Baker’s essay begins with an aim to develop collection development standards. What books should a library add to its collection? Baker suggests that the answer to this questions lies not merely in selection methodology, but in deep philosophical roots. These roots, for any librarian, but particularly for librarians aiming to implement their faith in the practice of librarianship, impact, Baker argues, multiple dynamics of librarianship – but particularly collection development.

Baker’s essay goes on to discuss the role of objectivity and its challenges in a 21st century library. He provides a great overview of these challenges, interacting with the works of Michael Gorman and Jesse Shera. Baker uses this as a foundation for his discussion of values in librarianship. Working with Gorman’s book, “Our Enduring Values,” Baker states that “it would be difficult to argue with the importance and efficacy of these values as general principles” (p. 57). The eight core values are: stewardship, service, intellectual freedom, rationalism, literacy and learning, equity of access to recorded knowledge and information, privacy, and democracy. While Baker generally agrees with these principles, he provides some insight regarding how they might be utilized in a Christian framework.

Baker closes his essay by providing a glimpse of what a philosophy of librarianship could look like from an evangelical perspective. Baker points to the works of Stanford Terhune, Richard Waller, and Gregory Smith as individuals who have developed what librarianship might look like in a Christian framework. Baker provides a brief summary of the works of these three librarians stating that they provide a notable foundation for work of this nature. In closing, however, Baker notes that there is still much work to be done in developing what librarianship might look like in a Christian framework.

Davis and Tucker build their essay off a biblical foundation of work, arguing that a “biblical view of work can point the way to a perspective on how to live an abundant life, an exciting life, and even a fruitful life…” (p. 41). They suggest that relationships form a key dynamic in many work settings and subsequently, Davis and Tucker suggest four approaches to build and develop working relations which can aid librarians in ministering the gospel: mentoring, counseling, affirming, and interacting.

Davis and Tucker then elaborate of what these relational dynamics may look like in libraries. They begin with an obvious context: reference. Davis and Tucker suggest that when librarians utilize their skills in a context of love and caring for one another, the services offered are often reflections of godliness. The second context of librarianship which Davis and Tucker suggest that relationships can impact is cataloging. When a cataloger keeps in their mind the needs of the patron, they reflect an aspect of God’s love. Collection development is a third context in which Davis and Tucker see relationships as critical. This can be done, they argue, by again, keeping the patron’s needs forefront in the process. Children’s services are a fourth component which Davis and Tucker argue could be impacted by relationships. They suggest that while a librarian should be somewhat cautious in playing the role of a surrogate parent that librarians often are able to develop meaningful relationships with children, enabling them to have a powerful impact. The last aspect of librarianship which Davis and Tucker address in this essay is management. Managers play a critical role in establishing the context of a workplace. Relationships, whether they are strong and healthy or weak and detrimental, do impact a workplace dramatically. Subsequently, for those in leadership, relationships form a critical role in reflecting godliness, regardless of the context.

In their article, Davis and Tucker provided an intriguing historical picture of how different dynamics of the Christian faith played a historical role in the establishment of libraries. They begin by providing an overview of the industrial revolution, which led many to big cities for work. This impacted many facets of life in the 18th and 19th centuries. Davis and Tucker point out that life which was once focused on a small cohesive society was difficult to sustain in the context of the powerful alternative of urbanized settings (p. 113).

These changes provided a new venue for proclamation of the gospel: literature distribution. The wide literature distribution accompanied with close living quarters made reading and other educational venues needed. Sunday schools served as service meeting these needs. In this context, Sunday schools were similar, but not identical to what the label may hold in the 21st century. Sunday schools were educational contexts (often for the poor and under-served) through which individuals were taught to read and write, alongside of biblical and theological components. As Sunday schools developed, the need for access to resources for students to ready became evident. In the spirit of the ministerial nature of Sunday school, Davis and Tucker argue, libraries developed to provide these.

