Colossian Blog
March 8, 2013 | Daniel Camacho

Social Media and Spiritual Formation

Is Facebook an indispensable tool in today’s world that we would be foolish to avoid using? Is it a lesser but necessary evil? Is it a cesspool of human depravity, inherently corrosive to our character and beyond all redemption? Similar questions can be asked of Twitter, Instagram, Pinterest and a host of other social media platforms. As Christians find themselves in the new age of social technology, these are some of the questions we find ourselves asking.

Christian responses to social media vary. For some, these platforms provide ways to spread the Gospel and we must use them. Even the former pope, Benedict XVI, started a Twitter account. For others, however, these platforms instill worldly values and distort the healthy ways that God created for us to socialize. I’ve had many friends, for example, who’ve deactivated their Facebook accounts because they felt that it ruined their spirituality and brought out the worst in them.

While there are good points made on both sides by those who are for or against the use of social media, I think that there are different questions that need to be asked. The issue of social media is too often framed as an all-or-nothing affair. Should Christians, as individuals or organizations (there may be a difference), use Facebook? That is an important question. But the more interesting question may be: If Christians used Facebook, what virtues would be needed to use it responsibly, to use it in a way that leads to our good and the flourishing of others?

To be sure, we need to keep in mind that it is not just how we use tools like Facebook but how these tools always—even without our awareness—form us. Research has already started to show that Facebook use contributes to a heightened sense of envy and a lower sense of life satisfaction. Perhaps the vices cultivated by Facebook outweigh any cultivation of virtue and, ultimately, compromise our spiritual formation and discipleship to Jesus Christ. From this perspective, no virtue can redeem Facebook. However, I’m not sure this case has been conclusively made. Additionally, it seems clear that platforms like Facebook—for the time being—are here to stay. Christians will continue to use it. Now what?

If we shift the discussion instead to virtue, new questions and possibilities arise. How can we develop good habits on social media? This may mean taking “Sabbaths” or “fasts,” so that we are reminded that humanity does not live by status updates alone. It may mean accountability to others, and self-interrogation in which we ask: what am I trying to communicate by posting this? It may mean being intentional about encouraging others. It may also mean blocking the source of unedifying words and images when it becomes necessary. What is called for will vary from person to person or from one time to another, but what remains consistent is the necessity to develop practices that discipline us in our use.

Here at TCF, the use of social technologies—and the impact they have on dialogue and relationships—is one topic that we are exploring. While thinking about social media in light of our spiritual formation, in term of virtues and vices, may not be the only way to think about the matter, it is nevertheless crucial for those of us who desire to reflect the Word in whichever way we choose to communicate.

 

