Thinking Christian

My blog’s title is not so much about how I view myself but about what I hope to encourage: Christians thinking. Some writers have used the term “thinking Christianly” to describe this process: thinking well, thinking deeply, and thinking in accordance with the truth of God revealed through Jesus Christ.

Today I’m starting a series of short posts presenting basics of what this means and how to grow in it. The first question is“what does it mean to think Christianly?” Here are ten quick answers. Thinking Christianly means….

1. Recognizing the truth of God in Jesus Christ as the reference point. Charles Colson has rightly said that the answer to the question, “What is Christianity?” is that it is “the explanation for everything.” Of course he did not mean that everything is explained in the Bible, but that the Bible reveals the framework of truth overarching all of reality. To think otherwise is to think other than Christianly.
2. Being a disciple of Jesus Christ. The word “disciple” means “follower-learner;” and it is no accident that one of Jesus’ primary activities on earth was teaching.
3. Subjecting oneself to the discipline of study (1 Timothy 3:15). It’s not always easy. Easy discipleship was never promised us.
4. Developing in the knowledge of God through Scripture primarily, but also through human teachers and through reflection on personal experience.
5. Developing extra-biblical knowledge. If we can learn from the ants (Proverbs 6:6-11), then obviously the world has much to teach us! The men of Issachar were commended (1 Chronicles 12:32) for understanding their times. Paul made reference to two Greek poets in Acts 17 and Titus 1:12. Thinking Christianly is not just thinking biblically in the sense of knowing and thinking about the Bible. It is much wider in its application than that.
6. Honoring questions. Letting the questions work in you; letting them bother you. Being willing to let questions remain questions until answered, and knowing which ones to chase to the ground until you have the answer. Nothing is more disastrous to Christian thinking than, “We shouldn’t ask that question…”
7. Learning how to think well. This means understanding how to think widely, by gaining a breadth of knowledge; to think deeply by spending reflective time on some limited, focused areas of importance; and to think accurately by developing mental tools for excellence in thinking, especially logic.
8. Learning to connect biblical principles to other spheres of life, such as work, law, education, politics, arts, media, and so on.
9. Starting from where you are, whatever your background, education, or aptitudes may be, and…
10. Taking the next steps of growth from there.

What are those next steps? Why is this even important? I’ll be writing more on this in the future.

(Note: don’t let the short-post format mislead you: I’m not trying to communicate that thinking Christianly is a matter of ten easy steps. I’m designing this series in this format as a change of pace from my other posts, which are typically much longer.)

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Last week I opened my new series on basic discipleship of the mind by outlining briefly what it means to think Christianly. The next most important question is whether it matters that we think Christianly. Here are ten reasons it does:

1. Knowing God — which is of first importance — means knowing. Jesus said “And this is eternal life, that they know you the only true God, and Jesus Christ whom you have sent” (John 17:3). This is relational knowledge, which to a great extent depends on knowing true facts about God: his nature, his character, how he has revealed himself.
2. The first Great Commandment is to love the Lord with all your heart, soul, and mind (Matthew 22:34-40).
3. Personal transformation begins with the renewing of our minds (Romans 12:1-2).
4. From the same passage, spiritual worship—which could also be rendered rational service—is tied to the renewal of our minds. Service and worship are both connected to the life of the mind.
5. The word “disciple” means follower-learner. We cannot be disciples of Christ without both following and learning. If I may repeat what I said last week, it is no accident that one of Jesus’ main activities on earth was teaching.
6. God’s primary revelation to humans is in the form of a book. It’s such an obvious fact, we might miss what it implies: books are for studying.
7. Study and learning are directly commanded in Scripture, 2 Timothy 2:15.
8. Knowledge is good in itself.
9. Truth is good in itself. Truth can be known in part without thinking Christianly, but whatever ignores, sets aside, or denies God’s revelation cannot approach the fulness of truth God calls us to know and to follow.
10. Thoughtful error must be countered with thoughtful truth (1 Corinthians 10:3-5; Jude 3-4).

