Eclectic Anecdotes

It is common among Protestants to shun classical philosophy, viewing the scholastic tradition which masterfully weaved Greek philosophy and Catholicism as ‘pagan’ and something which should be avoided. For example, Protestant philosopher William Lane Craig has said, “drawing far more on pagan philosophical sources than on Scriptural witness, Aquinas has presented a deeply distorted and hopelessly abstract notion of God more akin to a Buddhist abyss, or a Hindu absolute than to the living, personal, and very particular God of the Bible.”[1] But the Bible itself conflicts with his opinion.

The Wisdom of Solomon is a text which was written by a Hellenistic Jew sometime around the first or second century BC. Because of this, the writing is influenced by Greek philosophy, with one of the clearest examples being in reference to natural theology:

For all men who were ignorant of God were foolish by nature; and they were unable from the good things that are seen to know him who exists, nor did they recognize the craftsman while paying heed to his works; but they supposed that either fire or wind or swift air, or the circle of the stars, or turbulent water, or the luminaries of heaven were the gods that rule the world. If through delight in the beauty of these things men assumed them to be gods, let them know how much better than these is their Lord, for the author of beauty created them. And if men were amazed at their power and working, let them perceive from them how much more powerful is he who formed them. For from the greatness and beauty of created things comes a corresponding perception of their Creator. Yet these men are little to be blamed, for perhaps they go astray while seeking God and desiring to find him. For as they live among his works they keep searching, and they trust in what they see, because the things that are seen are beautiful. Yet again, not even they are to be excused; for if they had the power to know so much that they could investigate the world, how did they fail to find sooner the Lord of these things?[2]

These verses clearly state observing nature is sufficient for discovering God, which is the case for many ancient thinkers, especially among Aristotle’s Peripatetic school. Protestants may object to this usage because they do not consider the Wisdom of Solomon to be part of the canon of Scripture. But Saint Paul certainly thought so. In his letter to the Romans, he is constantly referring to this book. He even summarizes those exact verses:

For the wrath of God is revealed from heaven against all ungodliness and wickedness of men who by their wickedness suppress the truth. For what can be known about God is plain to them, because God has shown it to them. Ever since the creation of the world his invisible nature, namely, his eternal power and deity, has been clearly perceived in the things that have been made. So they are without excuse; for although they knew God they did not honor him as God or give thanks to him, but they became futile in their thinking and their senseless minds were darkened. Claiming to be wise, they became fools, and exchanged the glory of the immortal God for images resembling mortal man or birds or animals or reptiles.[3]

What we learn from these verses is that ‘pagan’ philosophy has its place in Christianity. Natural reason can lead one to a true understanding of God. The Greek philosopher Antisthenes, living in a society with a pantheon of gods being worshipped, said “According to law, there are many gods; according to nature, only one.”[4] Of course, it must be stipulated that all of these ancient writings cannot be incorporated wholesale; it must conform to revelation. Nonetheless, ancient philosophy has its proper place in Catholicism if it is studied with prudence.

When Saint Paul visited the Areopagus, he met the pagans on their terms. He relates to them the closeness of God by citing the Greek philosopher Epimenides and poet Aratus:

‘In him we live and move and have our being’;

as even some of your poets have said,

‘For we are indeed his offspring.’[5]

Finally, Saint John purposefully chooses to use the term Logos for the person of Jesus Christ in the beginning of his Gospel. It is not just the word itself which is significant. Logos was first used in a metaphysical sense by the Greek philosopher Heraclitus, who resided in Ephesus. It just so happens that John wrote his Gospel in Ephesus, bringing philosophy full circle into a synthesis with Christianity.

[1] Brian Huffling, “A Response to William Lane Craig’s Symposium Comments on Divine Simplicity,” J. Brian Huffling, PH.D, February 17, 2018, http://brianhuffling.com/2018/02/17/a-response-to-william-lane-craigs-symposium-comments-on-divine-simplicity/.

[2] Wisdom 13:1-9.

[3] Romans 1:18-22.

[4] “Antisthenes,” The Best Quotations, https://best-quotations.com/authquotes.php?auth=848.

[5] Acts 17:28.