It is so easy to fall back into your own denomination or ministry culture and criticize those who do things differently. Yet we need to show a watching world that we are as united as we can be. I also learn a lot from those in other traditions. It would be arrogance in the extreme to think that the way we are used to doing things is the only good way to do them! Realistically, with the state of the church in Western Australia, we cannot afford to rely only on our own denominations to reach everyone with the gospel.

A couple of weeks ago I spent two days at a conference with 170 or so other gospel workers. It was the Perth Gospel Partnership annual pastor’s conference. The PGP is an association between those who affirm a reformed and evangelical view of the Scriptures.  (You can find out more about PGP here).
Good conferences are always encouraging, and the speakers on preaching and sexuality issues were helpful and thought-provoking. Yet I don’t go to these events for the speakers. I would attend this conference whoever happens to be speaking. I am always encouraged by the people.
Perth is a small place in terms of gospel ministry. Although the city has almost three million people, there are relatively few churches. This has led, over time, to an ecosystem where people know one another across denominational boundaries. The reformed churches in Perth tend to send their ministry candidates to the same interdenominational theological college (Trinity Theological College) and support the same Christian university ministries.
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Today, many Christian theologians see themselves as principally opposed to philosophy so that they can build a theology largely devoid of any extrabiblical influence. Whether they embrace the label or not, this is a kind of “biblicism” that fails to appreciate or employ the right use of reason and the tools of philosophy. The major problem with such an approach—and there are many—is that it fails to account for the nature of Scripture’s own testimony to the philosophy according to Christ within the context of a Christian view. As we have seen, one cannot escape philosophy. The question becomes whether one must always, in the nature of the case, carry out philosophy ‘outside’ of Christ, or if one can do philosophy under the Lordship of Christ and his Word.

Theology, when done rightly, necessitates philosophy; and philosophy, when done truthfully, requires theology. Theology is, after all, “Queen of the Sciences.”[1] In their broadest senses, theology and philosophy are the same thing.[2] Every level and specific application of theology uses the tools of philosophy. The preeminence of Christ also entails an ultimately theological basis for philosophy. In this article, I hope to show that good philosophy is a necessary and Christ-exalting ally to theology.
When I say theology and philosophy are the “same thing,” I refer to their subject matter and much of their methodology. I do not mean that they are impossible to differentiate from one another once one moves beyond their broad definitions or that the two are necessarily or absolutely identical. As one progresses to more fine-grained understandings of each discipline, differences do arise. The relation between theology and philosophy is thus worth exploring further, even if that relation is admittedly difficult to articulate.
Theology and Philosophy are Friends, Not Enemies
Philosophy is technically the love of wisdom, while theology is the study of God. But these definitions are broad and etymological in nature. Philosophy is traditionally divided into metaphysics (What is the nature of reality?), epistemology (How do we know?), and ethics (How ought we live?)—with subdivisions within each. Everything has a philosophy. For example, there is philosophy of language, art, mathematics, history, and science. As Alvin Plantinga once quipped, philosophy is essentially thinking hard about something. Perhaps the harder one thinks about various topics, the better a philosopher that individual is. Philosophy, then, pertains to every topic a human being might possibly think about. If a subject can be thought of, then a philosophy of that subject exists.
Like philosophy, theology can be divided into various branches. Exegetical, systematic, biblical, historical, analytic, contemplative, philosophical, pastoral, and practical are all different types of theology (although not everyone agrees upon each of these). Nevertheless, like philosophy, theology is thinking about something in its relation to God, whether politics, education, marriage, or childrearing. Accordingly, there does not appear to be anything that cannot be thought of in relation to God. Philosophy and theology are thus, at the very least, alike in many ways. Not only do they both pertain to anything that may be thought about, but they address much the same subject matter.
In this way, then, we might even say that there is no ultimate difference between philosophy and theology. Why? Because God is the truly wise one. And any philosopher who truly seeks wisdom will arrive at God.[3] Equally, any faithful theologian will think his thoughts after God. Indeed, one might think hard about any topic in its relation to God such that philosophy and theology are virtually indistinguishable from one another. As mentioned above, it would nevertheless be a mistake to think of the two disciplines as identical. Upon closer examination, the terms “philosophy” and “theology” are used as descriptors of particular activities in virtue of degree of their relations to either thought itself or to God. A Socratic dialogue might, for example, take into account the question and nature of life after death but be considered “philosophy” rather than “theology.” Yet when the Apostle Paul writes about life after death, it is generally understood to be theology rather than philosophy. The strength of “rather than” is not absolute, but admits of degrees. In truth Socrates is doing both philosophy and theology, even if his theology does lead us to the one, true and living God. Equally, Paul is doing both theology and philosophy, as his cogitation about God leads him to a true philosophy of life.
In this way, we can see how philosophy and theology—or is it theology and philosophy? —are friends, not enemies. That being the case, their emphases as well as their contexts differ significantly. For this reason, room exists for differentiating philosophy and theology, but not at the expense of their shared properties or, when related rightly, their symbiotic relationship. Indeed, the best theologians and the best theology regularly rely on doing philosophy, and that is what I will now consider.
Theology Requires Philosophy at Every Level
Obviously, if theology and philosophy are friends and not enemies, then theology will be found partnering with and depending upon philosophy at every level. Again, this is true in general, but it is also true when theology is much more narrowly defined. Indeed, every specific application of theology will rely in some sense upon the use of philosophy. Let’s consider a few examples.
For starters, exegetical theology requires a philosophy of language, biblical theology requires a philosophy of history, and systematic theology requires the philosophical discipline of logic. At the same time, a proper understanding of language, history, and logic are only possible given what theology says about them by way of its explication of divine revelation.[4] Theology, then, rather than philosophy, is always closer to the principium in play (that is, the most basic principles).[5] Even if theology and philosophy overlap as described above, it does not follow that the content or conclusions of all theology and philosophy are good or true, nor does it follow that all uses of philosophy in a methodological sense are consistent with the first principles of Christian theology.[6]
This means that theology requires philosophy at every level without depending upon philosophical argument in any pre-dogmatic sense. In other words, theology that coheres with biblical revelation must never submit to philosophies sourced from ideologies developed independent of God’s Word. Instead, true theology and true philosophy must always treat Scripture as first order.[7] While philosophy (thinking hard about something) will be present in every theological inquiry, it is important to distinguish philosophy as servant from philosophy as master.
Rightly Relating Philosophy and Theology
If we accept the claim that philosophy is a servant and not a master (with sources unto itself), then this will have sweeping implications for personal faith and apologetics, especially as it relates to natural theology. For consider the implications set forth by philosopher Michael Sudduth: “The pre-dogmatic function of natural theology . . . entails a more positive use of theistic arguments to establish the faith. Here reason has become a principium of the dogmatic system.
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As Jesus prepared to ascend into heaven, he gave his church her marching orders, her commission, her duty until he returns (Matt. 28:18–20). That commission begins with one simple word, “Go”! If the church remains inside her walls, she can maintain a measure of comfort and safety, but it comes at a massive cost in light of the degenerating world outside. 