C.S. Lewis put that final point this way in The Weight of Glory.:

“To be ignorant and simple now — not to be able to meet the enemies on their own ground — would be to throw down our weapons and betray our uneducated brethren who have, under God, no defense but us against the intellectual attacks of the heathen. Good philosophy must exist, if for no other reason, because bad philosophy needs to be answered.”

(Are there more than ten reasons? Is there more that could be said? Sure! I’m using this short-post format as a break from my usual longer articles.)

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A reference in J.P. Moreland’s modern classic, Love Your God with All Your Mind: The Role of Reason in the Life of the Soul, steered me toward another classic, this one by William Wilberforce: Real Christianity. The link there is to a modern language update published in 2007. I’ve been reading it in ebook form, so I won’t be able to supply you page numbers, and the passages I bring you will be as Wilberforce wrote them. In view of what I am going to quote, I have some qualms about even referring to a modern language update. You’ll understand what I mean as you read what he wrote. But one has to start somewhere, and I can’t object to some editor giving Christians an easy launching point. (I’ve been doing something similar myself lately.)

Wilberforce (1759-1833) is well known as one of the most influential Christian leaders of the past several hundred years. A British politician converted to Christ in his mid-20s, he devoted the rest of his life to two grand passions, one of which was abolishing slavery. His decades of persistence against slavery were met with partial success in 1807 when Britain’s slave trade was abolished by Parliament; and with final success (as far as Britain and her colonies were concerned) in 1833 when Parliament voted £20 million to be given to slaveowners in compensation for freeing all slaves. The outcome of that vote was assured just three days before Wilberforce’s death. (This story is told in Michael Apted’s 2007 film Amazing Grace.)

A man with such credentials has my attention: he understands what it means really to believe God’s word. Wilberforce’s second grand passion was to lead his country men to the same understanding. Speaking of himself in the third person, he explains in the Introduction why he wrote Real Christianity:

The main object which he [the author] has in view is, not to convince the Sceptic, or to answer the arguments of persons who avowedly oppose the fundamental doctrines of our Religion; but to point out the scanty and erroneous system of the bulk of those who belong to the class of orthodox Christians, and to contrast their defective scheme with a representation of what the author apprehends to be real Christianity.

Now, where do you suppose someone like Wilberforce, a man of social action and of worship, would begin his discourse on real Christianity? Moreland noted how striking this was. Wilberforce did not begin with prayer or piety, though he made both central in his life; nor did he begin with service, though he was such a great example of using one’s gifts to improve the world in Christ’s name. He began with the life of the mind, with apologetics, even.

View their [English Christians'] plan of life and their ordinary conduct; and not to speak at present of their general inattention to things of a religious nature, let us ask, wherein can we discern the points of discrimination between them and professed unbelievers? In an age wherein it is confessed and lamented that infidelity abounds, do we observe in them any remarkable care to instruct their children in the principles of the faith which they profess, and to furnish them with arguments for the defence of it? They would blush, on their child’s coming out into the world, to think him defective in any branch of that knowledge, or of those accomplishments which belong to his station in life, and accordingly these are cultivated with becoming assiduity. But he is left to collect his religion as he may; the study of Christianity has formed no part of his education, and his attachment to it (where any attachment to it exists at all) is, too often, not the preference of sober reason, but merely the result of early prejudice and groundless prepossession. He was born in a Christian country, of course he is a Christian; his father was a member of the church of England, so is he. When such is the hereditary religion handed down from generation to generation, it cannot surprise us to observe young men of sense and spirit beginning to doubt altogether of the truth of the system in which they have been brought up, and ready to abandon a station which they are unable to defend. Knowing Christianity chiefly in the difficulties which it contains, and in the impossibilities which are falsely imputed to it, they fall perhaps into the company of infidels; and, as might be expected, they are shaken by frivolous objections and profane cavils, which, had they been grounded and bottomed in reason and argument, would have passed by them, “as the idle wind,” and scarcely have seemed worthy of serious notice.