While Davis and Tucker do not explicitly focus on faith integration, their essay provides some intriguing insight regarding how the dynamics of faith played a critical role in establishing librarianship as we now know it. They close their essay by noting two intriguing principles. First, several notable librarians had strong Christian roots: B. Harvie Branscomb, Robert B. Downs, and Annie McPheeters. Secondly, Davis and Tucker point out that librarianship “has often been the narrative of white male middle-class interest” (p. 119). However, the Sunday school movement which played a fundamental role in establishing libraries “held the potential of reaching beyond the barriers of class, race, and gender, not in ways adopted and generally accepted, but rather with models compelling enough to mark Christian believers as innovators” (p. 120). Perhaps, fueled by the love of God, Christian librarians can continue this element of innovative service to their respective communities.

In this article, Delivuk provides a notable essay on how the concept of vocation should be viewed by a Christian and applied to the profession of librarianship. Delivuk’s essay provides a wonderful synopsis of the history and theology of the concept of vocation. He argues that the works of Martin Luther and John Calvin both provided a framework which should impact how believers in Christ view their professions.

Delivuk notes that Luther argued that the priesthood of believers affirmed a “common dignity, calling, and privileges of all believers before God” (p. 17). This with the fact that all believers are called to good works, Delivuk argues, shows that all believers are called to to vocations through which the gospel can be ministered by meeting the needs of others. Luther argues that the needs placed before us are needs which God has empowered believers to meet, through their vocation.

The second pillar of the Reformation which impacted vocationalism was the doctrine of creation. Both Calvin and Luther argued that God is intimately involved with everything that is. This means that God is involved with “all jobs that people do, at all times and places” (p. 17). A second dynamic of the doctrine of creation which Calvin and Luther pointed out is that God works through what he created, making people co-workers with God.

Delivuk goes on to argue that these dynamics impact how a believer in Jesus Christ views their work. He closes the essay be asking a notable question: “what can Christians called to be librarians do to change the direction of the American Library Association and librarianship in general?” (p. 20). Delivuk suggests that involvement with ALA and subsequently earning collegial respect, can be one one way through which faith can be implemented into the profession.

Delivuk provides a notable work in aiming to look at librarianship through a biblical lens. This work serves as a great example of the value of our profession when looked at from a Christian perspective.

Delivuk provides an intriguing perspective of library administration. He begins by noting that teams can accomplish much, however, teams do require some level of administration. Delivk notes that there are a handful of models utilized in modern settings when it comes to administration: top-down management (a model some institutions follow from the military) and committee-style work. While Delivuk does not argue that one is wrong and the other is right, he does develop examples from Scripture, from leadership literature, and real-life examples suggesting that committee-style leadership is the best model in which leadership should be framed.

While Delivuk mentions several traits of leadership, he develops two of them thoroughly: listening and planning. He argues that good leaders listen; they listen to those they lead and they listen to God. Delivuk points out that God’s speech comes primarily through Scripture. Subsequently, listening to God involves familiarity with God’s primary means of communication

Many leaders are familiar with planning. Delivuk notes some intriguing dynamics of what the Bible may suggest when it comes to planning: prayer, wisdom, people, time, and money. Delivuk makes an intriguing suggestion related to planning and time. Time is a valuable commodity in the 21st century and the phrase “I do not have time for…” has become common verbiage. Delivuk states

When a person says, “I do not have time,” he makes time into an idol, because he blames his decision on time. He endows time with power, an attribute of God. If, after prayer, he said instead, “God has different priorities for me,” then time is not an idol because we control and not serve it (p. 19)

Delivuk’s article is insightful and provides much to ponder for any librarian aiming to lead and administer a library in the 21st century.

In the discussion related to Gorman’s work of library values, Delivuk argues that Christian librarians should look at virtues, not values, when it comes to foundational elements of the profession. Delivuk argues that the development of professional values came about due to moral confusion and a more utilitarian, individualistic mindset (i.e. what works for me and my profession). Virtues, Delivuk argues, should be foundational to the profession.

Delivuk suggests that the Association of Christian Librarians develop two statements on virtue: the first would answer the question: “what virtues should the institution of a library have to meet its purpose?” The second would answer the question: “what are the virtues required in the persons who serve as librarians?” Delivuk’s ideas are intriguing. Further reflection is needed to assess Delivuk’s ideas and appropriately apply them.

Delivuk closes this essay with some suggestions regarding how a document like this could be helpful. While his suggestions are intriguing, I agree that development of a document of this nature would be helpful for librarians. It appears that there have been calls for development of literature discussing the values and/or virtues of Christian librarianship. Even though the context of librarianship has changed since the early 2000’s (when Delivuk produced his work), I do not feel that the necessity for development of Christian virtues and/or values for librarianship has.

