For those who believe that we should excise all philosophy from theology do not realize that all of us use philosophical concepts and terms whether we realize it or not. He who believes he is free from philosophy is the likely unwitting adherent to the philosophical teaching of a defunct philosopher or theologian. Rather than run from natural knowledge, or philosophy, we should seek God’s wisdom wherever we find it. Subject to the magisterial authority of Scripture, true philosophy never conflicts with sacred theology.
The Christian and Philosophy
Written by J. V. Fesko |
Thursday, September 16, 2021
What does Jerusalem have to do with Athens? This was the famous statement made by Tertullian when he challenged the supposed connections between theology and philosophy, the naturally obtained wisdom of humans. From one vantage point, Tertullian echoes the teaching of Scripture. Recall the words of the Apostle Paul: “The natural person does not accept the things of the Spirit of God, for they are folly to him, and he is not able to understand them because they are spiritually discerned” (1 Cor. 2:14). Philosophical knowledge can never serve as a ladder to heaven. For all of their learning, philosophers have never been able to glean the message of the gospel through the power of their own thought or from reflecting on the creation. The saving knowledge of Christ and his gospel is solely the provenance of special revelation and the sovereign regenerative work of the Holy Spirit. To the natural person, the gospel is a stumbling block and folly (1 Cor. 1:23).
The Queen and the Handmaid
But does the antithesis between earthly philosophy and the heavenly knowledge of salvation completely define the relationship between the two disciplines? Is there no function whatsoever for philosophy in theology? While some may latch on to Tertullian’s statement and try to excise all philosophy from theology, historically, the church has admitted a carefully defined role for philosophy in relation to theology. Protestant theologians have acknowledged that theology is the queen of the sciences. That is, theology has a regulative function among the various disciplines of knowledge because of its supernatural source. This is not to say that theology speaks exhaustively to every single conceivable discipline but that it nevertheless serves as a referee to ensure that other disciplines do not cross divinely given moral and ethical boundaries. The Westminster Confession (1647) captures the magisterial role of theology when it states: “The supreme judge by which all controversies of religion are to be determined . . . can be no other but the Holy Spirit speaking in Scripture” (I.x). Good theology has its roots in the rich soil of Scripture and thus serves as the queen of the sciences. But theology’s magisterial role does not therefore preclude the responsible use of philosophy. Protestant theologians recognize that theology is queen of the disciplines and that philosophy is a handmaiden, an ancillary tool that the church may use in the task of doing theology. Or in other words, there is a role for a scripturally subordinated use of natural revelation in concert with special revelation. In the words of the Belgic Confession (art. II), we can use God’s two books, the books of Scripture and nature as we formulate our biblical doctrines.
How have theologians used philosophy in theology? Two examples illustrate the role of philosophy in theology. Despite the fact that Tertullian wanted to distance Jerusalem from Athens, he nevertheless employed philosophical categories such as substance to distinguish the three persons of the godhead from their commonly shared essence.
You Might also like
-
On Joshua and Living for God Through Christ
One benefit of reading Joshua is to be encouraged by a rather unusual bright spot in biblical history of faithfulness to Yahweh. There are not many places in Scripture where an entire generation’s faithfulness is recorded, but we have such a recording in Joshua.
Have I not commanded you? Be strong and courageous. Do not be frightened, and do not be dismayed, for the LORD your God is with you wherever you go. (ESV) – Joshua 1:9
If the Pentateuch (the first five books of the Old Testament) is conceived as a series on the life of Moses, then the book of Joshua is a spinoff. Joshua plays a prominent and positive role in the books of the Law. He serves alongside Caleb as one of the two faithful spies to Canaan and is Moses’s right-hand man.
Yahweh’s conversation with Joshua to kick off the book sets the tone for the rest of the book. The Book of Joshua records a mostly flawless history of Israelite success following the death of Moses. Joshua is a worthy successor. When read in light of Moses’s final pleas for faithfulness in the book of Deuteronomy, the people of Israel look to be off to a great start. Sadly, the book is in stark contrast to the stories that will follow in the book of Judges.
An Outline of Joshua
Joshua represents the story of how the first generation to enter the Promised Land fared as they went about conquering and settling in the land.
