Plagiarism in Christian Online Communities and Social Media
Plagiarism, in the context of Christian online communities and social media, involves the uncredited use of another's words or ideas. While the term "plagiarism" itself is modern, Christian thought has long addressed the ethical implications of misrepresentation, deceit, and the proper attribution of intellectual or spiritual authority.
The Bible, particularly the New Testament, emphasizes honesty and integrity within the Christian community. For instance, Paul exhorts believers to "be ye followers of me" in his ways "which be in Christ" [7], implying a standard of conduct that includes truthfulness. The broader principle of not bearing false witness, found in the Ten Commandments, underpins the ethical concern regarding plagiarism. Luther's Small Catechism, in its explanation of the Eighth Commandment ("You shall not give false testimony against your neighbor"), states that one should "defend him, speak well of him, and explain everything in the kindest way" [1]. While directly addressing slander, this principle extends to respecting the intellectual property and contributions of others.
Early Christian writers also grappled with issues related to the faithful transmission of teachings and the dangers of corrupting original messages. Tertullian, for example, criticized those who "corrupted the Gospel from its original integrity" to suit their own ends, specifically naming followers of Marcion and Valentinus [2]. This concern was not merely about intellectual honesty but about preserving the truth of the Christian message. Augustine similarly engaged with Pelagius, who, according to Augustine, presented his own opinions while claiming to respect Catholic authors [3]. Augustine noted that Pelagius would sometimes quote from Catholic writers, including Augustine himself, in a way that did not accurately represent the original author's intent or opinion [5]. This historical context highlights an early awareness of the importance of accurate representation and attribution, even if the specific term "plagiarism" was not in use.
The issue of misrepresentation extends beyond direct quotation to the broader concept of intellectual and spiritual leadership. The apostle Paul warned against those who would "preach another Jesus" or "another gospel" (2 Corinthians 11:4), indicating a concern for the authenticity and origin of Christian teaching. In a different context, Adam Clarke, commenting on 1 Corinthians, discusses the scandal of Christians suing one another at law [4] and the need to disassociate from those who profess Christianity but live scandalously [6]. While not directly about plagiarism, these passages underscore the importance of integrity and accountability within the Christian community, which can be violated by intellectual dishonesty.
In contemporary online spaces, the ease of copying and pasting content makes plagiarism a more prevalent concern. The ethical framework for addressing it draws upon these long-standing Christian principles of truthfulness, respect for others' contributions, and the integrity of communication. The act of taking another's work without attribution can be seen as a form of deceit, undermining the trust essential for healthy Christian community and scholarship.
Sources
- Luther's Small Catechism (Lutheran) “Luther's Small Catechism (Lutheran, 1529), Section 372: From Luther’s Small Catechism © 1986 Concordia Publishing House. All rights reserved. Other than reproduction in whole or in part for noncommercial personal, congregational, or classroom use, no part of this material may be reproduced or stored in a retrieval system or transmitted, in any form or by any means, electronic, mechanical, recording or otherwise, without prior written permission of Concordia Publishing House. Concordia invites you to place links to this site on your Web site and other social networks. To obtain permission for o”
- Schaff ANF/NPNF (Patristic) “ANF Vol 4: Tertullian IV, Minucius Felix, Commodian, Origen — CHAP. XXVII.: After this he says, that certain of the Christian believers, like persons who in a fit of drunkenness lay violent hands upon themselves, have corrupted the Gospel from its original integrity, to a threefold, and fourfold, and many-fold degree, and have remodelled it, so that they might be able to answer objections. Now I know of no others who have altered the Gospel, save the. followers of Marcion, and those of Valentinus, and, I think, also those of Lucian. But such an allegation is no charge against the Christian sys”
- Schaff ANF/NPNF (Patristic) “NPNF1 Vol 5: Augustine — Anti-Pelagian — CHAP. 46 [XLII]--PELAGIUS PROFESSES TO RE-: SPECT THE CATHOLIC AUTHORS. Such are the particulars which, to the best of my ability, I have succeeded in obtaining from the writings of Pelagius, whenever he makes mention of grace. You perceive, however, that men who entertain such opinions as we have reviewed are "ignorant of God's righteousness, and desire to establish their own,"[1] and are far off from "the righteousness which we have of God "[2] and not of ourselves; and this they ought to have discovered and recognised in the very holy canonical Scrip”
- 1 Corinthians (Methodist/Wesleyan) “Adam Clarke on 1 Corinthians 6:6: Brother goeth to law with brother - One Christian sues another at law! This is almost as great a scandal as can exist in a Christian society. Those in a religious community who will not submit to a proper arbitration, made by persons among themselves, should be expelled from the Church of God.”
- Schaff ANF/NPNF (Patristic) “NPNF1 Vol 5: Augustine — Anti-Pelagian — CHAP. 71 [LXI.]--AUGUSTIN REPLIES AGAINST THE QUOTATIONS WHICH PELAGIUS HAD ADVANCED OUT OF THE CATHOLIC WRITERS. LACTANTIUS. (part 1): Accordingly, with respect also to the passages which he has adduced,--not indeed from the canonical Scriptures, but out of certain treatises of catholic writers,--I wish to meet the assertions of such as say that the said quotations make for him. The fact is, these passages are own opinion nor his. Amongst them he wanted to class something out of my own books, thus accounting me to be a person who seemed worthy of being”
- 1 Corinthians (Methodist/Wesleyan) “Adam Clarke on 1 Corinthians 5:11: But now I have written - I not only write this, but I add more: if any one who is called a brother, i.e. professes the Christian religion, be a fornicator, covetous, idolater, railer, drunkard, or extortioner, not even to eat with such - have no communion with such a one, in things either sacred or civil. You may transact your worldly concerns with a person that knows not God, and makes no profession of Christianity, whatever his moral character may be; but ye must not even thus far acknowledge a man professing Christianity, who is scandalous in his conduct. ”
- 1 Corinthians (Presbyterian) “Jamieson, Fausset & Brown on 1 Corinthians 4:16: be ye followers of me--literally, "imitators," namely, in my ways, which be in Christ (Co1 4:17; Co1 11:1), not in my crosses (Co1 4:8-13; Act 26:29; Gal 4:12).”