In this brief column, Doerksen lays out Michael Gorman’s eight values of librarianship. He provides a brief critique of each value from a Christian worldview. While many of Gorman’s values do align with a theistic perspective, Doerksen notes that Gorman’s perspectives are based on a humanistic worldview, and subsequently while there may be alignment, the alignment will be shallow and not necessarily aligning with all of Gorman’s values.

Doerksen closes his brief critique with a call for further critique of Gorman’s values. This call is appreciated. The values of Christian librarians should be based on scriptural principles. Unfortunately, I have not seen a response to Doerksen’s call. This is a much needed dynamic in order to be a faithful librarian.

Should a library for a Christian institution of higher education be open on a Sunday? In this article, Doerksen provides some biblical background to his position that, “No, libraries of Christian institutions of higher education should not be open on Sundays.” This article is part one of a two part series. In this article, Doerksen provides a biblical warrant for the Sabbath from both the Old Testament and New Testament. After providing the background, Doerksen asks: “What it the proper response to Bible’s teaching on the Sabbath?” (p.60). It should be noted that Doerksen observes that not all believers see Sunday as the Sabbath, but that he believes “that for our culture, all 24 hours of Sunday should be considered Sabbath” (p. 60).

Doerksen closes the first part of this essay by providing Sabbath implications for the church. It is worth noting that Doerksen observes that the idea of a Sabbath, or taking rest, is completely counter-cultural to many aspects of the 21st century. We live in a culture of busyness, where rest (let alone a full 24 hours of rest) is often not a normalcy.

However, Doerksen argues that Christians should observe a Sabbath both at an individual level and a corporate level. At an individual level, Doerksen observes that perhaps rest could serve as a remedy to burnout and provide the much needed refreshment. Doerksen also notes that the implementation of a Sabbath provides an opportunity for all believers to gather on one common day.

Doerksen closes his essay by by suggesting that perhaps the Sabbath is a covenantal sign, similar to tithing. When believers tithe they are trusting that God will provide the necessary resources. Doerksean argues that perhaps the Sabbath needs to be looked at similarly: if we invest our time in resting on the Sabbath, God will provide sufficient time to accomplish the remainder of our tasks. In this essay, Doerksen provides some intriguing insight regarding warrant for the Sabbath. Part two of this article goes into what this idea might look like in academia.

This is the second of two parts of Doerksen’s essays. The first part provides a biblical and theological framework for the Sabbath and discusses some general principles of application. The second part of this collection discusses what the idea of a Sabbath may look like for Christians educational institutions. Doerksen points out that from conversations with colleagues at other Christian educational institutions, he has often gotten a response questioning the value of practicing a Sabbath: “It does not impress the world; it does not even impress other Christians” (p. 106). In response to this, Doerksen states:

If this is true, I think it is unfortunate. I admit that there is a more important reason doing what is right than to impress others – and that is to please God, even if no one notices – but God has revealed that his “peculiar” people will be noticed. Sabbath observance then may provide an opportunity for a verbal witness to a culture that is lost (p. 106).

Doerksen moves on to discuss what this might look like in a higher education context.

The last part of Doerksen’s essay addresses what practicing the Sabbath should look like for libraries serving institutions of Christian higher education. Doerksen notes that many institutions have very limited services on weekends: the registrar’s office is closed, financial service departments are often closed and many institutions have limited IT services on weekends. Doerksen asks: why are libraries open? The response to this is that libraries are often seen as service entities to students. Doerksen’s response is that so are other departments in a University, but they tend to not be open on Sundays.

Doerksen’s two essays provide intriguing insight to how a Sabbath should be viewed for a Christian librarian. Doerksen’s argument is notable and will force reflection for anyone aiming to integrate their faith into the profession of librarianship.

Gannaway provides an intriguing analysis of the American Library Association’s (ALA) Code of Ethics. While Gannaway’s article was published in 2008, it does assess the version of the Code of Ethics published in 2008. Gannaway summarizes her analysis when she states, “While it is highly unlikely the ALA Code’s authors had a Bible at hand to supply appropriate phrases, the committee of librarians set a moral tone similar to scriptures in writing the code’s principles” (p. 118).