Chapters 1-6 record the miraculous crossing of the Jordan and the approach to the first city to be conquered: Jericho. Chapters 7-8 record the sin of Achan and the people’s initial defeat at the hands of Ai. Achan’s sin is discovered and punished before the people go on to defeat Ai handily. Chapters 9-12 describe in rapid fashion the large number of kings and territories defeated, with the Gibeonites excepted. Chapter 9 records how the Gibeonites pretend to be from a distant land and succeed in securing a covenant with Israel before Joshua consults Yahweh on the matter. As a result, Joshua is forced to come to their aid when they are threatened.
By chapter 13, Joshua is old and God tells him so (Josh. 13:1). Yahweh commands Joshua to divide the rest of the land among the remaining tribes. This apportioning is described all the way through chapter 21, and at the end of the chapter there is a summary statement of Yahweh’s faithfulness to the people in keeping every promise he made to them (Josh. 21:44-45).
Read More
Related Posts: -
A Martyr’s Last Letter to His Mother
“And now, my good mother, I beg you to show yourself as a virtuous woman in your afflictions, and bear patiently and joyfully this trial that God has sent you, knowing that it is the good will of God against which no one can resist, even if he would. Live the rest of your days in the fear of God, remembering me, and how I served my God till death.”
Among the Reformation martyrs was the author of the Belgic Confession, Guido de Brès. He served as a pastor in present-day Belgium during the Spanish Inquisition. Eventually he was captured by the authorities and spent a long time languishing in a dirty, sewage-filled dungeon in Valenciennes. Nevertheless, as he lived out his last days somehow he was able to find the strength and resources to write several letters. One of them was a letter to his mother. I’m pleased to be able to share this letter with you, as it gives a personal glimpse of this brother and father in the faith.
Last Letter from Guido De Brès to His Mother
The grace and mercy of God the Father, and the love of his Son our Lord Jesus Christ, be for your eternal salvation.
My dear and beloved mother, when I consider what a sorrow my imprisonment is to you, and how hard to bear because of the enormous maternal love you have always had for me, I cannot keep my heart from becoming sad nor from greatly trembling within me. And certainly I can say from experience that it is a hard parting that takes place between a mother and her child. But the parting would be much harder if a man would leave his God and give up eternal life. I am somewhat relieved of my sadness when I think of my calling and the cause of the Son of God which I have upheld before men.
It seems to me that I hear Jesus Christ, my Master, speaking with a loud voice and saying to me, “Whoever shall love his father and his mother more than me, he is not worthy to be one of mine” (Matthew 10). Then he says to me, “Truly I say to you that every one who has given up home, or parents, or brothers or children for the kingdom of God shall receive much more in this age, and in the age to come eternal life” (Matthew 19). Such words cause me to put all other things aside, and my heart leaps for joy. When I think of the certainty and truth of the one who has spoken thus, I can say with St. Paul, “I esteem all things as dung and consider them for loss, for the excellence of the knowledge of my Lord Jesus Christ.”
You too, my beloved, must rise above your sorrows with the consideration of the good will of God, who wants to bring glory to himself through this poor, fragile body. Restrain your grief remembering how it has pleased God to call me to his service against all human expectation. Recall how, before I was born, you were going through Mons to hear a certain Italian Jesuit, who was preaching in the streets. You said then, praying to God, “My God, if it could be that you could give me such a child, even maybe the child that I am carrying, to preach your Word.” You said it and God heard your prayer. Because he is rich and merciful, and because he can do all things more abundantly than we dare to ask, he gave you more than you asked for. You asked that the child you were carrying could be like that Jesuit. He became a Jesuit alright – but not of the new sect that people call “Jesuit.” In order to make me a true imitator of Jesus, the Son of God, I was called to the holy ministry, not to preach the doctrines of men, but the pure and simple Word of Jesus and his Apostles. This I have done up to the present with a good and pure conscience, seeking nothing else than the salvation of men, not my own glory nor my own profit.
