AN INVITATION TO CHRISTIAN PHILOSOPHY
WHY PHILOSOPHY MATTERS
J.P. Moreland and William Lane Craig
On a clear autumn day in 1980, twenty-five miles west of Chicago in Wheaton,
Illinois, Charles Malik, a distinguished academic and statesman, rose to the podium
to deliver the inaugural address at the dedication of the new Billy Graham Center
on the campus of Wheaton College. His announced topic was “The Two Tasks of
Evangelism.” What he said must have shocked his audience.
We face two tasks in our evangelism, he told them, “saving the soul and saving the
mind”—that is, converting people not only spiritually but intellectually as well—and
the church, he warned, is lagging dangerously behind with respect to this second
task. We should do well to ponder Malik’s words:
I must be frank with you: the greatest danger confronting American evangelical
Christianity is the danger of anti-intellectualism. The mind in its greatest and deepest
reaches is not cared for enough. But intellectual nurture cannot take place apart from
profound immersion for a period of years in the history of thought and the spirit.
People who are in a hurry to get out of the university and start earning money or
serving the church or preaching the gospel have no idea of the infinite value of
spending years of leisure conversing with the greatest minds and souls of the past,
ripening and sharpening and enlarging their powers of thinking. The result is that the
arena of creative thinking is vacated and abdicated to the enemy. Who among
evangelicals can stand up to the great secular scholars on their own terms of
scholarship? Who among evangelical scholars is quoted as a normative source by the
greatest secular authorities on history or philosophy or psychology or sociology or
politics? Does the evangelical mode of thinking have the slightest chance of becoming
the dominant mode in the great universities of Europe and America that stamp our
entire civilization with their spirit and ideas? For the sake of greater effectiveness in
witnessing to Jesus Christ, as well as for their own sakes, evangelicals cannot afford
to keep on living on the periphery of responsible intellectual existence.1
These words hit like a hammer. The average Christian does not realize that there is
an intellectual struggle going on in the universities and scholarly journals and
professional societies. Enlightenment naturalism and postmodern antirealism are
arrayed in an unholy alliance against a broadly theistic and specifically Christian
worldview.
Christians cannot afford to be indifferent to the outcome of this struggle. For the
single most important institution shaping Western culture is the university. It is at
the university that our future political leaders, our journalists, our teachers, our
business executives, our lawyers, our artists, will be trained. It is at the university
that they will formulate or, more likely, simply absorb the worldview that will shape
their lives. And since these are the opinion-makers and leaders who shape our
culture, the worldview that they imbibe at the university will be the one that shapes
our culture. If the Christian worldview can be restored to a place of prominence
and respect at the university, it will have a leavening effect throughout society. If
we change the university, we change our culture through those who shape culture.
Why is this important? Simply because the gospel is never heard in isolation. It is
always heard against the background of the cultural milieu in which one lives. A
person raised in a cultural milieu in which Christianity is still seen as an intellectually
viable option will display an openness to the gospel that a person who is
secularized will not. One may as well tell a secular person to believe in fairies or
leprechauns as in Jesus Christ! Or, to give a more realistic illustration, it is like our
being approached on the street by a devotee of the Hare Krishna movement, who
invites us to believe in Krishna. Such an invitation strikes us as bizarre, freakish,
perhaps even amusing. But to a person on the streets of Bombay, such an
invitation would, one expects, appear quite reasonable and be serious cause for
reflection. Do evangelicals appear any less weird to persons on the streets of Bonn,
London or New York than do the devotees of Krishna?
