Creating a Safe and Inclusive Environment for Non-Scriptural Discussions
Creating a Safe and Inclusive Environment for Non-Scriptural Discussions
The early Christian church faced diverse audiences with varying levels of education and cultural backgrounds, necessitating thoughtful approaches to communication. Augustine, in his work "On the Holy Trinity," emphasizes the importance of adapting one's teaching style to the audience, highlighting the need for clarity and sensitivity [3].
In catechizing or instructing individuals, Augustine recommends beginning with a narrative approach, drawing from the history of creation to the present times of the church. This method helps to establish a common ground and facilitates understanding [8]. When dealing with educated individuals, particularly those with a background in grammar and rhetoric, Augustine advises being mindful of their expectations and adapting the discourse accordingly [9].
The apostle Paul's writings also offer insights into creating an inclusive environment. In Romans 14:19, Paul encourages believers to pursue peace and edify one another, rather than engaging in contentious debates over matters like dietary restrictions and festival observances. Adam Clarke's commentary on this passage underscores the importance of promoting unity and avoiding stumbling blocks to others [2].
In a similar vein, John Gill's commentary on Titus 2:6 highlights the value of "sound speech" that is wholesome, plain, and easy to understand. This approach is essential in both public ministry and private conversations, ensuring that one's language is free from "rotten speech" and conducive to edifying others [1].
The early church fathers recognized the significance of effective communication in fostering a welcoming environment. Gregory Thaumaturgus is noted for his straightforward narrative style, unencumbered by the tricks of rhetoric, which can be alienating or confusing to some listeners [5].
Augustine further stresses the importance of the teacher's attitude and demeanor. He advocates for a cheerful and engaged approach to instruction, as weariness or reluctance on the part of the teacher can be detrimental to the learning environment [4].
In interpreting Scripture and engaging in discussions, the early fathers emphasized the need for humility and a willingness to learn. Clement of Alexandria advises that a sound mind, devoted to piety and the love of truth, will eagerly meditate on the things that God has made known to humanity [7].
By adopting these principles—adaptability, clarity, a focus on edification, and humility—Christians can create a safe and inclusive environment for discussions, even when venturing beyond scriptural topics. This approach not only honors the diversity of backgrounds and perspectives within the community but also fosters a spirit of unity and mutual respect.
The historical development of Christian thought and practice underscores the ongoing importance of these values. As the church continues to engage with diverse cultures and educational backgrounds, the wisdom of the early fathers remains relevant, guiding believers in their efforts to communicate effectively and promote a sense of belonging among all participants in discussions [3, 6].
Sources
- Titus (Baptist/Reformed) “John Gill on Titus 2:6: Sound speech that cannot be condemned,.... In the public ministry, the wholesome words of our Lord Jesus should be used, and the doctrines of the Gospel be expressed, as near as can be, in the words which the Holy Ghost teacheth, and not in the enticing words of man's wisdom; such speech or language should be chosen, that is plain, easy, and acceptable, and conveys just ideas of things; and which being agreeable to the Scriptures of truth, and the analogy of faith, cannot be justly found fault with: or this may refer to private conversation, in which no rotten speech, o”
- Romans (Methodist/Wesleyan) “Adam Clarke on Romans 14:19: Let us therefore follow - Far from contending about meats, drinks, and festival times, in which it is not likely that the Jews and Gentiles will soon agree, let us endeavor to the utmost of our power to promote peace and unanimity, that we may be instrumental in edifying each other, in promoting religious knowledge and piety instead of being stumbling-blocks in each other's way.”
