Philosophy is a discipline that has been around for thousands of years. Some of the most widely known and studied philosophers predate the incarnation of Christ. In the church, influential figures like Augustine, Anselm, and Aquinas all were practitioners of philosophy. Today, however, with a rise in more “practical” disciplines (e.g. STEM) and a decline in the more intellectual disciplines (e.g. humanities), philosophy is often pushed to the side, being seen as impractical and unnecessary. What changed? Ross Inman, associate professor of philosophy at Southeastern Baptist Theological Seminary, in his book Christian Philosophy as a Way of Life: An Invitation to Wonder acknowledges this shift while reminding us of the importance of philosophy for the Christian life. By helping us rediscover the fruit of philosophy, Inman shows how philosophy rooted in the Christian story allows us to wonder deeply, order our lives in right relationship with our creator, and to live in accordance to God’s good design.
Accepting the Invite to Wonder
Daily Bible reading. Prayer. Fasting. Regular attendance at the local church for worship. In general, these describe the spiritual disciplines that as Christians many of us feel compelled and prescribed in scripture to practice. But what about wonder? Inman emphasizes wonder from page one of Christian Philosophy as a Way of Life, acknowledging its distinctly human response to beauty and reality (5). Wonder is the fruit of experiencing the vastness of the world, universe, and all of creation. It could be more easily said: wonder is a distinctly human response to creation and its creator. It is through this response, that reality is truly perceived for what it is, and understood in the way it is meant to be understood. Wonder leads Christians to not only recognize the beauty of God and his creation, but to discover both the truth of the way things are, and the goodness of which the Creator designed reality to be. This is a foundational element to the vision of the title of the book. Through wonder, humans can know the way things are and are meant to be, enabling him to live in light of truth, goodness and beauty, specifically, in right relationship with his creator.
Sadly, the world has been marred by sin through the fall, and by that, philosophy too has been thwarted. In our attempt to know (or do philosophy), our foundations, means, and ends have all been distorted. Even the most well-known philosophers throughout history have been victims of a distorted vision of the philosophical life. Inman directs us to the example of Boethius and Lady Philosophy’s Therapeutics, where a sick narrator suffering from “lethargy” is diagnosed by “Lady Philosophy,” who shares with him an ancient remedy for his lack of meaning and purpose (57). Lady Philosophy’s directs the narrator to find the cure to his lethargy not in finite things, but in lasting things. Boethius’ illustration addresses the common desires of humankind while also posing a core philosophical question: What is the meaning and purpose of life?
Inman is always balancing both the PR problem of philosophy at-large, which affects both Christians and non-Christians, while emphasizing that the Christian faith is the only way to discern truth and reality for what it is and what it ought to be like. Through Christian philosophy, one is able to carefully self-diagnose the various “ailments” that plague the mind, body and soul. Inman highlights several of these “existential ailments” which include the disorientation of one’s life, spiritual and moral lethargy, visual overload and the competing spectacles which desire our attention at every given moment (70-79). Philosophy, in itself, may lead one to acknowledge the existence of one of these “ailments” in their life, but Christian Philosophy addresses and treats these ailments. The Christian Philosophical Way of Life, then, is a series of three conditions which, when applied, lead to a flourishing life of wonder, meaning, and truth. The three conditions, as stated by Inman, are:
- Committing to an existential map shaped by the Christian story;
- Orienting your life around this Christian existential map;
- And, Engaging in grace-empowered, truth-directed practices. (61)
These three conditions inevitably lead a believer, not away from philosophy but instead right into it. The existential map serves the Christian as bumpers sometimes serve a bowler: keeping them on track and within the scope of the Christian tradition as they ask philosophical questions and are engaging with alternate philosophies and worldviews. With this in motion, the Christian engages scripture as its main authority, sufficient to be the existential map that one lives by. This commitment to the scriptures allows the Christian to be confronted by the fundamentals of the Christian life and the truths of the Christian story one holds and believes as fundamental to their way of life. But, Christianity isn’t simply an intellectual ascent. In fact, that is a common critique of Christianity that can be correlated to the Christian Philosophy PR problem cited earlier. The existential map and the subsequent order of one’s life according to it lead to the grace-empowered, truth-directed practices which are condition three. These practices are often referred to as Spiritual Disciplines, but the Christian Philosopher should regularly practice a few of the more neglected practices such as meditation, solitude/silence and spiritual friendships.
The first six chapters of the book share the vision and validity for rediscovering and redefining Christian Philosophy as a way of life. However, it’s in the last four chapters of the book that Inman addresses the questions and fears behind the “practicality” of blending Christianity with Philosophy. These are the four common assumptions Inman has found when speaking to the vision of Christian Philosophy as a Way of Life:
- Philosophy is good for nothing;
- If an activity or pursuit is valuable, its valuable only for the sake of something else;
- An activity is “practical” only if it produces useful, measurable outcomes;
- And, the Christian life and ministry have nothing to do with the philosophical life and the cultivation of the intellect (106).
