Philosophy 101 for Pastors

ABSTRACT: Traditionally recognized as the handmaiden of theology, philosophy has fallen on hard times in some Christian circles. The discipline of philosophy, however, holds great value both for Christians in general and for pastors especially. Properly understood and pursued in submission to the word of God, the pursuit of philosophy can make pastors more able theologians who are better equipped to lead the church, building her up in the truth and guarding her from false doctrine.

Once honored as “the handmaiden of theology,” Lady Philosophy seems to have fallen on hard times. In a 2010 book, Stephen Hawking pronounced that “philosophy is dead” because it failed to keep up with modern science. Marco Rubio remarked in a 2015 presidential debate that America needs “more welders and less philosophers,” implying that the former are more useful and employable. Rubio later retracted his comments, but statistics show a marked decline in the number of philosophy majors over the last couple of decades. Accordingly, many universities have downsized their philosophy departments or, in some cases, eliminated their philosophy programs altogether. There is a growing perception that philosophy has little practical use in the modern world.

Christians might have their own reasons to doubt the value of philosophy. Many of us have heard stories of young believers who took some philosophy classes at college, started questioning their faith, and ended up leaving the church altogether. Didn’t the apostle Paul warn believers not to be taken “captive by philosophy” (Colossians 2:8)? Has not God exposed the foolishness of the philosophers of this world (1 Corinthians 1:20)? Tertullian’s ancient question still speaks for many Christians today: “What indeed has Athens to do with Jerusalem? What concord is there between the Academy and the Church?” The implied answer is “None!”

In this article, I will offer a defense of the discipline of philosophy and its value for Christians in general and for pastors especially. I’ll begin by clarifying what philosophy is. I’ll then give some reasons why studying philosophy can be very worthwhile for believers. Finally, I’ll suggest some ways in which philosophy can help equip pastors for ministry.

What Is Philosophy?

In the most literal sense, philosophy is simply “the love of wisdom” (from Greek: phileo, “to love”; sophia, “wisdom”). The earliest philosophers saw themselves as those who loved and pursued wisdom, who wanted to be wise about the world and the way it works. For the ancients, philosophy was not about knowledge and insight merely for their own sake; it was a means to a greater end: the well-lived life. They sought wisdom for the sake of human flourishing. Thus, as two contemporary Christian scholars put it, philosophy in the most general sense can be understood as “the pursuit of knowledge and wisdom for the sake of flourishing.”¹

But what does this look like in practice? What kinds of activities do philosophers engage in, and what do they seek to accomplish? One way to view the agenda of philosophy is as the search for truth, understanding, and meaning in order to grasp the “big picture” — to discern the ultimate nature of reality, our place and purpose within the universe, and how everything fits together. This lofty task has both theoretical and practical dimensions: It concerns not only what we should believe but also how we should live.

Philosophy thus involves seeking answers to the “big questions” of life, the universe, and everything. Where did the universe come from? Why does anything exist at all? Why are we here? What is the purpose of human life, assuming there is one? What is human nature? What distinguishes us from other animals? Do we have souls that survive the death of our bodies? Do we have free will? What does it even mean to have free will? Does anything exist beyond the material world, the world of immediate sense experience? Is there a God? If so, what is God like? How does God relate to us? What does it mean to live a good life? What is justice? What is beauty? Is it possible to know the answers to these sorts of questions? Is it possible to know anything at all?

In attempting to answer such questions, philosophers apply two kinds of tools: tools of analysis and tools of argumentation. Tools of analysis aim for clarity, precision, and deeper comprehension of philosophical ideas, theories, and systems of thought. How are terms being defined and concepts being applied? What distinctions need to be drawn to avoid ambiguity or confusion? What is being tacitly assumed or presupposed? Is the idea or theory being proposed internally coherent? Is it consistent with what we already know or believe to be true? Does it have explanatory power? What are its logical implications? What practical difference would it make if it were true?

