DPhil  SR
968
SOCIOLOGICAL
METHODOLOGY:
INTERPRETING CHANGING
CULTURES
CORE 2
2012
OXFORD GRADUATE SCHOOL
500 Oxford Drive, Dayton, TN 37321
Phone: (423) 775‐6596 Fax: (423) 775‐6599
www.ogs.edu
SR 968
Sociological Methodology: Interpreting Changing Cultures
CORE 2
The Mission of Oxford Graduate School is . . .
To equip interdisciplinary Christian scholar-practitioners,
To sociologically integrate religion and society in order
To transform family, church, and community worldwide.
© Copyright 2008
All rights reserved.
No portion of this syllabus may be changed, reproduced, stored in a retrieval system, or
transmitted by any means, electronic, mechanical, photocopying, recording, or otherwise, without
written permission from Oxford Graduate School
This statement is intended to serve as “written permission” granting rights to
administrators and/or faculty of Oxford Graduate School to copy and use
only for teaching students who are working to earn the MLitt or the DPhil degrees.
Oxford Graduate School
Revised June 2012
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Table of Contents
Syllabus .................................................................................................................. 4
Lesson 1: Orientation- Role of the Course in the ProgramThe Contribution of Sociology to Christian Discernment ................................................... 10
Lesson 2: The Integration of Christianity and Sociology ....................................... 15
Lesson 3: A Christian View of Culture ............................................................................................. 19
Lesson 4: Cultural Hermeneutics: Worldviews and Culture .................................. 22
Lesson 5: Christian Sociological Analysis ...............................................................25
Lesson 6: Understanding Social Problems ........................................................... 30
Lesson 7: A Preview of Social Research Methodology ........................................ 34
Lesson 8: Paths to Christian Social Involvement and Change ............................. 38
Bibliography .......................................................................................................... 42
Appendix 1: Sociology Bibliography ..................................................................... 54
Appendix 2: Hidden Threads: Social Thought for Christians ................................ 61
Appendix 3: Awareness of Worldviews/Culture Influence Self-Assessment ........ 62
Appendix 4: Hidden Threads Sociological Analysis Worksheet ............................ 63
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SYLLABUS
SR 968
SOCIOLOGICAL METHODOLOGY:
INTERPRETING CHANGING CULTURES
Course Description
SR 968 Sociological Methodology: Interpreting Changing Cultures—This course
introduces sociological theory and methods to prepare students for interpreting
culture in the area of their social research later in the program. Significant
concepts, terms, and procedures used in the critical analysis and interpretation of
social contexts develop disciplinary perspectives for sociological thinking and
research. This course also satisfies the OL 710 Principles of Sociological
Research in the master’s program.
Course Methodology
The essential elements studied during class sessions are those which most
benefit from methods of group interaction, including, but not limited to, lectures
with discussions and student interaction.
Course Essential Elements
This course has been designed to provide the student with the following essential
elements:
1. Sociology contributes a hermeneutical framework for interpreting culture
which sharpens Christian discernment when doing social research.
2. Sociology integrated with Christianity transcends reductionism of
naturalistic sociology to provide more comprehensive analyses and more
adequate prescriptions for social problems.
3. A Christian view of culture provides the most comprehensive framework
for interdisciplinary social research aimed at clarifying social issues and
solving social problems in order to promote human flourishing in the
contexts of family, church, and community.
4. A theological hermeneutic of culture adds a needed missing dimension
to naturalistic social theory for understanding social issues and for doing
prophetic social research to produce breakthrough solutions to social
problems.
5. Conducting a sociological analysis of a situation of concern to the family,
church, or community lays a scientific foundation for interdisciplinary social
research.
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6. Defining the nature and structure of a social problem with an
interdisciplinary sociological and theological analysis sets the stage for
positive social change.
7. Preparing for effective social research happens through understanding
how the scientific method applies to the human sciences, through using
systems thinking to ensure comprehensive analysis, through following the
steps of research design and methodology, and through matching the type
of research approach most appropriate to investigate the type of social
concern to be studied.
8. Utilizing various paths to Christian social involvement integrates religion
and society in ways that harvests the fruits of social research to promote
transforming changes in the world.
Course Objectives
Upon the successful completion of the course, the student will demonstrate
growing understanding of:
1. How sociology provides a hermeneutical framework for interpreting culture
and for doing social research.
2. Why an interdisciplinary integration of sociology and Christianity is needed
and how fundamental insights from each provide more comprehensive
analyses and more adequate prescriptions for social problems.
3. How a Christian view of culture can provide a comprehensive framework
for clarifying social issues and solving social problems by doing
interdisciplinary social research.
4. How to use a theological hermeneutic of culture to integrate faith and
learning as a part of a Christian approach to social research.
5. How to do a basic sociological analysis of a situation of personal concern
to the family, church, or community to lay a scientific foundation for
interdisciplinary social research.
6. How to analyze nature and structure of a selected social problem with an
interdisciplinary sociological and theological analysis for the purpose of
planning positive social change.
7. How to prepare for effective social research through understanding how
the scientific method applies to the human sciences, through seeing how
systems thinking ensures comprehensive analyses, through learning the
basic steps of research design and methodology, and through recognizing
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the need to match appropriate research approaches to the type of social
concern to be studied.
8. How to survey various paths to Christian social involvement that can
harvest the fruits of social research to promote transforming changes in
the world.
Course Expectations
1. Students must read the course assigned readings.
2. Students must participate actively in all colloquium sessions.
3. Students must demonstrate an understanding of integrating sociological
and Christian worldview thinking through the successful completion of
clear, concise, accurate, and timely writing of all assignments.
4. Students must fulfill the course objectives through completing the content
review, the developmental reading logs, a socio-theological interpretive
paper, and the course learning journal.
Assignments – SR 968 (DPhil)
30-Day Assignment
SR 968 — Read the following and send notification to the instructor. In your
notification please clearly list the reading choices you made.
Lesson 1: Read any three readings
Lesson 2: Read any one Heddendorf reading listed, and any one other
reading listed.
Lesson 3: Read any two readings
Lesson 4: Read the Worldview reading
Lesson 5: Read the Vanhoozer reading
Lesson 6: Read C. Wright Mills quote and one Balzwick and Morland
reading.
Lesson 7: Read the Merton article or the Leming article.
