The significance of theology

What does it mean to call something figuratively “backwards?” This term makes sense in the fields of technology or economics, but how about as a moral category? Today’s progressives fight to “move forward” and chide restraining legislation or ideas or leaders as “backwards,” but this moral classification is often not sustainable.

This week the Brookings Institute published an article featuring a survey that asked responders (identifying as Republicans and Democrats) if it is “important to live with your future spouse before getting married.” Most surprising is the fact that while younger responders were found more likely to respond “yes” than older responders” across the political spectrum, younger Republicans (age less than 40) are less likely to respond “yes” than older Democrats (age 40-64). What is most fascinating is that apparently, according to Brookings, the ideological gap “trumps the generational one.” In other words, worldview is a much stronger predictor than time or generation in shaping the social dynamics of a civilization. It is worldview—a person’s understanding of the nature of existence and reality—that is the strongest predictor of his or her moral framework.

What this study truly compares is two competing moral frameworks. It pits the worldview of Western secularism and moral self-determinism against a theological category, which the Brookings Institute goes so far as to identify as “sin.” This latter term has no bearing in a secular moral framework—this is a strictly theological category for that which offends a Holy God; God’s existence and revealed nature is its premise. A Christian would contend we can know what sin is because it is defined by Truth which is revealed by God. Accordingly, we as humans don’t determine what is right or wrong; we recognize what is right and wrong according to what is higher than ourselves. For example, when confronted with actions of rape and murder, we do not decide that these are wrong; we recognize them as such.

The respondents demonstrate that theology matters. Because it makes firm, absolute claims about reality, morality and truth, it is not merely cultural; theology is inextricably tied to worldview. This puts theology in a very powerful position, as Julian Keeley addresses in his article, “Moderation in faith.”

The instinctive secular solution is to consider religion as merely culture—for culture has no plumb-line and can be moved “forwards” and “backwards” according to the whims of the day. But this ignores the fact that religion is also heavily theological, and that the orthodox views of the two largest religions in the world by self-identification, Islam and Christianity, both hold their respective sacred texts to be God's Word. It is therefore incompatible with either of these theologies to decide for ourselves what is right or wrong. This would make us the gods of ourselves rather than people under God, leaving no one greater than us who can define right and wrong.

But given that there is truth, we have a responsibility to discuss and discern the nature of truth, what is really true, and what the source of truth is. The recognition of these higher principles above man’s might (due to Christianity) has made Western Civilization and our framework for human dignity possible. Therefore, in the world’s current competition between worldviews, we must consider theology significant because it is already on the playing field, and has been for thousands of years.

Addison Merryman is a Trinity senior.