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1 It should be added I only just made it, having received my invitation letter about a week before classes

began. A bright Asian-Australian student had decided to decline their acceptance, and I was the next reserve off the bench. I was always reminded of this fact because Ruse initially organised its classes alphabetically. Even though my surname was Stephens, the person I had replaced was, I believe, surnamed Cheah, and for the first three years of my schooling, my friendship groups were dominated by surnames at the top end of the alphabet. I was the S, dragging down their A-E.

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2 Eventually I dropped psychology and took philosophy, because it seemed to me that I could ask those

questions from the start. It wasn’t, of course, that Freud, and Rogers, and Skinner never addressed those questions. They did. The problem was that the philosophical anthropology of each theorist was not the first topic to be addressed. I am guessing that such material happened later in the course, but I can’t say I hung around long enough to find out. 3 In the wake of 1980s scandals on Wall Street, Fareed Zakaria wrote ‘Ethics for Greedheads: B.S. at Business

School,’ The New Republic October 19 (1987): 18-20. In September 2015, in the wake of the Volkswagen scandal over cheating on emissions testing, Edward L. Queen penned ‘Business Schools Breed Unethical Businessmen,’ https://newrepublic.com/article/122940/business-schools-breed-unethical-businessmen. 4 See Garber, Fabric of Faithfulness, 85.

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5 Ian Mitroff, ‘An Open Letter to the Deans and the Faculties of American Business Schools,’ Journal of Business

Ethics 54.1 (2004): 185-189. 6 The same question has been raised in sociology, in which Christian Smith argues that that discipline works

with a reductive view of human personhood. See Christian Smith, What is a Person?: Rethinking Humanity, Social Life, and the Moral Good from the Person Up (Chicago: University of Chicago Press, 2010). 7 Walker Percy as cited in Garber, Fabric of Faithfulness, 89.

8 I was first introduced to the simple line, ‘We Grow People’ by Tony George, the then principal of St Stephen’s

School in Western Australia. 9 Garber, Fabric of Faithfulness, 76-99.

10 T.S. Eliot, as cited in Garber, Fabric of Faithfulness, 95.

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Norman Klassen and Jens Zimmerman define it as a fundamental regard for the dignity of human beings and nature (The Passionate Intellect: Incarnational Humanism and the Future of University Education [Grand Rapids: Baker Academic, p.42]). As J. I. Packer and Thomas Howard put it: ‘… we honour the humanists’ serious purpose of finding the path to human fulfilment and clearing away all that blocks it.’ (Christianity: The True Humanism [Berkhamsted: Word, 1985], 17). 12

G.K. Chesterton, as cited in Richard Mouw, Talking with Mormons: An Invitation to Evangelicals (Grand Rapids: Eerdmans, 2012), 18. See also the comments of Francis Schaeffer: ‘I am convinced that one of the great weaknesses in evangelical preaching in the last years is that we have lost sight of the biblical fact that man is wonderful.’ (Death in the City [Wheaton: Crossway, 2002 {1969}], 95). 13

Klassen and Zimmerman, The Passionate Intellect, 16; Rikki E. Watts, ‘The New Exodus/New Creational Restoration of the Image of God: A Biblical Theological Perspective on Salvation,’ in John G. Stackhouse (ed.), What Does it Mean to be Saved? Broadening Evangelical Horizons of Salvation (Grand Rapids: Baker Academic, 2002), 40-41. 14

‘Christian humanism is to take the insights of the gospel but with a particular accent on how the coming of Christ brings about true humanity.’ (R. William Franklin and Joseph M. Shaw, The Case for Christian Humanism [Grand Rapids: Eerdmans, 1991], p.ix). One can also consult Zimmerman and Klassen, The Passionate Intellect; Packer and Howard, Christianity: The True Humanism. 15

See Hebrews 2:5-18 for a range of these themes. 16

Andrew Cameron, Joined-Up Life: A Christian Account of How Ethics Works (Nottingham: InterVarsity, 2011), 10. For a similar sentiment, see Packer and Howard, Christianity: The True Humanism, 39. 17

‘The Christian story is ordinarily said to be about salvation from sin. But that means nothing different from what we are saying, for it is sin that dehumanizes, and it is only in the matrix of holiness that authentic humanness takes shape.’ Packer and Howard, Christianity: The True Humanism, 50. See also p.39, 54

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Stanley J. Grenz and Roger E. Olson, Who Needs Theology? An Invitation to the Study of God (Downers Grove: InterVarsity, 1996), 13. 19

‘Education is ultimately always shaped by a vision of the nature and possibility of human flourishing …’ (Nicholas Wolterstorff, Educating for Life: Reflections on Christian Teaching and Learning [Grand Rapids: Baker Academic, 2002], p.262). 20

James K. A. Smith, Desiring the Kingdom: Worship, Worldview, and Cultural Formation (Grand Rapids: Baker Academic, 2009), 25. 21

Klassen and Zimmerman examine at least five different forms of humanism articulated in intellectual history (Medieval, Literary, Secular Scientific, Enlightenment, Postmodern) before articulating their own vision of ‘incarnational humanism.’ (The Passionate Intellect, 47-146). For a shorter survey of some historical options, see Packer and Howard, Christianity: The True Humanism, 41-49.