Wilberforce instructed me in a further reason for discipling our minds, one I should have included in my list last Monday: accountability and stewardship before God.

It were almost a waste of time to multiply arguments in order to prove how criminal the voluntary ignorance, of which we have been speaking, must appear in the sight of God. It must be confessed by all who believe that we are accountable creatures, and to such only the writer is addressing himself, that we shall have to answer hereafter to the Almighty for all the means and occasions we have here enjoyed of improving ourselves, or of promoting the happiness of others. And if, when summoned to give an account of our stewardship, we shall be called upon to answer for the use which we have made of our bodily organs, and of the means of relieving the wants and necessities of our fellow creatures; how much more for the exercise of the nobler and more exalted faculties of our nature, of invention, and judgment, and memory; and for our employment of all the instruments and opportunities of diligent application, and serious reflection, and honest decision. And to what subject might we in all reason be expected to apply more earnestly, than to that wherein our eternal interests are at issue? When God has of his goodness vouchsafed to grant us such abundant means of instruction in that which we are most concerned to know, how great must be the guilt, and how aweful the punishment of voluntary ignorance!

But let us not suppose this will come without some effort; and why should it, anyway?

And why, it may be asked, are we in this pursuit alone to expect knowledge without inquiry, and success without endeavour? The whole analogy of nature inculcates on us a different lesson, and our own judgments in matters of temporal interests and worldly policy confirm the truth of her suggestions. Bountiful as is the hand of Providence, its gifts are not so bestowed as to seduce us into indolence, but to rouse us to exertion; and no one expects to attain to the height of learning, or arts, or power, or wealth, or military glory, without vigorous resolution, and strenuous diligence, and steady perseverance. Yet we expect to be Christians without labour, study, or inquiry.

This all sounds eerily like 21st century America. Friends, we have some work to do

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How does one learn to think Christianly? Where does one begin? Here are my top ten recommendations for anyone who wants to be more intentional about discipling his or her mind. You could view this as a kind of table of contents, for I intend to share further thoughts on all of them over the next few weeks (and as I do that, I’ll come back here and create links to those posts).

Ten Resources for Thinking Christianly

1. The Holy Spirit. God is certainly not a “resource” in the same sense as the rest of this list, yet the list would be incomplete without him. We can’t progress in any form of discipleship apart from the Holy Spirit’s work.

2. Your Bible.

3. Your church and/or a local network of like-minded people. Like all discipleship, this is not meant to be a solo undertaking. In some communities you may need to take leadership in this arena.

4. Time. Discipleship takes time, so allow yourself the grace of letting it be a lifelong process. Nobody can learn everything all at once. But be sure to schedule your week to allow time for study, reflection, and prayer, or else as the years go by they will only be lost opportunities.

5. Experience: immersion in all of life, including genuine community nearby, the larger community of world awareness, and the global, transgenerational community of great art (including music, theater, film, literature, and visual arts).

6. Good books: Christian books old and new, great literature, books from contrary perspectives, and books on a wide variety of topics, as long as they’re good books. There are a small number of outstanding periodicals that would also fit under this category.

7. A notebook and a pen, or the computer equivalent. Thinking and writing go together.

8. Formal learning opportunities: classes or degree programs in a local college or seminary, online courses, or conferences and seminars.

9. The Internet: apologists’ websites, theological web sites, debate sites, blogs, podcasts.

10. Practice: in your community or on the Internet, share your thinking. Let it be tested by those who agree and by those who disagree.

Please recall from earlier posts in this series that none of this is an end in itself. It is for the purpose of following Christ and making his glory known. I’ll fill in this outline with follow-up articles over the next several weeks.

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Last week I included the Holy Spirit on a list of resources for thinking Christianly, with this qualification:  

God is certainly not a “resource” in the same sense as the rest of this list, yet the list would be incomplete without him. We can’t progress in any form of discipleship apart from the Holy Spirit’s work.

