Title of the Assignment

Outline an account of how philosophy can relate positively to theology, and appropriately support theological reasoning and application. Illustrate your account with a selection of relevant examples from the history of philosophy’s interaction with theology.

Commentary

This is the third essay of the three 1000 word assignments from the Take Home Exam I did for Philosophy and Christian Thought. I didn’t think I treated this subject as well and I thought I could have done more. I expected to be quoting various philosophical texts specifically referencing Christianity. Regardless, I got a pretty good mark for this one at 84% and I appreciated the positive feedback from the lecturer on this one.

Philosphy and Christianity

Dutch theologian, Gilbertus Voetius, held a positive view of the usefulness of philosophy for theology, arguing that philosophy is not a source of heresy, but rather a “constructive contributor to theology”.[1]  On the other hand, Colossians 2:8 asserts “see to it that no one takes you captive by philosophy and empty deceit, according to human tradition, according to the elemental spirits of the world, and not according to Christ.”  Paul could therefore be interpreted as regarding this higher thought, known to the Greeks as philosophy (philosophia), as an empty deceit linked purely to the world of humanity and not of Christ.  Dick Lucas argues that the word rendered philosophy in this passage does not refer to the practice of Greek Philosophy and instead is referencing visitors to Colossae who were claiming deep knowledge of divine mysteries.[2]  Whether or not this is the case, Richard Howe notes that a warning against philosophy does not excuse the Christian from endeavouring to understand it or as Norman Geisler asserts, “We cannot properly beware of philosophy unless we be aware of philosophy.”[3]  Yet there persists a viewpoint today that sola Scriptura obviates human reasoning and knowledge or any level of philosophy.[4]  CS Lewis argues that “Good philosophy must exist, if for no other reason, because bad philosophy needs to be answered.”[5] 

From early in Christian history, theologians have argued from an “all truth is God’s truth” sentiment, asserting the value of philosophy to Christian thinking, with Clement arguing that philosophy has a trace of wisdom, Augustine stating that we should not shrink from philosophy but “claim it for our own use” and much later, Canon Peter Martyr Vermigli asserting “it is the work of God and could not be enjoyed by us without his special contribution.”[6]  Voetius asserts that “naturally revealed philosophical truth does not contradict theological truth” and that both biblical truth and reason are good gifts from God.[7]  Roger Scruton argues that a rational grounding for theology constitutes philosophical thought.[8]  Howe concurs, arguing that disputes regarding doctrine will often require an appeal to philosophy particularly where such debates are not exegetical.[9]  Daniel Maritz argues that in some cases “the denial of the legitimate role of sound reason and good philosophy in matters of faith [has allowed] secularism and its progressive ideals to gain a foothold in many… churches…”[10]  Similar to Hegel’s argument for a religion based in reason and intellectual defence,[11] Descartes asserts that human reason is the criterion by which one can judge the truth of an assertion, even that trust asserted by the authority of the church (in the context of debate with Voetius).[12]

Richard Tarnas notes that “the principal occupation of medieval philosophy had long been the joining of faith with reason, so that the revealed truths of Christian dogma could be explicated and defended with the aid of rational analysis.”[13]  Indeed, as Lydia Schumacher argues, medieval thinkers through engagement with Neo-Platonism for example, developed an exceptionally broad range of answers to inquiry around the nature of God and the world of creation fashioned by God and did not see an explicit difference between philosophy and theology as disciplines.[14] 

The early universities debated the responsibility for Philosophy between the Arts and Theology with John Blund around 1200, arguing that the realm of philosophy was to deal with the soul and its relation to the body whilst theology was limited to the merits or otherwise of the soul (Blund was also a theologian).[15]  Aquinas built on Aristotelian theory in affirming that human experience, constantly refreshed, develops human understanding of the nature of things, challenging preconceived ideas and growing knowledge.[16]  Therefore philosophy is able to challenge and grow knowledge of everything, including theology.  