October 15, 2023, was a beautiful Sunday morning as over three hundred thousand people rose early and made their way by car, bus, and train to Atlanta. If one looked down from the penthouse of one of many skyscrapers nearby, one would see a great crowd waving flags. At street level, it would be evident that this event was not like other parades. Gathering at a time of day when most Christians in America were worshiping God, this group gathered to celebrate and promote the sins summarized by the letters LGBTQ+ and one word: “Pride.”
More than five thousand marchers made their way along the parade route. They carried signs promoting their company, church, or government organization in connection with Pride. The Atlanta United soccer team changed its name for the day to Pride United. Smirnoff and Salesforce, Microsoft and Micron, Grady Hospital and Google—all these and hundreds of others showed the city they celebrate Pride. The crosswalks of midtown were painted the colors of the Pride flag. Restaurants flew Pride flags and had Sunday brunch specials for participants. Curses were raised against God. Praises were offered to Satan. A Bible was publicly torn to shreds. Indeed, this beautiful Sunday morning gave light to every evil work that is done under the sun.
In 2000, President Bill Clinton designated June as the first Gay and Lesbian Pride Month, and subsequent presidents have added bisexual, transgender, and queer to the list for celebration. Despite numerous warnings in Scripture, pride—the prerequisite for and precursor to destruction—is not only accepted but celebrated in cities around the world in June. Churches are widely represented at these events, marching in solidarity with Pride and preaching another gospel than the one preached by Jesus and the apostles. Sadly, almost absent are representatives of the Light of the World, Jesus Christ. The darkness is very dark.
Bearing Witness to the Truth
On that Sunday morning, thirteen men from various Atlanta-area churches set their minds to worshiping and serving the Lord. They met together at the early service of a local PCA congregation, where God spoke to them through his Word and blessed them with his benediction. Then, accompanied by the prayers of churches around the country, the men headed for the parade route to bear witness to their Savior. Would they be mobbed and harassed like those who had witnessed in Athens, Georgia?
There was some harassment, but, when they opened the Bible, connected the microphone, and prayed, God closed the mouths of the proud. A silence rested among those gathered to observe the parade. The Word of God went out unhindered, declaring God’s glorious deeds. No sirens sounded. No groups destroyed their equipment. No mobs pressed in. For more than an hour, they proclaimed the gospel of God concerning Jesus Christ our Lord. Thousands were warned of sin and its curse, judgment, and torment in the lake of fire for all who will not believe on the name of the Son of God. Thousands were told of him who was sent by God to save sinners from their sin. The glory of the cross and the perfect salvation worked by God in Christ were made known. Life and salvation were freely offered.
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