Lesson 8: Read the newspaper article and any one reading
Hidden Threads: Read any 6 chapters of Hidden Threads (one of
which must be chapter 12 “Postmodern Theories”)
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60-Day Assignment
SR 968 — Submit a developmental reading log via DIAL containing entries for
each of the readings you chose for the 30 day assignment. Logs should be
submitted using the following format: (1) bibliographical entry, (2) personal
research notes identifying new understandings (additive or variant), and (3) a
contextualization substantive paragraph. The following questions can serve as
a guide for your writing.
1. Are the readings meeting my needs for this course and for my profession?
2. Are the reading sources balanced between seminal and current books,
journals, and web based resources?
3. Are adjustments needed to improve, deepen, or broaden subject matter
mastery in a particular area?
4. Is more information needed in some areas because of professional focus or to
support a dissertation topic?
5. How will the information from this reading be helpful/useful at my daily work?
Additive and Variant Reading
Both additive and variant materials are read. Additive reading is that through
which one acquires new ideas, concepts, constructs, remote premises,
assumptions, operational definitions, and subject jargon.
Variant reading is that which is out of one’s comfort zone and includes new,
different, or opposing viewpoints. Scholars read differing viewpoints in order to
understand them. Variant reading sharpens the perspective of one's preferred
position and enables informed dialog with other points of view.
Bibliographic Data
Concise Rules of APA Style is the writing form and style manual adopted by
Oxford Graduate School. The APA style will be used to document all OGS work;
it is advisable to learn it well and early in the course of study.
All Oxford Graduate students are asked to purchase a copy of Citation, a
computer based program designed to assist students in documenting readings,
linking all readings through keywords, and providing accurate bibliographic
documentation. Citation helps writers with tasks that are essential to research
writing (a) organizing and retrieving notes and (b) composing bibliographic
references. With Citation all references and notes can be entered on note cards
within a word processing program. Once research notes and bibliographic
information are in Citation, a research writer can group notes on similar topics,
click to open original materials instantly, and generate properly formatted
references.
Citation helps avoid accidental plagiarisms by keeping all notes and bibliographic
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information in a neatly organized database. A researcher can pursue an issue
through a series of courses and use information saved in the Citation program to
build on previous academic work.
90-Day Assignment
SR 968 -- Complete the Hidden Threads assignment as listed in the course
materials (see Appendix 4) and explained in class.
120-Day Assignment
SR 968 — Course Learning Journal — The journal is a written reflection of your
learning journey while working in each course and integration of the essential
elements of the course with your professional field. The objective of the course
journal is to produce a degree of acculturation, integrating new ideas into your
existing knowledge of each course. Submit the 120 – Day assignment via DIAL.
Constructing the 120-day assignment:
The course learning journal should be 5-7 pages in length, and should include
the following sections:
1. Introduction – Describe the expectations of the graduate program and the
campus residency component for that course. Summarize the intent of
the course, how it fits into the graduate program as a whole, and the
relevance of its position in the curricular sequence.
2. Personal Growth - Describe your personal growth–how the course
stretched or challenged you– as well as your progress in mastery of
course content and skills during the week and through subsequent
readings – what new insights or skills you gained.
3. Reflective Entry - Add a reflective entry which describes the
contextualization (or, adaptation and relevant application) of new learning
into your professional field. What questions or concerns have surfaced
about your professional field as a result of your study?
4. Future Expectations - Continue the journal by addressing questions and
concerns you now have relating to the graduate program expectations.
5.
Conclusion – Synthesize the three body sections of the assignment (#1,
2, & 3), evaluating the effectiveness of the course in meeting your
professional, religious, and educational goals.
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Course Outline
SESSION
TOPICS
1
Lesson 1: Orientation – Role of the Course in the Program:
The Contribution of Sociology to Christian Discernment
1
Lesson 2: The Integration of Christianity and Sociology
2
Lesson 3: A Christian View of Culture
2
Lesson 4: Cultural Hermeneutics: Worldviews and Culture
3
Lesson 5: Christian Sociological Analysis
3
Lesson 6: Understanding Social Problems
4
Lesson 7: A Prolegomena for Social Research Methodology
4
Lesson 8: Paths to Christian Social Involvement and Change
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MLitt OL
LESSON 1: ORIENTATION- ROLE OF THE COURSE IN THE PROGRAMCULTURAL HERMENEUTICS FOR SOCIAL CHANGE
1. The Two Traditions - created and constructed reality- God’s work and Man’s
work.
The Two Traditions
As sociologists have tried to answer the question, “What is a society?” they
operated from differing ideas of social reality while still sharing many of the
same assumptions.
The first tradition claims that society has a reality separate from the person;
the person is more object than subject and is shaped by society which
produces data which accurately describe how people are influenced. Thus,
they can be studied by empirical means which seek to reduce all aspects of
society to measurement in the hope of defining and predicting social reality.
The temptation is to strive for technical control over all social phenomena.
This tradition is better suited for the study of social stability than social strain.
For this reason, it was the tradition that tended to dominate Western thought
until modern times.
The other tradition conceives of society as composed of interacting persons
who, as social beings, make society what it is. In this case, society has no
existence apart from people whose reality is expressed in their actions. Here,
a person is less of an object and more of a subject who acts in a willful
manner. This tradition relies more on interpretation than measurement of
human behavior. There must be an attempt to see things from the
individual’s perspective and to understand his problems and needs.
Nevertheless, the tendency is to overlook human fallibility and to elevate the
person to an undeserved place of importance.
Neither tradition is completely acceptable to the Christian since neither
accurately represents the human relationship to God and his creation.
Created by God, people are objects in the world He created and governed by
his divine will. Nevertheless, since people are also made in the image of God
and endowed with personality, they are subjects as well as objects and
different from the rest of creation. As subject as well as object, the person, in
sinfulness, constructs a world for himself or herself.
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2. Differentiate between faith and religion, authentic and cultural Christianity
(see Reading #1 William Wilberforce, Ch. 1, Authentic Christianity).
Authentic - not inherited, objective, applied to life, biblical morality
Cultural - inherited, subjective, private, cultural morality
3. (Cf. Appendix 1: Hidden Threads, p. 111- authority is in positions, not
persons)
Rules
Roles
Relationships (Two traditions)
(Structure - Laws)
(Culture - Meaning)
OT
NT
Creation-- Interpretation-- Construction (Thomas Dictum; e.g., gay marriage)
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4. The principle of sociology interpreting creation in prophetic role.
(See Schlossberg, Introduction in Idols for Destruction.)
5. In world - Accepting world’s definition and obedience (i.e. rules and roles).
Not of it - Redefining relationships as we live in world (e.g. Philemon).