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22

Richard Schacht, Classical Modern Philosophers: Descartes to Kant (London: Routledge, 1984), 17-18. 23

Dennis P. Hollinger, Head, Heart, and Hands: Bringing Together Christian Thought, Passion and Action (Downers Grove: InterVarsity, 2005), 63-67.

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Michael Frost, Incarnate: The Body of Christ in an Age of Disengagement (Downers Grove: InterVarsity, 2014), 14. 25

Alan G. Padgett and Steve Wilkens, Christianity and Western Thought, vol. 2, Faith and Reason in the Nineteenth Century (Downers Grove: InterVarsity, 2000), 23-26; Mark Sayers, The Road Trip that Changed the World: The Unlikely Theory that will Change how you view Culture, the Church, and most importantly, Yourself (Chicago: Moody, 2012), 121. 26

Sayers, The Road Trip, 125 27

John Ortberg and Pamela Howell, ‘Engage both Heart and Mind in Worship: How to Prepare for Worship,’ http://www.christianitytoday.com/biblestudies/articles/spiritualformation/engagebothheart.html (accessed 19/04/2016). 28

Sayers, The Road Trip, 33. 29

Wolterstorff, Educating for Life, 260-261.

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To quote Walt Whitman. 31

Michael P. Jensen, You: An Introduction (Kingsford: Matthias Media, 2008), 11. 32

Mark Sayers, The Road Trip That Changed the World: The Unlikely Theory that will Change how you view Culture, the Church, and Most Importantly, Yourself (Chicago: Moody, 2012), 29. 33

The sociologist Wade Clark Roof states: ‘the real story of American religious life in this half century is the rise of a new sovereign self that defines and sets limits on the meaning of the divine.’ (Wade Clark Roof, as cited in Sayers, The Road Trip, 33). 34

John Calvin, Institutes of the Christian Religion, I.1.i. 35

As Graham Cole says; ‘One thing a frame of reference must do if it is to have any plausibility is to give some account of being human in which we can recognise ourselves.’ (Do Christians Have a Worldview?, available at http://henrycenter.tiu.edu/wp-content/uploads/2013/12/CCI-Graham-Cole-Do-Christians-Have-a-Worldview-Final.pdf).

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C. S. Lewis, Mere Christianity (San Francisco: Harper San Francisco, 2001 [1952]), 227. As Tim Keller argues, bringing the gospel to people involves showing them how the plotline of their story can only find a happy ending in Christ. Timothy Keller, Center Church: Doing Balanced, Gospel-Centred Ministry in Your City (Grand Rapids: Zondervan, 2012), 90. 37

Packer and Howard, Christianity: The True Humanism, 12. 38

Of course, in many ways it is just as important to focus on the fact that human beings are more than just bodies. See Paul D. Spears & Steven R. Loomis, Education for Human Flourishing (Downers Grove: InterVarsity 2009), 43-63. However, Spears and Loomis are at pains to point out that ‘fully functioning humans are neither just body nor just soul, but are complexly interwoven beings made of both body and soul’ (49).

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39

Genesis 2:7. Cf. John Schneider’s comment: ‘Human beings are “earth beings” – of, by and for the earth. We are fashioned from the earth to live upon the earth, to dominate, cultivate and care for the earth – and to use and enjoy the fruits of the earth.’ (Godly Materialism: Rethinking Money and Possessions [Downers Grove: InterVarsity, 1994], 55.) 40

John 1:14. See Graham A. Cole, The God who Became Human: A Biblical Theology of Incarnation (Downers Grove: InterVarsity, 2013), 146-9. 41

Romans 8:18-23; Philippians 3:20; 1 Corinthians 15:35-58. For more see Ross Clifford and Phillip Johnson, The Cross is Not Enough: Living as Witnesses to the Resurrection (Grand Rapids: Baker, 2012); Tom Wright, Surprised by Hope (London: SPCK, 2007), 159-176. 42

Romans 6:19; 12:1; 1 Corinthians 6:20; Philippians 1:20. 43

Frost, Incarnate, 23-5.

