50 Key Concepts in Theology
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50 Key Concepts in Theology - Rayment-Pickard
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- Summa Contra Gentiles
Philosophy of Religion
The philosophical study of the truth claims, presuppositions and arguments of religion. The philosophy of religion is the philosophical analysis of religious claims to truth. Unlike general theology, or ‘philosophical theology’ (see below), the philosophy of religion is not committed to any particular theological or religious view. Rather, it subjects all theological views to interrogation and critique. At the centre of the philosophy of religion has been the question of whether it is reasonable to believe in God, and indeed, what kind of God it is reasonable to believe in. Other important issues are the problem of evil, miracles, life after death and the nature of religious language. The last of these has come to dominate contemporary philosophy of religion. Since all our philosophical reasoning must take place in language, the question of the status of that language is absolutely crucial. Some recent philosophers of religion, strongly influenced by Wittgenstein and post- structuralist language theory, regard all linguistic meaning as a social construct. This implies that the meaning of the word ‘God’ is just an agreed convention. Other philosophers of religion have argued against this, saying that religious language is only meaningful if it can be shown to refer to objective realities. How the philosophy of religion is practised depends upon what one means by ‘philosophy’. The most common definition is that philosophy is a form of questioning and enquiry. The method used by Socrates – as we see from Plato’s depiction of him – was a process of questioning the views of others. By asking the right questions, Socrates tried to eliminate false arguments and reveal the truth. Aristotle saw philosophy in more analytical terms as ‘inquiry’ (historia). The philosopher should conduct a careful analysis of the ‘reputable opinions’ (endoxa) on the subject. From this the philosopher draws up a list of problems (aporia) that must be worked through in order to reach the truth of the matter. R. G. Collingwood in the twentieth century helpfully described philosophy as ‘the science of absolute presuppositions’ (Essays on Metaphysics), meaning that philosophy should look beneath the surface of thought to question the fundamental assumptions upon which our thinking is based. But if philosophy is just relentless questioning, enquiry and interrogation, where is its commitment to truth? The word ‘philosophy’ means literally ‘the love of wisdom’, which implies that questioning is the method of philosophy rather than its identity. In Book 6 of The Republic Plato says that the ‘philosophic nature’ must be a love for the truth. So philosophical questioning must be motivated by a commitment to the truth (however complex, ungraspable or apparently impossible). Without this love of truth, says Plato, philosophy becomes the province of ‘useless cranks’. The philosophy or religion, then, should subject religious claims and presuppositions to rigorous examination, but should do so with a concern to uncover the truth. A purely critical philosophy of religion would be vulnerable itself to the philosophical questioning of its own motivation and purposes. An objection that can be made to all philosophy of religion is that theology cannot, by definition, be verified or falsified by human reason. Karl Barth, for example, argued that the attempt to judge theology by reason is irrelevant to faith. ‘God is love’ is a revealed truth which no amount of human reasoning can change. But a religion that is not subjected to rigorous questioning is at risk of deluding itself. Philosophy of religion protects religion against error and should be an integral part of theological practice. To function properly, philosophy of religion must be given an absolutely free hand to question and investigate any aspect of religious reasoning or any claim to truth. When religions claim that they are too sacred to be questioned, we can be sure that they have degenerated into fundamentalism. THINKERS Thomas Aquinas (1225–74) argued that philosophy and theology have distinct perspectives: ‘The believer and the philosopher consider creatures differently. The philosopher considers what belongs to their proper natures, while the believer considers only what is true of creatures insofar as they are related to God, for example, that they are created by God and are subject to him, and the like’ (Summa Contra Gentiles). St Augustine (354–430) noted the remarkable similarity between Plato’s philosophy and elements of Christian theology: ‘with the change of a few words and opinions many Platonists have become Christians’ (On True Religion). This illustrated, for Augustine, the coherence of faith and reason/philosophy. Rudolf Carnap (1891–1970) was typical of the logical positivists in arguing that the role of philosophy is to demonstrate the inadequacy of all theological claims, which he regarded as ‘metaphysical pseudostatements’. Martin Heidegger (1889–1976) called faith ‘the mortal enemy’ of philosophy (Phenomenology and Theology) because religion has pre-packed answers to the meaning of human existence, and therefore does not engage in philosophical analysis of our existential condition: ‘there can be no such thing as a Christian philosophy; that is an absolute “square circle”.’ Elsewhere Heidegger comments that ‘the Christian experience is so completely different that it does not need to enter into competition with philosophy.’ Jean-Luc Marion (1946– ) argued in God Without Being that philosophy and theology operate in different domains. St Paul (3–65) held discussions with ‘certain Epicurean and Stoic philosophers’ at the Areopagus in Athens (Acts 17:18). He argued that the God reached by philosophy can be the same as the God reached through Christian revelation. IDEAS Analytical philosophy of religion: tests the adequacy of all theological arguments by the standards of formal logic. The vast assumption of the analytical approach is that theological truth is indeed logical. If theological truth has a rationality which is not simply ‘logical’ – say, a poetic rationality – then the analytic approach has rather missed the point. Richard Swinburne is the leading exponent of analytical theology. Apologetics: the defence of theology from its critics. Philosophical theology: the branch of theology that tries to explain religious belief in rational terms, summed up in St Anselm’s motto: ‘faith seeking understanding’. Although philosophical theology shares the same subject-matter as the philosophy of religion, philosophical theology aims to defend a theological viewpoint, but the philosophy of religion subjects all theological viewpoints to philosophical questioning and critique. The Socratic method: the question-and-answer method (or dialectical method) of philosophising used by Socrates. Jesus uses the Socratic method in many of his conversations. Sophistry: a form of philosophy that tries to advance its case using rhetorical tricks and false reasoning. Theodicy: the justification of God’s ways to humanity. BOOKS George Pattison, A Short Course in the Philosophy or Religion (SCM, 2001) Brian Davies (ed.), Philosophy of Religion: A Guide and Anthology(OUP, 2000) |
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