Convergence: Essays on the Intersection between Philosophy and Theology

Convergence

Essays on the Intersection between Philosophy and Theology

Edited by

Daniel J. Fick and Jesse K. Mileo

Foreword by R. J. Snell

Convergence

Essays on the Intersection between Philosophy and Theology

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Table of Contents

Title Page

Contributors

Foreword

Acknowledgements

Introduction

Chapter 1: The Logic of Theology

Chapter 2: Arguments for the Existence of God as a Theological Foundation

Chapter 3: Epistemological Matters Matter for Theological Understanding

Chapter 4: God as the Indispensable Foundation for Ethics

Chapter 5: The Old Testament and Metaphysics: A New Ground for Theology?

Chapter 6: Gospel Ethics

Chapter 7: The Logic of Paul

Chapter 8: Patristic Epistemology

For our Daughters:

To Isla Louise,

may you grow in the grace of God,

ever learning to plumb the depths of philosophy and theology.

To Rosalie Juliet, my Little Precious Jewel,

may you keep asking questions,

and may you always be a true philosopher,

a lover of God.

Contributors

Philip D. Burggraff. PhD, McMaster Divinity College. Preaching and Teaching Pastor. Clearwater Community Church.

Ryan M. Clevenger. PhD Cand, Wheaton College.

Daniel J. Fick. MTS, Moody Theological Seminary. Adjunct Assistant Professor of Philosophy, Schoolcraft College.

Douglas Groothuis. PhD, University of Oregon. Professor of Philosophy, Denver Seminary.

Joseph LaPorte. PhD, University of Massachusetts. Professor of Philosophy, Hope College.

Jesse K. Mileo. MDiv, Moody Theological Seminary. MA, Wayne State University. Adjunct Assistant Professor of Philosophy, Schoolcraft College.

Robert O’Connor. PhD, University of Notre Dame. Associate Professor of Philosophy, Wheaton College.

Jason Stanghelle. PhD Cand, Trinity Evangelical Divinity School. Adjunct Faculty, Trinity College.

Alan P. Stanley. PhD, Dallas Theological Seminary. Lecturer in Bible and Christian Thought, Brisbane School of Theology.

Foreword

At the burning bush on Horeb, Moses is informed that the impending plagues will win the Israelites so much favor in the sight of the Egyptians that any request to borrow gold, silver, and clothing will be met with a generous response (Exod 3 : 20 – 22 ). So generous, in fact, as to despoil the Egyptians and fulfill God’s promise to Abraham that his enslaved descendants would depart with great possessions (Gen 15 : 14 ).

Borrow is an odd term, especially if the people were departing for their own land and not merely worshiping God with embellishments lent for a few days before return, as some might suggest (Exod 10:24­–26). Ask perhaps captures the tone more aptly than borrow. On the other hand, very quickly the Israelites give away their new riches—first for the golden calf but also to furnish the tabernacle—and so the abundance of Egypt becomes, in part, the Lord’s.

Christian theology has no particular philosophy of its own and demands allegiance to no one school or system, but we borrow knowledge whenever we need it. Plato, Aristotle, Plotinus, Kant, Reid, Wittgenstein, and many more, have favored us with their wealth, although we do, at times, argue on who is suitable for idolatrous calf or holy tent.

With real intelligence and care, the contributors to Convergence consider the ways theology borrows from philosophy, and how it benefits the church. Of course, as we know, the temptation to build calves persists, which is a good reason to think and discern carefully, a task made easier by this text.

R. J. Snell

Professor of Philosophy

Eastern University

St Davids, Penn.

5th Sunday of Lent, 2015

Acknowledgements

Philosophy and theology are not undertaken in a vacuum. As such, we have several to thank: To the distinguished scholars who contributed to this volume, we offer our sincere appreciation for both your scholastic proficiency and gifted writing. Any remaining errors, of course, belong to the editors. To R. J. Snell, we offer our thanks for your excitement about this volume and willingness to pen such an exemplary foreword. To Wipf & Stock, we offer our thanks for your willingness to accept projects based on merit rather than marketability , and for being an excellent collaborator and gracious host for this project. Lastly, but most importantly, we offer our thanks to Jesus the Christ, our Savior, Redeemer, and Friend, who purchased our redemption and called us into his marvelous light.