Witness the zeal of God which has been in me, accompanied by many crosses, afflictions and sufferings, and not for a small number of days, but for many years. To all these things you ought to return for your comfort, and you should consider yourself fortunate that God has given you the honour to have carried, nurtured, and reared one of his servants – who will receive the crown and glory of martyrdom. Then it is not for you to object, if my God wants to now receive me as a pleasant-smelling sacrifice and strengthen the elect by my death.
I myself am joyful and I pray that you will join with me, knowing that all will be for my great good and salvation. I submit myself to what it pleases him to do to me, knowing that he will not do anything that is not just and fair. He is my God and Father, having only good will toward me and the power to deliver me, if he finds it good to do so. Therefore, I rest in that knowledge. If he has found it pleasing to take me from this poor life now, I shall be taken in the prime of life, having laboured diligently and sowed in the Church of his Son. He has already allowed me to see the fruit of my labours and trials, having blessed and made my ministry so fruitful that the Church will feel the effects for many years after my death. I am happy to see that which my God has permitted me to see. There is yet much good seed that I sowed, which is still in the ground, but after being watered with my blood, it will grow and manifest itself amazingly. What more then should I now desire, since the will of my God has been done, and I am ready to reap in heaven in glory and incorruption the fruit of that which I have sowed on earth with tears in my eyes? And I hope that the many people which I have won to my Lord Jesus through the Gospel will be my glory and my crown in the last day.
I am going along the way where all the prophets passed, and the Apostles, even the only Son of God, our Lord Jesus Christ, and thousands of martyrs who shed their blood for the witness of the Gospel. It is the voice of Christ who says, “Enter by the narrow way, for I say unto you that many will try to enter and will not be able.” It is the narrow way of which Ezra speaks, which is not wide, and under which is a great river and a fire which devours those who stumble and fall. This road leads to a city filled with blessings, where the children of God have want of nothing. What should it profit me if I should travel with the world along the broad and spacious way, only to fall at the end into ruin and eternal perdition. I know well that if I should renounce my good Lord Jesus and return in my impurity and pollution to this life, the world would embrace me and respect my person. But it would not be pleasing to God to renounce my Saviour, to put idols in his place, and put profane things in the place of his precious blood. I have served him for more than twenty years, and never has he failed me in anything, showing to me always a love which surpasses the understanding of men. Beyond this great benefit, he gave himself to the inglorious death on the cross in order to give me eternal life. What then? Should I leave the living to find refuge among the dead? Should I give up heaven for the earth? Eternal things for temporal? Abandon the true life for bodily death?
He who alone is my strength and my rock will keep me from it, and himself will be my shield and defense and the strength of my life in my weakness and infirmity. I can say with St. Peter, when Christ asked him after many of his disciples had abandoned him, “And you,” he said, “do you not also wish to go as the others?” Peter replied, “Lord, to whom should we go? For with you are the words of eternal life.” The Lord my God will not permit me to leave with the world the fountains of living water, in order to dig cisterns which do not hold any water, as God so rightly said by his prophet Jeremiah of his people Israel. I believe with conviction that I am not of those who shrink back and are destroyed, but of those who believe to the saving of the soul. I can say with Moses that I would rather be afflicted with the people of God, than to enjoy for a time the pleasures of sin. I would rather esteem the favour of Christ as greater riches than all the treasures of the world, for I look to the reward, and trust that the power of faith will not fail me in my need. For by it I have already overcome the world and all my adversaries. The Apostle has showed me how the faithful ones of the Old Testament, having the same faith, surmounted their afflictions. He speaks of some as being regarded as drums to be beaten, who refused to be delivered, hoping for a better resurrection, and of others who were mocked and battered. They were arrested and put in prison. They were stoned. They were sawn in two. They were tempted. They were put to death with the sword. They wandered about dressed in the skins of sheep and goats. They were destitute, afflicted, and tormented, of whom the world was not worthy. They wandered about in the deserts, in mountains, and dens and caverns of the earth. All these holy people have overcome the world through their faith at death, and stand as victors though people killed them.
Read More
Related Posts: -
Reasons to Vote in Favor of Amendments to the PCA’s BCO 16-4, BCO 20-4 and BCO 24-1
Presbyterian Church in America (PCA) pastors Dominic Aquila and Fred Greco sat down in early September 2021 to discuss overtures 23 & 37 which are related to the Revoice/SSA officer controversies. They explained the background to them, answered questions posed about them, and clarified why these amendments should be passed.