Tools of argumentation aim to give good reasons for accepting or rejecting philosophical claims or theories. Arguments are the stock-in-trade of philosophers. An “argument” in the philosophical sense is not necessarily a debate, let alone a quarrel, but simply one or more reasons offered in support of a claim. Philosophers are in the business of constructing, refining, and critically evaluating arguments. Some philosophical arguments are very simple — “I think, therefore I am”! — while others involve lengthy and complex chains of reasoning from initial premises to final conclusions.

Philosophy at its most ambitious can involve developing and defending a comprehensive system of thought or “worldview.” At some level, all people already have a worldview insofar as they have a web of background beliefs or presuppositions about the universe and their place in it that shapes how they interpret their experiences and conduct their lives. For the more philosophically reflective, however, a worldview can be brought into the foreground as something like a “theory of everything” or “map of reality.” In that sense, a worldview will encompass the three major divisions of philosophy: metaphysics (theory of reality), epistemology (theory of knowledge), and ethics (theory of morality). The most impressive and influential philosophers in history tend to be the worldview-builders.

Why Study Philosophy?

If philosophy is the love of wisdom, then Christians of all people should be interested in philosophy. After all, God’s word exhorts us to pursue wisdom and understanding (Proverbs 3:13; 4:7). The person who acquires wisdom “loves his own soul” (Proverbs 19:8). Even so, one might object that most philosophers through history have championed “the wisdom of the world” rather than the wisdom of God revealed in the gospel (1 Corinthians 1:20–25). No doubt one can find a great deal of foolishness in the writings of unbelieving philosophers!

Still, the fact that many philosophers have sought wisdom in the wrong places, and by the wrong means, should not deter us from pursuing true wisdom. Christians know the ultimate source of wisdom. As Paul reminded the Colossians, “all the treasures of wisdom and knowledge” are “hidden” in Jesus Christ (Colossians 2:2–3). When Paul warned them to beware of philosophy that is “not according to Christ” (Colossians 2:8), the proper implication is not that we should shun philosophy altogether but that we should pursue the kind of philosophy that is according to Christ. “Christian philosophy” is not a contradiction in terms. On the contrary, Christian philosophy is philosophy as it ought to be pursued: under the lordship of Christ, in submission to the word of Christ.

Let us consider, then, six reasons why Christians — and especially pastors — can benefit from studying philosophy.

PURSUING THE WELL-LIVED LIFE

First, as we have noted, philosophy is concerned with the search for truth, understanding, and meaning. Christians care deeply about all three. We know the importance of seeking the big picture and answering the big questions. We recognize the value of understanding and pursuing “the well-lived life.” Consequently, we should be interested in studying the writings of those who have committed themselves to these pursuits.

It makes good sense to prioritize the works of Christian philosophers who share our basic commitment to the lordship of Christ and the authority of God’s word. But there is also value in studying the works of non-Christian philosophers. According to the doctrine of common grace, even unbelievers can discern important truths on the basis of natural revelation (cf. Proverbs 31:1; Acts 7:22; 17:27–28), and their writings can prove useful for Christians in their own search for understanding. As Augustine argued, believers can “plunder the Egyptians” (Exodus 3:22; 12:36) as they study the works of pagan philosophers and benefit from their insights.²

LEARNING TO THINK CRITICALLY

Second, studying philosophy helps develop good critical thinking skills. Critical thinking is not negative thinking. Rather, it is the proper and effective use of our God-given intellectual faculties. Critical thinking is simply clear, careful, and consistent thinking: the art of good reasoning.

As I noted earlier, the primary tools of philosophers are those of analysis and argumentation. Critical thinking is therefore particularly important in the discipline of philosophy. Like any other skills, critical thinking skills need to be developed intentionally, both through observation (i.e., studying others who practice them) and through personal application. Reading the works of the great philosophers and grappling with their ideas and arguments will cultivate better critical thinking. The payoff is very practical: Having those skills will benefit us in every other area of life to which we apply our intellectual faculties.