Gannaway provides a brief assessment of all eight principles of the ALA Code of Ethics. Each asssessment weighs the idea of that principle against biblical principles. Although the assessment is brief, each is notable and provides an excellenct venue of assessing a critical dynamic of librarianship.

Matacio’s article is from a study done comparing intellectual freedom policies and procedures and Seventh-Day Adventist (SDA) institutions of higher education. Part of this work compares how SDA institutions handle issues with intellectual freedom with another work on intellectual freedom which assessed a larger constituency of Christian universities. This survey was done by Craighton Hippenhammer in 1993 and published as two articles in The Christian Librarian (Can I link the two articles?). Matacio’s survey followed Hippenhammer’s in order to compare and contrast results.

While the research done for this article does assess Christian institutions of higher education, a question remains: can it help believers in Christ understand how to integrate faith into their profession? How can it help a believer be a faithful librarian? The article does raise some intriguing aspects which can help someone become a faithful librarian. It addresses five questions:

1. How do SDA librarians define intellectual freedom?

2. What policies and procedures are used to resolve challenges to library materials?

3. How do policies and procedures of SDA libraries compare with the policies and procedures of other Christian academic libraries?

4. What are the censorship experiences of SDA libraries?

5. How do the censorship experiences of SDA libraries compare with the experience of other Christian academic libraries?

The first question investigate by this article: how SDA librarians define intellectual freedom, may provide some insight for a librarian pursuing how their faith may impact their understanding of intellectual freedom. Matacio provides intriguing insight on this topic with references to statements made by the General Conference of SDAs and other Adventist scholars. Any librarian intrigued with the idea of what intellectual freedom may look like from a Christian perspective should read Matacio’s article.

McDonald provides an intriguing essay related to the profession of librarianship and how it should be seen through a Christian lens. He begins by defining librarianship, aiming to differentiate between the professional dynamics of the profession and the daily clerical tasks embedded in the profession. McDonald argues that the librarian is “the middleman between information, whether simple or complex and the person needing that information” (p. 12). McDonald notes that in order to accomplish this task that the librarian often becomes so embedded in understanding the information that is often difficult to differentiate, for example, a theologian from a theological librarian (p. 13). This is an intriguing point. While this article was written over 40 years ago, I would be curious to ask if one point of differentiation that has developed over that era has perhaps been that librarians tend to be more generalist in nature, whereas faculty tend to specialize.

In his essay, McDonald provides one example of how the kingdom of God may impact library and information science: censorship. He begins this example by elaborating on the creation mandate of Genesis 1:28. In this context, humanity is commanded to subdue creation. The response of library science should be to aid in that process “by comprehensively organizing, making accessible, and interpreting the ‘written’ human record…” (p. 13). McDonald then poses the question, if this is the task which librarians play in manifesting the creation mandate, what about censorship? McDonald asks several questions which faithful librarians, striving to align their library practices with Scripture and their theological beliefs, should ask, such as: “How does the citizen of the kingdom of Heaven act responsibly in this regard?” (p. 15).

McDonald’s essay provides some intriguing insight into many faith and learning dynamics as they relate to library and information science. He asks some great questions in relation to censorship and opens the doors for further dialog in a faith context for this topic.

McDonald begins this essay with a quote for Hauerwas’ work, entitled What would a Christian university look like? Hauerwas suggests that many Christian universities have lost their distinction. Subsequently, in his work, Hauerwas aims to explore what a Christian university might look like. In this essay, McDonald aims to show that many libraries at Christian universities, while they may have attempted, have rarely established or sustained themselves as Christian (p. 215). McDonald points out that the Christian faith is compiled with both action and belief, subsequently in order to truly exemplify how a Christian library would be manifested, it will take connecting “Christian theory with library design and student learning” (p. 215). It is when these are connected, McDonald argues, that one can begin to see what library service might look like through the lens of Christian faith.