One of the awesome tasks of Christian philosophers is to help turn the
contemporary intellectual tide in such a way as to foster a sociocultural milieu in
which Christian faith can be regarded as an intellectually credible option for thinking
men and women. As the great Princeton theologian J. Gresham Machen explained,
God usually exerts [his regenerative] power in connection with certain prior conditions
of the human mind, and it should be ours to create, so far as we can, with the help
of God, those favourable conditions for the reception of the gospel. False ideas are
the greatest obstacles to the reception of the gospel. We may preach with all the
fervour of a reformer and yet succeed only in winning a straggler here and there, if
we permit the whole collective thought of the nation or of the world to be controlled
by ideas which, by the resistless force of logic, prevent Christianity from being
regarded as anything more than a harmless delusion.2
Since philosophy is foundational to every discipline of the university, philosophy is
the most strategic discipline to be influenced for Christ. Malik himself realized and
emphasized this:
It will take a different spirit altogether to overcome this great danger of anti-intellectualism. For example, I say this different spirit, so far as philosophy alone—the
most important domain for thought and intellect—is concerned, must see the
tremendous value of spending an entire year doing nothing but poring intensely over
the Republic or the Sophist of Plato, or two years over the Metaphysics or the Ethics
of Aristotle, or three years over the City of God of Augustine.3
Now in one sense it is theology, not philosophy, which is most important domain
for thought and intellect. As the medievals rightly saw, theology is the queen of the
sciences, to be studied as the crowning discipline only after one has been trained in
the other disciplines. Unfortunately, the queen is currently in exile from the Western
university. But her handmaid, philosophy, still has a place at court and is thus
strategically positioned so as to act on behalf of her queen. The reason that Malik
could call philosophy, in the absence of the queen, the most important intellectual
domain is because it is the most foundational of the disciplines, since it examines
the presuppositions and ramifications of every discipline at the university—including
itself! Whether it be philosophy of science, philosophy of education, philosophy of
law, philosophy of mathematics, or what have you, every discipline will have an
associated field of philosophy foundational to that discipline. The philosophy of
these respective disciplines is not theologically neutral. Adoption of presuppositions
consonant with or inimical to orthodox Christian theism will have a significant
leavening effect throughout that discipline which will, in turn, dispose its
practitioners for or against the Christian faith. Christian philosophers, by influencing
the philosophy of these various disciplines, can thus help to shape the thinking of
the entire university in such a way as to dispose our future generations of leaders
to the reception of the gospel.
It is already happening. Over the last forty years a revolution has been occurring in
Anglo-American philosophy. Since the late 1960s Christian philosophers have been
coming out of the closet and defending the truth of the Christian worldview with
philosophically sophisticated arguments in the finest scholarly journals and
professional societies. And the face of Anglo-American philosophy has been
transformed as a result. In a recent article lamenting “the desecularization of
academia that evolved in philosophy departments since the late 1960s,” one
atheist philosopher observes that whereas theists in other disciplines tend to
compartmentalize their theistic beliefs from their professional work, “in philosophy,
it became, almost overnight, ‘academically respectable’ to argue for theism,
making philosophy a favored field of entry for the most intelligent and talented
theists entering academia today.”4 He complains, “Naturalists passively watched as
realist versions of theism . . . began to sweep through the philosophical
community, until today perhaps one-quarter or one-third of philosophy professors
are theists, with most being orthodox Christians.”5 He concludes, “God is not
‘dead’ in academia; he returned to life in the late 1960s and is now alive and well in
his last academic stronghold, philosophy departments.”6 This is the testimony of a
prominent atheist philosopher to the change that has transpired before his eyes in
Anglo-American philosophy. He is probably exaggerating when he estimates that
one-quarter to one-third of American philosophers are theists; but what his
estimates do reveal is the perceived impact of Christian philosophers on this field.
Like Gideon’s army, a committed minority of activists can have an impact far out
of proportion to their numbers. The principal error he makes is calling philosophy
departments God’s “last stronghold” at the university. On the contrary, philosophy
departments are a beachhead, from which operations can be launched to impact
other disciplines at the university for Christ, thereby helping to transform the
sociocultural milieu in which we live.
But it is not just those who plan to enter the academy professionally who need to
have training in philosophy. Christian philosophy is also an integral part of training
for Christian ministry. A model for us here is a man like John Wesley, who was at
once a Spirit-filled revivalist and an Oxford-educated scholar. In 1756 Wesley
delivered “An Address to the Clergy,” which we commend to all future ministers
when commencing their seminary studies. In discussing what sort of abilities a
minister ought to have, Wesley distinguished between natural gifts