A Competition between Christianity & Secular Philosophy

The non-Christian philosopher is fated never to debate on equal terms with a Christian, who can forever and a day say that the problem with an opposing view is that one just now has not found faith and therefore has no stand up to fairly evaluate the Christian view of the world.

On the other travel by, a coherently argued Christian philosophical perspective enriches the market place of ideas in general, and may have the added effect of refining and evaluating itself when challenged by various non-Christian hints of view. After all, there is intellectual and sectarian philosophical competition within the Christian community itself. It is in this patient of of intellectual environment that an examination of a Christian woo to philosophy can proceed.

The objective of this research is to explore the record of philosophy from a Christian perspective, particularly as put together forth by Geisler and Feinberg in Introduction to Philosophy: A Christian Perspective. The plan of the research will be to raise the context in which Geisler and Feinberg examine, as Christians, the principal Western layperson philosophical traditions, disciplines, methods, and issues, and then to discuss the manner in which they condition their evaluations of such philosophical views as subject to interpretation from

As we shall see, on one hand they assert an independent claim and spotlight for (Christian) faith as an authoritative philosophical standard, by reason of its attachment to the sacral. On the other, they in any case appear to diminish claims for non-Protestant Christian authority (i.e., institutional Catholicism).

Meanwhile, they do not appear to place much authorization in a 20th-century philosophical come on to epistemology, logic, and metaphysics that identifies itself with both Christianity and tight secular logic, as for example with Hartshorne or Whitehead. The result is to position Introduction to Philosophy firmly with conservative Protestant political theory that some might say is as intellectually constrain as the Catholic doctrine of papal infallibility. This latter approach to philosophy they also reject as inappropriate vis-a-vis the Protestant approach of justification by faith. This is a point to which we shall return.

3. Coming to terms with evil

? Geisler and Feinberg advocate theism, which they contend accounts for the apparent contradiction in terms between almighty God and the palpability of evil, while also making available the comfort and benefit of faith. Evil, they point appear elsewhere, does not prove God finite, for the reason that "God may have some good purpose for evil, either (a) know to us, or (b) not cognise to us but known only to Himself."Ibid., p. 286.

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