McDonald argues that the future of libraries is uncertain. Subsequently, rather than trying to predict the future, libraries should be focused upon reading, writing, and critical thinking. These are skills intricately related to many facets of libraries and the services they offer. When lacking these skills, students lack the ability to do the research which serve as a foundation for the resources and services libraries offer. McDonald (2011) argues that the library’s role should be to extend the classroom and the teacher’s pedagogy, which involves utilizing reading, writing, and critical thinking to develop an awareness of the various perspectives and biases in the information arena (pp. 222-223).

McDonald (2011) closes his essay in stating that libraries need to serve as an intersection of learning and information, and to provide services in a way that help form the student’s insight and character empowering the student to flourish as a learner and a person (p. 224). McDonald’s essay provides some intriguing insight which should cause librarians to reflect upon how their role is empowering 21st century Christian education.

Beginning with a personal narrative of his experiences with libraries, Myers uses Nikolai Fedorov, a Russian librarian-theologian, to develop an intriguing perspective regarding how librarians should look at their work. While Myers develops the idea of vocation, as the title of his essay suggests, he develops an intriguing perspective of librarianship as a vocation. Myers argues that vocationalism for librarians should mimic the work of Nikolai Fedorov in utilizing their skills and talents to make connections.

This idea of making connections resonates with many librarians. They understand their roles quite clearly as connecting users and information, publishers and readers, and scholars and their research, just to name a few. While these are great connections to make, Myers points back to Fedorov, however, and argues that Fedorov saw librarianship as a vocation to catholicity: a call to overcome barriers and to make connections. Myers convincingly argues that the connections to make are not simply between users and data, but must take into account the wide breadths of disparity and subsequently strive to connect the educated and uneducated, the rich and the poor, and those with access and those without. Myers states: “If the librarian’s vocation is to make connections – if the library is less a thing-in-itself than a point of connection between disparate discourses, persons, and institutions – then one might also say that the librarian is a person called to stand in between” (p. 154). I find this idea intriguing and has many facets which could be developed for how faith could be integrated into librarianship.

Myers closes his essay with the reminder that librarians do not stand alone in their calling to connect. I believe this is a critical component to remember. It can be somewhat natural for librarians to have a perception of being alone in their endeavors, particularly in smaller institutions of higher education. However, as Myers reminds us, librarians make excellent connections. Subsequently, our efforts at connecting should strive to connect what we do as librarians with the larger scope of our universities and the church. Myers provides some intriguing insight into the vocational dynamics of librarianship.

This article is a reproduction of a series of lectures from the 1981 Association of Christian Librarians conference at Nyack College. Nicole discusses three dynamics of librarianship that can be looked at through a spiritual lens: service, orderliness, and curating records.

Service is a key element of librarianship. A key question often asked is how much do I serve? This is particularly important because there are always opportunities to serve in a variety of contexts. Nicole points out that Christian librarians should follow the example of Christ, who, being God, modeled humility by becoming human and bringing deliverance. With this in mind, the services provided by a librarian must also align with the mission of the institution for which one works, just as the service of Christ aligned with God’s purpose of sending him. For example, while writing a paper for a student may be an act of service for a student, it counters many of the objectives of an institution of higher education.

The second dynamic of librarianship which Nicole points out is orderliness. This is intriguing because libraries and much of librarianship rest upon the structure and order of things such as the Library of Congress Classification System (LCCS). Structure and order, which the LCCS provides, empowers browsing and enables patrons to find content simply by looking around an area. This is something with which librarians are quite familiar and it is the structure and order of LCCS which enables browsing to work. It should be noted, however, that these structures are often created by individuals. The Christian faith points out that all humanity is impacted by the sin nature, and subsequently, the structures they create are often ridden with that sin nature. This is not implying that we should bypass the orderliness these systems often create, but our awareness of the sin nature should make us ready to critique them.

Nicole’s last point is curating records. He argues that libraries play a critical role in curating and preserving historical records. As many ACL libraries are tied to denominations, some of them serve as archival services for that denomination. While Nicole’s presentation was in the early 80’s – prior to the launch of the internet as we now know it – his point still has much validity. Many denominations in American history are small and have very few supporting colleges, seminaries, or universities. Subsequently, it is not uncommon for Christian colleges to also be the source of archives for a denomination.

Nicole’s note of these three dynamics of the spiritual dimensions of a library’s task is quite intriguing. This article is recommended for anyone interested in pursuing how these three dynamics of service, orderliness, and record curation can play a role in empowering the work of Jesus Christ through librarianship.

