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Christianity and the Secular Border Patrol

The Loss of Judeo-Christian Knowledge

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Barry Kanpol and Mary Poplin

Christianity and the Secular Border Patrol: The Loss of Judeo-Christian Knowledge centrally looks at how secular universities have dominated academic knowledge on the one hand and have also been a part of bias against Christian academics on the other. Authors generally ask for borders of understanding and collegial dialogue to bridge gaps of knowledge that exist because of this bias. Theoretical analysis and narratives from the field describe how overcoming extreme theoretical positions may allow for productive knowledge construction and a more harmonious relationship within the culture wars of our times, especially in higher education.

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10. Jacques Ellul: A Model of Border-Crossing (Geraldine E. Forsberg)

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10.   Jacques Ellul: A Model of Border-Crossing

GERALDINE E. FORSBERG

“Border-crossing” is a pedagogical term introduced by Giroux (1992) to describe the ability to move back and forth between one realm of literature and another. A person who can border-cross between science and the humanities for example can understand and appreciate the underlying worldviews, presuppositions, objectives, conventions, beliefs, values, and goals of each area of study. Border-crossing helps people develop a sensitivity, empathy, and understanding of other cultural perspectives. It can also foster a much needed evaluative ability. To my knowledge, no scholar has been more effective at “border crossing” between cultural studies and theological studies than the French law professor, sociologist, and lay theologian, Jacques Ellul (1912–1994). Author of over 60 books and over a thousand articles, Ellul critiqued technology and then responded with a Christian analysis. He border-crossed between an analysis of The Technological Society (1964), The Technological System (1977), and The Technological Bluff (1990) and an analysis of faith. For examples see The Politics of God and the Politics of Man (1972), Hope in Time of Abandonment (1973), and The Ethics of Freedom (1976). In all of his scholarship, his intent was to do his work for God’s glory. Ellul saw his writings as one body of work, or one book with sixty chapters. He believed his critique and analysis worked together like a beautiful symphony. In this chapter, I want to provide background on Ellul...

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