicit institutional objective? Let’s say a student group asks to use the library for an event promoting something you fervently disagree with. What does faith integration look like in this context?

As I stated in an earlier entry, the gospel must drive librarianship, and humility is a vital component of the gospel. I aim to present this idea enveloped with humility, first by noting that (as in many contexts of life) there is not a “simple” answer. I feel that there are contexts where faith integration may drive one to step away from participating in an event like this or other contexts where faith integration may compel one to serve these constituents. I know this kind of answer frustrates many people because I am not giving a clear “yes/no” answer. While there are several points where I feel that Scripture speaks clearly, in a “yes/no” manner, how we apply those truths can differ. In the context noted above, one could argue that as hospitality is a hallmark of the Christian faith, allowing this group to use the library is an expression of hospitality (Nelson, 2019). In the Christian faith, motivations matter! In this context, showing hospitality (particularly to individuals with whom you disagree) can be an excellent picture of the gospel, displaying your love for the individual despite your disagreement with some component of their life.

If the gospel must drive librarianship, what if, in the same context, a Christian librarian has convictions that they should not participate? Am I implying that one can only manifest the gospel by participating? God has given all Christians the Holy Spirit. The Holy Spirit enables us to act, empowers us to resist, and qualifies us to discern. The faithful librarian should encompass an opportunity like this in prayer for wisdom so that God can guide their response through the work of the Holy Spirit. Is deciding to decline assisting a group like this not being hospitable? It does not need to be. Unfortunately, there are many contexts in today’s time when such an act of declining assistance would be seen as hostile, irreverent, and disrespectful. This kind of thinking (that because someone is declining to do something implies that they hate me) is simply incorrect. I need to be careful not to be swayed into this mentality myself. Instead, I understand that life is complicated and assume the best when someone declines to help or is disrespectful. Why assume the best? Because the individual who just disrespected me or was hostile towards me is made in God’s image. Perhaps in a context like this, holding one’s ground because of theological convictions while manifesting humility and love for your neighbor could be just as clear a portrayal of the gospel as displaying hospitality.

This blog focuses on one particular component of faith integration: the application of faith into the profession of librarianship. As I noted earlier, faith integration for librarianship is one’s effort to practice and understand how Jesus Christ can be displayed as Lord of all domains through librarianship. How does the display of your faith in the context of librarianship manifest the Lordship of Jesus Christ?

References

Badley, K. (1994). The Faith-Learning Integration Movement in Christian Higher Education: Slogan or Substance? Journal of Research on Christian Education, 3(1), 13–33.

Defining the integration of faith and learning: A conversation with Esau McCaulley, Todd Ream, Derek Schuurman, and Andrea Scott. (2023, Spring). CCCU Magazine. https://www.cccu.org/magazine/defining-the-integration-of-faith-and-learning/

Dockery, D. S. (2008). Renewing minds: Serving church and society through Christian higher education. B&H Academic.

Dunk, B. R. (2024). Faith Integration in Christian Higher Education: Evaluating Gaebelein’s IFL Model for Pedagogical Effectiveness (Southwestern Baptist Theological Seminary).

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

Glanzer, P. (2008). Why We Should Discard the Integration of Faith and Learning: Rearticulating the Mission of the Christian Scholar. Journal of Education & Christian Belief, 12(1), 41–52.

Joldersma, C. (1996). Faith/Learning Integration: A Substantive Example That Transcends Sloganeering. Journal of Research on Christian Education, 5(1), 67–87.

Kuyper, A. (1998). Abraham Kuyper: A Centennial Reader. Eerdmans.

Nelson, D. (2019). In a Manner Worthy of God: Hospitality and the Christian Librarian. In G. Trott (Ed.), The Faithful Librarian: Essays on Christianity in the Profession (pp. 66–75). McFarland & Co.

Radford, G. P., & Budd, J. M. (1997). We do need a philosophy of library and information science–we’re not confused enough: A response. Library Quarterly, 67(3), 315.

Zwadlo, J. (1997). We don’t need a philosophy of library and information science—We’re confused enough already. Library Quarterly, 67(2), 103–121.

What is the “Cultural Mandate”?