O’Malley’s brief essay provides an intriguing look into the history of libraries and how an understanding on this history might impact 21st century librarianship. Taken from a speech delivered in 2005 at the Catholic Library Association conference, O’Malley discusses that historically, libraries have been connected with some of the most sacred institutions in a variety of different cultures: ancient Greece and Rome, eastern monasticism, and the Hittite Kingdom, just to name a few. From this historical observation, O’Malley states that the library profession has been given a sacred trust, regardless of the size or type of institution served. History suggests that libraries are sacred places.

While O’Malley’s presentation (and subsequent essay) is brief, it is intriguing. Many times people look back on history in an effort to aid understanding identity. While much has changed between the era of classical Greek and the modern day, perhaps librarians, particularly Christian librarians, can learn from O’Malley’s observation that the work of librarianship is intended to be sacred.

Riga provides some intriguing insight regarding a theology of librarianship. He begins his essay with the point that many accuse religions of “spiritualizing” everything. Riga follows this accusation by stating that in many respects it is true. While Riga is writing from a Catholic perspective, much of what he says aligns well with Christianity as a whole. Christianity, Riga argues, involves transformation and re-creation. These components “lead to a radical transformation of action” (p. 542). This transformation of action implies that if one is a true follower of Jesus Christ, one cannot help but see the gospel through all facets of life, including librarianship.

Riga argues that it is evident that three main ideas flow from Scripture:1. God loves us in agape and has saved us in the one family of love – the Koinonia of His Son in His Spirit.

2. Our love is proven both for God and man by our activity in serving. This serving is an external transformation as well as internal renovation.

3. This loving service is given in diverse ways by the Holy Spirit for the benefit of all (p. 544).

Riga asks, “how does librarianship fit into this?” Riga insightfully argues that librarians fit into this “by creating, encouraging and propagating an atmosphere of culture, art, ideas, and all the good of God’s creation as expressed in these” (p. 583). It is through this act of service that librarians, Riga argues, play a critical role in enabling humanity to rediscover that they are created in the image of God, and what life looks like when this reality is manifested in our era (p. 584). This can be done through many facets, but Riga argues, Christian librarians offer resources and service which can make this reality more apparent than others.

Character formation has been a key component of many aspects of Christian higher education. Since this is the case, what role should libraries involved in institutions of Christian higher education play? In this essay, Smith suggests three domains of Christian higher education where he feels that librarians can play a role in this domain of Christian higher education: character formation, moral values related to library use, and means of inculcating moral values.

Relationships play critical role in character formation. Subsequently, Smith states, that librarians need to see their role beyond simply providing content and access. Relationships with students, faculty, and staff play a critical role in serving and impacting others. Smith suggests that developing relationships are critical if librarians truly desire to play a role in forming the character of others.

Smith suggests that there are four areas where librarians can inculcate God-honoring values: the ethical use of information, respect for other members of the community, discipline in research, and Christian morality in general. By displaying and teaching others about these values, God is glorified

Smith closes this essay by arguing that libraries can play a critical role in inculcating moral values. He provides four ways which, through their professional responsibilities, librarians can instill a God-like character: providing resources that cultivate the moral life, enthusiastically instructing students in the ethical use of information, setting a positive moral example, confronting and counseling offenders, and pray for and with patrons.

Smith’s points are self-explanatory and need little elaboration, perhaps with the exception of confronting and counseling moral offenders. Smith uses the example if a patron is seeking information on an abortion with the intention to have one. In this context, Smith argues, and in my opinion, rightly so, that a believer in Christ has a responsibility to lovingly minister to the individual in this context.

Smith’s essay provides a great model regarding how a believer in Christ can take their profession and model the love of Christ through it, subsequently edifying the patron and glorifying God.

In this essay, Terhune aims to provide a broad stroke in thinking how a Christian worldview might impact the domain of librarianship. He begins by stating that librarianship tends to be a pragmatic discipline, and, subsequently, lacks a philosophical base, making some aspects of integration challenging to implement. Terhune suggests that the “philosophy of library science is either nonexistent or in flux” (p. 57). Subsequently, there is a challenge in assessing the philosophical base of librarianship

Terhune, however, suggests that librarians working for Christian colleges and universities may find it helpful to look at a differing venue for their foundation: the philosophy of Christian higher education. Based on this foundation, Terhune provides three components of librarianship would should be impacted when assessed with a Christian lens: collection development, service, and ethics.

