Scripture in Context: Colossians 2:1-3:4
"For I want you to know how great a struggle I have for you and for those at Laodicea and for all who have not seen me face to face, 2 that their hearts may be encouraged, being knit together in love, to reach all the riches of full assurance of understanding and the knowledge of God's mystery, which is Christ, 3 in whom are hidden all the treasures of wisdom and knowledge. 4 I say this in order that no one may delude you with plausible arguments. 5 For though I am absent in body, yet I am with you in spirit, rejoicing to see your good order and the firmness of your faith in Christ.6 Therefore, as you received Christ Jesus the Lord, so walk in him, 7 rooted and built up in him and established in the faith, just as you were taught, abounding in thanksgiving.8 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. 9 For in him the whole fullness of deity dwells bodily, 10 and you have been filled in him, who is the head of all rule and authority. 11 In him also you were circumcised with a circumcision made without hands, by putting off the body of the flesh, by the circumcision of Christ, 12 having been buried with him in baptism, in which you were also raised with him through faith in the powerful working of God, who raised him from the dead. 13 And you, who were dead in your trespasses and the uncircumcision of your flesh, God made alive together with him, having forgiven us all our trespasses, 14 by canceling the record of debt that stood against us with its legal demands. This he set aside, nailing it to the cross. 15 He disarmed the rulers and authorities and put them to open shame, by triumphing over them in him.16 Therefore let no one pass judgment on you in questions of food and drink, or with regard to a festival or a new moon or a Sabbath. 17 These are a shadow of the things to come, but the substance belongs to Christ. 18 Let no one disqualify you, insisting on asceticism and worship of angels, going on in detail about visions, puffed up without reason by his sensuous mind, 19 and not holding fast to the Head, from whom the whole body, nourished and knit together through its joints and ligaments, grows with a growth that is from God.20 If with Christ you died to the elemental spirits of the world, why, as if you were still alive in the world, do you submit to regulations— 21 “Do not handle, Do not taste, Do not touch” 22 (referring to things that all perish as they are used)—according to human precepts and teachings? 23 These have indeed an appearance of wisdom in promoting self-made religion and asceticism and severity to the body, but they are of no value in stopping the indulgence of the flesh. If then you have been raised with Christ, seek the things that are above, where Christ is, seated at the right hand of God. 2 Set your minds on things that are above, not on things that are on earth. 3 For you have died, and your life is hidden with Christ in God. 4 When Christ who is your life appears, then you also will appear with him in glory."
Lesson Text: Colossians 2:8
Throughout the history of the church philosophy has often been ill-treated in more than one way. Two extremes exist (both of them negative and unbiblical) as it concerns attitudes towards philosophy in relationship to Christianity. Philosophy has at sundry times been overvalued and also undervalued (even despised) in various traditions. The first negative extreme is, as often is the case, what gives rise to the second negative extreme. We are, as frail humans, very given to pendulum swinging, oversteering and landing in opposite ditches. It is indeed the case that both the overestimation of the place of philosophy within the church and the under appreciation of philosophy in the church are errors to be avoided.
One of the principle objections to the study of philosophy among Christians finds its root in a certain understanding of one verse in the new testament, namely our text under consideration, Colossians 2:8.
"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."
This verse, the only one in the entire New Testament which actually uses the word “philosophy” (save the use of the term “philosophers” in Acts 17), has stood out in many Christians minds and has predisposed many a believer to be wary of anything bearing the name “philosophy” or “philosophical.” However, to read Colossians 2:8 in such a way as to come away with the belief that all things labeled “philosophy” are to be rejected immediately, dismissed out of hand, is to not read the Scripture here very carefully (which is something we ought always to do).
If we slow down to take a closer look at verse 8 we see that the apostle Paul is not warning believers to avoid all philosophy but, rather, to avoid certain kinds of philosophy. Namely we are to avoid philosophies which are “according to human tradition, according to the elemental spirits of the world, and not according to Christ.” Arguably the apostle Paul may be giving us two different categories of bad philosophy (e.g. 1. Philosophies “according to human tradition” and 2. philosophies “according to the elemental spirits of the world.”), but it seems more probable that he is grouping together all philosophy which is not according to Christ as being “empty” because it is mere “human tradition” as opposed to a philosophy which is informed by revelation.