Watch the video here.The Intent of the BCO Amendments
BCO 16-4 Deals with Standards for Ordination for Church Officers.
BCO 21-4 and 24-1 Deal with Standards for Examinations For Church Officers.
There amendments do not deal with communicant members, their views and their membership in the church.
The General Assembly approved the wording on Overture 23 (which is the wording for BCO 16-4) by a vote of 77%. The vote for Overture 37 (the wording for BCO 21-4 and 24-1) was approved by a vote of 62%.
These BCO amendments add specific wording because of current issues in the culture that require clearer definitions of qualities like “above approach,” “a good reputation,” and “respected.” It is the nature of the development of creeds, confessions and internal church orders, that clarifying wordings may be added to affirmations in light of current issues.The Proposed Amendments to the PCA’s Book of Church Order as approved by the PCA General Assembly
BCO 16-4. Officers in the Presbyterian Church in America must be above reproach in their walk and Christlike in their character. Those who profess an identity (such as, but not limited to, “gay Christian,” “same sex attracted Christian,” “homosexual Christian,” or like terms) that undermines or contradicts their identity as new creations in Christ, either (1) by denying the sinfulness of fallen desires (such as, but not limited to, same sex attraction), or (2) by denying the reality and hope of progressive sanctification, or (3) by failing to pursue Spirit-empowered victory over their sinful temptations, inclinations, and actions are not qualified for ordained office.
BCO 21-4 e. In the examination of the candidate’s personal character, the presbytery shall give specific attention to potentially notorious concerns, such as but not limited to relational sins, sexual immorality (including homosexuality, child sexual abuse, fornication, and pornography), addictions, abusive behavior, racism, and financial mismanagement. Careful attention must be given to his practical struggle against sinful actions, as well as to persistent sinful desires. The candidate must give clear testimony of reliance upon his union with Christ and the benefits thereof by the Holy Spirit, depending on this work of grace to make progress over sin (Psalm 103:2-5, Romans 8:29) and to bear fruit (Psalm 1:3; Gal. 5:22-23). While imperfection will remain, he must not be known by reputation or self-profession according to his remaining sinfulness, but rather by the work of the Holy Spirit in Christ Jesus (1 Cor. 6:9-11). In order to maintain discretion and protect the honor of the pastoral office, Presbyteries are encouraged to appoint a committee to conduct detailed examinations of these matters and to give prayerful support to candidates.
BCO 24-1. In the examination of each nominee’s personal character, the Session shall give specific attention to potentially notorious concerns, such as but not limited to relational sins, sexual immorality (including homosexuality, child sexual abuse, fornication, and pornography), addictions, abusive behavior, racism, and financial mismanagement. Careful attention must be given to his practical struggle against sinful actions, as well as to persistent sinful desires. Each nominee must give clear testimony of reliance upon his union with Christ and the benefits thereof by the Holy Spirit, depending upon this work of grace to make progress over sin (Psalm 103:2-5; Romans 8:29) and to bear fruit (Psalm 1:3; Gal. 5:22-23). While imperfection will remain, he must not be known by reputation or self-profession according to his remaining sinfulness, but rather by the work of the Holy Spirit in Christ Jesus (1 Cor. 6:9-11). In order to maintain discretion and protect the honor of church office, Sessions are encouraged to appoint a committee to conduct detailed examinations into these matters and to give prayerful support to nominees.Reasons to Vote in Favor of Approving These Amendments
The focus is on church officers with an emphasis on their developing a Christlike character. The amendments recognize that it is possible for a man’s character to undermine or contradict the focus on Christlikeness in a number of ways, which may become hinderances to being qualified as a church officer, EITHERBy denying the sinfulness of fallen desires (such as, but not limited to, same sex attraction); or
By denying the reality and hope of progressive sanctification; or
By failing to pursue Spirit-empowered victory over their sinful temptations, inclinations, and actionsWhy Are These Statements Important?
