The Fundamentals: A Testimony to the Truth, Vol. 4

In the foregoing passage occurs the only mention which the Scriptures make of philosophy. Nothing is more highly esteemed among men than philosophy. It is on all hands regarded as the supreme exercise and occupation of the human mind, and is indeed an occupation for which but very few men have the requisite intellectual equipment. As far back as the tradition of men goes, philosophy has held this high place in human estimation; and it is, therefore, a fact of much significance that, in all the Bible, philosophy is but once named.

Even in our day the deference paid to philosophy is such that there are not many teachers of the Bible who would venture to warn their fellow-men of its dangers; for philosophers have managed to maintain in Christendom the same eminence which they occupied in heathendom. Indeed, a course in philosophy is now, and for some generations has been, considered an essential part of the education of a man who is preparing for the Christian ministry; and this is not the only one of the “rudiments of the world’ which has found its way into our theological seminaries. It is, therefore, not surprising that, in the teaching imparted by these seminary graduates, philosophy holds a very different place from that assigned to it by the Bible.

NOT A HUMAN UTTERANCE.

We may be very sure, then, that the passage quoted above is not a human utterance. It does not express man’s estimate of philosophy — far from it. In pronouncing that warning Paul is not repeating what he learned while pursuing his course in philosophy at the school of Gamaliel. No man would ever have coupled philosophy with vain deceit, or characterized it as a dangerous process against which God’s people should be cautioned, lest thereby they should be despoiled of their possessions. No man ever defined philosophy as being according to human tradition and the basic principles of this evil world, and not according to Christ. This warning is from God Himself; but, alas, like many other of His solemn warnings, it has been despised and utterly disregarded. The thing against which this earnest warning was spoken has been welcomed with open arms, and incorporated into the theological machinery of our ecclesiastical systems. The consequences of this contemptuous disregard of God’s warning are such as might have been expected.

This word “beware” (sometimes rendered “take heed” in our version) does not occur very often in the New Testament. There are not many things whereof believers are bidden to “beware.” Some of these are “the scribes,” “dogs,” “evilworkers,’ “the concision,” and an “evil heart of unbelief” (Mark 12:38; Phil. 3:2; Acts 13:40; Heb. 3:1Z)s The warns ing of our text is addressed to believers who have been instructed as to their oneness with Christ in His death (at the hands of the world), His burial, and His resurrection. Additional emphasis is given to the warning by the connection in which it occurs. The word rendered “spoil” signifies literally to make a prey of, as when one falls into the hands of robbers and is stripped by violence of his goods, or into the hands of smooth-tongued and plausible swindlers who gain his confidence, and by means of their arts fleece him of his valuables. It is heavenly treasure that is in contemplation here, even the

a believer’s portion of the unsearchable riches of Christ. Hence empty deceit is contrasted with the fulness of the Godhead which dwells in Christ; and the despoiled condition of one who has been victimized through philosophy is contrasted with the enrichment of those who have apprehended by faith their completeness in Him who is the Head of all principality and power,

But why, we may profitably inquire, is philosophy described as an instrument of spoliation in the hands of artful men? - And why is it characterized as being after (i. e., according to) the rudiments, or basic principles, of the world? The word rendered “rudiments” occurs four times in Scripture. In Col. 2:20 it is again rendered “rudiments.” In Gal. 4:3 and 9 it is rendered “elements.” It seems to convey the idea of basic or foundation principles of the world-system. These elements are described in Gal. 4:9 as “weak and beggarly.” They do not strengthen and enrich, but weaken and impoverish those who resort to them.

PHILOSOPHY DEFINED.

The reason is perceived, in a general way at least, when we ascertain what philosophy is, namely, the occupation of attempting to devise, by the exercise of the human reason, an explanation of the universe. It is an interminable occupation for the reason that, if the explanation which philosophy is forever seeking were to be found, that discovery would be the ena of philosophy. The occupation of the philosopher would be gone. It is interminable for the stronger reason that the phi- losopher is bound, by the rules of his profession, to employ in his quest only human wisdom, and it is written that the world, by its wisdom, does not come to the knowledge of God (1 Cor. 1:19-21, 2:14). Incidentally, a large part of the time of the philosopher is occupiéd in criticising and demonstrating the unreasonableness or absurdity of all philosophical systems except that espoused by himself. This, however, is merely the destructive part of his work, the constructive part being, as has been said, the employment of his reasoning faculties in the task of devising a system which will account, after a fashion, for the existence and origin of, and for the changes which appear to take place in, the visible universe. Having settled upon such a system, the philosopher must thenceforth defend it from the attacks of philosophers of opposing “Schools” (who will put forth weighty volumes demonstrating to their entire satisfaction that his philosophical system is a tissue of absurdities), and in replying to their many and various objections and criticisms.

“NOT. ACCORDING TO CHRIST.”

We may thus see at a glance that philosophy is, in its essential character, in accordance with human tradition and the fundamental or primary principles of the world-system; and that it is not according to Christ, who is hated by the world, and who has laid the axe at the root of all its principles. Prominent among the elements of the world and of human tradition is the principle that the world reflects the grandeur of man, and that human reason is the highest and mightiest factor in it. In our day it has become a tenet of popular theology that the human reason is the final court of appeal in all matters of doctrine. In man’s world human achievement is exalted to the highest place, and no limit is set to what may be accomplished by human ingenuity. “Let us build us a city and a tower whose top may reach unto heaven, and let ws make us a name” (Gen. 11:4), is the program of humanity, as announced by those who established the basic principles of the world. In the great world-system that only is valued and lauded which is attained by the effort of man and redounds to his credit. Philosophy adheres strictly to this tradition and to these principles in that its various explanations, in order to receive recognition as “philosophical,” must be purely the products of human reason exercised upon the results of human inves- {.7alions,

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