This article deals with Ludwig Wittgenstein’s philosophy and how it can be properly applied in Christian theology. It provides useful tools for methodology in Christian thinking. According to Wittgenstein, philosophy deals primarily with critical examination, clarification and evaluation of the language we use. Wittgenstein’s ideas − including the concept of mystery beyond linguistic forms, the idea of language game and its possible evolution, the impossibility of the ultimate truth and the concrete application of language − have the potential to play a very significant methodological role in every form of theological doctrinal expression.
Within the context of the Church’s education and practice, the question of teaching or using philosophy has become relevant from the very beginnings of its history. What was the purpose of philosophy in the origin and development of Christian theology? Can we find the appropriate ancient or contemporary philosophical model by which we can clearly articulate the purpose of philosophy and then utilise this purpose and/or methodology in (communicating) Christian faith and theology? Some of the purposes, concepts and methodological tools of Ludwig Wittgenstein’s philosophy may contribute substantially to better understanding and clarification of theological ideas.
Firstly, a few remarks about the use of philosophy by the primitive Christians. The majority of the Church Fathers would probably support the observation of some contemporary Christian philosophers,
According to the traditional and/or scriptural Christian worldview, there is no doubt that even if we use the expression ‘biblical philosophy’ for the purpose of discourse or contextualisation, it does not mean that this philosophy is one of many. It is the superior form of knowledge, because biblical knowledge is the only one that leads to eternal salvation. As (White
Consequently, teaching and utilising philosophy in Christian religious institutions has become daunting and challenging. Christian tradition, nevertheless, was never afraid of pursuing philosophical studies (or any other studies), but pursued them only as the ‘knowledge of the world’ (the possibility of natural theology) contrasted with and assessed by the ‘knowledge of Christ’ (the theology of grace). In regard to philosophy, the Church has demonstrated both permissive and prohibitive attitudes (De Wulf
However, the challenge of teaching philosophy in Christianity is not just the difficult evaluation of the content of ‘pagan philosophy’. It is also a methodological challenge. Christians in general should not just study philosophy as a material body of knowledge, but should use it as a tool for religious, theological and biblical studies. Every student in an ‘Introduction to Philosophy’ class might know what the abbreviation CASE means. This is a fourfold use of philosophical methodology or tools in pursuing theological and religious studies, according to Geisler and Feinberg (
Clarification (thinking clearly).
Argumentation (thinking correctly).
Systematisation (thinking comprehensively).
Examination (thinking critically).
Argumentation (the use of basic logic) and systematisation (the use of comprehensive and systematic presentations of the worldview) are widely accepted in Christian theology. On the other hand, clarification (the use of clear or clarified concepts and ideas) and examination (the use of critical forms of thinking) are somehow undermined and even disallowed within some Christian institutional thinking. There is a constant need in Christian circles to make theological things clear and to critically assess existing doctrinal expressions. Concerning the specific methodological role, especially in clarification and examination, the philosophy of Ludwig Wittgenstein (1889–1951) is useful in developing Christian philosophical discussion.
The scope of this article will not permit an investigation into the details of Ludwig Wittgenstein’s life that moulded his way of thinking (see Monk
What is the basic logic of Wittgenstein’s thought pattern? According to Wittgenstein, all philosophy is a ‘critique of language’ (TLP, 4.0031). His philosophy is analytical because it does not describe the specific object of philosophical thinking (e.g. traditional Being) but the language itself. He claims (TLP, 6.13): ‘Logic or [
This article will circumvent Wittgenstein’s interpretation of objects of the world as facts/symbols/pictures (later games), and his presentation of the complex relationship between the world and language. It will extract only the thoughts that are essential for the purpose of this article. Wittgenstein says:
The object of philosophy is the logical clarification of thoughts. Philosophy is not a theory but an activity. A philosophical work consists essentially of elucidations. The result of philosophy is not a number of ‘philosophical propositions’, but to make propositions clear. Philosophy should make clear and delimit sharply the thoughts which otherwise are, as it were, opaque and blurred. (TLP, 4.112)
Therefore, Wittgenstein says that philosophy is the
In his
There are countless kinds: countless different kinds of use of what we call ‘symbols’, ‘words’, ‘sentences’. And this multiplicity is not something fixed, given once for all; but new types of language,
Language games, therefore, become unpredictable, and what is even more important is that they have separate rules, and may have little to do with one another (PI, 1.65). This means that objective certainty does not exist, and no proposition is limited to a single meaning, because every meaning is dependent on its context (Grenz
The most well-known sentence in PI is (PI, 38): ‘Philosophical problems arise when language goes on holiday.’ This means that if language is taken out of context and philosophised about it becomes confusing. Lois Shawver’s illustration
Here is a summation of this brief presentation of Wittgenstein’s philosophy:
Philosophy is a
There are limits to this process because there is nothing understandable beyond the limits of language (the world remains a mystery).