(i.e. don’t have lawsuits among believers)
6. Reification - accepting cultural symbols of the world as “natural” and
“inevitable” (See Perkins, Introduction, Conclusion, Looking Both Ways).
7. Reflexivity - “cognitive detachment” allows us to move away from
conventional reality, (i.e. “dereify” by debunking) (See Ruggiero, Ch. 1: The
Role of Thinking in Sociology. In A Guide to Thinking Sociologically).
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8. Praxis – learning through “committed involvement” (knowledge and practice
are reciprocal)
9. Critical integration (See Lyon, Ch. 1: Why Do Sociology? In Sociology
and the Human Image)
a. Biblical revelation is the ultimate criterion
b. Integration is “both self-and socially-critical, in an on-going and openended manner.”
10. Illustrate humor; i.e. why do we laugh?
a. Humor as mask for other emotions
b. Humor as technique to maintain social stability
c. Fun can have dark side
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LESSON 1 READINGS:
THE CONTRIBUTION OF SOCIOLOGY TO CHRISTIAN DISCERNMENT
Heddendorf, R. (1990). Hidden threads: Social thought for Christians.
Wilberforce, W. (2006). Chapter 1: The state of contemporary Christianity. In
Real Christianity.
Schlossberg, H. (1983). Introduction. In Idols for destruction: Christian faith and
its confrontation with American culture.
Perkins, R. (1987). Introduction, conclusion. In Looking both ways: Exploring
the interface between Christianity and sociology.
Lyon, D. (1983). Chapter 1: Why do sociology? In Sociology and the human
image.
Ruggiero, V. (1996). Chapter 1: The role of thinking in sociology. In A guide to
sociological thinking.
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LESSON 2: THE INTEGRATION OF CHRISTIANITY AND SOCIOLOGY
1. Basic institutions have religious bases suggesting that changes in culture and
society have lost Christian meaning in those institutions.
2. Integration could mean returning to God’s order is basis for “world.”
3. Studies have shown there is reason to include Christian “facts” into
understanding the world (See Lyon, Christian Sociology: Pros and Cons).
a. Weber - Protestant Ethic and Spirit of Capitalism
b. Merton - Science, Technology, and Society in 17th Century England
4. These are more apologetic approaches which show religious bases of
institutions.
5. David Wolfe - “integration presupposes the bringing together of two or more
recognizably separate components” (e.g. historical facts in Weber and
Merton).
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6. Thomas Kuhn - “normal science often produces mere facts, unrelated and
reliable”
a. This is empirical science which is rational and quantitative
b. Science recognizes the limitations to scientific rationality.
7. Merton - Unanticipated consequences of purposive social action
8. Kingsley Davis - Rationality limited because of
a. Super empirical end
b. Haziness of end
c. Ignorance
d. Normative restrictions
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9. Wolfe - “genuine integration occurs when an assumption or concern can be
shown to be internally shared by (integrated to) both the Judeo-Christian
vision and an academic discipline; (i.e. Christianity and some academic
discipline share “something”) (See Ellul, Theology and Technique).
10. Kuhn - stresses sharing worldviews for integration; (Christianity and sociology
don’t)
11. Merton - stresses “strategic experience” necessary for integration.
a. Use that “experience” to ask questions of world.
b. Limit experience to concepts for “middle-range theory.”
c. Concepts link “the idea of what is to be observed with that which is
observed” (Merton).
12. Hidden threads - are “Christian principles for social behavior in agreement
with social theory.” (See Heddendorf, all Hidden Threads readings).
a. They should be stated as concepts
b. Type I hidden threads have clear referents shared by scripture and
sociology. (e.g. calling)
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c. Type II hidden threads have less clear referents shared by scripture and
sociology (e.g. humor - humor transparency).
13. Hidden threads as concepts in the middle-range link the abstract with the
concrete, the Christian with the sociological, and the empirical with the
experiential. (e.g. calling diagram) (See Heddendorf, Studying social
Reality: The case of the calling)
14. Other examples of hidden threads;
a. Organicism - 1 Cor. 12:12-20. Sociology - Relations determine the
properties of parts; properties of whole are not simply a result of parts.
b. Altruism - Sociology (Sorokin) - “Real altruism . . . begins when an
individual freely sacrifices his rightful interests in favor of the well-being of
another . . .”
LESSON 2 READINGS:
THE INTEGRATION OF CHRISTIANITY AND SOCIOLOGY
Lyon, D. (1983). Christian sociology: Pros and cons.
Elull, J. (1982). THeology and technique. In season, out of season: An
introduction to the thought of Jaques Ellul.
Heddendorf, R. Hidden threads: Towards a socio-theological hermeneutic.
Heddendorf, R. The hidden threads: A paradigm for the integration of faith and
sociology.
Heddendorf, R. Middle range theory and the idea of Christian education.
Heddendorf, R. Studying social reality: The case of the calling.
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LESSON 3: A CHRISTIAN VIEW OF CULTURE
1. Culture - derived from Latin colore which means “to till” or “to cultivate”; i.e.
cultural mandate (Genesis 1:28) (See Webber, Man as a Cultural Agent)
After the flood, Noah and sons were to “be fruitful” (Genesis 9:1).
2. 2. Thus, the original idea of culture was to develop and benefit from God’s
Creation (e.g. agriculture) (See VanHoozer, The world well staged?)
3. This led to the traditional meaning of culture as “civilization” or “high culture”
in West.
4. However, since all people have to “be fruitful” and they do it outside of God’s
commands, culture has now come to mean “an artificial, secondary
environment” imposed on the natural world of Creation.
5. Culture, as social heritage, becomes a reality sui generis or “the world” in
biblical terms.
6. Sui generis (Durkheim) refers to a reality of social facts which has “real”
influence beyond the person and can be measured and studied empirically
(Suicide)
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7. Ideology is “a system of belief not necessarily based on fact” (i.e. religion
should avoid becoming ideological and relate to facts, e.g., sexuality and
abstinence training and abortion and prohibition) (Biblical model of “doubting”
Thomas)
8. The Christian is in “tension” with the world and experiences marginality and
paradox.
9. Culture is the social life that had been learned and passed on through
traditional means. This has changed with modern life (i.e. Ogburn).
10. The good, created aspect of culture has changed to a corrupt form which
Christians should redeem.
11. As a result of change, there is no longer a common, universally accepted
meaning of culture.