You’ll notice I am using “discipleship of the mind” and “thinking Christianly” almost interchangeably here. They’re not really the same, though. One of them—discipleship—is prerequisite for the other. Discipleship is following and learning from Jesus Christ. Growing in our ability to think Christianly is one fruit of that learning.

Our dependence on the Holy Spirit cannot be overemphasized (distorted, yes; overemphasized, no). When I was a very young Christian, a friend shared with me how to be filled with the Spirit. He used a booklet at the time; you can read the same life-changing material online. I strongly recommend it to you as a preface to what I say here. It has made all the difference for me!

If there is a locus classicus for Christian thinking, it must be 1 Corinthians 2:6-16:

Yet among the mature we do impart wisdom, although it is not a wisdom of this age or of the rulers of this age, who are doomed to pass away. But we impart a secret and hidden wisdom of God, which God decreed before the ages for our glory. None of the rulers of this age understood this, for if they had, they would not have crucified the Lord of glory. But, as it is written,

“What no eye has seen, nor ear heard,
  nor the heart of man imagined,
  what God has prepared for those who love him”—

these things God has revealed to us through the Spirit. For the Spirit searches everything, even the depths of God. For who knows a person’s thoughts except the spirit of that person, which is in him? So also no one comprehends the thoughts of God except the Spirit of God. Now we have received not the spirit of the world, but the Spirit who is from God, that we might understand the things freely given us by God. And we impart this in words not taught by human wisdom but taught by the Spirit, interpreting spiritual truths to those who are spiritual.

The natural person does not accept the things of the Spirit of God, for they are folly to him, and he is not able to understand them because they are spiritually discerned. The spiritual person judges all things, but is himself to be judged by no one. “For who has understood the mind of the Lord so as to instruct him?” But we have the mind of Christ.

I will only try to highlight the most relevant nuggets for our topic here. Paul speaks of a wisdom not of this age, decreed before the ages, which will not pass away. He calls it a “secret and hidden wisdom,” but it is not so in a gnostic sense (available only to the initiated few). When Paul writes of secrets and mysteries in his letters, almost always he is referring to something formerly hidden, now being made known. Thus he could say that he imparts this wisdom: it is something that can be passed along. And thus he can also say “these things God has revealed to us through the Spirit.”

Through the Spirit. The Spirit of God is he who guides Christ’s followers into all truth (John 14: 25, John 16:13). He “searches everything, even the depths of God,” which only God himself can plumb. To know God fully is God’s prerogative alone. Yet by his grace he has granted Christians the presence of the Holy Spirit within us. One of the Spirit’s purposes is to give us understanding. Paul even goes so far as to say “we have the mind of Christ”!

This contrasts with the experience of “the natural person,” the one without the indwelling presence of the Holy Spirit, the one (as it says shortly after in 1 Corinthians 3:3) who is “walking like mere men” (NASB translation). Christians, we do not need to live like mere humans! God lives within us, to guide us, teach us, empower us.

That is not to say that the Spirit pours knowledge into our brains unmediated. He can do that and does sometimes (rarely, in my experience), but normally, like everything else in the Christian life, there are disciplines associated with growth. In the case of Christian thinking, those disciplines include things like the list I posted last week. The Holy Spirit is not God’s shortcut to growth; he is our guide and helper along the path to growth.

(Some misunderstand 1 John 1:27 to mean we have literally no need of teaching, but that would be an odd stance for John to take in a letter that was clearly intended to teach. He was instead warning against certain claims of false teachers claiming to bring some proto-gnostic knowledge.)

So what does this mean in practical experience? (I refer you again to the message on how to be filled with the Spirit.) There must be a true desire in us to be filled by God and to follow where he leads. We must recognize our dependence on God, and confess our need for him, especially in light of our sin. Along with that we can gladly acknowledge that God is there for us: he loves us and is pleased to fulfill his promise to fill us with his Spirit. It’s a matter of knowing that it is his will (Ephesians 5:18) and that he will always answer when we pray according to his will (1 John 5:14-15).