Introduction

Daniel J. Fick

What happens when affection for pop culture outweighs admiration for substance? That is, what happens when society is more interested in reading X ’s Twitter feed (where X is your favorite pop icon) than Descartes’s Meditations on First Philosophy ? In that instance, J. P. Moreland’s concern rings true: It doesn’t take a rocket scientist to recognize that our entire culture is in trouble . . . [O]ur society has replaced heroes with celebrities, the quest for a well-informed character with the search for a flat stomach, substance and depth with image and personality. ¹ This book was written in 1997! Our intellectual culture has sunk far lower over the last twenty years.

The Christian subculture has not been unaffected by this intellectual downgrade. And yet, a counterculture exists. This counterculture appreciates philosophy and theology, and desires to think deeply. A renaissance in Christian philosophy has taken place these past few decades through the thinking and writing of people like J. P. Moreland, Nancey Murphy, William Lane Craig, Elizabeth Burns, Alvin Plantinga, Lynne Rudder Baker, etc.² In fact, I implore my students every semester to realize the difficult truth of Moreland’s claim and resist this intellectual downgrade, and, rather, embrace the life of the mind, reaching for substance and depth.

Grasping for substance and depth by exploring the life of the mind can be found in the disciplines of philosophy and theology. To be sure, these disciplines affect every aspect of life! This volume has two aims: (1) to demonstrate the importance of philosophy and theology, and (2) to highlight why those two disciplines are interdependent. After defining some terms in philosophy and theology, I will briefly summarize each of the essays, followed by several reasons why the convergence between philosophy and theology matters. Let’s start by defining some terms.

What is Philosophy?

Philosophy can be defined as [t]he human attempt to systematically study the most fundamental structures of our entire experience in order to arrive at beliefs that are as conceptually clear, experientially confirmed, and rationally coherent as possible.³ And who doesn’t want to have clear concepts, not to mention beliefs, which are confirmed by our experiences, and deemed rational and coherent? Now, the word philosophy comes from the Greek words for love (philos) and wisdom (sophia). Seen in this light, we can also understand philosophy as the attempt to love wisdom. That is, people who think hard about the world around them, those asking questions and seeking knowledge about what matters most to them, should be considered students of philosophy.⁴

There are four main divisions within the discipline of philosophy (and many subdivisions thereafter). The intent of this volume is to track along these main divisions: logic, metaphysics, epistemology, and ethics.

Logic is the study of correct reasoning. It involves argumentation, both in formulation and evaluation. This oft-misunderstood discipline is the backbone of philosophy, for how can we argue for any philosophical position without being able to reason well? Therefore, we have two chapters that focus on logic: one identifying its importance for theology, and another interacting with, perhaps, the finest arguer in the biblical text, the Apostle Paul.

Metaphysics is, well, vast. It is the study of the nature of existence and asks questions like: What kinds of things exist? How is existence possible? What is space? What is time? What is spirit? What is soul? What is matter? It’s a difficult division of philosophy. In fact, Immanuel Kant insists that [m]etaphysics is a bottomless abyss . . . a dark and shoreless ocean marked by no beacons.⁵ In other words, good luck not getting lost. That’s why two chapters in this volume are dedicated to metaphysics: one interacting with metaphysical claims about God’s existence, and another arguing for greater metaphysical emphasis on Old Testament theology.

Epistemology is the study of knowledge. It’s an attempt to make sense out of knowledge, rationality and justified or unjustified belief.⁶ Propositional knowledge (e.g., you know that K, where K is some proposition) is one type of knowledge that often reveals its importance in philosophical and theological inquiry. This volume has two chapters that interact with proper thinking regarding the claims of Christianity, as well as elucidating the epistemology of an early Christian thinker.

Ethics is the study of morality, which examines values in human behavior. When people talk about something being right or wrong, they are often speaking ethically. And, although there are numerous ethical theories (e.g., deontological, egoism, utilitarianism, etc.), this discipline seems to be the most practical of all philosophical divisions, because it helps us consider situations and decisions we make every day. For this volume, we will look at the ethics of Jesus and a version of divine command theory.

What is Theology?

The simplest definition of theology is the study of God. It could also be understood as [t]he science which treats God, His attributes, and His relations to the universe; the science or study of divine things or religious truth.⁷ Theologizing, though, does not necessarily equate to Christian theology. Karl Barth rightly states that there are many kinds of theologies. There is no man who does not have his own god or gods as the object of his highest desire and trust, or as the basis of his deepest loyalty and commitment.⁸ This volume seeks to investigate the convergence of Christian philosophy and theology.