12. Culture as shared meaning is the more useful contemporary meaning of
culture.
13. Because “culture derives its meaning from man’s faith in God,” any new
meaning which is shared today becomes a culture with religious implications.
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14. “Religion is then to be distinguished from but not separated from culture.”
(See van Til, The Calvinist Concept of Culture, 40)
15. While a completely Christian “structure” is not possible, “culturally” we can
move toward the Kingdom of God (Romans 12:2; mind renewal).
16. Developmental Stages in Awareness of Culture/Worldview Influence
(See Appendix 3: Awareness of Worldviews/Culture Influence Self
Assessment)
LESSON 3 READINGS: A CHRISTIAN VIEW OF CULTURE
VanHoozer. The world well staged?
Webber. Man as a cultural agent.
Van Til. The Calvinistic concept of culture.
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LESSON 4: CULTURAL HERMENEUTICS
1. Worldviews involve perception, interpretation, and orientation.
2. Worldviews become ideological if they ignore facts they are perceiving,
interpret them incorrectly, or don’t interact with them (Cf. Lyon, “critical
integration”).
3. Differentiate between an ideology (ism) and a process (tion).
4. Worldview leads to culture (often implying a religion) and some action.
5. Six main worldviews influence much of the world’s thinking; modernism,
postmodernism, globalism, nationalism, secularism, fundamentalism.
6. It is important to understand the six worldviews (See notes).
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Cultural Hermeneutics
(VanHoozer, Everyday Theology, chap. 1)
Interpreting the Signs of the Times (Matt. 16:1-3) Guidelines for
Interpreting Culture through a Christian World View 1
1. Try to comprehend a cultural text on its own terms (grasp its communicative
intent) before you “interpret” it (explore its broader social, political, sexual, or
religious significance).
2. Attend to what a cultural text is doing as well as saying by clarifying its
illocutionary act (e.g., stating a belief, displaying a world).
3. Consider the world behind (e.g., medieval, modern), of (i.e., the world
displayed by the cultural text), and in front of (i.e., its proposal for your world)
the cultural text.
4. Determine what “powers” are served by particular cultural texts or trends by
discovering whose material interests are served (e.g. follow the money!).
5. Seek the “world hypothesis” and/or “root metaphor” implied by a cultural text.
6. Be comprehensive in your interpretation of a cultural text: find corroborative
evidence that makes best sense of the whole as well as the parts.
7. Give “thick” descriptions of the cultural text that are nonreductive and
sensitive to the various levels of communicative action.
8. Articulate the way of being human to which a cultural text directly or indirectly
bears witness and gives commendation.
9. Discern what faith a cultural text directly or indirectly expresses. To what
convictions about God, the world, and ourselves does a cultural text and/or
trend commit us?
10. Locate the cultural text in the biblical creation-fall-redemption schema and
make sure that biblical rather than cultural texts have the lead role in shaping
your imagination and hence your interpretative framework for your
experience.
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Cultural Hermeneutics (VanHoozer, Everyday Theology, Ch. 1)
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LESSON 4 READINGS: CULTURAL HERMENEUTICS (Worldviews and Culture)
Heddendorf. Class notes on Worldviews and culture.
VanHoozer. Everyday theology.
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LESSON 5: SOCIOLOGICAL ANALYSIS
1. Mind renewal - Vanhoozer, p. 31 - “mental immune system”
(See VanHoozer, Ch.1 What is everyday theology? In Everyday
Theology)
2. The system has to be broken down into smaller elements; i.e. concepts
Everyday
Life
Cultural
Trend
Theological Text
Mt. 6:24 “cannot serve God
and mammon”
Theological Sign
1 Tim. “lover of mammon
Concept
MONEY
Cultural Sign
Dollar/Euro
Cultural Text
Stock market
Cultural Literacy
(Interpretation)
3. Humor is a cultural text with signs in language, punch lines, etc.
a. Since humor is implied (VanHoozer, p. 31) interpretation is needed.
b. Interpretation provides new meaning and worldview (VanHoozer, p. 26).
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4. Culture as “shared meaning”
a. What is meaning of money that is “shared”?
b. Who shares that meaning?
c. Why do they share it?
d. Has it been changing?
e. If it has been changing, why?
f. How do the answers to these questions relate to the theological texts and
signs?
5. Structural meaning to cultural meaning
Past
Present
Structure - Institutions
(Attitudes to credit)
Culture
Works
Texts
Worlds
- Meaning
Language
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6. Problems
a. How does present cultural meaning relate to structural meaning?
b. Does culture develop new structure or renew the old?
c. What are the new forms of language that provide cultural meaning?
d. What is lost if present culture does not renew the past structure?
e. What might be lost from past theological meanings?
f. What new theological meanings may be developed?
g. How does one resist new theological meanings with “mind renewal”?
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7. Structural-functional analysis
a. Manifest are intended and recognized; latent are unintended and
unrecognized
b. Functions contribute to the solution of structural problems; dysfunctions
hinder the solution of structural problems.
c. Some actions are functional for one level of the structure but dysfunctional
for another (e.g. medical expenses contribute to a strong medical system
but work against families without medical insurance).
d. How do theological texts and signs help to interpret the problem?
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The Subject Matter of Sociological Analysis
The Subject Matter of Sociological Analysis
(See Balswick and Morland, Ch. 2, Sociological Analysis)
The Method of Sociological Analysis
The Method of Sociological Analysis
The Fourfold Focus of Sociological Analysis
The Fourfold Focus of Sociological Analysis
1. The Nature of the Concern
2. The Dimensions of the Problem
3. Explanations of the Problem
a. Causation
b. Theory
4. Proposed Solutions
LESSON 5 READINGS: CHRISTIAN SOCIOLOGICAL ANALYSIS
Balzwick and Moreland, Sociological analysis
VanHoozer, Everyday theology
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LESSON 6: UNDERSTANDING SOCIAL PROBLEMS
1. See Mills quote and Moberg quote.
a. Mills, The Sociological Imagination
TROUBLES
ISSUES
b. Moberg, Inasmuch: Christian Social Concern in the Twentieth Century
SOCIAL CONCERN
SOCIAL W ELFARE
SOCIAL ACTION
2. Balswick (p. 14) “many of these technological advances appear to be mixed
blessings.”
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3. Cultural lag theory shows these problems are cumulative and disorganizing.
Moral
1930
Technological
Lag
Moral
Social Disorganization
2000
Technological
Lag
Social Disorganization
4. Living in the lag, we experience marginality and paradox in which we look for
new meaning and religion.
