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Christian PhilosophyChristian philosophy is a catch-all expression for a two-millennia tradition of rational thought that gathers loosely contributions made by numerous adherents of faith in Jesus Christ, although these exponents display many conflicting views while wanting to advance the Christian way of understanding the world and its relation to its Maker, hence it is a tradition of traditions and innovations, very diverse in scope and content. No survey article can do more than touch on the most major figures and traditions, each of which are covered in articles of their own. Also there has been considerable interaction by some branches of Christian philosophizing with some Jewish philosophies and Islamic philosophies, interaction that may continue even beyond the modern era, e.g. some modern Islamic philosophies explore many issues in common with some modern Catholic philosophies. Reformational philosophy dialogues across acknowledged differences with many other approaches to philosophizing - with Christian synthetist views of many kinds, also with some Jewish schools of philosophical thought, as well as some secular philosophies such as Neo-Marxism along with other atheist philosophical schools; whereas the dialogue with Islamic philosophies is just beginning. It's important to note there is not one single philosophy embraced by all philosophers in any of the great religious traditions, not all are dialogical, and atheist-humanist schools are as much in conflict among themselves as are Christian and other self-acknowledged religious schools of philosophizing. Origins of Christian philosophies - Jesus: The life and teachings of Jesus as recorded in the Gospels form the basis of some Christian philosophies - but notably in the case of Reformational philosophy the law-idea of Creation in relation to Fall and Redemption clarifies the understanding of the exceptional role of Jesus the Christ in Creation through the law-modalities that set the conditions of existence for all creatures. There is no record of any writing by Jesus, nor of any systematic philosophy or theology in the formal sense. Several accounts of his life and many of his teachings are recorded in the New Testament, and form the basis for some Christian philosophies.
- St. Paul: Saul of Tarsus was a Jew who persecuted the early Christian church and who was responsible for the martyrdom of St Stephen, a Greek-speaking Jewish-Christian. Saul underwent a dramatic conversion and his name was changed to Paul. He lived a life of repentance, in the process of which he became a Christian leader who wrote a number of epistles, or letters, to early churches, in which he taught doctrine and theology, and exhorted them to Christian behavior. In most of his public discourses Paul functioned provocatively much in the manner of the popular marketplace philosophers of his day (Cynics, Skeptics, and some Stoics). Also, a number of his speeches and debates with Greek philosophers - probably of the kind just mentioned (but not followers of Plato or Aristotle who were quite scarce) and with Jewish religious teachers of numerous sects - are recorded in the Biblical book of Acts. His letters became a significant source for later Christian philosophies.
Hellenistic Christian philosophies Hellenism is the traditional designation for the Greek culture of the Roman Empire in the days of Jesus, Paul, and for centuries after. Classical philosophies of the Greeks had already expired and diluted beyond recognition except for small bands of continuators of the traditions of the Pythagoreans, of Plato, and Aristotle (whose library was lost for centuries). The new philosophies of the Hellenistic world were those of the Cynics, Skeptics, and increasingly the Stoics; it's these thinkers and ranters who bring us into the world of Hellenistic philosophy. Slowly, a more integral and rounded tendency emerged within Hellenism, but also in certain respecrts in opposition at times to it in regard to one philosophical problem or another, or an ensemble of problems. Here are some of those thinkers most closely associated with Hellenistic Christian philosophies, listed more less in chronological order: - Tertullian: Tertullian was a philosopher before he converted to Christ; after that change of direction he remained a prolific writer in the second century A.D., and is commonly called the "Father of the Western Church." He developed the doctrine of traducianism, or the idea that the soul was inherited from the parents, the idea that God had corporeal (although not fleshly) existence, and the doctrine of the authority of the gospels. He fought voraciously against Marcionism, and considered Greek philosophy to be incompatible with Christian wisdom. Toward the end of his life, he joined the heterodox sect of Montanism, and thus was not sainted by the Catholic Church.
- Irenaeus of Lyons: Irenaeus is best known for his writings arguing for the unity of God, and against Gnosticism. He argued that original sin is latent in humanity, and that it was by Jesus' incarnation as a man that he "undid" the original sin of Adam, thus sanctifying life for all mankind. Irenaeus maintained the view that Christ is the Teacher of the human race through whom wisdom would be made accessible to all.
- Clement of Alexandria
- Origen: Origen was influential in integrating elements of Platonism into Christianity. He incorporated Platonic idealism into his conceptions of the Logos, and the two churches, one ideal and one real. He also held a strongly Platonic view of God, describing him as the perfect, incorporeal ideal.