Now, Christian theology has its difficulties. An immediate concern is that of the chicken and the egg. Which comes first: our understanding of God or our understanding of Scripture? I agree with Kevin Vanhoozer when he says that, our doctrine of God affects the way we interpret the Scriptures, while simultaneously acknowledging that our interpretation of Scripture affects our doctrine of God.⁹ I will begin with bibliology, and, then, identify eight other theological categories.¹⁰

1. Bibliology: This category helps shape how and what we think about the Bible. It asks questions like: where does the Bible come from? Is it trustworthy? Is it authoritative? How do we interpret it? The Bible, and how we understand this comprehensive document, is the primary influence on the Christian understanding of the following theological topics.¹¹

2. Paterology: We could also identify this category as Theology Proper. It investigates claims for the existence of God, as well as defining his nature, attributes, and works. Considering these concepts is essential to Christian theology. In fact, one philosophical theologian speculates that paterology might even be thought of as supplying the whole framework within which one’s theology is constructed, life is lived, and ministry is conducted.¹²

3. Anthropology: From a Christian perspective, anthropology is concerned with human nature, especially the imago dei. What does it mean for people to be made in the image of God? Are human beings made of two substances, namely material and immaterial (e.g., flesh and spirit)? What is God’s purpose for humanity? Theological (and philosophical) inquiry helps solve these difficult questions.

4. Hamartiology: This category is the study of sin, which, simply put, is intrinsic rebellion against God. Along with examining sin’s definition, this category also investigates concepts like: original sin, the pervasiveness of sin, and the temporal and eternal consequences of sin. Hamartiology has both affect and effect. That is, one’s understanding of anthropology can affect one’s understanding of hamartiology; or one’s understanding of soteriology can be an effect of one’s understanding of hamartiology.

5. Christology: So, Jesus is sort of central to Christian theology. Despite my blatant sarcasm, it should be noted that the pre-existence, birth, life, work, death, resurrection, and continued reign are of the utmost importance. This is the doctrine of Christology. The Apostle Paul gets it right when he says that our faith is in vain if not for the resurrection (1 Cor 15:14). And, although Paul is speaking singularly about the resurrection, you can’t have the resurrection without the preceding events, nor can you have Jesus’s continued reign without the resurrection.

6. Soteriology: Nobody likes bad news. There’s not enough sauce on my pizza, my coffee is too sour, or the cat pooped on the carpet. Now, those menial problems normally have simple solutions. But what about when the bad news is really bad? Because of human sin (see Hamartiology), the cosmic bad news is really bad. If God is King, and if sin is rebellion against this King, then we’ve basically committed treason. Sometimes the punishment for treason was the death penalty. God’s cosmic government seems to be no different. That is, both physical and eschatological death are consequences of our treason against God’s kingdom. But the story does not end there. Soteriology demonstrates that, as an act of mercy, God delivered his own Son as a substitute sacrifice for the punishment our treason deserved so that we can be reconciled to God. Soteriology is about reconciliation.¹³

7. Pneumatology: The personhood and work of the Holy Spirit, or pneumatology, is deserving of its own theological inquiry. And yet, pneumatology regularly gets the table scraps of theological study. Perhaps it’s because all of God’s actions are, in effect, the work of the Holy Spirit; or, perhaps it’s because the work of the Holy Spirit has been generally understood as embodying the practical effects of salvation.¹⁴

8. Ecclesiology: Flannelgraph Bible stories, potlucks, and doctrinal divisions have marked the Christian Church for centuries. But it’s not all bad. Ecclesiology, otherwise known as the doctrine of the Church, ensures the fidelity of the church to the gospel. The articulation of its identity and mission as the visible representation and mediation of the gospel continues to promote the gathering of people from every tribe and tongue (Rev 7:9–12) to worship God and fulfill his Great Commission (Matt 28:19–20).¹⁵ It tackles issues like baptism, the Lord’s Supper, spiritual gifts, and the authority and government of the Church.

9. Eschatology: Throughout Christian tradition, eschatology has been understood as the study of last things. These last things are, generally, based on biblical prophecies that have not yet been fulfilled. Richard Bauckham believes that eschatology is founded on the promise of God . . . who created the world and who promises the redemption and completion of his creation.¹⁶ Specific ideas within eschatology include the Rapture, the Millennium, and the Final Judgment. To be sure, though, eschatology is a highly debated category in Christian theology. For instance, is the Rapture prior to, in the middle of, or after the Tribulation?