5. Social disorganization is a relative term that describes a breakdown of
traditional values and norms; (i.e. anomie). But it could also refer to
breakdown of God’s standards; (e.g. divorce and Jesus’ interpretation)
6. As with any social problem there is a quantitative dimension (how much
divorce) as well as a qualitative (effect of divorce on rest of society.)
7. Balswick and Morland (Ch. 1) suggest the increased complexity discourages
involvement.
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8. Mills’ troubles increase as issues become more complex.
9. Problems in interpreting social problems:
a. Which situations should be defined as social problems? (i.e. problem of
vested interests in “artificial happiness.”)
b. How is the desired end to be defined? (i.e. problem of level of issues or
troubles)
c. Are means to ends morally justifiable? (e.g. laws and no-fault divorce)
d. A problem for one group may be a benefit for another; (e.g. medical costs)
e. Social issue - divided opinions; Social problem - agreement; Trouble personal
Concern about the Situation
Figure: A Continuum of Public opinion Toward Social Situations (Balswick
and Morland, p. 19)
Social Issue (Divided Opinion)
Social Problem (Group Agreement)
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(Example: Medical costs - a social problem in ends, social issue as means,
trouble for some.)
10. See Balswick and Morland graphic – The Structure of a Social Problem
Figure: The Structure of a Social Problem (from Balswick and Morland, p. 17)
Group
a. Values and Norms
b. Social Situation
c. Cooperative Action
d. The Relativity of Social Problems Within and Outside of a Given Culture
11. Because social problems are culturally defined, they are relative to time (e.g.
Prohibition) and place (death penalty)
LESSON 6 READINGS: UNDERSTANDING SOCIAL PROBLEMS
Moberg, Quote from Inasmuch, The sociological imagination.
Balzwick & Moreland, A definition of social problems.
Balzwick & Moreland, Christianity and social problems.
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LESSON 7: A PREVIEW OF SOCIAL RESEARCH METHODOLOGY
1. All research depends on observation of some experience to be studied.
Deductive---Theory
Theory
Observe--Experience -------Inductive
Indirect
2. 2. Observation may be Direct--------Experience
3. Examples of experience - abortion, gay marriage
a. How is the reality of the experience to be explained?
b. Meaningful
Ideology
Scientific
explanation
explanation
____
Values (Non-empirical)
Soft Science
_____
(Empirical) Facts
Hard Science
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4. Basic needs to study research problem:
a. Referents - Does the abstract concept completely agree with the concrete
referent?
Concept – abstract
Operationalize
Referent – concrete
b. Variables - Descriptive science - one variable
Analytic science - relationship between two or more variables
Concept
Variables 1 2 3 4 What is the relationship among important variables?
5. Calling as a research problem:
Abstract
a. Calling as referent - measurability
b. Calling as variable over time - change
Calling
Profession Career
Concrete
c. Make observations
d. Bivariate relationships
Time
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Strong Weak
Call
Call
1) How many people in each cell? (e.g. in church)
Measurable
Weak
2) 2) Characteristics of people in each cell?
No
Call
Call
6. Research problem: Does remarriage after divorce or widowhood make a
difference in joining a church? (Problem of statement of question)
a. Theorize: Widowed more likely to be churched.
b. Problem of 1) Sample, 2) Split sample
Remarriage
7. Overhead of Merton’s paradigm of research questions
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LESSON 7 READINGS:
A PREVIEW OF SOCIAL RESEARCH METHODOLOGY
Heddendorf, problem-Finding in Sociology- 8 Propositions.
Merton, Notes on problem finding in sociology.
Sociological research and value commitments.
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LESSON 8: PATHS TO CHRISTIAN SOCIAL INVOLVEMENT AND CHANGE
(from Balswick and Morland, Ch. 15)
1. Analyze N. Y. Times article on changing nature of churched and unchurched.
OBSERVATIONS
2. Balswick & Morland, p. 3l3, “differences in theology lead Christians to adopt a
variety of attitudes toward becoming involved.”
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3. Niebuhr - Christ and Culture
a. Christ against culture - rejects and opposes culture; (i.e. no tensionseparatist) More likely Amish and Mennonite; - pacifist) Concerned with
troubles, not issues.
b. Christ of culture - No tension between church and culture (i.e. CultureProtestantism)
Christianity as religious and philosophic system; one had to be “in” civic
work for the common good;( i.e. Unity) Some concern for selected
troubles and issues. State church.
c. Christ above culture - rejects first two and separates from them; be “good”
man in accordance with standards of good culture as to means and ends.
Concerned with troubles and issues as culture sees them; e.g.
Episcopalian church. State church and civil religion.
d. Christ and culture in paradox - dualist position of “both-and” and “in and
not of.” (Stresses reconciliation and forgiveness because culture is
corrupt and causes troubles and issues) A spiritual concern for troubles
and issues to maintain good in culture; e.g. Lutheran
e. Christ as transformer of culture - while close to dualists, conversionists
stress creation, fall, redemption in present more than in future so people
will be transformed as well as helped; Reformed. With d, may develop
civil religion to gain some influence as found in c.
a
b
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e
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4. Paths to social change - Troubles (Balswick & Morland, Ch. 15)
a. Evangelistic - personal salvation will lead to change of troubles
(Niebuhr - d & e)
b. All individual needs - primary for all personal troubles in society
(Niebuhr - b-e)
c. Church individual needs - most concerned with individual needs in
community (Niebuhr - a-e)
d. Suprachurch - para-church organizations concerned for all needs
5. Paths to social change - Issues
a. Indirect - “genuine Christian community” (Niebuhr a-e) taking positions on
troubles and issues by policy or action in local church
b. Direct - change social structure when crisis is perceived in terms of
values; i.e. worldview is threatened.
1) Work within social system - assumes system is just and responsive.
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2) Work with extra-governmental means - assumes system is not just and
responsive.
3) Civil disobedience - assumes system is not just and responsive and
crisis justifies it.
4) Illegal violent means - as with 3), this would be justifiable in Niebuhr ce since Chris stands in tension with culture.
5) Holistic Christian ministry - allows people to follow gifts to implement
change; organicism. May move outside of church to parachurch
organizations.
LESSON 8 READINGS: PATHS TO CHRISTIAN SOCIAL INVOLVEMENT
Newspaper article- Poll finds a fluid religious life among Americans.
Webber, A case for evangelical social responsibility.