/ Garrett Trott / 1 Comment

ABSTRACT:

In this post, I explore how Genesis 1:28—God’s command to be fruitful, multiply, fill the earth, subdue it, and have dominion—shapes my understanding of work, especially as a librarian. I reflect on how this “cultural mandate” calls me to actively participate in developing culture, harnessing creation, and empowering others through my professional tasks, such as teaching information literacy and organizing knowledge. Rather than seeing my vocation as separate from my faith, I view librarianship as a way to fulfill God’s original purpose for humanity: to cultivate, steward, and restore creation in ways that reflect His character and kingdom. I also wrestle with the complexities and potential misuses of concepts like dominion and subduing, advocating for a humble, biblically grounded approach that seeks the flourishing of both people and the world. Ultimately, I see my work as a librarian as an integral part of God’s ongoing mission, both anticipating the future restoration of creation and participating in it here and now.

FULL ENTRY:

For many of us, librarianship is our career. We have invested time, effort, and fiscal resources in this profession. In many respects, due at least partly to how our economy is designed, most of us must work to sustain ourselves and, at times, our families. Some of us are privileged to choose a field of interest; unfortunately, others have little choice. What does Scripture tell us about work? Many suggest that a foundational dynamic of how an individual sees their job, vocation, or profession comes from Genesis 1:28: “And God blessed them. And God said to them, ‘Be fruitful and multiply and fill the earth and subdue it, and have dominion over the fish of the sea and over the birds of the heavens and over every living thing that moves on the earth'” (ESV).

Some have phrased this passage as the “cultural mandate.” Long before the Ten Commandments or the Great Commission, God established the cultural mandate of Genesis 1:28: be fruitful, multiply, fill the earth, subdue it, and have dominion. In his discussion of this passage, John Frame (1987) notes that a vital component of the cultural mandate is entailed with the idea of subduing a “bewildering variety of tasks” (p. 67). This variety includes investigating the world God created, which resulted in many components of prosperity. For example, we discovered hydroelectric power and created the COVID-19 vaccine by studying and analyzing God’s creations and their elements (humanity’s effort to subdue the earth). The idea of “subduction” noted in the cultural mandate of Genesis 1:28 often generates prosperity (Frame, 1987, p. 67).

Likewise, the cultural mandate empowers the professor who explores (increasing their dominion in a specific arena), the practitioner who works with clientele (empowering the client’s drive to be fruitful in various arenas of life), and the librarian who aims to make all this new knowledge discoverable (enabling further exploration) (Kaemingk and Willson, 2020, pp. 48-49). The additional commands in Scripture do not by any means lessen the cultural mandate of Genesis 1:28, “(i)nstead, these later commands elucidate important dimensions of their holy vocations that are grounded in creation” (Kaemingk and Willson, 2020, p. 49). Every fact we learn tells us something about God: his nature, character, and laws (Frame, 1987, p. 67). Subsequently, many efforts to learn, grow, and develop simultaneously draw us closer to God and make us stronger professional practitioners.

Nancy Pearcey (2004) develops this idea further in her work, Total Truth. When discussing the cultural mandate of Genesis 1:28, she argues that: “(t)he first phrase, ‘be fruitful and multiply,’ means to develop the social world: build families, churches, schools, cities, governments, laws. The second phrase, ‘subdue the earth,’ means to harness the natural world: plant crops, build bridges, design computers, and compose music. This passage is sometimes called the cultural mandate because it tells us our original purpose was to create cultures, build civilizations – nothing less” (p. 47). In other words, God mandates us to use the talents and gifts given to us to play a role in developing society, learning, and transforming the cultures in which we play a part. As a librarian, I further the cultural mandate of Genesis by instructing students in information literacy, cataloging electronic resources, and managing student workers. I am furthering the cultural mandate of Genesis 1:28 through these actions because they assist in creating an educational context where students are learning how to play a role in creating culture and building civilization. As a follower of Jesus Christ and a librarian, I intentionally aim to use the cultural mandate, confirmed by the gospel, as a framework through which these services to students are critical tools for them as they learn to be future learners, nurses, accountants, entrepreneurs, educators, and leaders.

Kaemingk and Willson (2020) continue their development of the cultural mandate, building on Pearcey’s definition, when they argue that: “… God’s mission in the world did not begin with Christ’s commands to love one’s neighbor and to make disciples. God’s mission begins with creation and is grounded in creation. In the fall, God did not give up on the world, its restoration, or its development. The command to work and to care for creation did not cease. Loving one’s neighbor, sharing the gospel, and working in the garden are all part of God’s mission in the world” (p. 49). In stating this, Kaemingk and Willson have no intention of demeaning the gospel nor the display of God’s love to our neighbor. Still, the nature of God’s good news must be all-encompassing, and one’s work in librarianship reflects God’s redemptive work. In a context where librarians assist patrons in learning how to use a database, the librarian provides instruction empowering them to subdue God’s creation: to discover and learn how God created the world and how patrons can use their God-given gifts and talents to impact others. Librarianship as a means to reflect the discovery of God’s work can be a beautiful expression of the gospel when done with a humble demeanor.