It is important to see that the primary distinction Paul is making here is not between two bad philosophies, neither of which are according to Christ, but between bad philosophies and good philosophies. Paul’s wording here in verse 8 is important because by saying “see that no one takes you captive by philosophy… not according to Christ” this strongly suggests that there are philosophies (or at least a philosophy) which is in accordance with Christ. As we will see, the greater context of Colossians 2 will explicate what he means by philosophies not according to Christ.
Before we look at the difference between philosophies not according to Christ and philosophies in keeping with Christ it would probably serve us well to give some definition to the word philosophy itself. As I said earlier the New Testament only employs the word philosophy this one time with the exception of a variation of this word in Acts 17 (philosophy here in Colossians 2:8 and philosophers in Acts 17:18, which is to say those who are practitioners of philosophy. Namely in that context it referred to the Stoics and Epicureans). The word philosophy is itself a composition of two other Greek words, namely, phileo (φιλεω) which means “Ι love” and sophia (σοφια) which means “wisdom.” Hence philosophy is “the love of wisdom.” Upon this definition, insofar as we have a face value meaning for the word philosophy, we must ask ourselves whether philosophy is a bad thing? Should we love wisdom and seek after it or is wisdom a thing to be despised and rejected by Christians?
I presume to speak on behalf of all my brothers and sisters in Christ when I say that I am certain whatever form of philosophy we might reject we certainly are not rejecting the most basic notion of philosophy, the love of wisdom. In fact to do so would be very unbiblical of us. Consider the first seven opening verses of the biblical book of Proverbs.
"The proverbs of Solomon, son of David, king of Israel: 2 To know wisdom and instruction, to understand words of insight, 3 to receive instruction in wise dealing, in righteousness, justice, and equity; 4 to give prudence to the simple, knowledge and discretion to the youth— 5 Let the wise hear and increase in learning, and the one who understands obtain guidance, 6 to understand a proverb and a saying, the words of the wise and their riddles. 7 The fear of the Lord is the beginning of knowledge; fools despise wisdom and instruction."
Consider Solomon’s purpose in writing this book, so that the reader may come “to know wisdom and instruction.” Note further that the Scripture tells us “the fear of the Lord is the beginning of knowledge; fools despise wisdom and instruction.” This really leaves the believer with no room to make the uncareful and blanket statement that “all philosophy is a thing to be avoided.” It is the same kind of uncareful reading of the Colossians 2:8 that leads people to throw around slogans like, “money is the root of all evil” which 1 Timothy 6:10 never actually says.[1]
No, brothers and sisters, we should not despise philosophy because the Lord wants us to love wisdom and pursue knowledge. God does not oppose our growing in intellect or exploring questions about what exists and for what purpose or inquiring into ethical questions, or considering what it means to have knowledge, etc.! Christianity is not an anti-intellectual religion, nor an anti-philosophical religion. Jesus himself, in his human nature, is said to have “increased in wisdom and in stature and in favor with God and man” as he grew up into adulthood.[2]
So it is clear from Scripture that philosophy, at its most basic meaning, is not a bad thing. So what of the differences between philosophies “not according to Christ” and philosophy in accordance with Christ? Let us turn back to Colossians 2. Paul has told us that philosophies that are not according to Christ are those that are wrapped up in human tradition and the elemental spirits of this world. Note that “elemental spirits” can also be translated as “elemental principles.” I think, so understood, that both of these descriptions are essentially talking about the same kind of bad philosophy, namely one that operates purely according to human reason and tradition as opposed to philosophy that is done in light of, and under the authority of, divine revelation.
But we don’t have to merely speculate as to what Paul means by these two phrases, “human tradition,” and “elemental spirits/principles” because he gives us examples. Immediately after verse 8 (you guessed it, starting in verse 9) Paul tells us “For in Him (that is Christ) the whole fullness of deity dwells bodily, and you have been filled in him, who is the head of all rule and authority.” Herein lies the demarcation between philosophies according to Christ and philosophies not according to Christ. Philosophies which are according to Christ recognize Jesus as the divine and incarnate Son of God who is the head of all rule and authority. Philosophies which start with the proclamation “Jesus is Lord!” and which affirm his coming and headship over all things (e.g. over Logic, Metaphysics, Epistemology, and Ethics, etc.) are welcome philosophies. They have the proper starting point for doing legitimate philosophy, namely, the fear of God. A philosophy which sees the teachings of Christ (and by extension the whole of God’s word) as authoritative and therefore a philosophy which sees itself as subordinate to the rule of Jesus, is a philosophy that is according to Christ. Paul is not condemning this kind of philosophy, rather he is condemning those which do the exact opposite and fail to recognize the rule and authority of Jesus.