Balzwick and Moreland, Paths to Christian social involvement and change.
Praxis makes perfect: Beyond conceptual integration in sociology
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pastors considering a new call, denominational executives, and recently
arrived pastor, counselors, and other intentional interventionists in
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Tillich, P. (1964). Theology of culture. R. C. Kimball, ed. New York, NY: Oxford
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Weber, M. (1958). The Protestant ethic and the spirit of capitalism. Trans. T.
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APPENDIX 1: BIBLIOGRAPHIES — SOCIOLOGY/SOCIAL WORK
Retrieved 2-15-08 from http://www.christianacademics.com/bibliographies/sociology.html
Anderson, Ray S., & Dennis B. Guernsey. On Being Family: A Social Theology of
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Balswick, Jack O., & J. Kenneth Morland. Social Problems: A Christian
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ed. Maryknoll, NY: Orbis Books, 2007.
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Becker, Ernest. The Lost Science of Man. New York: George Braziller, 1971.
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Berger, Peter L. Invitation to Sociology: A Humanistic Perspective. New York:
Doubleday, Anchor Books, 1963.
Berger, Peter L. The Sacred Canopy: Elements of a Sociological Theory of
Religion. New York: Doubleday, 1967; Anchor Books, 1969, 1990.
Berger, Peter L. The Capitalist Revolution: Fifty Propositions about Prosperity,
Equality and Liberty. New York: Basic Books, 1986.
Berger, Peter L., & Thomas Luckmann. The Social Construction of Reality: A
Treatise in the Sociology of Knowledge. New York: Doubleday, 1966; Anchor
Books, 1967.
Burwell, Ronald J. "Sleeping with an Elephant: The Uneasy Alliance between
Christian Faith and Sociology." Christian Scholar's Review 10, no. 3 (1981):
195-203.
Campolo, Tony. Growing Up in America: A Sociology of Youth Ministry. Grand
Rapids, MI: Zondervan, 1989.
Christians, Clifford G., & Jay M. Van Hook, eds. Jacques Ellul: Interpretative
Essays. Urbana, IL: University of Illinois Press, 1981.
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Daines, B. Christian Commitment and the Study of Sociology. Woodford, UK: Mill
Grove, 1975.
De Coppens, Peter Roche. Ideal Man in Classical Sociology: The Views of
Comte, Durkheim, Pareto, and Weber. University Park, PA: Pennsylvania
State University Press, 1976.
De Santo, Charles P., Calvin Redekop, & William L. Smith-Hinds, eds. A Reader
in Sociology: Christian Perspectives. Scottdale, PA: Herald Press, 1980.
Reprint, Eugene, OR: Wipf & Stock Publishers, 2001.
De Santo, Charles P., & Margaret M. Poloma, eds. Social Problems, Christian
Perspectives. Winston-Salem, NC: Hunter Textbooks, 1985.
De Santo, Charles P., & Margaret M. Poloma, eds. Christian Perspectives on
Social Problems. Indianapolis, IN: Wesley Press, 1992.
Ellul, Jacques. The Presence of the Kingdom, 2d ed. With an Introduction by
Daniel B. Clendenin. Colorado Springs, CO: Helmers & Howard Publishing,
1989.
Ellul, Jacques. The Technological Society. Translated by John Wilkinson. With
an Introduction by Robert K. Merton. New York: Random House, Vintage
Books, 1964.
Ellul, Jacques. Violence: Reflections from a Christian Perspective. Translated by
Cecilia Gaul Kings. New York: The Seabury Press, 1969.
Ellul, Jacques. The Meaning of the City. Translated by Dennis Pardee. Grand
Rapids, MI: Eerdmans, 1970.
Ellul, Jacques. The Politics of God and the Politics of Man. Translated by
Geoffrey W. Bromiley. Grand Rapids, MI: Eerdmans, 1972.
Ellul, Jacques. In Season, Out of Season: An Introduction to the Thought of
Jacques Ellul. Translated by Lani K. Niles. Based on Interviews by
Madeleine Garrigou-Lagrange. San Francisco: Harper & Row, 1982.
Ellul, Jacques. Money and Power. Translated by LaVonne Neff. Downers Grove,
IL: InterVarsity Press, 1984.
Ellul, Jacques. The Humiliation of the Word. Translated by Joyce Main Hanks.
Grand Rapids, MI: Eerdmans, 1985.
Ellul, Jacques. The Subversion of Christianity. Translated by Geoffrey W.
Bromiley. Grand Rapids, MI: Eerdmans, 1986.
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Ellul, Jacques. Perspectives on Our Age: Jacques Ellus Speaks on His Life and
Work, rev. ed. Edited by Willem H. Vanderburg. Toronto, Ontario: House of
Anansi Press, 2004.
Fasching, Darrell J. The Thought of Jacques Ellul: A Systematic Exposition. New
York: Edwin Mellen Press, 1981.
Fraser, David A., & Tony Campolo. Sociology Through the Eyes of Faith. San
Francisco: HarperSanFrancisco, 1992.
Gaede, S. D. Belonging: Our Need for Community in Church and Family. Grand
Rapids, MI: Zondervan Publishing House, 1985.
Gaede, S. D. Where Gods May Dwell: On Understanding the Human Condition.
Grand Rapids, MI: Zondervan Publishing House, 1985.
Gill, Robin. The Social Context of Theology: A Methodological Enquiry. London:
Mobrays, 1975.
Gill, Robin. Theology and the Social Sciences. Cambridge: Blackwell Publishing,
1990.
Gill, Robin, ed. Theology and Sociology: A Reader, 2d ed. London: Cassell,
1996.
Gladwin, John W. God's People in God's World: Biblical Motives for Social
Involvement. Downers Grove, IL: InterVarsity Press, 1979.
Goudzwaard, Bob. Aid for the Overdeveloped West. Toronto: Wedge Publishing,
1975.
Grunlan, Stephen A., & Milton Reimer, eds. Christian Perspectives on Sociology.
Grand Rapids, MI: Zondervan, 1982. Reprint, Eugene, OR: Wipf & Stock
Publishers, 2001.
Guinness, Os. The Gravedigger File: Papers on the Subversion of the Modern
Church. Downers Grove, IL: InterVarsity Press, 1983.
Guinness, Os. The American Hour: A Time of Reckoning and the Once and
Future Role of Faith. New York: The Free Press, 1993.
Heddendorf, Russell. "Some Presuppositions of a Christian Sociology." Journal
of the American Scientific Affiliation 24 (September 1972): 110-117.