Book Overview

This book has two parts. The former identifies how philosophy shapes theology. This shaping begins with Douglas Groothuis, Professor of Philosophy at Denver Seminary, who argues that logic is a necessary component for both philosophy and theology. And, logic can be used as a foundational tool for understanding the logic of God. Next, Robert O’Connor, Associate Professor of Philosophy at Wheaton College, examines the intersection of philosophy and theology through the Design Argument, positing reasonable evidence for affirming God’s existence. This consists of a critique and redesign of natural theology, as well as affirming the Bible’s worth in providing a reasoned approach to believing God exists. Then, Joseph LaPorte, Professor of Philosophy at Hope College, provides an apt defense for a sensible Christian theology by arguing why Christian belief is rational or warranted, and, then, showing how belief can be known both experientially and propositionally. Lastly, Jesse K. Mileo, Adjunct Assistant Professor of Philosophy at Schoolcraft College, argues that God is the foundation for ethics against the Euthyphro dilemma, and that this is important for Christian theology because it preserves certain aspects of the gospel and gives proper glory to God.

The latter part of this volume addresses philosophical issues that arise within the Bible and theology. Jason Stanghelle, PhD candidate at Trinity Evangelical Divinity School, attempts to triangulate Old Testament studies with philosophy and theology. He accomplishes this by investigating the metaphysical problem of space, identifying that theology, in general, and Old Testament studies, in particular, lack a well-grounded understanding of this concept. Next, Alan Stanley, Lecturer in Bible and Christian Thought at Brisbane School of Theology, explores Gospel ethics, observing that Jesus’s ethic was related to the heart. That is, our outward actions are a commentary on the heart. Phillip Burggraff, Preaching and Teaching Pastor of Clearwater Community Church, then interacts with N. T. Wright’s understanding of Paul and Logic, while explicating the argumentation of Galatians via discourse analysis. Lastly, Ryan Clevenger, PhD candidate at Wheaton College, invites us to enter into the theological and epistemological concerns of early Christianity through the lens of Gregory of Nazianzus, wherein he explores obstacles to, as well as a solution for, knowing God.

Why It All Matters

The hope is that this volume will catapult you into critical thinking, and create an appetite and appreciation for these disciplines. To be sure, a well-shaped theology can only be formed upon the bedrock of sound philosophy. To assist this process, I’d like to offer five reasons (amongst many others) why this convergence matters.

1. God’s glory deserves it: Note that God’s glory does not need it, but deserves it (Acts 17:24–25). So, although God does not need our help in anything, we ought to reciprocate to God by thinking through, living in, and declaring always the truth that has been revealed to us.

2. Everyone, in some sense, already does philosophy and theology: Have you ever made an argument? If so, you’re doing logic (although you may commit lots of fallacies). Have you ever thought about existence? Then you’re doing metaphysics. Have you ever believed something about God? Then you’re doing theology. You get the point.¹⁷ And yet, Douglas Groothuis proposes both necessary and sufficient conditions to claim the title philosopher (and, perhaps, theologian); namely, one must have a "strong and lived-out inclination to pursue truth about philosophical matters through the rigorous use of human reasoning, and to do so with some intellectual facility."¹⁸ So, proceed with caution and rigor; you aren’t a mechanic just because you work on a car.

3. We need both faith and reason: Christianity needs credibility, which can be provided by reason. Jonathan Edwards, an eighteenth-century Puritan, promoted his pietism with a respectable philosophical structure, which would make it rationally credible and more enduring than it could be without the aid of philosophy.¹⁹ That is, Edwards understood that a lasting and credible faith could profit from a robust philosophical influence. We should mimic this approach. And yet, this should not be seen as an attempt to discount the beauty, and the necessity, of faith. For faith is a necessary condition for salvation (Eph 2:8–9).²⁰ Far too often, Christian theists have allowed themselves to be placed in the unfair position of having to ‘prove’ certain claims before their position will be admitted to the bar of rationality.²¹ It’s a both/and, not an either/or.

4. We need to fight against the culture of anti-intellectualism: One scourge of Christianity throughout the last century has been that of anti-intellectualism. Refer back to the J. P. Moreland quote that opened this introduction. What may have been addressed to general culture is also endemic within. It’s not an anatomical muscle, but don’t be afraid to exercise your brain. It is, arguably, God’s greatest gift to your body.

5. These disciplines are often not converged: While securing contributors for this volume, many of the theologians (of course, not those who graciously agreed to contribute to this volume) expressed concern about their qualifications to write on theology and philosophy. This is problematic. More often than not, scholastic focus is either on philosophy or theology, rather than philosophy and theology.

So, with all that said, let’s begin.

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