Terhune provides an intriguing framework for looking at collection development. In his description, he argues that the general collection of a library at an institute of higher education should include works which integrate faith and learning. These should be a key distinctive, Terhune argues, for Christian libraries.

Service has been a key component of librarianship. How should the service of a Christian librarian differ? Terhune argues that the service of Christian librarians should be manifestations of the love of Jesus Christ. This will look differently in various contexts. For example, what should a librarian do if a patron is pursuing information on abortion with the intent of going through an abortion? Some may suggest that this intention should be of no interest to a librarian, as an action based on this would be utilizing a professional activity to communicate a personal conviction, breaking the professional-personal dichotomy. Terhune argues, however, that in this context, librarians have a responsibility to communicate lovingly to the patron regarding services that might assist the patron in this time of need. Personally, I appreciate Terhune’s insight in this context: the priority of service needs to be clear. A Christian librarian should serve for what is truly best for the patron, which may be contrary to their immediate needs and inquiries.

Terhune closes this essay with a section on ethics and how a Christian worldview should impact the values of librarians. This impact, Terhune argues, should be reflected in many dynamics of librarianship: how librarians teach students to use knowledge, not restricting access, and wisely implementing fines and fees, just to name a few.

Terhune’s essay provides an intriguing overview of how Christian faith can impact many facets of librarianship. It is a notable essay and is worth reading for anyone looking for some foundational components of what it might look like to be a faithful librarian.

Tucker’s presentation at the International Federation of Library Associations is intriguing. In the first part of his presentation, he provides three key dynamics of the Christian faith which are foundational to librarianship: the character of Yahweh, biblical antecedents to library practice, and Jesus as the model of servanthood. Tucker argues that God’s power and love serve as key dynamics of librarianship. Tucker points out that God used words to communicate his power and his love, both in the creation of Scripture, but also through verbal communication. These words have powerful components. God’s creation in Genesis 1 is a great example of God’s utilizing words to bring about creation (i.e. God said, “let there be light” and there was light). Tucker notes that words have power, and subsequently, this idea should be foundational to libraries.

Secondly, Tucker points out that Scripture gives multiple examples where books are used to bring about transformation. Along with this, Tucker argues that, “to study and to make books wearies the mind, yet the injunction to read for knowledge and wisdom, for spiritual and intellectual growth, is a continuing refrain” (para. 3).

The last foundational dynamic Tucker discusses in this essay is Jesus and his model of servanthood. Matthew 20:28 states that “even as the Son of Man did not come to be served, but to serve and to give his life as a ransom for many.” Tucker argues that this idea should be manifested in two components of librarianship for Christians. First, collection development policies should reflect the idea of laying aside selfish ambition. That is, librarians have a responsibility to build collections representing diverse opinion (including opinions that differ from their own). Second, libraries never exist for themselves. They exist to serve others. Subsequently, service will always be a foundational element of librarianship.

These components serve as a foundation for the rest of Tucker’s work, where he elaborates further on the role that Christianity has historically played in developing libraries to where they are today. While Tucker’s essay is not explicitly focused on faith integration, he does provide some intriguing insight regarding how some basic premises of the Christian faith impact foundational dynamics of library and information science.

This essay, “Beauty for ashes”, taken for Isaiah 61:1-3, discusses how Christians should respond to the changes taking place in librarianship. Warren points out that librarianship is in an era where change is rampant. Changes from modernism to postmodernism, Warren argues, impact many facets of librarianship. Some of these changes are difficult for librarians to swallow, others are quite notable. How should a Christian librarian respond to these changes?

Warren argues that Christian librarians should strive to be a bridge: a bridge aiming to not show partiality, but striving to connect the various components of our culture. This would be shown in having a collection which strives to represent all sides of various issues, supporting cultural diversity and respecting the rights of all religions. Warren argues that Scripture provides a great picture of how one can provide unity in the midst of a diverse culture. Librarians, Warren suggests, are in a perfect position to advocate for that unity, subsequently serving as a witness to God and his work.