Aquinas identifies the barriers to good philosophy and understanding of reality that arises for those who do not believe in God.[17]  Aquinas makes a strong argument for philosophy in understanding the Triune God as the subject of prolonged application of reason, arguing that the will and intellect work together to restore the knowledge of God.[18]  By comparison, the Franciscan model for restoring the knowledge of God involved a purer love for God, developing improved access to the knowledge of God, in himself and in creation, by breaking down the noetic effect of Sin.[19]  Together, both philosophical approaches develop a well-rounded relationship and theology of God, as Schumacher notes, “There is truth to both ways of thinking…”[20]

Luther later argued that “Scripture and plain reason” were the foundation of conviction.[21]  It has been argued that the rejection of philosophy and its contribution to theology is anti-intellectual at its core, witness the oft repeated mantra about becoming so “spiritually minded that one is of no earthly use”, “just have faith like a child” and wider eschewing of disciplines like apologetics which rely on philosophical reasoning at least in part.[22]  Reason and philosophy are clearly foundational to faith and conviction as Luther asserted building on an earlier Tertullian thought, “For reason is a property of God’s, since there is nothing which God, the creator of all things, has not foreseen, arranged and determined by reason.  Furthermore, there is nothing God does not wish to be investigated and understood by reason.”[23]

In a world that does not accept the Bible as authentic and the Word of God, Apologetics which is the answering of questions of faith with reasons (1 Pet 3:15), relies on reasoning and philosophy.  This is implicit in the text, “always being prepared to make a defence to anyone who asks you for a reason for the hope that is in you.”  As Roger Scruton argues, “any attempt to give a rational grounding for theology will, for the very reason that theology provides answers to metaphysical questions, itself constitute a form of philosophical thought.[24]  Philosophy, “good” or “bad” is the way in which humans think beyond themselves to engage with both science and theology.  Any deeper thinking of this nature creates by its very nature an engagement with the spiritual and therefore opens a door to an engagement with God and that is positive.

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[1] quoted in B Hoon Woo, “The Understanding of Gisbertus Voetius and Rene Descartes on the Relationship of Faith and Reason, and Theology and Philosophy,” The Westminster Theological Journal 75.1 (2013): 54.

[2] Dick Lucas, The Message of Colossians and Philemon: Fullness and Freedom, The Bible Speaks Today, ed. John Stott (Leicester, UK: Inter-Varsity Press, 2003), 96.

[3] Richard G Howe, “Defending the Handmaid: How Theology Needs Philosophy,” Journal for Baptist Theology & Ministry 21.1 (2024): 101–2, https://www.nobts.edu/baptist-center-theology/ including Normal Geisler quote.

[4] Daniel J Maritz, “By Scripture and Plain Reason: A Historical Retrieval of the Relationship between Theology and Philosophy to Better Engage with Present-Day Secularism,” In Die Skriflig 57.1 (2023): 1–2, https://www.doi.org/10.4102/ids.v57i1.2908.

[5] Maritz, “Relationship,” 3.

[6] Quoted in Howe, “Handmaid,” 102–3.

[7] Woo, “Descartes,” 53.

[8] Scruton, History, 5.

[9] Howe, “Handmaid,” 104, 107.

[10] Maritz, “Relationship,” 2.

[11] Lewis, “Religion,” 42.

[12] Woo, “Descartes,” 58.

[13] Tarnas, Passion, 177.

[14] Schumacher, “History,” 319.

[15] Schumacher, “History,” 320.

[16] Schumacher, “History,” 327–28.

[17] Schumacher, “History,” 327.

[18] Schumacher, “History,” 327.

[19] Schumacher, “History,” 327.

[20] Schumacher, “History,” 328.

[21] Luther quoted in Maritz, “Relationship,” 2.

[22] Maritz, “Relationship,” 3; Joshua D. Chatraw and Mark D Allen, Apologetics at the Cross: An Introduction for Christian Witnesses (Grand Rapids, Michigan: Zondervan, 2018), 20.

[23] Maritz, “Relationship,” 2; Alister E. McGrath, Christian Apologetics: An Introduction (Hoboken NJ USA: John Wiley & Sons, Inc, 2024), 19.

[24] Scruton, History, 5.

Works Cited

Antognazza, Maria Rose. “Intuitive Cognition in the Latin Medieval Tradition.” Philosophy 31.4 (2023): 675–92. https://doi.org/10.1080/09608788.2022.2161467.