In verses 11-15 Paul goes on to explain how Jesus has demonstrated his authority over human tradition and reason, and how he has established his rule over the things of this world.
"In him also you were circumcised with a circumcision made without hands, by putting off the body of the flesh, by the circumcision of Christ, 12 having been buried with him in baptism, in which you were also raised with him through faith in the powerful working of God, who raised him from the dead. 13 And you, who were dead in your trespasses and the uncircumcision of your flesh, God made alive together with him, having forgiven us all our trespasses, 14 by canceling the record of debt that stood against us with its legal demands. This he set aside, nailing it to the cross. 15 He disarmed the rulers and authorities and put them to open shame, by triumphing over them in him."
Christ has accomplished salvation for his people, circumcising our hearts, burring us with him in his death by baptism, and raising us to new life in himself by the power of his resurrection. By his power and his work all of our sins are forgiven and our debt is cancelled against God. He has shown his power too, and completely disarmed the rulers and authorities of this world, triumphing over them. Whether Paul here means the human rulers and authorities or the spiritual, demonic forces at work is perhaps a bit ambiguous but it is nonetheless true in both cases. The Jewish authorities, the Roman authorities, and the demonic authorities were all powerless to keep Jesus in his grave and his resurrection proves that he is able to do all he says he can do and that he has saved us from our sins and reconciled us to God! A philosophical starting point which affirms all of this is a philosophy according to Christ.
Contrarily it becomes easy to see what kinds of philosophies are not according to Christ. Paul goes on to give us very clear examples in verses 16-23.
"Therefore let no one pass judgment on you in questions of food and drink, or with regard to a festival or a new moon or a Sabbath. 17 These are a shadow of the things to come, but the substance belongs to Christ. 18 Let no one disqualify you, insisting on asceticism and worship of angels, going on in detail about visions, puffed up without reason by his sensuous mind, 19 and not holding fast to the Head, from whom the whole body, nourished and knit together through its joints and ligaments, grows with a growth that is from God. 20 If with Christ you died to the elemental spirits of the world, why, as if you were still alive in the world, do you submit to regulations— 21 “Do not handle, Do not taste, Do not touch” 22 (referring to things that all perish as they are used)—according to human precepts and teachings? 23 These have indeed an appearance of wisdom in promoting self-made religion and asceticism and severity to the body, but they are of no value in stopping the indulgence of the flesh."
Here we see Paul identify certain traditions of men regarding how one ought to eat and drink, or observe certain festivals or the Sabbath. Most likely here he has in mind many of the Pharisaical traditions which Jesus and his disciples constantly butted heads with in the Gospels. It is not that there is no instruction to be had on food and drink or on Sabbath keeping, but man loves to add and subtract from what God has said. Any addition or subtraction to the word of God on these or any other subject is damnable philosophy which leads people away from Christ and toward hell.
But it is not just Jewish traditions (rule keeping) and mysticism (such as the worship of angels) that Paul addresses here but also human philosophies like extreme asceticism. The denial of the body of basic needs and even pleasures as was taught by certain Jewish sects (like the Essenes) and Greek philosophers alike (i.e. Stoics and Cynics, etc.). Paul addresses this idea which led people to practice severe treatment of their bodies as if this somehow enabled them a higher degree spirituality or freed them from the power of our flesh. Only Christ can actually free us from the power of the flesh. Denying yourself food and drink and sexuality does not in itself make one spiritual. In fact the spiritual man knows that all of those things have a place in which they may bring glory to God. Any tradition or teaching or practice that loses site of the headship of Jesus is a deceitful and empty philosophy.
So philosophies not according to Christ, which is the kind of philosophy condemned by Scripture, are philosophies that do not recognize the true humanity and divinity and Lordship of Jesus Christ. They are philosophies that add and subtract from the teaching of God’s word. They are philosophies that try to use human reason and carnal practices to reach spiritual enlightenment and which fail to acknowledge the rightful rule and authority of Christ.