Both Pearcey (2004) and Kaemingk and Willson (2020) provide believers in Jesus Christ with a framework through which we can see our work as part of developing God’s kingdom. I have often seen God’s kingdom in an eschatological sense, intertwined with the hope in Christ’s second coming, which will restore God’s creation and relationships. While this is not illegitimate, one component that has helped me is that God’s kingdom is an “already/not yet” reality. The kingdom of God is one of those components we eagerly anticipate that God will bring about in His timing (not yet). Still, in the same breath, followers of Jesus Christ play a role in manifesting God’s kingdom (already). When considering this eschatological hope, I have had to ask how the cultural mandate fits into this. Where does this leave the tasks that the cultural mandate demands? My job? My vocation? My professional endeavors? If I believe that God’s kingdom is not yet, doesn’t this provide a warrant for inaction? Does the idea that God will make all things new (again, a “not yet” understanding of God’s kingdom) make investment in things like our vocation meaningless? While I have heard this argument and seen it manifested through my own passivity, it is not a legitimate lens through which followers of Jesus Christ should view their work. Dooyeweerd (1960), in his work In the Twilight of Western Thought, suggests that “in the historical process of cultural development, a normative human vocation reveals itself, a cultural task committed to man at his creation” (p. 98). My role as a librarian, “a cultural task committed to man at his creation” (Dooyeweerd, 1960, p. 98), plays a role in cultural development. In the larger context, many would agree that higher education (the context in which I serve as a librarian) is a critical piece of cultural development. Subsequently, my role in that context is to restore creation and relationships and manifest the cultural mandate. Perhaps librarianship plays a role in manifesting an eschatological hope through my professional endeavors to restore creation and relationships.

Some have argued that God’s command to Adam and Eve to subdue the earth and have dominion over it is to be “understood by the Christian and the Christian Church today as being their task to bring the world into conformity to God’s will, to make the world Christian in every sphere of society” (Mare, 1973, p. 139). Many feel that actions like these (and the many tasks that librarians do, including teaching, administration, organization, etc.) minimize the effect of the fall of man and, subsequently, a venue through which one manifests the gospel.

I want to suggest that the cultural mandate of Genesis 1 calls for humanity, including librarians, to play a role in the progressive growth of culture, explicitly empowering our culture to develop in a way that brings it closer to the characteristics of God and His kingdom. Greg Smith (2002), in his essay entitled “The Cultural Mandate, The Pursuit of Knowledge, and the Christian Librarian,” provides some intriguing insight regarding how Christian librarians should look at the cultural mandate. In his essay, Smith references Erich Sauer’s work. Sauer (1962) suggests that Genesis 1:26-28 “plainly declare(s) the vocation of the human race to rule. They also call him to progressive growth in culture. Far from being something in conflict with God, cultural achievements are an essential attribute of man’s nobility, as he possessed them in Paradise. Inventions and discoveries, the sciences and the arts, refinement, and ennobling, in short, the advance of the human mind are throughout the will of God” (pp. 80-81). As a venue for research, rest, and discovery, libraries and their librarians play a critical role in many institutions that empower knowledge development and further discovery of the will of God.

I would like to note that some of the ideas mentioned in Genesis 1:28 may be unsettling in the modern-day context. For example, dominion and subduction (parts of the cultural mandate) carry negative tones in much of today’s dialog. While I do not aim to neglect this, I feel these ideas can bring positive tones. For example, humanity’s dominion over the natural sciences has empowered much of the prosperity in modernity. Likewise, the concept of subduction mentioned in the cultural mandate often carries the idea of oppression, which is a legitimate concern. In the context of the cultural mandate, this idea of subduction has also led some to argue that humanity has God-given rights to utilize the earth’s resources while simultaneously lacking care. However, subduction often carries the idea of bringing something under control. Subduction is used in building bridges over rivers, as they need to ‘subdue’ the river and somehow get it under control to make the bridge’s foundational components. Perhaps it is contexts like this that this text refers to when God states humanity’s task of subduing the earth. One should also recall that the cultural mandate was established before humanity’s sinful nature. I don’t feel that this dismisses the relevance of the cultural mandate, but it should help us understand that our sinful nature tends to abuse and misuse things for our own sinful desires that God created for good. In light of this, perhaps we should not wholly reject the cultural mandate because it asks us to pursue dominion and subduction. Still, we should investigate how these can be done in light of a biblical framework, working this out in a context of humility, as we understand that our efforts to utilize the earth for the prosperity of humanity have been corrupted by the fall. Subsequently, protocols that might lead us to further care for God’s creation, which reflect both the creation mandate and humanity’s sinful nature, should be established.