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44

Rollo May as cited in Craig Detwiler, iGods: How Technology Shapes our Social and Spiritual Lives (Grand Rapids: Brazos, 2013), 2. 45

I believe I first heard the language of ‘slacktivism’ from Krish Kandiah, in his talk ‘Digitial Discipleship’, available for free at http://www.regentaudio.com/RGDL4100H. I borrow the language of ‘virtue signalling’ from James Bartholomew, ‘I invented “virtue signalling”. Now it’s taking over the world,’ http://www.spectator.co.uk/2015/10/i-invented-virtue-signalling-now-its-taking-over-the-world/ 46

For a pointed, and merciless, critique of this whole phenomenon, one could consult the Instagram account of White Saviour Barbie - https://www.instagram.com/barbiesavior/ 47

For various perspectives on the debate over short-term mission trips, one could consult Brian M. Howell, ‘Mission to Nowhere: Putting Short-Term Missions into Context,’ International Bulletin of Missionary Research 33, no. 4 (2009): 206-11; LiErin Probasco, ‘Giving Time, Not Money: Long Term Impacts of Short Term Mission Trips,’ Missiology 41, no.2 (2013): 202-24; Kraig Beyerlein, Gary Adler and Jenny Trinitapoli, ‘The Effect of Religious Short-Term Mission Trips on Youth Civic Engagement,’ Journal for the Scientific Study of Religion 50, no.4 (2011): 780-95. 48

Frost, Incarnate, 12. 49

Crouch, Culture Making, 23. Crouch himself borrows the term from Ken Myers.

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Andy Crouch, Culture Making: Recovering your Creative Calling (Downers Grove: InterVarsity, 2009), 106. 51

Crouch, Culture Making, 109-110. The premier example in Genesis 2 is the naming of the animals by Adam in 2:19-20, which is clearly something that God could have done, and yet he condescends to allow it to be that ‘whatever the man called each living creature, that was its name’ (2:19). Another example would be the brief allusion to gold in the land of Havilah (2:11-12). As Glenn Davies has pointed out to me in personal conversation, such gold would need to be discovered and extracted, which is part of unfolding all the goodness that is latent within God’s beautiful world. See also James K. A. Smith, ‘What Are We Made For? Creation and the Cultural Mandate,’ available at http://www.colossianforum.org/2011/11/08/biblical-meditation/ 52

Schaeffer, Death in the City, 95.

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53

Genesis 2:9 54

Cf. Cornelius Plantinga, Engaging God’s World: A Christian Vision of Faith, Learning, and Living (Grand Rapids: Eerdmans, 2002), 36. 55

Hans Rookmaaker, ‘Art Needs No Justification,’ in Marleen Hengelaar-Rookmaaker (ed.), The Complete Works of Hans Rookmaaker: Volume 4. Western art and the meanderings of a culture (Carlisle: Piquant, 2003), 333-334. 56

Walter Isaacson, Steve Jobs (New York: Simon and Schuster, 2011), 123, 126, 133-34. 57

Such as the infamous ‘trolley dilemma.’ Cf. Thomas Cathcart, The Trolley Problem, or Would you Throw the Fat Guy off the Bridge?: A Philosophical Conundrum (New York: Workman, 2013).

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58

Phillip Dow, Virtuous Minds: Intellectual Character Development for Students, Educators, and Parents (Downers Grove: InterVarsity, 2013), 22-24. Cf also Paul J. Griffith’s argument that curiosity, in modern conception, is a vice because it is addicted to looking at the object of knowledge, and fails to see that object in relation to God (‘The Vice of Curiosity,’ Pro Ecclesia 15, no.1 [2006]: 50). 59

1 Corinthians 8:1. 60

Owen Barfield, as cited in Iain McGilchrist, The Divided Brain and the Search for Meaning: Why are we so unhappy? (New Haven: Yale University Press, 2012), 1. 61

David Brooks, The Road to Character (London: Allen Lane, 2015), ix.

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62

Paul J. Griffiths, The Vice of Curiosity: An Essay on Intellectual Appetite (Winnipeg: CMU, 2006), 75. 63

Luke 15:11-32 64

Romans 12:13; Hebrews 13:2; 1 Timothy 3:2; Titus 1:8; 1 Peter 4:9. Cf. Tim Chester, A Meal with Jesus: Discovering Grace, Community, and Mission Around the Table (Wheaton: Crossway, 2011), 48.

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65

‘Then Jesus said to his host, “When you give a luncheon or dinner, do not invite your friends, your brothers or relatives, or your rich neighbors; if you do, they may invite you back and so you will be repaid. But when you give a banquet, invite the poor, the crippled, the lame, the blind, and you will be blessed. Although they cannot repay you, you will be repaid at the resurrection of the righteous.’ (Luke 14:12-14). 66

I am reminded of the way David Smith at Calvin College reconfigured language learning away from a tourist model, and moved it towards a model of learning from the stranger.