John Calvin sums up these problematic philosophies when he writes:
"He (that is Paul) points out more precisely what kind of philosophy he reproves, and at the same time convicts it of vanity on a twofold account -- because it is not according to Christ, but according to the inclinations of men; and because it consists in the elements of the world. Observe, however, that he places Christ in opposition to the elements of the world, equally as to the traditions of men, by which he intimates, that whatever is hatched in man’s brain is not in accordance with Christ, who has been appointed us by the Father as our sole Teacher, that he might retain us in the simplicity of his gospel."[3]
Philosophies not according to Christ are philosophies that: 1. Do not have an origin point in common with the revelation of God, and 2. Distract people from the simplicity of the gospel. Conversely a philosophy in accordance with Christ will always start with revelation (general or special) and never distract (or detract) from the truth of the gospel (and by extension, any teaching of Scripture).
Now having so far shown that philosophy, the love of wisdom, is a good thing at its most basic level (Proverbs expressly was written to give wisdom to the person who desires it), and having now clearly demarcated the lines between good philosophy (that which recognizes the rule and headship of Jesus and originates from God’s revelation) and bad philosophy (that which which originates in the mind of man and seeks to subjugate revelation to itself and does not recognize the Lordship of Jesus), what should a Christian use philosophy for?
Philosophy is good for Christian use for a great many things. First of all, it is worth mentioning that the modern conception of what philosophy encompases is much narrower than what philosophy was thought to encompass historically. In today’s academy a philosophy major will focus primarily on the study of Logic,[4] Epistemology,[5] Metaphysics,[6] Ethics,[7] and maybe Aesthetics.[8] These are indeed central philosophical inquiries and they are among the most important questions we can ask. However throughout history, back to the ancient Greeks and through the Medieval era, philosophy also encompassed disciplines like natural philosophy (which we now call “science”)[9] and also mathematics. If you have ever taken any geometry you are interacting with the work of the great philosopher Euclid (who, by the way, would be horrified that we use his philosophy to make physical things because he was just interested in the purity of his axioms and their relationships). Again, philosophy, the love of wisdom, really covers any area of inquiry into any subject matter. To do philosophy is simply to be curious to know and understand.
Broadly speaking, Christians can use philosophy in at least the following two ways:
1. Christians can use philosophy to discover and proclaim truth, goodness, and beauty in the world as revealed to all men by general revelation.
2. Christians can use philosophy to aid in the communication of truths given to us by special revelation.
As to the first Christian use of philosophy (using philosophy to discover and proclaim truth, goodness, and beauty revealed by God in general revelation) this allows us as Christians to study and learn about the world God has made. From the engineering of buildings, cars, planes, etc., to the study of the art of persuasion in speech or exciting story telling in prose, to research into medical technology, to the forms of philosophy we have already discussed that inquire into meaning, truth, goodness, beauty, and knowledge itself, Christians should have a very real interest in all of these forms (and more) of philosophical inquiry. Something is fundamentally broken in the person who is content simply to go through life incurious about the world around him.
The ancient Greeks were uniquely curious about the world they found themselves in compared to other civilizations. While this did not free the pagan Greeks from their sins, it did lead them into the discovery and advancement of many truths. Much of the math which we use today originated with the Greeks who simply were infatuated with numbers and lines and other objects built into the invisible fabric of the universe and the relationships they had with one another. It was this early natural philosophical inquiry that caused more than just one or two Greeks to begin to wonder if there were not some ultimate God, above all the other so-called gods, that really wove the universe together. The world seemed the product of a great unity of mind rather than a product of a plurality of gods always at war with one another. Thinkers like Plato and Aristotle, among others, actually approached a kind of theism because of their philosophical inquiry.
Paul makes it clear that the reason such truths can be found out by gentiles is because of God’s general revelation in the things he has made. Romans 1:19-20 states, “For what can be known about God is plain to them, because God has shown it to them. For his invisible attributes, namely, his eternal power and divine nature, have been clearly perceived, ever since the creation of the world, in the things that have been made. So they are without excuse.” So clearly did God reveal himself in the natural world to all men that Paul actually acknowledges in Acts 17:24-28 that the Greeks had acquired truth about the one true God. In his message to the Athenian philosophers he states:
"The God who made the world and everything in it, being Lord of heaven and earth, does not live in temples made by man, 25 nor is he served by human hands, as though he needed anything, since he himself gives to all mankind life and breath and everything. 26 And he made from one man every nation of mankind to live on all the face of the earth, having determined allotted periods and the boundaries of their dwelling place, 27 that they should seek God, and perhaps feel their way toward him and find him. Yet he is actually not far from each one of us, 28 for “‘In him we live and move and have our being’; as even some of your own poets have said, “‘For we are indeed his offspring.’"