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May 24, 2017 | Josh Webb
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As a soon-to-be college graduate who is looking forward to heading out into the world, I’ve realized that I’m inheriting an American society that is more polarized than ever. Republicans hate Democrats, Democrats hate Republicans, and all of us are suspicious of those Independents. As I think about where I may find my next church home, I often read the statements of faith that many churches now publish on their websites. I ask myself if it’s a liberal church or a conservative church. I wonder what position their members and leadership take on gay marriage or evolution. Sometimes, from just a simple glance at a church web page, I uncharitably conclude that, “These aren’t the type of Christians I want to worship with”. I assume that I am not alone in this. Yet are we not one church? Do we not eat at one table, kneel at one cross, praise but one name? Across political, socioeconomic, and geographic divides, all Christians claim the same good news: that while we were still sinners, Christ died for us and was resurrected. How, then, do we account for the incredible differences in opinion among Christians today and what exactly do we do about it? The Apostle Paul compares the church to a human body. Like a human body, the body of Christ is made up of many parts. In 1 Corinthians 12 Paul writes, “Some of us are Jews, some are Gentiles, some are slaves, and some are free. But we have all been baptized into one body by one Spirit, and we all share the same Spirit”. Each part of the body brings a different perspective, a different understanding, and has a different role to play. But no part can function on its own and all must work together to survive. Even in the tremendous diversity of the body, by God's power there is unity. This unity in Christ has been hard to see in recent times. Christians of differing theological understandings have resorted to schism and isolation rather than attempting the hard work of confronting conflict. And while it may seem easier for rival factions to simply go their separate ways, where is the Christian witness in running from difficult situations? Is our belief in God's power so small that we cannot fathom the bridging of our differences? Is our commitment to Jesus' command to love one another really so weak? Paul's words admonish our actions: "The eye can never say to the hand, 'I don’t need you.' The head can’t say to the feet, 'I don’t need you.'" Our Christian witness is not found in our ability to agree on all things. We are not called to be a church of mindless clones. That is the witness of human culture, which forces individuals to choose between agreement or exclusion. Instead, our Christian witness is found in the fact that we are one body of many disagreeing parts. Our witness is found in our diversity, in our humility, in our graciousness, in our love for God, and in our love for one another. This is something the world cannot offer, for only God can hold together such a messy, marvelous body. As it is written in Colossians 1:17-18 (TCF’s namesake verse), “in Christ all things hold together. He is the head of the body, the church ….” Even with Christ as the head, disagreements will still exist among believers. But Christians have a choice when it comes to conflict in their churches. And when we choose to let Christ hold us together, we choose to receive the blessing of his saving grace and the power of his resurrection. The spiritual death that is enmity, division, and suspicion can be turned into a renewed life of love, unity, and understanding. I've seen it happen in my own life. I work at a church whose theological and political leanings differ from mine. Over the years, I've found myself becoming more critical and less gracious in my thoughts toward my church. But God has been working on my heart, and while I still don't agree with some of my church family, I've started loving them in a new way. Instead of loving my church family despite our disagreements, I've somehow come to love them because of those disagreements. I'm beginning to realize that my brothers and sisters who disagree with me are not some sort of trial or hardship, but an example of God's grace in my life. How else are we to experience God's grace and power if not through his ability to renew our lives in the midst of conflict and disagreement? I have been blessed with the time I've had as an intern at The Colossian Forum. My experience here has helped me come to a new understanding of what it means to be a part of the body of Christ. As I move forward into this next chapter of my life, I pray for opportunities to put this new perspective into practice, trusting that all things truly will hold together in Christ.
Schools Bridging Faith and Science
May 17, 2017 | Jennifer Vander Molen
Schools Bridging Faith and Science
This article originally appeared on May 8, 2017, in Convivium, a publication of CARDUS: www.cardus.ca. Thanks for the mention! Controversy over religion and science is nothing new. That’s certainly true in the world of education. Indeed, a recent commentary in the Washington Post lamented 60 examples of what the author called “anti-science education legislation” that could affect what American students are taught regarding the evolution-creation debate and global warming. We may even see the odd flare-up of such conflict in Canada. So, it’s not surprising that public skepticism abounds regarding the ability of religious schools – evangelical Christian schools in particular – to teach science. However, new research by the Cardus Religious Schools Initiative (CRSI) at the University of Notre Dame offers evidence that such skepticism is ill founded. In their newly released paper, Blinded by Religion? 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Controlling for family background and parental education, Schwartz and Sikkink found that “students at private religious schools enroll in science classes at a similar rate to public school peers in Canada.” The distinction in the United States, meanwhile, is that only homeschoolers (religious and non-religious) were the least likely of all students to have taken courses in biology, chemistry, or physics, or to have had at least three science courses throughout high school. There was little to distinguish American graduates of private Christian schools from their public school counterparts in that regard. What about attitudes toward scientists? You might expect some animosity towards them from religious grads, but you wouldn’t find it in Canada. “Generally speaking, Canadians hold scientists in similar esteem regardless of their high school educational context,” say the researchers. It’s a slightly different picture in the United States. There, graduates of evangelical Protestant schools tend to be less trusting of scientists and assign a lower value to their social contributions than public school grads do. That’s a difference to be sure, but hardly a unique or problematic one from a social point of view. The battle over whether to teach creationist critiques of evolutionary theory is certainly sharper in the United States than in Canada. And that seems to emerge in the research as well. “In Canada, school sector does not on its own increase an individual’s belief in literal versions of creationism, but the U.S. case differs,” write Schwartz and Sikkink. American grads of evangelical Protestant high schools were found to be “more likely to adhere to a literal version of creation than their public high school peers.” What they couldn’t determine, though, was whether this was the result of teaching in science class, or an indirect result of the students’ religious and social lives. 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Some educators are taking steps to equip themselves to handle such issues in the classroom, as evidenced by the creation of the FAST (Faith and Science Teaching) Curriculum developed by the Kuyers Institute and The Colossian Forum. The curriculum aims to help teachers lead their students into studying the intersection of faith and science, possibly reducing perceptions of conflict in the process. Meanwhile, William T. Cavanaugh, DePaul University theology professor, and James K. A. Smith, editor-in-chief of Cardus’s public theology journal Comment , have co-edited a new book that tackles related issues from a different angle. Evolution and the Fall examines the implications for a Christian understanding of creation and the entry of sin into the world if the widely accepted view of humanity’s evolutionary origins are true. Its provocative premise lays bare issues that Christians will inevitably have to deal with. 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