In the last post, we discussed briefly the relationship between Scripture, theology, and other academic disciplines. In this post, we will follow up on one strand of that discussion by discussing the historically enigmatic relation between theology and philosophy. An account of the theological task must provide an account of the relation of these two disciplines. Before doing so, however, one must define this notion of “philosophy,” which can be used in quite different manners. David Clark points out that theologians use the word “philosophy” in at least four different manners. First, philosophy can refer to a person’s philosophy of life, his worldview, his most basic conceptual grid. Under this view, philosophy is a macroperspective which interprets the whole of life. Second, philosophy can refer to an academic discipline which consists of a cluster of sub-disciplines such as logic, metaphysics, epistemology, and aesthetics. Third, philosophy can refer to second-order areas of study that have become academic disciplines with their own integrity. Examples include philosophy of science, philosophy of history, and philosophy of religion. Fourth, philosophy can refer to one’s commitment to critical thinking and argumentation.
When unfolding the relation of theology to philosophy, this post has in mind a combination of the latter three uses of the word philosophy. In our view, Christian philosophy is the attempt to describe systematically the structure of creation (the nature of being, of knowledge, of beauty, etc.), drawing upon God’s self-revelation found in the created order and in the Bible, and using the tools of critical thinking and argumentation. It seeks a comprehensive view of the created order as creation (not merely as “nature”), and draws upon Scripture. Although Scripture does not give a comprehensive or detailed analysis of creational realities, it does provide the framework and many clues for understanding them. Bartholomew and Goheen write, “In our experience, sometimes people get so excited about philosophy-believe it or not-that they forget that it is Scripture which is God’s infallible word. Indeed, in our opinion a healthy Christian philosophy, like a healthy Christian theology, will take us back again and again and deeper and deeper into the Bible. We also believe that because the Bible is God’s Word for all of life that philosophy too must bow to its authority.”
How, therefore, is Christian philosophy related to the task of systematic and integrative theology (such as the type being encouraged in this blog series)? First, philosophy is helpful for conceiving one’s theological method. For example, Christian philosophers can help the theologian articulate the ontology and epistemology that undergird the theological enterprise. Second, the philosophical sub-discipline of logic helps the theologian conceive and articulate each doctrine in a unified and coherent manner, and further to relate the doctrines to each other in a likewise coherent manner. Third, the philosophical sub-discipline of “history of philosophy” can help the theologian understand both the positive and negative developments in intellectual history. Fourth, philosophical tools can help the theologian make a deep-level exegesis of his cultural context. Fifth, philosophical tools can help clear the ground for a person’s conversion, by answering various objections to belief. Sixth, philosophy can assist the theologian in analyzing various aspects of the creational order and of human life, an aspect of the philosophical task to which we now turn.
 David Clark, To Know and Love God, 296-299.
 Bartholomew and Goheen, Liberating Christian Philosophy, ch. 1.