Here he is quoting two of their own poet/philosophers and acknowledging that they have rightly inferred certain truths about God from their philosophy even though they have fallen short of actually finding him in a saving way. Nonetheless, truth was discovered and it was discovered because of general revelation. Once again, the only way to do true philosophy is in light of revelation from God and the Greeks at least used general revelation as their starting point and as such discovered many true things but not without a great mixture of error.
So what of the pagan philosophers and their works? Are we to commit them to the flames or can we benefit from them? Well, two giants of the faith have taken up sides on this point. One is Tertullian, a late second century Christian teacher who finds no use for the pagans and their philosophy and the other is Augustine who argues there is much which can be redeemed within their work. Let us consider Tertullian’s criticism first.
Writing with great passion and concern for his fellow brothers and sister in Christ, as they dealt with constant heresies popping up all around them, Tertullian identified the pagan philosophies and philosophers as a source of much of the trouble. He states:
"These are “the doctrines” of men and “of demons” produced for itching ears of the spirit of this world’s wisdom: this the Lord called “foolishness,” and “chose the foolish things of the world” to confound even philosophy itself. For (philosophy) it is which is the material of the world’s wisdom, the rash interpreter of the nature and the dispensation of God. Indeed heresies are themselves instigated by philosophy. From this source came the Æons, and I know not what infinite forms, and the trinity of man in the system of Valentinus, who was of Plato’s school. From the same source came Marcion’s better god, with all his tranquillity; he came of the Stoics. Then, again, the opinion that the soul dies is held by the Epicureans; while the denial of the restoration of the body is taken from the aggregate school of all the philosophers; also, when matter is made equal to God, then you have the teaching of Zeno; and when any doctrine is alleged touching a god of fire, then Heraclitus comes in. The same subject-matter is discussed over and over again by the heretics and the philosophers; the same arguments are involved. Whence comes evil? Why is it permitted? What is the origin of man? and in what way does he come? Besides the question which Valentinus has very lately proposed—Whence comes God? Which he settles with the answer: From enthymesis and ectroma. Unhappy Aristotle! who invented for these men dialectics, the art of building up and pulling down; an art so evasive in its propositions, so far-fetched in its conjectures, so harsh, in its arguments, so productive of contentions—embarrassing even to itself, retracting everything, and really treating of nothing! Whence spring those “fables and endless genealogies,” and “unprofitable questions,” and “words which spread like a cancer?” From all these, when the apostle would restrain us, he expressly names philosophy as that which he would have us be on our guard against. Writing to the Colossians, he says, “See that no one beguile you through philosophy and vain deceit, after the tradition of men, and contrary to the wisdom of the Holy Ghost.” He had been at Athens, and had in his interviews (with its philosophers) become acquainted with that human wisdom which pretends to know the truth, whilst it only corrupts it, and is itself divided into its own manifold heresies, by the variety of its mutually repugnant sects. What indeed has Athens to do with Jerusalem? What concord is there between the Academy and the Church? what between heretics and Christians? Our instruction comes from “the porch of Solomon,” who had himself taught that “the Lord should be sought in simplicity of heart.” Away with all attempts to produce a mottled Christianity of Stoic, Platonic, and dialectic composition! We want no curious disputation after possessing Christ Jesus, no inquisition after enjoying the gospel! With our faith, we desire no further belief. For this is our palmary faith, that there is nothing which we ought to believe besides."[10]
Tertullian rightly reacts against the errors and heresies produced by those who have wandered far afield into greek philosophy with no grounding in the truths of Scripture. Marcion and the other heretics he mentions were no cute kittens but men twisted and warped by sinful lack of submission to the teachings of Christ, cutting and pasting their Bibles to their own liking and making a god in their own image. It is all too true that the Greek philosophers had a deficient view of God and that those in the visible church who followed those pagan philosophers indiscriminately came to a shipwreck of their faith and of those whom they took down with them. So Tertullian is quite right to strongly oppose the doctrines of demons and false ideas found in the philosophers because of the fruit of death which those ideas bear out.
However, it is possible that Tertullian goes too far in his criticism of Greek philosophy. It may depend on how we understand his final statements. Again, he said, “What indeed has Athens to do with Jerusalem? What concord is there between the Academy and the Church? what between heretics and Christians? Our instruction comes from “the porch of Solomon,” who had himself taught that “the Lord should be sought in simplicity of heart.” Away with all attempts to produce a mottled Christianity of Stoic, Platonic, and dialectic composition! We want no curious disputation after possessing Christ Jesus, no inquisition after enjoying the gospel! With our faith, we desire no further belief. For this is our palmary faith, that there is nothing which we ought to believe besides.”