- Schaff ANF/NPNF (Patristic) “NPNF1 Vol 3: Augustine — On the Holy Trinity — CHAP. 8.--OF THE METHOD TO BE PURSUED IN CATECHISING THOSE WHO HAVE HAD A LIBERAL EDUCATION. (part 2): and of skillfully applied diligence on the part of these expounders;(3) and, in the case of the canonical Scriptures, commending above all the most salutary modesty (of language) displayed alongside their wonderful loftiness (of subject); while, in those other productions you notice, in accordance with the 291 characteristic faculty of each several writer, a style of a more sonorous and, as it were more rounded eloquence adapted to minds that are”
- Schaff ANF/NPNF (Patristic) “NPNF1 Vol 3: Augustine — On the Holy Trinity — CHAP. 10.--OF THE ATTAINMENT OF CHEERFULNESS IN THE DUTY OF CATECHISING, AND OF VARIOUS CAUSES PRODUCING WEARINESS IN THE CATECHUMEN, (part 1): 14. At this point you perhaps desiderate some example of the kind of discourse intended, so that I may show you by an actual instance how the things which I have recommended are to be done. This indeed I shall do, so far as by God's help I shall be able. But before proceeding to that, it is my duty, in consistency with what I have promised, to speak of the acquisition of the cheerfulness (to which I have a”
- Schaff ANF/NPNF (Patristic) “ANF Vol 6: Gregory Thaumaturgus, Dionysius, Julius Africanus, Methodius, Arnobius — BOOK I. (part 37): but do not clearly mark its great features. But he who really knows the subject under discussion, neither defines, nor deduces, nor seeks the other tricks of words by which an audience is wont to be taken in, and to be beguiled into a forced assent to a proposition. 59. Your narratives, my opponent says, are overrun with barbarisms and solecisms, and disfigured by monstrous blunders. A censure, truly, which shows a childish and petty spirit; for if we allow that it is reasonable, let us cease”
- Schaff ANF/NPNF (Patristic) “NPNF1 Vol 2: Augustine — City of God, Christian Doctrine — SHOWING THAT TO TEACH RULES FOR THE INTERPRETATION OF SCRIPTURE IS NOT A SUPERFLUOUS TASK. (part 1): 1. THERE are certain rules for the interpretation of Scripture which I think might with great advantage be taught to earnest students of the word, that they may profit not only from reading the works of others who have laid open the secrets of the sacred writings, but also from themselves opening such secrets to others. These rules I propose to teach to those who are able and willing to learn, if God our Lord do not withhold from me, wh”
- Schaff ANF/NPNF (Patristic) “ANF Vol 1: Clement, Polycarp, Ignatius, Barnabas, Papias, Justin Martyr, Irenaeus — CHAP. XXVII.--PROPER MODE OF INTERPRETING PARABLES AND OBSCURE PASSAGES OF SCRIPTURE. (part 1): 1. A sound mind, and one which does not expose its possessor to danger, and is devoted to piety and the love of truth, will eagerly meditate upon those things which God has placed within the power of mankind, and has subjected to our knowledge, and will make advancement in [acquaintance with] them, rendering the knowledge of them easy to him by means of daily study. These things are such as fall [plainly] under our o”
- Schaff ANF/NPNF (Patristic) “NPNF1 Vol 3: Augustine — On the Holy Trinity — CHAP. 6.--OF THE WAY TO COMMENCE THE CATECHETICAL INSTRUCTION, AND OF THE NARRATION OF FACTS FROM THE HISTORY OF THE WORLD'S CREATION ON TO THE PRESENT TIMES OF THE CHURCH. (part 1): 10. But if it happens that his answer is to the effect that he has met with some divine warning, or with some divine terror, prompting him to become a Christian, this opens up the way most satisfactorily for a commencement to our discourse, by suggesting the greatness of God's interest in us. His thoughts, 289 however, ought certainly to be turned away from this line ”
- Schaff ANF/NPNF (Patristic) “NPNF1 Vol 3: Augustine — On the Holy Trinity — CHAP. 9.--OF THE METHOD IN WHICH GRAMMARIANS AND PROFESSIONAL SPEAKERS ARE TO BE DEALT WITH. (part 1): 13. There are also some who come from the commonest schools of the grammarians and professional speakers, whom you may not venture to reckon either among the uneducated or among those very learned classes whose minds have been exercised in questions of real magnitude. When such persons, therefore, who appear to be superior to the rest of mankind, so far as the art of speaking is concerned, approach you with the view of becoming Christians, it wil”