CULTIVATING VIRTUE

Third, studying philosophy can help to cultivate intellectual virtues. Virtues are morally praiseworthy habits or character traits. Intellectual virtues are those that pertain to the way we use our minds, with a view to acquiring the “intellectual goods” of wisdom, knowledge, and insight. Examples of such virtues would be intellectual courage (the tendency to persevere in the face of obstacles to inquiry), introspective vigilance (the tendency to discern and correct one’s own bad patterns of inquiry), and interpretive charity (the tendency to construe the views and arguments of others in as positive and reasonable a light as possible). If non-Christian philosophers have understood the importance of identifying and developing intellectual virtues, how much more should those who heed Christ’s commandment to love God with all our mind (Matthew 22:37–38).³

ACQUIRING GOOD TOOLS

Fourth, studying philosophy will furnish us with a rich conceptual toolkit — an arsenal of useful concepts, definitions, distinctions, insights, and forms of argumentation that equip us to be more effective thinkers and that can be fruitfully applied in other disciplines, such as biblical exegesis, systematic theology, ethics, and apologetics.

For instance, philosophers often employ so-called “modal” concepts: necessity, contingency, possibility, and impossibility. Such concepts enable us to state precisely some of the distinctive differences between God and his creatures and to draw out the fuller implications of those differences (e.g., God exists necessarily, whereas creatures exist contingently; having false beliefs is a possibility for us but an impossibility for God). Philosophical work on free will offers distinctions that can help us reconcile divine sovereignty with human moral responsibility. The development of “speech-act theory” by twentieth-century philosophers provides a set of tools that enables us to think more precisely and deeply about “divine speech acts” — that is, the diverse ways in which God powerfully accomplishes his purposes by his words (Isaiah 55:11; Hebrews 1:3; 4:12). These are just three examples among many.

UNDERSTANDING THEOLOGY

Fifth, studying philosophy is practically indispensable for understanding the development of Christian theology over the centuries. For better or worse, the history of Christian theology is intertwined with the history of Western philosophy, from the ancient Greeks to the present day. Church fathers such as Justin Martyr, Clement of Alexandria, Tertullian, Augustine, and Maximus the Confessor were well-versed in the prominent philosophies of their day and critically engaged with them from a Christian perspective — forthrightly opposing some elements while critically appropriating others.

Some of the defining doctrines of the Christian faith, such as the doctrine of the Trinity, have been forged using terms and concepts co-opted from the world of Greek philosophy. Consider the central claim of the Nicene Creed that Jesus Christ is “of one substance” (homoousion) with the Father. The Greek term ousia was adopted (and adapted) to definitively capture the church’s conviction that the divinity of the Son is none other than the divinity of the Father. Knowing the philosophical background of the term “substance” helps us appreciate why it was so fittingly chosen for the task of refuting the heresy of Arianism.

“If philosophy is the love of wisdom, then Christians of all people should be interested in philosophy.”

If the history of Christian theology is important to us — and it should be — so also is the history of Christian engagement with philosophical thinkers and movements. Consider some of the great theologians of the church: Augustine, Anselm, Thomas Aquinas, John Calvin, John Owen, Francis Turretin, Petrus van Mastricht, Jonathan Edwards, Charles Hodge, Herman Bavinck, and Cornelius Van Til. All were well-educated in philosophy and adept at incorporating philosophical insights into their articulation and defense of Christian doctrines.

DEENDING OUR FAITH

Last, studying philosophy is invaluable for understanding and critically engaging with non-Christian thought in our day. If we want to understand why modern culture is the way it is, why people in our society think the way they do, and why so many are skeptical about the claims of Christianity, we need to know something of the philosophical ideas, arguments, and movements that have cast their shadows over our present moment.

Modernism, rationalism, empiricism, materialism, idealism, Hegelianism, Marxism, utilitarianism, romanticism, positivism, existentialism, postmodernism, social constructivism — each of these “isms” has played a role in the evolution of contemporary Western culture. Christians who have a basic familiarity with them will be better equipped to diagnose, for example, why so many people today have no moral objection to the widespread practice of abortion or how we reached the point where the categories of “male” and “female” could become detached from the reality of biological sex. These rotten cultural fruits are the product of diseased intellectual roots, and the most effective remedy will involve exposing and refuting the underlying philosophical pathogens. As C.S. Lewis aptly observed, “Good philosophy must exist, if for no other reason, because bad philosophy needs to be answered.”⁴

How Can Philosophy Help in Ministry?