We are all bound by our ‘cultural form of life’ or ‘language game’ that can evolve and be transformed.
Ultimate truth is an impossibility.
Some concepts or ideas within the ‘language game’ lose proper meaning if they are not tied to a concrete example or application.
This study will now venture to apply these five remarks in the discussion of the methodological role of philosophy in Christian theology and education.
Firstly, our theological and/or educational philosophy should have a
But sacred doctrine makes use even of human reason, not, indeed, to prove faith (for thereby the merit of faith would come to an end), but
Philosophy, therefore, is indispensable for the clarification of theological statements. The tool of reason will make doctrinal statements clear, lucid and sound.
Secondly, speaking about limits of language and
Our theology must give place to the concept of ‘mystery’ − not as an irrational aspect alongside the rational, but as a reminder of the fundamentally non-rational or supra-rational reality of God. (p. 99)
There are ideas in theology that call for ultimate silence and awe. Beyond theological language lies the unknown − the mystery of God. Onto-theology, in its comparison with analytic theology, involves theorising about God in a way that presupposes that reason is a reliable tool for arriving at clear knowledge of God, so that reasoning about God can ultimately remove divine mystery (Rae 2011:9).
With the existing language of the Scriptures, sometimes we think we can rationally grasp everything that is exegetically processed. However, the ‘mystery of Christ’ defies reason, both in content and interpretation, moving beyond existing rules of language and system.
Thirdly,
Fourthly,
Finally, Wittgenstein noticed that
In conclusion, philosophy as a tool should be very beneficial for Christian academia and for the application of systems of beliefs. The content of Greek philosophical heritage is mostly irreconcilable with the content of the Judeo-Christian biblical worldview. Indeed, only ‘the Christian believer possesses the key to true philosophy’ (White
The author declares that he has no financial or personal relationship(s) that may have inappropriately influenced him in writing this article.
The project of the Church Fathers coincides with the project of contemporary Christian philosophers, namely, to promote
‘What indeed has Athens to do with Jerusalem? What concord is there between the Academy and the Church? What between heretics and Christians? Our instruction comes from “the porch of Solomon”, who had himself taught that “the Lord should be sought in simplicity of heart”. Away with all attempts to produce a mottled Christianity of Stoic, Platonic, and dialectic composition! We want no curious disputation after possessing Christ Jesus, no inquisition after enjoying the gospel! With our faith, we desire no further belief’ (Tertullian
In several instances this article endeavors to show that Christian faith and contemporary worldviews, like postmodernism and post-postmodernism, are mutually exclusive ‘philosophies’ (Santrac
This reminds me of my daughters’ room. Normally, they are never satisfied with the old toys, and they always crave for some new exciting dollies. Very often, in my ‘Wittgensteinian’ inclination, I explain to them that if they arrange the already existing dolls in a different manner, they will have ‘new’ toys and even ‘new’ games, without spending dad’s money.
‘It reminds me of a time when I was a child that I said “butterfly” over and over. Isn’t it strange, I thought, that we say “butter-fly” as though butter were to fly away, or “but-er-fly” and by the time that I had said this 15 times or so, the word no longer seemed to mean “butterfly” in the simple way it had. Often when one philosophizes about a concept the concept has “gone on holiday”.