If Tertullian is taken to mean that all things that are not the gospel itself are worthless and we should not hold any interest in them, then I think he goes too far. Surely there are areas of inquiry that are not directly associated with the gospel that are still worth our time. We have already mentioned some of these above. Learning how to do a heart or liver transplant does not have a direct application to the gospel but surely it was a good line of inquiry that led to successfully being able to save lives in this way. Perhaps identifying the nature of knowledge seems to stand apart from the gospel but if we say that we know the gospel and that we know that it is true, what do we mean by that? Surely some of the inroads the Greeks made into the nature of the universe and the things therein have some valuable insights, insights that we benefit from even today. Charitably we may read Tertullian with the lens of Colossians 2 and see that his main concern is the rejection of philosophy that is completely untethered from the gospel and not subordinate to Christ. It would seem however that he is ready to depart from the works of Plato and Aristotle altogether in order to avoid their errors. Augustine, however, offers us a still more excellent way.
In his book, On Christian Doctrine, Augustine gives us this helpful illustration of how we ought to think about the truths which pagan philosophers have stumbled upon. He writes:
"Moreover, if those who are called philosophers, and especially the Platonists, have said aught that is true and in harmony with our faith, we are not only not to shrink from it, but to claim it for our own use from those who have unlawful possession of it. For, as the Egyptians had not only the idols and heavy burdens which the people of Israel hated and fled from, but also vessels and ornaments of gold and silver, and garments, which the same people when going out of Egypt appropriated to themselves, designing them for a better use, not doing this on their own authority, but by the command of God, the Egyptians themselves, in their ignorance, providing them with things which they themselves were not making a good use of; in the same way all branches of heathen learning have not only false and superstitious fancies and heavy burdens of unnecessary toil, which every one of us, when going out under the leadership of Christ from the fellowship of the heathen, ought to abhor and avoid; but they contain also liberal instruction which is better adapted to the use of the truth, and some most excellent precepts of morality; and some truths in regard even to the worship of the One God are found among them. Now these are, so to speak, their gold and silver, which they did not create themselves, but dug out of the mines of God’s providence which are everywhere scattered abroad, and are perversely and unlawfully prostituting to the worship of devils. These, therefore, the Christian, when he separates himself in spirit from the miserable fellowship of these men, ought to take away from them, and to devote to their proper use in preaching the gospel. Their garments, also—that is, human institutions such as are adapted to that intercourse with men which is indispensable in this life—we must take and turn to a Christian use."[11]
Here, I think, Augustine offers us a better way to think about engaging non-Christian thinkers. In fact, I think what Augustine suggests is exactly what we see Paul doing in Acts 17 when he quotes two of the Greek poets. Fundamentally we should recognize that if anything is true, if anything is good, if anything is beautiful, it rightly belongs to the Lord. Non-Christians, due to general revelation and God’s common grace to all mankind, have often discovered incredibly true, good, and beautiful things. Very often they use these things to some errant end but that does not negate the truths they have found. The Christian philosopher has the duty to excavate those truths, to plunder the Egyptians, and repurpose them to the glory of God. The Christian philosopher recognizes that any truth that is discovered is a revealed truth, is God’s truth, and it flows from him and should point back to him. Many Christians, like Tertullian, are a bit too quick to throw the baby out with the bathwater. We should follow Augustine’s approach, and Paul’s before him, in isolating the good discovered by non-believers and appropriating it to be used for its truest end, the glory of God.
So then, the first purpose of philosophy for Christians is to identify truth, goodness, and beauty in the world (general revelation) and to learn about God through the things he has made, to do good to others with the things we learn, and glorify him. We can also use this as a point of contact with our non-Christian neighbors, taking truths they already recognize and building a bridge for them back to God. We should recognize truth, wherever it is found, is God’s truth.
