Many Christians have long agreed with Tertullian, one of the early church fathers who opposed incorporation of philosophic language and categories in theological discourse, that philosophy and Christianity do not mix. Writing against numerous heretical sects that had grown up during the late second and early third centuries, Tertullian rhetorically opines: "What indeed has Athens (the representative seat of pagan philosophy) to do with Jerusalem (the site of the incarnation and original home of the church)? What concord is there between the Academy and the Church?" (On Prescription Against Heretics, ch. VII). He understood all heresy to have its origin in such philosophic speculation. Today this same attitude survives, and remains widely shared, prevailing amongst many throughout Southern Baptist churches.
Yet, in spite of Tertullian's vigorous opposition, other church fathers then and strong evangelical contemporary believers find much value in the science and speculation of these same ancient philosophers. One need not go so far as to assert that the philosophers were proto-Christians, or had learned their doctrines from the writings of Moses (as interestingly, but wrongly suggested by Justin Martyr in his mid-second century Apology) and so could be trusted. But if there is truly one God, and only one truth, Christians need not fear philosophical and scientific investigation of the world around us. All truth comes from the Father of lights (James 1:17). So we should not be surprised that others, like those philosophers seeking after truth in the pre-Christian era, have insights which parallel or can even help supplement our own biblically-informed theological investigations.
Just as importantly, it is extremely helpful to become acquainted with the major philosophers, upon whom so many unbelievers rely for their refusal to investigate the claims of Christianity. Being prepared to make a formal apology for Christianity by drawing upon these very sources, inviting unbelievers to consider the parallels between their philosophers and our doctrines, can open dialogues with those who might otherwise be left unreached.
We noted that many Christians throughout the centuries have opposed studying and using philosophy for developing Christian teachings. Some have even asserted that the apostle Paul himself opposed it, and point to his apparently disappointing, brief experience in Athens (Acts 17), as well as his expressed concern about philosophy (Colossians 2:8). What has been your own thinking and experience? Reflect on the following questions, typing your answers in the spaces provided.
1. What have you been taught about the study of philosophy? Were you warned, or perhaps even experienced it as something to be feared or distrusted? Why? [Note: Be sure to hit your Enter or Return key at the end of each line, so you can see your response in full.]
2. Have you ever encountered someone who claimed a philosophic approach to life and so were opposed to religion in general or Christianity in particular? What was your reaction? [Note: Be sure to hit your Enter or Return key at the end of each line, so you can see your response in full.]
You may be interested to learn that the early philosophers were themselves concerned with the negative image and effects philosophy often had in their own day. For a sample of the concern that students should not be taught philosophical discourse at too young an age, read the following dialogue between Socrates and Glaucon. [Click here to read an excerpt from Plato's The Republic, captioned "The Danger of Dialectical Education" (trans. B. Jowett), and then use your browser's Back button to return to this lesson.]
3. What was your reaction to this dialogue excerpt? Does it surprise you that Socrates' concerns so clearly resonate with current problems of postmodern relativism in western culture? [Note: Be sure to hit your Enter or Return key at the end of each line, so you can see your response in full.]
So you see, even philosophers have concerns about how wisely philosophical techniques are used, and by whom, and for what purposes. With that in mind, let's see how they thought about exploring the world around them for insight into truth and attaining wisdom.
Read the following dialogue between Socrates and Glaucon about true enlightenment. [Click here to read another excerpt from Plato's The Republic, captioned "The Allegory of the Cave" (trans. B. Jowett), and then use your browser's Back button to return to this lesson to answer the following questions. The excerpt is a bit long, so you may want to make notes while you are reading, or even print out the dialogue if your browser can access a printer. Alternatively, use your browser's Back and Forward buttons to switch between the dialogue and this lesson as necessary.]
So much of what we think we "see" or "know" is wrongheaded or very incomplete. We realize we cannot always trust our senses, and we cannot always trust even our own thinking. Then, when we are "dragged" into directing our senses and thoughts towards proper objects, we experience enlightenment: that is, we come to know what is real and true, and to know that we know it.
4. Has something like this cave-like confusion over shadows ever happened to you? When and where? [Note: Be sure to hit your Enter or Return key at the end of each line, so you can see your response in full.]
5. How did you become aware that you were wrong or confused? What happened to convince you that you needed to revise your thinking? [Note: Be sure to hit your Enter or Return key at the end of each line, so you can see your response in full.]
Notice that Socrates uses the allegory to speak of insight into intellectual and spiritual matters. Compare Paul's discussion of heavenly visions in II Corinthians 12:1-4, with his comment about seeing "through a glass darkly but then face to face" in I Corinthians 13:12.
6. What similarities or differences do you see between the points Socrates is making with his allegory and those Paul is making in these passages from his letters? [Note: Be sure to hit your Enter or Return key at the end of each line, so you can see your response in full.]
Socrates also notes that one who achieves enlightenment and then attempts to return to any companions will find s/he no longer fits in: s/he won't "see" as before and consequently will be mistreated by former friends.
7. Has anything like this ever happened to you? What were the circumstances? [Note: Be sure to hit your Enter or Return key at the end of each line, so you can see your response in full.]
8. How did you respond to being misunderstood? [Note: Be sure to hit your Enter or Return key at the end of each line, so you can see your response in full.]
Socrates then notes that one might actively be persecuted, even killed, for trying to help others come to the true light. (He himself was subsequently sentenced to death by the Athenians for disrupting society.) Are you beginning to see why so many church leaders through the years have been deeply impressed with Socrates, and find his teachings of so great value in their discussion of Christianity?
One final point should be highlighted in this dialogue. Socrates concludes discussion of the allegory with mention of meeting someone who seems bewildered; who cannot see well. He notes that trouble with one's sight can be due to two quite different reasons. First, one may be coming up from a dark cave into the light, and so will have trouble seeing. A person should then take pity and provide care to that soul, until that one can see rightly. But second, one may be coming down from greater light into relative darkness, and so will have difficulty making due with less light. If this latter case holds, a person should not laugh but hold that one in esteem. In short, anyone should be tolerant of others in their relative blindness, for you may not always know whether their weak eyes are due to prior ignorance or greater enlightenment. Rather, love counsels care.
Consider how this focus on toleration applies in the Christian life. Have you a greater measure of light (e.g. deeper theological understanding of doctrine) than your companions? Then care for them while they learn to adjust to new levels of insight.
9. Are you in such a discipling relationship now? How did it come about? If you are not in such a discipling relationship now, why not? [Note: Be sure to hit your Enter or Return key at the end of each line, so you can see your response in full.]
10. Alternatively, have you ever been mistreated or laughed at because your understanding was less than others? How did you react? [Note: Be sure to hit your Enter or Return key at the end of each line, so you can see your response in full.]
11. Finally, have you ever dismissed or laughed at others because you thought your understanding was greater than theirs? Are you certain theirs is the lesser understanding, or are they coming from greater light into your lesser lighted realm? After reading this dialogue, what would be a better response in the future than to dismiss those who disagree with you? [Note: Be sure to hit your Enter or Return key at the end of each line, so you can see your response in full.]
Remember, the one you dismiss may have come out of greater light to your lesser light. Take time to learn from each person and the light they can report in this age. Be ready to learn from God through all his creatures, especially those who bear His image.
If you would like to see your answers in the context of this lesson, use your browser software to print out the page for review. Your answers will appear along with the text. If you would like to contact me about this or other lessons, or about philosophy and Christianity in general, you can email me at dskubik@calbaptist.edu
This lesson is copyright by D.W.Skubik, 1997. The dialogue excerpts and graphics are used by permission under the Berne Convention and U.S. copyright laws.