The development of this blog is how I am responding to the cultural mandate. The cultural mandate states that we should have dominion over all facets of life. I desire to investigate what it might look like to utilize the responsibility given to me in the cultural mandate and to understand what it might look like to give Jesus Christ dominion over librarianship. I will refer to the cultural mandate throughout my blogs (as I believe it is a crucial dynamic to looking at a faithful librarian). Hopefully, this blog entry provided some context of what I aim to do in seeing librarianship through the lens of Genesis 1:26-28.

References

Dooyeweerd, H. (1960). In the Twilight of Western Thought. Reformed Publishing.

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

Kaemingk, M. & Willson, C. (2020). Work and Worship: Reconnecting Our Labor and Liturgy. Baker Academic.

Mare, H. W. (1973). The Cultural Mandate and the New Testament Gospel Imperative. Journal of the Evangelical Theological Society, 16, 139-47.

Pearcey, N. (2004). Total Truth: Liberating Christianity from Its Cultural Captivity. Crossway Books.

Sauer, E. (1962). The King of the Earth: the Nobility of Man according to the Bible and Science. Paternoster Press.

Smith, G. A. (2002). The Cultural Mandate, The Pursuit of Knowledge, and the Christian Librarian. In G. A. Smith (Ed.), Christian Librarianship: Essays on the Integration of Faith and Librarianship (pp. 28–39). McFarland & Co.

The gospel must drive librarianship

/ Garrett Trott / 4 Comments

ABSTRACT:

I have had the honor of being a Christian for many years. As a Christian librarian, my faith in the gospel of Jesus Christ shapes every aspect of my work. I share how the message of Christ’s sacrificial love and resurrection motivates me to serve others with humility, grace, and selflessness. Every day at work is a chance to embody God’s love for all of my patrons. Rather than viewing faith as separate from my professional life, I describe how it is the driving force behind my ethics, interactions, and commitment to service. I encourage other Christian librarians to let the transformative power of the gospel guide their work as well.

FULL ENTRY:

The gospel of Jesus Christ must drive librarianship. Let me unpack that statement. First, the word “gospel” literally means “good news.” The good news is that Jesus Christ came, was put to death, and was resurrected. In other words, Jesus Christ lives! But this leaves another question: for what purpose did Jesus Christ die? Was he a criminal? Was he a wicked person? Not by any means. Scripture clearly portrays Christ as innocent, holy, and not guilty. Jesus Christ took my place on the cross: I deserve death, I deserve punishment, I deserve the wrath of God. My thoughts, actions, ill intentions, and passivity (and much more) are all things that deserve God’s wrath. The gospel (or “good news”) notes that the death of Jesus Christ was substitutionary: Jesus Christ took my place on the cross. Because the death of Jesus Christ was substitutionary, I have been forgiven. But God’s action did not end in the death of Jesus Christ. By his resurrection, Jesus defeated death. This is the good news. Because of Christ’s victory, I, as a believer in Jesus Christ, do not need to fear death because Scripture teaches that I am part of God’s eternal kingdom. A foundation of this nature radically drives how I see life and subsequently drives my professional endeavors.

In his work entitled, The Challenge of Jesus: Rediscovering Who Jesus Was and Is, when talking about the crucifixion of Jesus Christ, N. T. Wright (1999) states: “(I)t is the crucified Messiah we are talking about. His death was not simply the messy bit that enables our sins to be forgiven but that can then be forgotten. The cross is the surest, truest, and deepest window on the very heart and character of the living and loving God…. And when therefore we speak … of shaping our world, we do not — we dare not — simply treat the cross as the thing that saves us ‘personally,’ but which can be left behind when we get on with the job. The task of shaping our world is best understood as the redemptive task of bringing the achievement of the cross to bear on the world, and in that task the methods, as well as the message, must be cross-shaped through and through” (94-95). In other words, the cross of Jesus Christ must be more than just a piece of my personal story. The cross of Jesus Christ, as a critical component of the gospel message, must shape and form every component of my life, including my professional endeavors of librarianship.

