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Christian Approach to Philosophy

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In the philosophical marketplace, there appears to be a competition between Christianity and secular philosophy on one hand, and between Christianity and non-Christian religion on the other. As long as the intellectual environment of Christianity makes a special philosophical and spiritual claim for itself vis-a-vis other intellectual traditions, a potentially intractable question remains persists on the issue of whether the special revelation of Christianity is a source of universal metaphysical and moral authority or of universal metaphysical, spiritual, and moral support. In either case, the call of faith is never far beneath the power of argument and rationality.

The Christian approach to philosophy involves making specific intellectual claims for that approach, based not only on its intrinsic metaphysical and rational content and coherence but also on its attachment to God, which in the philosophical tradition lies beyond the grasp of human reason. Indeed, it is in part because of its spiritual superstructure and content that Christianity positions itself to comment authoritatively on non-Christian intellectual traditions. This is no less true of competing philosphical traditions in general. However, in the case of Christianity, spirituality and faith interpenetrate rational methodology and philosophic commentary, backed up by what could be called the spiritual authority of scriptures.

To the degree the imperatives of Christianity cannot be validated outside the conf

. . .
ripture. On the other hand, Geisler and Feinberg say, "What Christians do insist on . . . is that no philosophical methodology can eliminate the possibility of divine revelation. The existence of the God who has revealed Himself in sacred Scripture is an essential belief of Christianity."Ibid. » Revelation as Geisler and Feinberg understand it is the authority of sacred scripture, in the form of the Bible, which constitutes a record of the word of God and which, coming as it does from God through the prophets and evangelists, has the status of truth. However, they make the point that a systematic and reasoned elaboration of Christian theology relies upon the structures of logic and reason found in "the result of several philosophical procedures."Ibid., p. 75. » This is another way of saying that (secular) philosophy is indispensable to the enterprise of exploring the truth and value of Christian revelation and praxis in a systematic way. However, it seems equally the case for Geisler and Feinberg that philosophical tools are to be put in the service of the truth as elaborated in the scripture. Thus theological interpretation possesses the characteristics of philosophical logic, but is subject to what is "known from Scriptu
. . .

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Approximate Word count = 4321
Approximate Pages = 17 (250 words per page)

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