From there it’s a matter of walking, not like mere humans, but still walking, a step at a time. As we study, God will reveal himself to us. Those of us who are walking that path know the truth of Jesus’ words (John 17:3) in his prayer to the Father: “And this is eternal life, that they know you the only true God, and Jesus Christ whom you have sent.”

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Number two on my list of recommended resources for Christian thinking is the Bible. In another time this might not have required much emphasis: of course the Bible is central to Christian thinking! But in age when many consider the Bible to be antithetical to good thinking, and when even many Christians take a thoughtless approach toward Scripture, we need to spend some time on this.

God’s Remarkable Word
The Bible is truly remarkable. It is the most accessible yet inexhaustible of the great texts of history. The youngest and simplest can understand its main message, and Jesus himself taught with stories that anyone with “ears to hear” could catch. But no scholar has ever plumbed its depths. Even the Apostle Paul, who wrote one-third of the New Testament, exclaimed, “Oh, the depth of the riches and wisdom and knowledge of God! How unsearchable are his judgments and how inscrutable his ways!” (Romans 11:33-36).

Attacked from every angle for centuries, the Bible endures. I was reminded just how long it has endured yesterday, when our Sunday School class looked at the life of Moses. His encounter with God at the burning bush (Exodus 3:1-4:16) was the longest recorded dialogue between God and any human. It is also the only time anyone directly asked God for his name (Exodus 3:13-14):

Then Moses said to God, “If I come to the people of Israel and say to them, ‘The God of your fathers has sent me to you,’ and they ask me, ‘What is his name?’ what shall I say to them?” God said to Moses, “I AM WHO I AM” [1] And he said, “Say this to the people of Israel, ‘I AM has sent me to you.’”

This took place around 1450-1500 BC, in a world of thousands of “gods” but with no systematized theology or philosophy. Did the biblical writer (Moses) know the questions that would someday be asked about God’s nature? Did he know that some day scholars would speak of God’s aseity, his attribute of being self-existent, underived? Did he recognize 3500 years ago that God could be identified only in reference to himself? In a world where every other god was an idol, tied to wood or stone, sun or moon, could anything have been so profoundly unexpected as “I AM WHO I AM?” At first glance it seems a non-answer. Only upon much reflection has it become clear it was the only fitting answer.

That’s just one example of myriads, chosen just because it came to my attention so recently. Even where the Bible has been most seriously challenged—the hard questions of history and of doctrine, the difficulties of example and practice—it continues to hold up to the test. Not that everyone would agree with what I have just said (the challenges keep on coming), but where there are questions, there are good answers.

The Reality Anchor
Thinking must be anchored in knowledge, and knowledge must be anchored in what is real. There was a time when I would have said that God’s word was essential to keep thinking on track with what is true. But it’s more basic even than that. The modern world has suffered a long crisis of epistemology (theory and study of knowledge) beginning at least as far back as Descartes and Hume. College sophomores try to impress one another with deep philosophical musings like, “how can you be certain the desk you’re writing on is really there?” That question has a pedigree, and for all its surface sophistry, from human resources alone it has proved devilishly difficult to answer. Modernism failed to make knowledge certain; postmodernism has given up on it altogether. One message of postmodernism is that knowledge is unsure, if it exists at all; and to study postmodernism for any length of time is to begin to wonder what — if anything — is really real.

This deep uneasiness with knowledge is a recent development in history, but its roots were always there. The foolish man was trying to build his house on the sand, and though it took until the 20th century, the rains have come and knocked it down (Matthew 7:24-27).

God’s word, on the other hand, provides grounds for confidence in what we know, in that he has created us in his image as knowing agents. Based on that confidence, we can at least get started in our quest for knowledge. The Bible cautions us at the same time to be careful, for we are flawed: we do not know all that we think we know. Some things are clear, though. The desk is there. God exists, and has made himself manifest in Jesus Christ. And so on. God’s word is the rock of reality, the reference point for truth and solidity in knowledge.