Heddendorf, Russell. "Studying Social Reality: The Case of the Calling."
Christian Scholar's Review 8 (Fall 1978): ???.
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Heddendorf, Russell. Hidden Threads: Social Thought for Christians.
Richardson, TX: Probe Books, 1990.
Heddendorf, Russell. "Hidden Threads: Toward a Sociotheological Hermeneutic."
Faculty Dialogue 24 (Spring 1995): ???.
Heie, Harold, & David L. Wolfe, eds. The Reality of Christian Learning: Strategies
for Faith-Discipline Integration. Grand Rapids, MI: Eerdmans, 1987. Reprint,
Eugene, OR: Wipf & Stock Publishers, 2004.
Holloway, James Y., ed. Introducing Jacques Ellul. Grand Rapids, MI: Eerdmans,
1970.
Hugen, Beryl, & T. Lane Scales, eds. Christianity and Social Work: Readings on
the Integration of Christian Faith and Social Work Practice, 2d ed. Botsford,
CT: North American Association of Christians in Social Work, 2002.
Hunter, James Davison. Evangelicalism: The Coming Generation. Chicago:
University of Chicago Press, 1987.
Hunter, James Davidson. Culture Wars: The Struggle to Define America. New
York: Basic Books, 1991.
Knudsen, Robert D. Sociology: The Encounter of Christianity with Secular
Science. Memphis, TN: Christian Studies Center, 1981.
Kooistra, Remkes. Facts and Values: A Christian Approach to Sociology. St.
Catherines, Ont.: Association for Reformed Scientific Studies, 1963.
Kraybill, Donald B. The Upside-Down Kingdom, rev. ed. Scottdale, PA: Herald
Press, 2003.
Leming, Michael R., Raymond G. DeVries, & Brendan F. J. Furnish, eds. The
Sociological Perspective: A Value-Committed Introduction. Grand Rapids,
MI: Zondervan, 1989.
Lyman, Stanford M. The Seven Deadly Sins: Society and Evil, rev. ed. Lanham,
MD: Rowman & Littelfield Publishing, 1989.
Lyon, David. Christians & Sociology: To the Challenge of Sociology... A Christian
Response. Downers Grove, IL: InterVarsity Press, 1976.
Lyon, David. Sociology and the Human Image. Downers Grove, IL: InterVarsity
Press, 1983.
Lyon, David. "Valuing in Social Science: Post-Empiricism and Christian
Responses." Christian Scholar's Review 12 (Summer 1983): 324-338.
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Malik, Charles. The Two Tasks, 2d ed. Wheaton, IL: Evangelism and Missions
Information Service, 2000.
Marshall, Paul A., & Robert E. VanderVennen, eds. Social Science in Christian
Perspective. Lanham, MD: University Press of America, 1988.
Marshall, Paul A., Sander Griffioen, & Richard J. Mouw, eds. Stained Glass:
Worldviews and Social Science. Lanham, MD: University Press of America,
1989.
Martin, David. The Breaking of the Image: A Sociology of Christian Theory and
Practice. Oxford: Basil Blackwell, 1980. Reprint, Vancouver, BC: Regent
College Publishing, 2006.
Martin, David, John Orme Mills, & W. S. F. Pickering, eds. Sociology and
Theology: Alliance and Conflict. New York: St. Martin's Press, 1980. Updated
reprint, Leiden: Brill Academic Publishers, 2004.
Mathisen, James. "The Origins of Sociology: Why No Christian Influence."
Christian Scholar's Review 19 (Fall 1989): 49-65.
Milbank, John. Theology and Social Theory: Beyond Secular Reason, 2d ed.
Oxford: Blackwell Publishing, 2006.
Moberg, David O. Inasmuch: Christian Social Responsibility in the Twentieth
Century. Grand Rapids, MI: Eerdmans, 1965.
Moberg, David O. Wholistic Christianity: An Appeal for a Dynamic Balanced
Faith. Elgin, IL: Brethren Press, 1985.
Moberg, David O. "Hypocrisy and Wholeness: A Dialectical Puzzle and Paradox."
Perspectives on Science and Christian Faith 42 (December 1990): 227-238.
Moehle, Natalia R. Dimensions of Evil and of Transcendence: A Sociological
Perspective. Washington, DC: University Press of America, 1978.
Olasky, Marvin, Herbert Schlossberg, Pierre Berthoud, & Clark H. Pinnock.
Freedom, Justice, and Hope: Toward a Strategy for the Poor and the
Oppressed. Westchester, IL: Crossway Books, 1988.
Parks, Sharon Daloz. The Critical Years: Young Adults and the Search for
Meaning, Faith, and Commitment. New York: Harper & Row, 1986. Reprint,
Scranton, PA: HarperCollins, 1991.
Perkins, John M. Beyond Charity: The Call to Christian Community Development.
Grand Rapids, MI: Baker Books, 1993.
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Perkins, Richard. "Values, Alienation, and Christian Sociology." Christian
Scholar's Review 15 (Fall 1985): 8-27.
Perkins, Richard. Looking Both Ways: Exploring the Interface Between
Christianity and Sociology. Grand Rapids, MI: Baker Books, 1987.
Perkins, Richard, & Brian Sayers. "Between Alienation and Anomie: The
Integration of Sociology and Christianity." Christian Scholar's Review 17
(Winter 1987): 122-142.
Perkins, Spencer, & Chris Rice. More than Equals: Racial Healing for the Sake of
the Gospel, rev. and exp. ed. Downers Grove, IL: InterVarsity Press, 2000.
Ross, D. "The Development of the Social Sciences." In The Organization of
Knowledge in Modern America, 1860-1920. Edited by Alexandra Oleson &
John Voss. 107-138. Baltimore, MD: Johns Hopkins University Press, 1979.
Schroeder, W. Widick. Cognitive Structures and Religious Research: Essays in
Sociology and Theology. East Lansing, MI: Michigan State University Press,
1970.
Snyder, Howard A. The Community of the King, rev ed. Downers Grove, IL:
InterVarsity Press, 2004.
Storkey, Alan. Christian Social Perspective. Leicester, UK: InterVarsity Press,
1979.
Swatos, William H., Jr, ed. Religious Sociology: Interfaces and Boundaries. New
York: Greenwood Press, 1987.
Tidball, Derek. An Introduction to the Sociology of the New Testament. Exeter,
UK: Paternoster Press, 1983.
