c Instructional Assumptions at a Baptist University

c
Oc A Baptist University is a type of Christian University.
Oc Àoal of a Christian University education: The progressive restoration of the image of Àod that
was marred by our first parents¶ fall into sin.
Oc aeans of achieving this goal: A Christian liberal arts education.
Oc The liberal arts: Academic disciplines inseparably bound to fundamental questions about reality.
Consequently, students of the liberal arts learn specific content, and they learn how to learn. In
other words, they develop the ability to think critically, or ask appropriate questions.
Oc A liberal arts education stands in contrast with indoctrination.
Oc ½irst point of contrast: A liberal arts education requires the fair presentation of all sides of an
issue. A fair presentation is one that is made from the point of view of one who holds the
position and in a way that is deemed satisfactory by one who holds that position.
Oc Ôecond point of contrast: A liberal arts education, particularly a Christian liberal arts education,
recognizes that, while objective reality exists, it is impossible to know it objectively or
exhaustively.
Oc 0bjective and exhaustive knowledge is impossible, since human knowing is limited.
mc ^umans are finite: They cannot know all that can be known about a thing.
mc ^umans are sinful: They always distort reality.
mc ^umans live within stories: They cannot completely escape the influence of these stories.
Oc Ôtory: The reality in which one lives and through which one interprets reality. Ôee ³A Tale of
Two Ôtories.´
mc 0ne¶s story includes presuppositions and preunderstandings that affect the meaning one
assigns to all aspects of reality.
mc 0ne¶s story is part of, intertwined with, and subsumed under other stories (e.g., one¶s parents,
one¶s denomination, and one¶s religious and social cultures).
Oc 0ne may obtain an adequate interpretation of reality through a process in which one both
identifies one¶s presuppositions and preunderstandings and identifies how they influence one¶s
interpretation of reality.
Oc 0ne may view the process of arriving at an adequate interpretation of reality as a journey around
a circle that spirals toward its center where objective and exhaustive knowledge of reality exists.
0ne¶s growing perceptions or interpretations of reality follow the path of the spiraling circle,
coming closer to the point in the circle¶s center where one¶s interpretation of reality matches an
objective and exhaustive knowledge of reality. The path of this spiraling interpretational circle,
or hermeneutical spiral, repeatedly passes through the following points:
mc 0ne¶s presuppositions and preunderstandings
mc 0ne¶s conclusions about reality
mc Additional knowledge about reality
mc Conclusions about reality made by other people across time and cultures
mc Adjustments to one¶s presuppositions and preunderstandings
mc Adjustments to one¶s conclusions about reality
mc Additional knowledge, and so on along the spiral
Oc 0ne may be sure or effectively certain of an interpretation¶s adequate correspondence to reality,
i.e., its truthfulness. 0nly Àod knows reality objectively and exhaustively, and, therefore, with
absolute certainty. ^uman beings are incapable of objective and exhaustive knowledge, but they
may arrive at an adequate interpretation of reality, the truthfulness of which they may be sure or
effectively certain.

Page 1 of 4
 Instructional Assumptions at a Baptist University Page 2 of 4c
c

Oc èffective certainty of an interpretation¶s adequate correspondence to reality results from

validating the interpretation.
mc The standard for validating an interpretation is the one used by courts: reasonable doubt. ½or
example, ³The interpretation that X means Y is valid, if it is true beyond a reasonable doubt.´
mc An important step to take in validating an interpretation is to compare it to the collective
result of validated interpretations, i.e., the consensus of interpreters across time and cultures.
Oc Ineffective navigation on this spiral may lead to a false certainty that one has obtained a true
knowledge of reality, resulting in close-mindedness, intolerance, and spiritual abuse.
Oc èffective navigation on this spiral requires specific attitudes and actions:
mc Possessing a teachable spirit: A humble willingness to be corrected and to be wrong.
mc Acknowledging that everyone is at a different place on the spiral: Ôympathy with the
conclusions of other interpreters and patience with the pace of their journey on the spiral.
mc Decognizing that one¶s best friend on the spiral often is one¶s opponent, the one whose
position opposes one¶s own. An opponent may lead one closer to the truth by presenting
arguments and evidence which one¶s own position does not answer adequately or against
which one¶s position cannot stand. In the course of grappling with these arguments and
evidence, one will find oneself getting closer to the truth. Therefore, one should read widely
and sympathetically from works written by those with whom one disagrees.
mc 0ne must read texts sympathetically.
rc Ôympathetic reading has the goal of understanding the positions that texts present. It
refuses to read texts solely for the purpose of dismissing their positions by identifying the
incompatibility of their positions with one¶s own position.
rc Ôympathetic reading requires a knowledge of and identification with the author¶s story
and, generally, therefore, identification with the author¶s position short of adoption.
rc Ôympathetic reading rejects labels to describe an author or an author¶s position. Labels
promote stereotypes that discourage understanding. Instead, they lead readers ignorantly
to embrace or dismiss authors and their positions.
rc èvidence of sympathetic reading:
Oc Being able to explain an author¶s position to the author¶s satisfaction.
Oc Being able to cite positive aspects of an author¶s position.
Oc Being able to refer someone to the precise place in an author¶s work where one may
find the position of the author that one is representing.
Oc èxperience, especially the experiences gained by living within other stories, is the most powerful
force in transforming one¶s own story and, therefore, one¶s own interpretation of reality.
Oc The effect on one¶s story from reading, hearing, and viewing texts in the form of narrative or
verse most closely resembles the transforming power resulting from the experience of living out
one¶s story within other stories.
mc  arrative and verse cause readers to identify with their characters and these characters¶
stories.
mc Consequently, with an effect similar to living in a story that circumscribes or overlaps one¶s
own, one¶s story is imperceptibly altered in the act of reading, hearing, and viewing texts in
the form of narrative and verse.
Oc The members of the early church preserved the Ôcriptures, since they believed all of it²
including narrative and verse, 0ld Testament and Àospels²was relevant for them and, therefore,
succeeding generations.
 Instructional Assumptions at a Baptist University Page 3 of 4c
c