The Guide to Truth
Thus we can reject postmodern skepticism. We can get started on a quest for real truth. In fact, though others often scoff at it this way, we can get started on a quest for capital-T Truth; for we believe Truth exists, and that not all of it is out of our reach. Some of it we gain through observation and experience (science is observation and experience writ very large). Some of it God has given us directly through his word, which is not only the starting point for our thinking journey, it is also our guide along the way.

The Remarkable, True Guide to Reality
It is deep enough to challenge the most serious thinker. It solves for us the question, “can we know anything at all?” And it guides us all along the way as we pursue knowledge and truth (Truth). The Bible is absolutely essential for Christian thinking.

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Third on my list of recommended resources for thinking Christianly is “Your church and/or a local network of like-minded people.” As I wrote at the start of this series,

Like all discipleship, this is not meant to be a solo undertaking. In some communities you may need to take leadership in this arena.

Discipleship In Community
Following Christ is a community matter. Learning to love God with all our minds is no different than learning to love him in any other way: we weren’t meant to go it alone. The famous passage on renewing of our minds, Romans 12:1-2, is followed immediately by extended teaching on life in Christian community. If I may be permitted to skip one verse for a moment, Romans 12:4-5 reads,

For as in one body we have many members, and the members do not all have the same function, so we, though many, are one body in Christ, and individually members one of another.

And that introduces five chapters’ worth of instruction on life in the body. The verse I skipped there might be of special interest, actually, to Christians who tend to be more interested in the life of the mind:

For by the grace given to me I say to everyone among you not to think of himself more highly than he ought to think, but to think with sober judgment, each according to the measure of faith that God has assigned.

Intellectual interests too often are paired with a sense of intellectual superiority. Of course we are all different and have different gifts, but this is according to God’s grace, and it means all believers are gifted by God, though not all in the same way (Romans 12:6-8):

Having gifts that differ according to the grace given to us, let us use them: if prophecy, in proportion to our faith; if service, in our serving; the one who teaches, in his teaching; the one who exhorts, in his exhortation; the one who contributes, in generosity; the one who leads, with zeal; the one who does acts of mercy, with cheerfulness.

Paul goes on to mark the real point (Romans 12:9-11):

Let love be genuine. Abhor what is evil; hold fast to what is good. Love one another with brotherly affection. Outdo one another in showing honor.Do not be slothful in zeal, be fervent in spirit, serve the Lord.

In terms of our relationship with the community of believers, all discipleship has one purpose: serving in love.

Building Up One Another
We grow in community by building one another up: encouraging, exhorting, teaching one another in love. An unexercised mind will grow flabby. We need to test and challenge each other with the genuine difficulties of the Bible and culture.

Now, I wish I had some really excellent examples from local churches to tell you about. I have heard of them: a church in Winchester, Virginia, and another one in McLean where mind-discipleship is taken seriously. I know they exist; but I have not had much direct experience with such churches. There are several in my current church with a zeal for this, but finding opportunities for real fellowship on this level has not always been easy. The typical adult Protestant Sunday School is misnamed, in my view: if it were really school, there would be more obvious interest in expanding members’ horizons of knowledge. Quizzes, anyone? But no.

Taking Leadership
This is why I have suggested you may have to take leadership. My wife and I have led one Truth Project group and are in the middle of a second one. The fellowship there is outstanding. If you have opportunity to join a group or to be trained in leading it, don’t miss it! You could also start a study group or a (real) Sunday School class on some more challenging material, like anything from C.S. Lewis, Keller’s The Reason for God, Grudem’s Systematic Theology, or any of Strobel’s books on apologetics. I’ve heard excellent things about Reasonable Faith chapters, too, though I have not seen any first-hand.

The Broader Community
Fellowship may be broader than one’s own church. You might try going to an apologetics conference, like the one coming up in just a few days in Chesapeake, Virginia. Finally, there is the online community: not the real thing, but a proxy version of it, and a place to connect with people with special interests in particular topics.

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