“By denying the sinfulness of fallen desires (such as, but not limited to, same sex attraction).”The Westminster Standards teach the all-encompassing reality of the Fall and its effects on all mankind (WCF 6). Sin affects our total being such that we are dead in sin, and wholly defiled in all parts and faculties of soul and body and inclined to all evil.
WCF 6.5 states, “This corruption of nature, during this life, does remain in those that are regenerated; and although it be, through Christ, pardoned, and mortified; yet both itself, and all the motions thereof, are truly and properly sin.” No professing believer is perfect in this life and because it is possible for remaining sin to prevail in a professing believer’s life, church courts should examine men for church office carefully in life as well as in doctrine.“By denying the reality and hope of progressive sanctification.”
WCF 13.2 states, “This sanctification is throughout, in the whole man; yet imperfect in this life, there abiding still some remnants of corruption in every part; where arises a continual and irreconcilable war, the flesh lusting against the Spirit, and the Spirit against the flesh.”
Since professing believers are not perfect, the Scripture teaches and the Standards affirm, that their growth in grace is progressive. Those being considered for church office should demonstrate a maturity of life by a regular pattern of growth in Christlikeness. Even the most mature church officer continues to progress regularly in his sanctification and maturity in his life and faith.“By failing to pursue Spirit-empowered victory over their sinful temptations, inclinations, and actions.”
WCF 13.3 states, “In which war, although the remaining corruption, for a time, may much prevail, yet, through the continual supply of strength from the sanctifying Spirit of Christ, the regenerate part does overcome; and so, the saints grow in grace, perfecting holiness in the fear of God.”
Professing believers are incapable by their own strength to overcome the effects of remaining sin; they must depend on the sanctifying work of the Holy Spirit to put to death the works of the flesh and by the Spirit put on the character of Christ. Church courts are to examine candidates for church office to inquire into how they put off the old and put on the new by the sanctifying work of the Holy Spirit.
Professing believers can say, “I was once a sinner struggling with—-, but Christ washed me. Some corruption remains, but the Spirit enables me to put it off the old and to put on its Christlike opposite.” If this is our true understanding for all professing believers, it is just as true for church officers.The Amendments Will Guide Church Courts
These amendments are beneficial to guide church courts in their duty to examine church officers with respect to their Christian character. These amendments provide the following:Amplify the Scriptural requirements for church office found in many passages, such as in 1 Timothy 3 and Titus 1.
Encourage courts to be diligent in examining both theological views as well as character. “Watch your life and doctrine closely. Persevere in them, because if you do, you will save both yourself and your hearers” (I Tim 4:16). “Keep watch over yourselves and of all the flock of which the Holy Spirit has made you overseers” (Acts 20:28).
Encourage courts to ask appropriate questions on a variety of areas: such as, marital issues, child abuse, racism, sexual purity, use of time, friendships, and financial management.
Use the language of “reputation,” which is in line with the Pauline language, and touches on qualifications such as to be “respected” (1 Tim 3:2), “well thought of by outsiders” (1 Tim 3:7), and “above reproach” (Titus 1:7).
Apply our biblical understanding of our theology and practice to church officers.
Define general moral thinking and behavior specifically to reflect and apply current realities facing the church.
Understand and apply the teachings of the Westminster Standards, especially as delineated in Larger Catechism questions 138 (What are the duties required in the seventh commandments?) and 139 (What are the sins forbidden in the seventh commandment?).While the debate on questions about biblical sexual ethics gave rise to these amendments, the intent and content of the amendments cover the whole spectrum of character qualities for church officers.
As one outside observer noted: Seen in the context of the 2,000-year history of the church, the PCA’s deliberations were hardly revolutionary. But in 2021 cultural revolutionary America, the language commissioners proposed be added to the PCA’s Book of Church Order ring with Christian bravery before a hostile world:
Those who profess an identity (such as, but not limited to, “gay Christian,” “same-sex attracted Christian,” “homosexual Christian,” or like terms) that undermines or contradicts their identity as new creations in Christ, either by denying the sinfulness of fallen desires . . . or by denying the reality and hope of progressive sanctification, or by failing to pursue Spirit-empowered victory over their sinful temptations, inclinations, and actions are not qualified for ordained office.
Watch the video here.