As to the second Christian use of philosophy (using philosophy to aid in the communication of truths given to us by special revelation) this is where philosophy can become distinctly Christian. This form of philosophy starts with Christian presuppositions revealed to us directly by special revelation (i.e. Scripture). In other words, this where we do philosophy about things that non-Christians would not pursue. Or, in some cases, we use philosophy to make a case for the truth of distinctly Christian doctrines. A primary example is the doctrine of the Trinity. God is one being (or essence) in three persons. A uniquely Christian doctrine that is found in the pages of Scripture by means of three clearly taught truths. 1. There is but one true God. 2. The Father, the Son, and the Holy Spirit are distinct persons. 3. The Father, the Son, and the Holy Spirit are all the one true God. These three doctrines are clearly taught in Scripture but the word Trinity is not found in the text of Scripture. Nor is there anywhere that explicitly states, “God is one being in three persons.” Christian thinkers, who knew God’s word exceptionally well but who were also well schooled in philosophical inquiry carefully delineated how we ought to talk about God as both one and also three without there being a contradiction in God’s nature.
One need only read the Athanasian Creed to see how carefully the words were chosen to avoid heresy and uphold orthodoxy concerning God. “We worship one God in Trinity and the Trinity in unity, neither confounding the persons nor dividing the essence.” This is but a small selection of the language of that creed but already we see the technical terminology being employed. What is an essence? That’s a philosophical question! One that is informed by the work of Plato and Aristotle among others. So we see that the chasm between theology and philosophy really all but disappears as soon as we start to carefully articulate our Christian doctrines. Learning to think carefully, form good premises, draw proper conclusion and ask the right questions is utterly crucial to such important questions concerning the nature of God and of salvation. We must be philosophers about such things!
Indeed the Westminster divines were philosophers about such things. Consider the definition of God given in WCF 2.1.
"There is but one only, living, and true God, who is infinite in being and perfection, a most pure spirit, invisible, without body, parts, or passions; immutable, immense, eternal, incomprehensible, almighty, most wise, most holy, most free, most absolute; working all things according to the counsel of his own immutable and most righteous will, for his own glory; most loving, gracious, merciful, long-suffering, abundant in goodness and truth, forgiving iniquity, transgression, and sin; the rewarder of them that diligently seek him; and withal, most just, and terrible in his judgments, hating all sin, and who will by no means clear the guilty."
We could spend weeks breaking apart that definition and considering what it means for God to be “infinite” or “eternal” or “without body, parts or passions” or “immutable.” How can God who is eternal interact with beings in time? How can a God who is immutable and impassible interact with his creatures and respond to their prayers? How can a being be a being and have no body at all? These are but a few reasonable questions that emerge from just a few select parts of the definition of God given in the WCF. All of them have good answers, but not always simple ones. They need careful thought applied to each one.
The fact of the matter is that we hold things as Christians that require careful thought and explanation. Some of our doctrines are challenged regularly by unbelievers (and false believers) and it is at moments like that we must take up Peter’s charge to “be prepared to give an answer to anyone who asks you for a reason for the hope you have within you.”[12] C. S. Lewis has said, “If all the world were Christian, it might not matter if all the world were educated. But a cultural life will exist outside the Church whether it exists inside or not. Good philosophy must exist, if for no other reason, because bad philosophy needs to be answered.”[13] Indeed, he is right. We live in a fallen world which is constantly challenging and subverting the truth of God, exchanging it for a lie. By engaging in philosophy, under the Lordship of Jesus and with a recognition that all truth is revealed by God (whether generally or specially) we can become more effective case makers for Christianity, answer objection and genuine question from non-believers. We can demonstrate that Christianity is consistent, not contrary to reason, and absolutely true.
One of my all time philosophers is Thomas Aquinas and I would like to finish with a word from him about how Christians should think about philosophy. He writes:
"It was necessary for man’s salvation that there should be a knowledge revealed by God, besides the philosophical sciences built up by human reason. First, indeed, because man is directed to God as to an end that surpasses the grasp of his reason: The eye hath not seen, O God, besides Thee, what things Thou hast prepared for them that wait for Thee (Isa. 64:4). But the end must first be known by men who are to direct their thoughts and actions to the end. Hence it was necessary for the salvation of man that certain truths which exceed human reason should be made known to him by divine revelation. Even as regards those truths about God which human reason can discover, it was necessary that man should be taught by a divine revelation, because the truth about God such as reason could discover would only be known by a few, and that after a long time, and with the admixture of many errors. But man’s whole salvation, which is in God, depends upon the knowledge of this truth. Therefore, in order that the salvation of men might be brought about more fitly and more surely, it was necessary that they should be taught divine truths by divine revelation. It was therefore necessary that, besides the philosophical sciences discovered by reason there should be a sacred science obtained through revelation."[14]
Aquinas has a good word here. Philosophy and human reason can truly discover things about God but not so wholly nor so completely as to be sufficient for salvation. Philosophy is a useful tool for discovering truth and for clarifying truth. Ultimately, however, what man needs is a direct word from God about how we might have forgiveness of sins and reconciliation with God. We need the gospel contained in the word of God.
