The Philosophy and Theology of Religion

 Compiled by: 
By Professor Jim Roane, Ph.D.

The Philosophy of Religion

To understand the theology of religion we must also understand the metaphysics of religion and philosophy in general.

Therefore, epistemology is of primal importance. The question is, How do we formulate ideas? Briefly, as previously noted we use the five senses or empirical data. In other words, something observable, discernible at least.

How do we do this? Primarily by recognizing forms, things, words, analogies and suchlike as either real objective objectives or the subject of our imagination. Now, if only subjects of our imagination they carry lesser reality—or do they? In other words, is a thought simply just that vanishing thought or does it have some connection with reality?

William of Occam and Thomas Aquinas fought endless battles over this very question. St. Thomas believed that all truth was contingent, that is had a logical cause. Thus, St. Thomas effectively argued from cause to effect, and retrospectively from effect to cause. God was in retrospect for him the First or Primal Cause of all things known including the knowledge of God himself.

Fine and dandy, said Monk William of Occam, pray tell me what that God is like by reason alone?

Well, of course, dear Thomas had to fall back on what Van Til calls the necessity of presuppositions. Circular reasoning, if you please. And, guess what? Both Thomas and Occam were right!

Occam was right in that we cannot understand God through reason alone, and St. Thomas was right in that reason helps us understand God once we get there. But, how do we get there? Well, if there is any other way than faith, or simply accepting our intuitive feelings will someone please let me know.

Soren Kierkegaard [1813-1855] called this a necessary “leap of faith.” He was right; however, that leap has already been made whether we accept it or not. All men have that concept which they can either accept or deny. Rene Descartes [1596-1650] felt that he had just as soon deny God as he was to deny himself. Let’s look at it another way, shall we deny that 2+2=4? If we do, we had just as soon deny reason which of course none of us wants to do. 

The Theology of Religion

Now that we have established some of the basic conceptual tools to understand the complexity of the subject let us consider the content.

Theology means “the study of Theos,” or in plain English, the study of God. Who is God? What is He like? Can He talk? Does He even want to talk? How old is He? Where did He come from? Can He have an equal? Can there be more than one God? In what ways does God express Himself? Is He a Trinity a triad of three? Or is He three in One. And if so, how can One be Three? The questions are endless, so we must restrict of considerations down to a few basics.

Assuming that we are all prepared to accept the fact that we did not get here all on our own then we must accept the fact that something or someone got us here. So, for the sake of argument let’s accept the fact that there is some kind of superior power that got us here and let’s call that power God.

Let’s start, therefore with the concept we call God.

As previously stated, the theology of religions is a branch of Christian theology that explores the relationship between Christianity and other world religions, particularly in regard to soteriology, or the study of salvation. In other words, one of the main concerns of the theology of religions is whether adherents of other religions can be saved, and if so, how can they.

Religion, in fact, for the great majority of our own race means immortality, and nothing else. – William James [1842-1910]

Worldview

Each of us is shaped by factors over which we have had very little control. The culture into which one is born is like a mighty binding force of influences, loyalties, familiarities and environmental conditions that enslaves us. It does matter what country, or ethnicity, or home you were born into. Primarily, except for the grace of God, I don’t worship snakes or bow down to an elephant head stuck on the torso of a man because I was not born a Hindu. I don’t face Mecca and pray 5 times a day primarily because I was not born a Muslim. Whatever the reason that I am what I am, I am still what I am. Unless of course, I wish to change who or what I am into something different. Then I can try, if I wish.

I say, I can try. However, the process is easier said than done.

If for instance, you were born a Buddhist and later converted to Christianity you will still see your new faith in a slightly different light than one who was born a Christian culturally. And, of course, the same process applies to what nationality you are, what family you came from, what your experience have been and so-forth.

So, very quickly we can see that the possibilities of our understanding is beyond limit, yet limited.

Unlimited in the sense that we can change if and when give the opportunity, and limited in the sense that we are prisoners of our very own existence.

 So, when we consider what others think about God let us consider the circumstances.