Many of the doctrines and concepts central to Christianity have important philosophical implications or presuppositions. In this article we will take a closer look at some of the central doctrines and concepts, and their philosophical relevance.
Of course, many philosophically laden doctrines and concepts are relevant to Christianity, and we cannot discuss them all here. Rather, our focus will be on those concepts and doctrines that are distinctively Christian, and which have been the focus of a good deal of recent discussion in the philosophical literature. Thus, although theism is a central Christian concept, it is not distinctively Christian and so will not be covered here. Further, although views about the Eucharist, a central Christian concept, have held a significant place in the philosophical dialogue in former times, it will not be discussed here since it has not been a significant focus of recent discussions. As a result, we will concentrate on three distinctive and central Christian concepts which have received significant attention in the recent literature: the doctrines of the Trinity and the Incarnation, and views on the nature of atonement.
1. Philosophy and Christian Theology
Before we begin, it is worthwhile to consider in brief the general relationship between philosophy and Christian religious dogma. In the history of Christian theology, philosophy has sometimes been seen as a natural complement to theological reflection, while at other times the advocates for the two disciplines have regarded each other as mortal enemies. Some early Christian thinkers such as Tertullian were of the view that any intrusion of secular philosophical reason into theological reflection was out of order. Thus, even if certain theological claims seemed to fly in the face of the standards of reasoning defended by philosophers, the religious believer should not flinch. Other early Christian thinkers, such as St. Augustine of Hippo, argued that philosophical reflection complemented theology, but only when these philosophical reflections were firmly grounded in a prior intellectual commitment to the underlying truth of the Christian faith. Thus, the legitimacy of philosophy was derived from the legitimacy of the underlying faith commitments.
Into the High Middle Ages, Augustine's views were widely defended. It was during this time however that St. Thomas Aquinas described another model for the relationship between philosophy and theology. According to the Thomistic model, philosophy and theology are distinct enterprises. The primary difference between the two is their intellectual starting points. Philosophy takes as its data the deliverances of our natural mental faculties: what we see, hear, taste, touch, and smell. These data can be accepted on the basis of the reliability of our natural faculties with respect to the natural world. Theology, on the other hand takes as its starting point the divine revelations contained in the Bible. These data can be accepted on the basis of divine authority, in a way analogous to the way in which we accept, for example, the claims made by a physics professor about the basic facts of physics.
On this way of seeing the two disciplines, if at least one of the premises of an argument is derived from revelation, the argument falls in the domain of theology; otherwise it falls into philosophy's domain. Since this way of thinking about philosophy and theology sharply demarcates the disciplines, it is possible in principle that the conclusions reached by one might be contradicted by the other. According to advocates of this model, however, any such conflict must be merely apparent. Since God both created the world which is accessible to philosophy and revealed the texts accessible to theologians, the claims yielded by one cannot conflict with the claims yielded by another unless the philosopher or theologian has made some prior error.
Since the deliverances of the two disciplines must...
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