What do I mean when I say that the gospel of Jesus Christ drives librarianship? The gospel propels librarianship, sets it in motion, and is a primary motivation behind it. If the cross is the “surest, truest, and deepest window on the very heart and character of the living and loving God…” (Wright, 1999, 94), how should that impact librarianship? In the gospel of John, Jesus states, “(g)reater love has no one than this, that someone lay down his life for his friends” (John 15:13, ESV). The gospel provides a clear picture that God’s love for humanity led Him to offer His son (Jesus) as a sacrifice. God the son (Jesus) took his Father’s wrath, which we deserved. This was an act displaying God’s love to humanity. As a follower of Jesus Christ, I aim to use all contexts of life, including librarianship, as a way to display God’s love. Librarianship is not the only means through which this is done, but as God has placed me in this profession, and I have spent and will continue to spend a fair amount my life in the profession of librarianship, I believe I am responsible for demonstrating that love in that context. I fail at this many, many times. Thankfully, we worship a gracious, merciful, and loving God who offers a means of forgiveness: confession based on my acceptance and belief in the death and resurrection of Jesus Christ. Because I have accepted God’s good news and confess my sins, he is faithful and just to forgive me.

I have two suggestions for how the gospel should drive librarianship. First, if the cross reflects the nature of God, it should be something for which I strive. Humility is a central component of the crucifixion of Jesus Christ: service, sacrifice, putting the interests of others before my own, and loving my neighbor. Humility should be a central component of practicing librarianship in the light of the gospel. Humility should be foundational in how I treat patrons with respect and love, strive to discover means through which I can better serve others, and sacrifice my interests for the interests of others. One of the challenges I have with such a broad application of the gospel is that there are many contexts in which service can appear to reflect humility, in both religious and secular contexts. However, I would like to argue that there is one key differentiation: motive. Am I offering service to a colleague to earn “brownie points” that they can repay me at some point? Or am I doing it as an expression of the wonderful work which God has done for me? Some may argue that a distinction of this nature is so fine that it compels one to ask: does it matter? I would answer that question with a definitive: “Yes! It matters!” It matters because God looks at the heart; God knows our every intention and mixed motives. To be honest, that is difficult to take in because I have offered very few acts of service (either professional or otherwise) that do not have some ill motive. Thank God for His mercy and grace and His blessing of my many endeavors despite my ill motives.

Secondly, if the cross reflects the nature of God, I would like to suggest that many (if not all) of the fundamentals of librarianship can be spurred by the gospel of Jesus Christ. For example, sharing resources is a foundational component of librarianship. The resources we purchase, the items we lend, and the services in which we invest often stem from a fundamental component of serving others, empowered by humility. While God’s sacrifice of his Son, Jesus Christ, was much more exceptional than a librarian’s investment of time assisting a student in a reference interview, a similar ethos is possible. Does that librarian’s investment reflect their gratefulness for God’s work in their own life? Is joy embedded into their service to a stranger because of their recognition of what a great gift God has given them through the death and resurrection of Jesus Christ? Do I treat the patron with utmost respect and dignity because I know that they are made in God’s image?

Many of us have had the privilege of experiencing outstanding service. Service like this often motivates us to work harder, perform stronger, and improve. Outstanding service driven by the cross of Jesus Christ can transform many facets of life. However, it takes time, consistency, and determination for people to see that the exceptional service was not a rare instance driven by selfish ambition, but a manifestation of God’s grace displayed through a follower of Jesus Christ striving to please God by serving their neighbor. This kind of service, a manifestation of the gospel of Jesus Christ, empowers librarians to be change agents.

In closing this entry, I would like to suggest that there are many ways through which the cross of Jesus Christ, which reflects the nature of God, can be displayed in librarianship. I hope that future entries in this blog serve to explore ways in which the gospel of Jesus Christ can be manifested through librarianship.

Reference

Wright, N. T. The Challenge of Jesus: Rediscovering Who Jesus Was and Is. Downers Grove: InterVarsity, 1999.

Re-Introduction to The Faithful Librarian Blog

/ Garrett Trott / Leave a comment

These dialogs will be based on various ways in which faith can be integrated into librarianship. Many individuals desire some aspects of holistic living. The common sacred-secular dichotomy, where an individual’s religious beliefs are separated from aspects of daily life, such as work and other professional pursuits, is becoming less acceptable. One of the challenges with this, however, is that many do not know what it means to blend the sacred and secular. Does it simply involve a good Protestant work ethic, not lying to my supervisor, and trying to witness to my non-religious co-workers? While these are all parts of it, it can and should involve more.