The first two assumptions seem to be derivative of misunderstanding or apathy. Inman shares that his most common apologetic to people not seeing the value of philosophy is to simply invite them to try it. The results were often that people were unaware of how much philosophy had already pervaded their life and existence, or that it led to a more robust intellectual and practical experience of the Christian life. Similarly, when people see that there are many things each day that they do simply because it is valuable for its own sake. Inman immediately cites our own humanity as a prime example of this, specifically that we are not meant to be used as means to an end but were created with innate value (Gen. 1:26-27). Assumption two feeds into the ubiquity of assumption three, which Inman illustrates by assessing the “workaday” culture. Subscribers of “Workaday” culture only find value in practices that pursue and achieve measurable outcomes, specifically economic growth (116). The rise of STEM degrees in college and universities paired with the decline of the humanities illustrates this well. Inman is clever here to cite a panel with a humanities professor on it addressing the concern that the humanities aren’t as important as, for example, scientists researching how to cure blindness. Cleverly, the professor responds with this powerful sentiment: we invest in the humanities (like philosophy) “because we want there to be something worth seeing” if blindness is cured (120). The fourth and final assumption happens considerably in the context Inman currently finds himself in as a seminary professor. By quoting scripture, Inman is able to show the reader how Christian philosophy serves the believer to live life in accordance with the Christian story, pursuing truth, goodness and beauty, both in posture and in practice.
In conclusion, Inman acknowledges the PR problem that philosophy faces, but is equally optimistic given most people’s reluctance towards philosophy seems to be either misguided or misunderstood. Inman is also addressing the hesitations of Christians here, as he promotes a dive into philosophy that is indebted and intricately tied to the Christian story. Christian Philosophy As a Way of Life is written for Christians, and meant to serve them, not only in their own spiritual formation, but in ministry to others as they proclaim the gospel. With this in mind, there are some important apologetic takeaways one can adopt when seeing Christian Philosophy as a way of life.
Apologetic Takeaways
First, Christian philosophy helps prevent Christian ministry from becoming overly pragmatic. Three of the four main assumptions about philosophy deal, at least in part, with pragmatic thinking patterns. While the Bible is prescriptive on what the Christian way of life should consist of and look like, there are many aspects which are not meant to produce “successful” outcomes through the application of it. Take the second greatest commandment for example. The Bible calls the followers of Christ to love their neighbor (Mark 12:30-31), while also insinuating that as Christians, people will hate them for being associated with Christ (Matt. 10:22). This is because loving our neighbor is inherently good, and the reciprocation of it doesn’t assess value or meaning to it as a command. A Church or ministry can fall into the trap of needing results for a new discipleship strategy or sermon series. But, when faithful to God and his Word, biblical discipleship and preaching are valuable because they contain the truth, goodness and beauty of the gospel. An individual’s response to that is the grace and work of God, not the needed result.
Second, Christian philosophy produces discernment in times of cultural confusion. As Christians seek to engage culture, both locally and nationally, they are confronted with alternative philosophies and worldviews to Christianity. The tools of philosophy help to see goodness, truth and beauty for what it is: creation in its proper relation to its Creator. In the midst of questions about gender and sexuality, politics and government, education and technological innovation, holding each cultural sphere in light of God’s good design allows Christians to speak with clarity and conviction.
Third, and finally, Christian philosophy serves the preacher and pastor in his gospel proclamation. Inman ends the book addressing this. This is a wise move by him as this is fundamentally getting at what most fear could be affected negatively if they become philosophers: gospel ministry. The pastor is entrusted with the high calling of shepherding the flock to grow in the knowledge of the triune God. To do this, the pastor must guide the church as a collective body of believers to cherish the truth, goodness and beauty of the Christian story and live it out amongst themselves and their neighbors. And when they assume the pulpit, their preaching ministry is an act of proclamation from God’s word, telling the flock of the way things are, the way the world is supposed to be, and ensuring them of the hope that will instill them to believe.
Ironically, having a way of life rooted in Christian philosophy does not lead one away from the Christian practices, but instead enables them to practice in their fullness. For every grace-empowered, truth-oriented practice, an existential map that gives meaning and purpose to those practices must exist. And the Christian story offers both, enabling Christians to live flourishing lives in accordance with their Creator. The same offer found at the beginning of the book is found at the end of the book: Philosophy can change your life, so “what are you waiting for?” (173).
Notes:
Inman, Ross D. Christian Philosophy As A Way of Life: An Invitation to Wonder. Baker Academic: Grand Rapids, MI. 2023.