In summary, then, we see that Paul has not condemned philosophy itself, for philosophy is the love of wisdom and Christians are commanded to seek wisdom and fear God as the beginning of wisdom. What Paul condemns are philosophies not according to Christ which means philosophies that do not recognize him as the divine and incarnate Son of God who defeated sin and death in his crucifixion and resurrection for our salvation. Philosophies that start with man as the beginning of wisdom and that draw conclusions contrary to God’s revealed truth are to be rejected. Instead philosophies in accordance with Christ ought to be erected which are subservient to the lordship of Christ and which affirm what God has revealed (generally and specially). Christians can use philosophy to discover truth, goodness, and beauty in the things God has made and direct the attention of the world to a good God who authored all of those things. We can make good things from the truths we discover for the good of our fellow man. We can plunder the Egyptians and reclaim for God what non-Christians have discovered because of God’s common grace. Finally we can build a positive Christian philosophy to carefully articulate doctrine and provide answers to questions and objections to our faith.
A Christian pursuit of philosophy is always subservient to revelation. A pagan philosophy always elevates human reason above revelation. This is what Paul warns us against falling prey to in Colossians 2. As Aquinas is famous for saying, “Theology is the queen of the sciences and philosophy is her handmaiden.” May it always be so for Christian philosophers.
Psalm 111:10
The fear of the Lord is the beginning of wisdom; all those who practice it have a good understanding. His praise endures forever!
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[1] Indeed 1 Timothy 6:10 actually says, “For the love of money is a root of all kinds of evils. It is through this craving that some have wandered away from the faith and pierced themselves with many pangs. Money is, in itself, often a good thing. Money meets all kinds of genuine needs such as food for hungry bellies, clothes for naked bodies, etc. The love of money, by which the Scripture means a kind of unhealthy infatuation with collecting as much money as possible no matter the means, is what creates many kinds of evil deeds. A person can, however, be a successful businessman with lots of money and not be wicked insofar as they are good stewards of those resources and they see their wealth as means for the kingdom’s end.
[2] Luke 2:52.
[3] Calvin, John. Calvin’s Commentaries, Vol. 21 (Grand Rapid, MI. Baker 2003) 181.
[4] Logic is the study of how to think properly and draw true conclusions from well ordered premises and, hence, undergirds basically all other forms of inquiry.
[5] Epistemology is the study of knowledge, what it means to say that we “know” something (for instance it has been proposed that knowledge is equal to a justified, true, belief). Can we both have knowledge if our proposed ideas are contradictory?
[6] Metaphysics is the study of, or inquiry into, what exists beyond the physical or natural world (e.g. God, angels, human souls, numbers, colors, Forms, etc.).
[7] Ethics is the study of morality and moral decision making. What makes something moral or immoral? What grounds morality? Is morality objective (true for all people equally) or subjective (relative to each individual or family or nation)? What process ought we to use to make a good moral decision?
[8] Aesthetics is the study of beauty. This garners less interest among many modern philosophers than it should, mainly because they don’t believe beauty is an objectively existing thing and this harkens back to their view of metaphysics and their lack of belief in anything non physical.
[9] The word Science comes from the Latin “scientia” which means knowledge. Implicit in the terminology shift from “natural philosophy” to “science” is the notion by post-enlightenment modernists that philosophy does not yield knowledge but the “scientific method” (based upon observation with the natural senses and repetition in a lab) does. Hence discarding “natural philosophy” for “science” is an post-enlightenment slam against the value of traditional philosophy in general.
[10] Tertullian, The Prescription Against Heretics, Ch. 7.
[11] Augustine, On Christian Doctrine, in Great Books of the Western World vol. 18. (Chicago: Encyclopedia Britannica, Inc., 1990), Book 2, Ch. 40.
[12] 1 Peter 3:15
[13] C. S. Lewis, “Learning in War-Time,” in The Weight of Glory and Other Addresses (Orlando, FL: Macmillan, 1980, rev. and exp. ed.), 28.
[14] Aquinas, Thomas. Summa Theologica in Great Books of the Western World vol. 19. (Chicago: Encyclopedia Britannica, Inc., 1990), ?. Part 1, Question 1, Whether, besides philosophy, any further doctrine is required?
