Biblical Theology: Past, Present, and Future (I)
Southwestern Journal of Theology
Volume 55, No. 2 – Spring 2013
Managing Editor: Terry L. Wilder
Christian Worldview Integration Series. By Garrett J. DeWeese. Downers Grove, IL: IVP Academic, 2011. 352 pages. Paperback, $22.
Garrett DeWeese has provided students with a nearly comprehensive introduction to areas of philosophical thought in which he tries to explain where Christian philosophers can, should, or must land on various issues. The book breaks down into four parts. The first establishes his method, the second involves first-order questions (metaphysics, epistemology, ethics and aesthetics), the third part involves second-order questions (philosophy of mind and of science), and the fourth part discusses philosophy as a means of spiritual transformation for the Christian. DeWeese operates within the boundaries of “canonical theism,” which he defines as “the broad stream of orthodoxy traceable to the church fathers and the ecumenical councils and creeds” (36).
This book does well to lay before the student various opinions within each field of thought. Thus, within metaphysics there is realism and nominalism, among others, and DeWeese does well to present such options within a framework of the history of philosophy as well as surveying the various arguments. The reader therefore gets a balanced perspective that is not solely based on arguments, but also shows how philosophical doctrines have unfolded through history.
One problem is that DeWeese, in attempting to determine what positions are distinctively Christian, utilizes much Scripture, but some applications will seem contrived to students of Biblical studies. For example, DeWeese uses Hebrews 2:17 (Jesus was “made like his brothers in every way”) as a proof text to argue against those who would allow anthropological dualism for Jesus while positing monism for all other humans (259). It is hardly likely that the author of Hebrews had philosophy in mind as he penned this verse. This should be taken softly, though, since the work inevitably required the use of Scripture, which can be difficult to integrate into complex philosophical debates with exegetical integrity.
DeWeese holds, probably correctly, that metaphysical “realism fits best in a Christian worldview,” because “[n]owhere in the Bible is there a hint that the external world is unreal, that something like Berkeley’s subjective idealism, or Kant’s transcendental idealism, is correct” (129). But the author surprisingly opts for epistemological internalism in order not to divorce epistemic justification from rational decision making (170). He briefly mentions Plantinga’s externalist view of warrant, but mentions it only as an opposing option and leaves it at that. Such a position is surprising since metaphysical realism is generally admitted inherently to require epistemological externalism. Nevertheless, DeWeese does follow through in letting his metaphysics determine his ethical theory, opting for virtue theory as the best Christian view, which is inherently objective rather than subjective. Whatever disagreements one may have with DeWeese, he is at least charitable and cautious throughout the book, continually hedging his conclusions (e.g., “I could be wrong” [260]).
The rest of DeWeese’s discussions are shorter and more elementary, but still benefit the reader by introducing the subject and choosing which option seems to be more coherent within a Christian worldview. He is able to be less dogmatic about some of the later chapters since they are secondary issues, such as philosophy of science, on which someone holding a Christian worldview could take multiple legitimate positions. This work could be used well in a philosophy of religion class or general philosophy courses in seminaries and Bible colleges.