Chatraw, Joshua D., and Mark D Allen. Apologetics at the Cross: An Introduction for Christian Witnesses. Grand Rapids, Michigan: Zondervan, 2018.

Craig, Edward, ed. Concise Routledge Encyclopedia of Philosophy. London, UK: Routledge, 2000.

Davis, G Scott. “THE PHENOMENOLOGY OF DEMOCRACY: Molly Farneth, Hegel’s Social Ethics: Religion, Conflict, and Rituals of Reconciliation.” Journal of Religious Ethics 48.1 (2020): 152–71.

Howe, Richard G. “Defending the Handmaid: How Theology Needs Philosophy.” Journal for Baptist Theology & Ministry 21.1 (2024): 99–111. https://www.nobts.edu/baptist-center-theology/.

Lewis, Thomas A. “Religion, Reconciliation, and Modern Society: The Shifting Conclusions of Hegel’s Lectures on the Philosophy of Religion.” Harvard Theological Review 106.1 (2013): 37–60.

Lucas, Dick. The Message of Colossians and Philemon: Fullness and Freedom. The Bible Speaks Today. Edited by John Stott. Leicester, UK: Inter-Varsity Press, 2003.

Maritz, Daniel J. “By Scripture and Plain Reason: A Historical Retrieval of the Relationship between Theology and Philosophy to Better Engage with Present-Day Secularism.” In Die Skriflig 57.1 (2023): 1–14. https://www.doi.org/10.4102/ids.v57i1.2908.

McGrath, Alister E. Christian Apologetics: An Introduction. Hoboken NJ USA: John Wiley & Sons, Inc, 2024.

Owens, Joseph. “Human Reason and the Moral Order in Aquinas.” Studia 28.1 (1990): 155–73.

Schumacher, Lydia. “The History and Future of Philosophy’s Relationship with Theology.” International Journal of Philosophy and Theology 83.5 (2022): 318–30. https://doi.org/10.1080/21692327.2022.2137563.

Scruton, Roger. A Short History of Modern Philosophy: From Descartes to Wittgenstein. 2nd Edition. New York, USA: Routledge, 1995.

Tarnas, Richard. The Passion of the Western Mind: Understanding the Ideas That Have Shaped Our World View. 1 online resource (544 pages) vols. New York: Ballantine Books, 2011. http://search.ebscohost.com/login.aspx?direct=true&scope=site&db=nlebk&db=nlabk&AN=745253.

Threet, Dan. “Mill’s Social Pressure Puzzle.” Social Theory & Practice 44.4 (2018): 539–65. https://doi.org/10.5840/soctheorpract201872743.

Woo, B Hoon. “The Understanding of Gisbertus Voetius and Rene Descartes on the Relationship of Faith and Reason, and Theology and Philosophy.” The Westminster Theological Journal 75.1 (2013): 45–63.

Works Consulted

Boyd, Craig A. and Don Thorsen. Christian Ethics and Moral Philosophy: An Introduction to Issues and Approaches. Grand Rapids Michigan: Baker Academic (2018)

Giertych, Wojciech. “Aquinas on Conscience” Salesianum 86.3 (2024): 408-445. 0036-3502.

Hastings, Ross. Substitution or Satisfaction?: Commentary by Douglas Farrow on the Atonement Theology of Aquinas and Anselm in Theological Negotiations. Crux: A Quarterly Journal of Christian Thought and Opinion 55.2 (2019): 15-23 0011-2186

Loizides, Antis. “Mill on Happiness: A question of method” British Journal for the History of Philosophy 22.2 (2014): 302-321 0960-8788

McDermott, Timothy. Beginnings and Ends: Some Thoughts On Thomas Aquinas, Virtue and Emotions. Studies in Christian Ethics 12.1 (1999): 35-47 10.1177/095394689901200105

Philp, Mark and Georgios Varouxakis. Happiness and Utility: Essays Presented to Frederick Rosen. London, UK: UCL Press (2019

Slotemaker, John Thomas. Ontology, Theology and the Eucharist: Thomas Aquinas and William of Ockham. The St Anselm Journal 9.2 (2014): 1-20 1545-3367

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