- Augustine of Hippo: Augustine developed classical Christian philosophy, largely by synthesizing Hebrew and Greek thought. He drew particularly from the Greek pagan thinker Plato, neoplatonism, and stoicism, which he altered and refined in light of divine revelation of Christian teaching and the Bible.
Medieval Christian philosophies - Anselm of Canterbury: Anselm was is best known for the Ontological Argument for God's existence, i.e, God is that than which nothing greater can be conceived. But to exist is greater than not to exist. If God does not exist then he wouldn't be "that than which nothing greater can be conceived." Therefore, God exists. Anselm was one of the first western thinkers to directly engage the reintroduction of Aristotle to the West. However, he didn't have all of Aristotle's works and those he had access to were from the Arabic translations.
- Aquinas: Thomas Aquinas, was the student of Albert the Great, a brilliant Dominican experimentalist, much like the Franciscan, Roger Bacon of Oxford in the 13th century. Aquinas reintroduced Aristotelian philosophy to Christianity. He believed that there was no contradiction between faith and secular reason. He believed that Aristotle had achieved the pinnacle in the human striving for truth and thus adopted Aristotle's philosophy as a frame work in constructing his theological and philosophical outlook. He was a Professor at the prestigous University of Paris. Thomas Aquinas was a contemporary of St Bonaventure, a Franciscan Professor at the University of Paris, who's approach differed significantly from Aquinas'.
- John Duns Scotus: John Duns Scotus is known as the "subtle doctor" who hair-splitting distinctions were important contributions in scholastic thought and in the modern development of logic. Scotus' was also a Professor at the University of Paris, however, not at the same time as Aquinas. Along with Aquinas, he is one of the two giants ofScholastic philosophy which led to:
- William Ockham
Renaissance and Reformation Christian philosophies Modern and Postmodern Christian philosophies an alphabetical listing - Karl Barth: A German survivor of both world wars, Barth wrote the massive Church Dogmatics (germ. Kirchliche Dogmatik) - unfinished at about six million words by his death in 1968. Barth emphasized the distinction between human thought and divine reality, and that while humans may attempt to understand the divine, our concepts of the divine are never precisely aligned from the divine reality itself, although God reveals his reality in part through human language and culture. Barth strenuously disavowed being a philosopher; he considered himself a dogmatician of the Church and a preacher.
- G.K. Chesterton: A British Christian author, he applied Christian thought in the form of non-fiction, fiction, and poems addressing a variety of theological, moral, political, and economic issues, particularly the importance of seeking truth, resistance to Eugenics, and Distributivism.
- Herman Dooyeweerd, who wrote the monumental trilogy, A New Critique of Theoretical Thought
- Sren Kierkegaard
- C.S. Lewis (-) was a literary critic of the first order, a mythographer in his children's fanatasies, and an apologist for the Christian faith to which he adhered in the latter half of his life. He was not a philosopher, but his apologetics are foundational to the formaiton of a Chrisian worldview for many modern readers.
- Knud Ejler Lgstrup
- Bernard Lonergan
- Jacques Maritain
- John Henry Newman
- Pope John Paul II, who wrote Fides et Ratio
- Alvin Plantinga Plantinga is one of the key figures in the movement of Reformed Epistemology, which synthesizes Analytical Philosophy and Christian philosophical concerns; he teaches at Nortre Dame University
- Egbert Schuurman is the leading philosopher of technology who actively espouses a Christian philosophical approach.
- D. H. Th. Vollenhoven: Vollenhoven's Calvinism and the Reformation of Philosophy (Dutch, 1933) launched a philosophical movement that, after the massive re-inforcing effect of his brother-in-law Herman Dooyeweerd's first trilogy, Philosophy of the Law-Idea (1935-36), led to the formation of the Association for Calvinist Philosophy in 1936. For decades, Vollenhoven served as president of the aforementioned association, which has become the Association for Reformational Philosophy / Vereniging voor Reformatorische Wijsbegeerte (VRW), still based in the Netherlands but with ever-enlarging interest in the rest of the world. It can be debated whether Vollenhoven's, his colleague Herman Dooyeweerd's, and many among the subsequent generations of philosophers in the Reformational philosophy movement are best described as "modern" or "postmodern," since they anticipated numerous themes that resurfaced in postmodernism, yet remain steadfastly and would-be distinctively Christian and non-Roman.
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