Perhaps these six reasons persuade you of the general value of studying philosophy. But what about specific application to pastoral ministry? Does philosophy have any practical value for the everyday work of the minister or church leader? Let me briefly suggest five areas where the study of philosophy can bear good fruit.

EXEGESIS

Biblical exegesis is the lifeblood of pastoral ministry, not only for pulpit preaching but also for teaching, counseling, discipleship, and evangelism (2 Timothy 3:16–17). Above all, we want to be faithful and accurate in interpreting God’s word and applying it appropriately to our own lives and the lives of those under our care. Among other things, responsible exegesis of Scripture involves the following:

1. carefully discerning the arguments of the biblical writers (especially Paul!)
2. tracing the logical structure and progression of a biblical passage or book
3. drawing out the logical implications of a text (those of “good and necessary consequence,” to use the language of the Westminster Confession)
4. identifying conceptual connections between one text and another
5. attending to the diverse ways in which words can be used to communicate ideas and perform “speech acts”
6. synthesizing the teachings found across the biblical canon in light of the divine authority and organic unity of Scripture
7. reasoning by analogy from the original cultural context to our own contemporary situation
8. recognizing and avoiding fallacies such as equivocation and hasty generalization
9. discerning the presuppositions that we and others (e.g., the authors of biblical commentaries) bring to the work of exegesis.

The tools of analysis and argumentation employed by philosophers, along with the critical thinking skills promoted by the study of philosophy, are beneficial in all these respects.

PREACHING

You’re probably familiar with Dr. Martyn Lloyd-Jones’s description of preaching as “logic on fire.” Perhaps, like me, you’ve experienced sermons that featured more fire than logic! Of course, preaching that aims to convict the heart as well as convince the mind needs more than logic. Nevertheless, a sermon with a clear logical structure and progression of thought, with points of insight and application that are reasoned cogently from the inspired text, is more likely to have a deep and lasting impact on the hearers. Any logical implication of a biblical teaching is itself a biblical teaching. But only genuine implications carry the divine authority of Scripture. Insofar as the study of philosophy can sharpen one’s understanding and application of logic, it can help pastors improve the structure and the content of their sermons.

THEOLOGICAL REFLECTION

For their own spiritual health and the spiritual health of their flock, it is paramount for pastors to hold and teach sound doctrine (1 Timothy 4:16; Titus 1:9; 2:1). While philosophy should not be treated as a source of Christian doctrine, the study of philosophy can promote a deeper understanding and appreciation of Christian theology and can assist in teaching and defending it.

As I noted earlier, a solid understanding of the history of Christian theology requires some familiarity with the history of Western philosophy given the close relationship between the two. Moreover, the discipline of systematic theology, as its name indicates, involves developing a consistent and coherent system of doctrine based on “the whole counsel of God” in Scripture (Acts 20:27). It invites us to trace out the logical implications of each doctrine and to grasp the logical connections between doctrines (e.g., how the doctrine of divine providence provides a foundation for the doctrines of biblical inspiration and inerrancy). Applied theology takes matters further by reflecting on the implications of Christian doctrines for everyday life and ministry. These important tasks of theological reflection depend on precisely the kind of conceptual insights and reasoning skills that the discipline of philosophy encourages.

APOLOGETICS

At some level, all Christians are called “to make a defense to anyone who asks you for a reason for the hope that is in you” (1 Peter 3:15). But it is especially important for pastors to have some proficiency in apologetics, both for evangelizing unbelievers (addressing intellectual objections and giving arguments in support of a biblical worldview) and for protecting and strengthening the faith of believers (especially those wrestling with intellectual questions and doubts).