Oc 0ne must treat all parts of Ôcripture, i.e., the canon, with equal respect. 0ne must not function
with ³a canon within a canon´ or treat part of the Bible as a standard by which to interpret the
rest of the Bible. The Pauline epistles typically form a Protestant ³canon with a canon´ and the
Àospels typically form a Doman Catholic one.
Oc èxamples of effectively certain theological conclusions, sometimes called cardinal, fundamental,
or functionally non-negotiable doctrines:
mc The contents of the historic creeds²Apostle¶s,  icene, Chalcedonian, Athanasian²
including the Trinity, the deity and humanity of Christ, and the personality and deity of the
^oly Ôpirit.
mc The authority of Ôcripture in matters of faith and practice.
mc The perspicuity of Ôcripture: 0ne may clearly understand its teaching on salvation.
mc The Àospel: Christ died for our sins and rose for our justification.
mc Ôalvation from Àod¶s wrath is received by grace through faith apart from any human merit.
mc Christ was born of a virgin, performed miracles, was physically resurrected, and will
physically return and rule.
Oc èxamples of second-level, effectively certain theological conclusions, sometimes called
denominational distinctives²the historic Baptist distinctives derived from the Anabaptist
movement of the Deformation:
mc åesus Christ fulfilled the Law, established the  ew Covenant, and inaugurated the aessianic
Kingdom or Deign.
mc Ôalvation is inherently ethical. Believers have experienced new birth, are disciples of åesus,
and are citizens of Christ¶s Kingdom. They follow Christ, their King, with undivided
allegiance by obeying Ôcripture through the power of the ^oly Ôpirit.
mc Baptism initiates one into discipleship and is administered only to believers. Baptism is not
necessary for salvation, but all believers, properly instructed, will be baptized.
mc Baptism and the Lord¶s Ôupper are memorials of the Àospel and the believer¶s participation
in the Àospel. The Lord is not in any way present in the elements of these ordinances.
mc Believers regularly assemble to strengthen their faith, to hold one another accountable to
their professions of faith, and to assist those with physical needs.
mc èach assembly or church operates under the lordship of Christ, independent of any other
authority.
mc The collective church and the state occupy different spheres of governance and must not
interfere formally with one another.
mc isciples swear allegiance only to Christ and ^is Kingdom. They cannot share their
allegiance to Christ with any other person or government.
mc isciples follow the example and teaching of åesus, the Prince of Peace, who secured
reconciliation between Àod and people, who made possible reconciliation between individual
people and between people groups, and who prayed for peace and unity among ^is
followers. Therefore, disciples do not resist evil and do not retaliate, but make peace.
mc isciples of the Truth live with integrity characterized by truth-telling. Consequently, and in
obedience to Christ¶s command, they do not take oaths.
mc Christ will one day return to earth to consummate ^is reign through physical rule.
Oc The believer will integrate with his or her story the story consisting of effectively certain
theological conclusions, both the cardinal and the second-level ones. In doing so, the believer
allows this latter story to govern all facets of his or her life, including all of the other
interconnected stories within which he or she functions. In other words, while the believer is the
Instructional Assumptions at a Baptist University Page 4 of 4c
c

product of many stories, he or she lives in only one new, integrated story in which åesus rules
every aspect. To put it yet another way, for the believer, everything is spiritual²there is no
distinction between the sacred and the secular; the Lordship of Christ impinges on every area of
the believer¶s life.
mc Those who trust in åesus pledge to ^im, their Lord, undivided allegiance and loyalty that
necessarily entails undiluted obedience to the principles and values of ^is Kingdom. In other
words, faith requires obedience, and disobedience is evidence of unbelief.
mc The principles and values of Christ¶s Kingdom directly oppose the principles and values of
earthly kingdoms and governments.
mc In many cases, then, a complete integration of stories is impossible due to the inherent
incompatibility that exists between stories. In these cases, believers separate from those
features of the world and those worldly systems that are incompatible with a life of faith.
These features and systems are most clearly seen in politics, particularly the politics found in
government and business. They are also seen in those systems that are patterned after them,
even if they purport to be ³Christian.´
mc ½ollowing separation, believers do not forsake worldly systems, but assume the prophet¶s
role: ½rom a position outside of these worldly systems, they call upon the members of these
worldly systems to repent and be reconciled with Àod.