Van Leeuwen, Mary Stewart. "North American Evangelicalism and the Social
Sciences: A Historical & Critical Appraisal." Perspectives on Science and
Christian Faith 40 (December 1988): 194-203.
Vidich, Arthur J., & Stanford M. Lyman. American Sociology: Worldly Rejections
of Religion and Their Directions. New Haven, CT: Yale University Press,
1985.
Walter, J. A. Sacred Cows: Exploring Contemporary Idolatry. Grand Rapids, MI:
Zondervan Publishing House, 1979.
Walter, J. A. Need--The New Religion: Exposing the Language of Need.
Downers Grove, IL: InterVarsity Press, 1985.
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Whiteley, D. E. H., & R. Martin, eds. Sociology, Theology and Conflict. Oxford:
Basil Blackwell, 1969.
Whitley, Oliver R. Religious Behavior: Where Sociology and Religion Meet.
Engelwood Cliffs, NJ: Prentice-Hall, 1964.
Wolterstorff, Nicholas. Until Justice and Peace Embrace: The Kuyper Lectures
for 1981 Delivered at the Free University of Amsterdam. Grand Rapids, MI:
Eerdmans, 1983.
Wuthnow, Robert. The Struggle for America's Soul: Evangelicals, Liberals, and
Secularism. Grand Rapids, MI: Eerdmans, 1989.
Wuthnow, Robert. Rediscovering the Sacred: Perspetives on Religion in
Contemporary Society. Grand Rapids, MI: Eerdmans, 1992.
Wuthnow, Robert. God and Mammon in America. New York: The Free Press,
1994.
Wuthnow, Robert, ed. Rethinking Materialism: Perspectives on the Spiritual
Dimension of Economic Behavior. Grand Rapids, MI: Eerdmans, 1995.
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Appendix 2:
Hidden Threads: Social Thought for Christians by Russell Heddendorf
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Appendix 3: Awareness of Culture/ Worldview Influence Self Assessment 2
Name:
Date:
/
/
DEVELOPMENTAL STAGES IN RESPONSE TO CULTURE AND WORLDVIEW
Tendencies
Directions: For
each tendency,
honestly rate
yourself by
circling the
most typical
tendency:
Some/Often/ A lot
Spiritual
Response
Emotional
Response
Thinking
Response
Choosing
Response
View of
Church
View of
Culture
View of Communication
1. Unconscious
Cultural
ConformistSomeone that
worldviews/
culture acts upon
and shapes,
usually without
his/her conscious
knowledge.
2. Consciously
Choosing
DiscipleSomeone aware
of worldviews' &
culture's shaping
influence, which
makes deliberate
counter-cultural
choices.
3. Cultural/
Worldview
Critic-
4. Cultural
Change
AgentSomeone
making truthful,
positive attempts
to change
worldviews/
culture for
the better.
Someone engaged
in discerning,
systematic critique
of the shaping
process of
worldviews/
culture.
Unaware &
Insensitive
Seeking to
Follow God
Prophetic &
Reactionary
Being Led, CoWorking with God
Some / Often / A lot
Some / Often / A lot
Some / Often / A lot
Some / Often / A lot
Comfortable &
Impulsive
Uncomfortable &
Resisting
Cynical &
Detached
Determined &
Hopeful
Some / Often / A lot
Some / Often / A lot
Some / Often / A lot
Some / Often / A lot
Naïve &
Unquestioning
Questioning &
Reflective
Critical &
Evaluative
Creative &
Constructive
Some / Often / A lot
Some / Often / A lot
Some / Often / A lot
Some / Often / A lot
Culturally
Influenced
Culturally
Resistant
Culturally
Alienated
Cultural
Influencer
Some / Often / A lot
Some / Often / A lot
Some / Often / A lot
Some / Often / A lot
Separate
World
Support
System
Inauthentic
Hypocrites
Fellow
Soldiers
Some / Often / A lot
Some / Often / A lot
Some / Often / A lot
Some / Often / A lot
Harmless &
Pleasurable
Potentially
Dangerous
Despicable &
Decaying
Opportunity for
Influence
Some / Often / A lot
Some / Often / A lot
Some / Often / A lot
Some / Often / A lot
Means of
Fitting In
Fellowship or
Evangelism
Opportunity
for Debate
Words & DeedsMeans of Influence
Some / Often / A lot
Some / Often / A lot
Some / Often / A lot
Some / Often / A lot
Summary: My most dominant stage of response to culture / worldviews is-
2
The model of developmental stages on which this assessment is based is adapted from J.
Mark Bertrand, (2007). Rethinking Worldviews: Learning to Think, Live, and Speak in This World.
Wheaton, IL: Crossway Books, 186-187.
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Appendix 4: Hidden Threads: Christian Sociological Analysis Worksheet
“A life closer to the Book is closer to the truth (because) it provides the material for
deeper research in and access to the real nature of things.” –Alan Bloom
© Copyright 2008, David C. Ward
Provide an appropriate (and interesting) title for your essay. Write a short paragraph
introducing the reader to the topic you will explore in your paper (i.e., This paper
explores both theological and sociological dimensions of the obesity epidemic in the
United States…). Then, follow the steps listed below: (Develop each in paragraph
form, and clearly explicate all concepts you will develop.) This paper should be
approximately 5-7 double spaced pages in length, and may be longer.
1. What is the most appropriate concept (or concepts) to be used for the interpretation
of the problem under consideration? (i.e., for a topic dealing with obesity, you might
choose “hunger” or “emptiness.”)
2. What sub-concepts may be derived from this concept? (expressions of it,
implications, applications, individual or social consequences of it, cultural symbols
expressing it, etc.) (i.e., for obesity such concepts might include gratification,
satisfaction, etc.)
3. What biblical passages or concepts provide meaning for these concepts or subconcepts? (perhaps something that addressed “food and drink that satisfy” … or other
passages that deal with such matters as being “filled with the spirit, “ gluttony, fasting,
feasting, etc.)
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4. What secular (i.e., sociological) studies provide meaning for these concepts or subconcepts? (Supersize Me [a movie], The McDonaldization of Society by George
Ritzer, Studies on anorexia or bulimia, etc.)
5. How does contemporary life provide support or meaning for these concepts you
have developed? (i.e., the burgeoning fast food industry, our focus on efficiency above
all, etc.)
6. How does the concept make a contribution to the Christian community?
(Understanding the relationship between appetite, indulgence, and a life of the Spirit…
extending these ideas to areas other than just obesity and food.)
64