The relevance of philosophy to Christian apologetics should be obvious. The majority of issues addressed in apologetics today are philosophical ones, touching matters of metaphysics (e.g., the existence and attributes of God, the doctrine of creation, the possibility of miracles), epistemology (e.g., Christian claims about natural and special revelation), and ethics (e.g., the foundations of morality, the problem of evil, the biblical view of human sexuality). Christian philosophers over the centuries have produced a wealth of material that is invaluable for defending and commending a Christian worldview.

Philosophy, more than any other discipline, is concerned with the art of reasoning and the science of argumentation. Insofar as apologetics involves offering a rational justification for Christian beliefs, as well as refuting the arguments of unbelievers (2 Corinthians 10:4–5), the value of philosophy for apologetics hardly needs to be stated.

ETHICS

Pastoral ministry frequently involves addressing ethical questions and providing clear and well-reasoned moral guidance. Ethics is one of the three traditional divisions in the discipline of philosophy, and a considerable amount of philosophical reflection over the centuries has been directed toward moral reasoning and the practical application of moral principles. This has been especially true of Christian philosophers — not surprisingly, given the emphasis the Bible places on the moral attributes of God and the moral duties we have toward God and our fellow humans.

Consider some of the ethical questions we face today that were virtually inconceivable to previous generations, such as modern fertility treatments, artificial intelligence technologies, and “gender-affirming surgeries.” As the modern world grows increasingly complex and seemingly far removed from the world of the biblical writers, it becomes even more important to have a firm grasp of Christian moral theory and the ability to reason carefully from biblical principles to contemporary situations. The pastor who has devoted some time and attention to studying philosophy will be better equipped to wrestle with today’s challenging issues in Christian ethics. If nothing else, such studies will cultivate the critical thinking skills necessary for reaching sound conclusions.

Where Should I Start?

If you’ve never studied any serious philosophy before, you may wonder where to begin. I recommend starting with a reliable one-volume history of philosophy written from an orthodox Christian perspective, such as John Frame’s A History of Western Philosophy and Theology or C. Stephen Evans’s A History of Western Philosophy, which will introduce you to the major philosophers and their ideas. After that, read a systematic, topically arranged introduction to Christian philosophy, such as The Love of Wisdom by Steven Cowan and James Spiegel, or Philosophy: A Christian Introduction by James Dew and Paul Gould. Working through a solid introduction to logic and critical thinking will also be helpful for coming to grips with philosophical works; the one I recommend to seminary students is Ryan Byerly’s Introducing Logic and Critical Thinking.

Eventually you’ll want to dive into some of the classic works of Western philosophy by thinkers such as Plato, Aristotle, Augustine, Boethius, Anselm, Thomas Aquinas, René Descartes, Blaise Pascal, G.W. Leibniz, John Locke, David Hume, Immanuel Kant, Søren Kierkegaard, and Ludwig Wittgenstein. (Yes, that is a highly selective and opinionated list!) There are various anthologies of primary sources, so find one with a selection of philosophical readings that sound most interesting to you. Many original works (or English translations of them) are in the public domain and freely available online.

To gain some insight into present-day work in Christian philosophy, peruse some recent issues of the journals Philosophia Christi and Faith & Philosophy (the latter is open-access online). Finally, for both intellectual and spiritual edification, dine upon the writings of four brilliant Reformed philosophers: Cornelius Van Til, Alvin Plantinga, Paul Helm, and John Frame.

Seek Wisdom Wisely

Does studying philosophy come with risks? Yes, of course — that’s true of virtually any field of study! But conducted with discernment, from a stance of faith in Christ and submission to God’s word, and in community with fellow believers, the study of philosophy can reap considerable rewards, as I’ve sought to argue here. Philosophy, like science, makes for a terrible master, yet it can be an eminently useful servant. If the apostle Paul (who possessed “a first class philosophical mind,” according to the late Antony Flew⁵) saw the value in understanding and critically engaging with the philosophies of his day, then I trust so can we. Rather than denigrating and dismissing the value of philosophy, Christians ought to pursue and promote the best kind of philosophy — that which is “according to Christ” (Colossians 2:8).