The common ideology of a “work-life balance” may also be speaking against faith integration. How should my faith in Jesus Christ feed into my understanding of a work-life balance? Does the idea of “work-life balance” assume that some things belong in the context of “work” and other things belong in the context of “life,” making a holistic picture of life difficult to establish? While I am not aiming to argue that our tasks at work consume us and create a context where life is work, perhaps the biblical notion of the sabbath may speak better to an establishment of a balance between work and life than the notion of a work-life balance.

If both of these premises are true (that integrating involves more than what has been noted above and that “work-life balance” may not be the answer), one of the challenges this leaves is what does “more” look like?  I faced this question several years ago.  I struggled because I knew that my faith in Jesus Christ demanded me to follow Jesus Christ.  As I was working for a vendor at the time, I came to a realization that I had no idea what this looked like.  What does it look like to be a faithful librarian? This was particularly alarming as I had completed several years of formal biblical and theological studies (an undergraduate and master’s degree in theology).

It was during this time that I began my interviews for my current place of employment: a Christian college. I had in the back of my mind that working at a Christian college would eliminate this struggle that I had. However, it did not. I was very fortunate, however, in that shortly after the recognition that I was still struggling with how I could glorify God through my work, the faculty of the college for which I work began going through a work entitled, Faith and Learning on the Edge (Claerbaut, 2004). This work was my introduction to what Christian higher education refers to as the “faith and learning dialog.” While I appreciated Claerbaut’s work, to be very honest, I have come across other works which, in my opinion, may serve better as starting points, such as David Dockery’s Renewing Minds, Jacob Shatzer’s Faithful Learning, or George Marsden’s classic: The Outrageous Idea of Christian Scholarship.

The “faith and learning dialog” rests under the presumption, skillfully articulated by Abraham Kuyper, that “there is not a square inch in the whole domain of our human existence over which Christ, who is sovereign over all, does not cry, ‘Mine!’”  Faith and learning aims to apply faith to all aspects of life. Faith and learning is also a key idea throughout many contexts of Christian higher education. Faith and learning aims to align what a profession or topic might look like when assessed or perceived with a biblical worldview.

The purpose of this blog is to explore what librarianship might look like under a faith integration framework: a framework that holds to the presupposition that there is not a square inch of the whole domain of librarianship over which Christ, who is sovereign over all, does not cry, “Mine!”

You may be asking, “Why do this as a blog?” Somewhat needless to say, many of these blogs will not be fully developed arguments of a certain dynamic of faith and learning. There are simply some dynamics of faith integration that may be difficult to develop in a blog. Because of that, some of the entries will be more exploratory, that is, they will raise questions, spur dialog, but they may not fully develop a topic. In many cases, it takes something like an article or a chapter in a book to fully develop an argument. The question still remains, “Why do a blog?” While I do have several objectives, my primary objective is to explore how I can manifest my profession (that Jesus is Lord) through my profession (librarianship), hopeful that in so doing, these might be helpful to others. I hope this serves as a venue showing how it is possible glorify Jesus Christ through our profession.

I have found Augustine’s (1995) statement incredibly refreshing when he states: “If you ask me what is the most essential element in the teaching and morality of Jesus Christ, I would answer you: the first is humility, the second is humility, and the third is humility” (p. 22). In many respects, the blog entries are simply my thoughts and my opinions regarding what faithful librarianship might look like, ideally exposed in what Augustine notes is THE essential element of the Christian faith: humility. Subsequently, anyone is welcome to comment, critique, and/or post a disagreement.

I use the Latin phrase “Soli Deo gloria” in many of my signatures.  This phrase means “to the glory of God alone” and is one of the five solas made popular by the Reformation.  I hope and pray that this blog can truly be to the glory of God alone.

Soli Deo gloria.

References

Augustine. (1995). Letter 118. In B. Ramsey (Ed.)R. J. Teske (Trans.), Part II – Letters: Vol. 2: Letters 100-155. New City Press.

Claerbaut, D. (2004). Faith and Learning on the Edge: A Bold New Look at Religion in Higher Education. Zondervan.

Dockery, D. S. (2008). Renewing minds: Serving church and society through Christian higher education. B&H Academic.

Marsden, G. M. (1997). The Outrageous Idea of Christian Scholarship. Oxford University Press.

Shatzer, J. (2023). Faithful Learning: A Vision for Theologically Integrated Education. B&H Academic.