Philosophical Theology

Whereas the Bible is the foundation for Christian theology, the theology we derive from the Bible should provide the basis for a Christian understanding of knowledge, reality and morality. In turn, a robust Reformed theology will not just be consistent with but, also, according to a distinctly Christian epistemology, metaphysic and ethic, which is to be informed by a Reformed system of doctrine that is grounded in Scripture. In short, theology and philosophy are interdependent disciplines that mutually support each other.

If there is a distinctly Reformed system of doctrine, it stands to reason that there is a distinctly Reformed understanding of those three referenced branches of philosophy. Consequently, not only should we derive our philosophy from our theology, we should defend that theology philosophically and according to Scripture. An alternative and more common approach is to derive our theology from the Bible and, in turn, try to defend that theology strictly exegetically. One problem with such an approach is that the exegetical interpretations that come from opposing systems of doctrine are often governed according to vastly different theological assumptions and philosophical commitments regarding God and man, which too easily can go unchallenged. Without employing philosophical tools to unpack and clarify biblical statements, we can (a) end up reaching a theological impasse too quickly with our Arminian and secular friends, (b) beg crucial questions in our theological interactions and (c) fail to expose by way of rigorous internal-critiques the inconsistencies and even heretical implications of opposing theological perspectives. This becomes rather uncontroversial once we consider that consigning ourselves to exegesis alone (e.g., context, grammar, genre, etc.) must be inadequate to derive a biblical theology given that what is to be gleaned from Scripture is the theological implications of what the texts of Scripture say! For instance, exegesis can lead us to believing that God is both one and three, but only philosophical theology will get us to unbegottenness, eternal generation, spiration, perichoresis, and the inseparable operations of the Trinity.

Philosophy, the handmaiden of theology:

Strategically speaking, philosophical arguments that are grounded in revelation should accompany exegetical ones. By first exposing the inconsistencies and heretical implications of opposing views, gainsayers can consider alternative Reformed biblical interpretations in a more favorable light. Other polemical approaches can be too often rooted in Fideism, Scripturalism or just a false dichotomous assumption that faith is hostile to reason, which ironically presupposes inconsistent and arbitrary axioms of philosophically gargantuan proportions!

A brief word about three major branches of philosophy with respect to what’s downstream from them:

Bible—>Theology—>Epistemology—>Apologetics

A Reformed epistemology will yield a distinctly Reformed approach to apologetics. Our defense of the faith should address the possibility of knowledge, causality and human dignity as they interrelate, being grounded in God’s revelation. Another distinct feature of an apologetic that is true to a Reformed understanding of divine revelation with respect to the implications of the fall of man is defending the Christian worldview according to preconditions of intelligible experience, commonly known as transcendentals. 

Bible—>Theology —>Metaphysics—>Divine Sovereignty

A Reformed metaphysic will produce a robust understanding of theological determinism, which not only is compatible with but actually establishes human freedom and moral responsibility! But for the Christian to grasp how freedom comports with the implications of a distinctly Reformed understanding of God’s decree, the Christian should first be acquainted with certain modal concepts such as possibility, impossibility, necessity and contingency. Furthermore, the Christian does well to distinguish the objects of God’s natural and free knowledge, which leaves no room for divine middle knowledge of counterfactuals of creaturely freedom. Closely related to these considerations is the Christian’s ability to give an account for the conditions of moral accountability in the context of God‘s sovereign determination of the free acts of responsible moral agents. 

Bible—>Theology—>Ethics—>Virtue

Lastly, a Reformed ethic will make sense of the possibility of moral absolutes and its demands upon individuals and societies. It will distinguish knowledge from the justification of knowledge, if not also the basis by which we might distinguish sins from what should be considered crimes. Inevitably such understanding will touch upon discussions relating to externalism and internalism in epistemology. 

Tying things together, Worldview:

If we are successful in tying these sorts of things together, we will have a better chance of operating according to a Christian worldview that is consistent, coherent and explanatory. In short, the implications and practical outworking of our understanding of God, man and purpose will consistently cohere, and by God’s gracious increase – Christian wisdom, unto the glory of God, will be on display through serious reflection that produces humble practice.