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Scholars do not operate in a vacuum, but within the frameworks of their communities, traditions, commitments, and beliefs. Their scholarship, even when specialized, develops within a larger picture of reality. So we must ask: What is in that larger picture? Is there a place for God? If so, does God's presence make any difference to the rest of the picture? Does that presence change the relative proportions of the picture as a whole?
A picture of reality in which there is a being great enough to produce and to oversee the universe is, after all, quite different from one in which things operate sheerly through impersonal forces. If we affirm a reality that includes a being of immense intelligence, power, and concern for us, every other fact or belief will have some relationship to that being. At the least, the presence of that being should alter our view of the relative significance of the other aspects of reality that we deal with in our scholarship.
The doctrine of divine creation has the widest implications for scholarship in Christian and other monotheistic traditions, but Christians should ask as well whether more specifically Christian theological beliefs might also have implications for their scholarship. The Christian faith that Jesus Christ is God, the second person of the Trinity, who was incarnated as truly human, is central to Christian tradition. If such an astonishing belief is deeply imbedded in the web of beliefs that forms our thoughts, what implications ought it to have for our academic work?
One implication, which is not unique to Christianity but is accentuated by faith in Christ as God incarnate, is that the supernatural and the natural realms are not closed off to each other. Christians who affirm that Jesus was not only human but also fully divine must presuppose that the transcendent God, the wholly Other, the Creator of heaven and earth, can appear and be known in our ordinary history.
Most of modern thought, by contrast, assumes something like "Lessing's ditch": that one cannot get from the contingent truths of history to the timeless metaphysical truths of religion. Acceptance of the Incarnation, however, seems to presuppose that we can know about the transcendent through ordinary contingent means, such as the testimony of others and evidences drawn from our own experience.
The Christian experience of faith involves in some way knowing God through an encounter with the historical person Jesus Christ. The starting point for Christian thought, then, entails an implicit rejection of the rule (perhaps derived from more abstract conceptions of the deity in classical Greek thought) that we cannot bridge the gap between empirical truths and wider metaphysical realities. Religious truths are not first of all "necessary truths," like the truths of mathematics, but rather, according to Christianity, revealed to us in encounters with the divine person within our history.
Christians who believe in the Incarnation are then working within a framework of a universe that is open to spiritual phenomena that go beyond those that people of all faiths or of no formal faith can agree on. While Christians may be as skeptical as anyone about any particular claim of a miracle, a revelation, or spiritual phenomenon, they would not rule it out on the modern premise that such things do not happen. In short, they are working in a spiritually open, rather than closed, universe.
At the same time, in academic and many other settings, Christians may engage in what could be called "methodological secularization." For a particular task, such as landing an airplane, this is the stance that we hope our fellow citizens will take. No matter how open the pilot may be to spiritual realities, we hope that he will rely on the radar and not just the Holy Spirit when trying to get to O'Hare.
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