Is Philosophy Evil?

Kippy Myers

Since I have have academic degrees in philosophy and have taught philosophy courses for several years, people sometimes ask, "Why are you studying philosophy when Colossians 2:8 condemns it?" Most folks are just curious as I believe they should be. But I have heard some condemn philosophy in every sense of the word, although I could tell from what they said about it that they did not actually know what philosophy is. Since this question involves the Bible, it is most important that we see what God’s book says about it.

Almost everyone whose views I know on the aim of Paul’s letter to the Colossians, say that it is to make sure that Christians understand "the preeminence of Christ." This letter was apparently written because some of the brethren had been misled by false teachers. The Holy Spirit and the apostle Paul show clearly in chapter one how magnificent, how powerful, and how vital to our salvation Christ is.

In chapter two Paul appeals to the Christians directly, telling them that he wants them to be safe in Christ because it is in Christ that the godhead dwells, and in whom is God’s mystery, and in whom is God’s treasure, and in whom we are buried in baptism. He adds several other important points which prove beyond all doubt that without Christ we are lost and without hope.

In several New Testament epistles, the Holy Spirit cautions Christians not to give up their faith in Christ in order to follow worldly teachers (compare 2 Corinthians 11:3; Galatians 1:6-9; 1 John 4:1 and others). For example, in the midst of his appeal to remain faithful to Christ, Paul says in Colossians 2:4, "This I say, that no one may delude you with persuasiveness of speech."

His warning about "philosophy" occurs just four verses later in Colossians 2:8, which the American Standard Version translates, "Take heed lest there shall be any one that maketh spoil of you through his philosophy and vain deceit, after the tradition of men, after the rudiments of the world, and not after Christ." The word philosophy occurs in a context where Paul is condemning the ideas of man which violate God’s word. Note that he does not condemn all human ideas, but only those that conflict with God’s will and word.

The reason some people categorically condemn all forms of philosophy is that they take the sense in which philosophy is used in Colossians 2:8 and think that is the only way that the word philosophy is used in the English language. In other words, they might visit a University bookstore, find a textbook entitled Introduction to Philosophy and conclude that Colossians 2:8 condemns that book, the course in which it is used, and the person who teaches it. I disagree.

We commonly use the word philosophy in different ways. I was "trying out" for a preaching job one time, when one of the elders asked me, "What’s your philosophy on inviting denominational preachers in to speak at a special service on Thanksgiving?" My philosophy on that was that it would violate the teachings of Scripture. But my point right now is that we use the word "philosophy" to mean a way of thinking. I do not think that my philosophy matched the elder’s philosophy about Thanksgiving speakers. Would Colossians 2:8 apply to my philosophy, to his philosophy, to both, or to neither? Does referring to something as "philosophy" make it wrong, or is it the nature of the thing referred to that makes it wrong? Please think about that for a moment before you read further.

The Greek word which is translated as philosophy in Colossians 2:8 is "philosophia." Besides Colossians 2:8, the New Testament uses a word related to philosophia in only one other place. When Paul was in Athens (one of the ancient centers of learning), he encountered some of the Stoic and Epicurean philosophers. (Acts 17:18.) That is, the people he encountered were characterized by their adherence to the Stoic way of thinking and/or the thinking of Epicurus. Does Colossians 2:8 apply to these philosophers simply because they are called philosophers? Does the fact that they are called philosophers make them sinners, or is it the nature of what a person accepts and teaches which makes him a false teacher?

We must note that in Colossians 2:8 Paul does not use the word philosophy as a synonym for false teaching. Rather, (read the text again) as so many commentaries and lexicons point out, Paul modified the word philosophy with several other words so that it is not merely philosophy that is condemned, but a very specific philosophy as modified in the verse.

Modifier #1. "his" philosophy - That is, it is some PERSON’s thinking/philosophy that would make spoil of the people. It is not philosophy in and of itself in the sense we think of when we talk about a philosophy textbook or a college course in philosophy or even my philosophy about sectarian preachers speaking in our worship place at Thanksgiving, but it is specifically HIS (i.e., the false teacher’s) philosophy that is wrong.

Modifier #2. "his philosophy and vain deceit" - That is, it is not only because it is HIS philosophy that it is wrong, but also because it involves vain deceit that would make spoil of the people if they believed it.

Modifier #3. "after the tradition of men" - That is, his philosophy and vain deceit are not after God’s ways, but are after man’s ways.

Modifier #4. "after the rudiments of the world" - That is, rather than originating in heaven, this teaching that Paul condemns is associated with this world.

Modifier #5. "and not after Christ" - This false teacher’s teachings are obviously opposed to Christ’s preeminence, which is the issue that Paul is dealing with in the context of Colossians 2:8.

It seems clear, therefore, that it is not simply philosophy as an academic field of study or as the way I think about something or other that Paul is condemning, but rather a particular false doctrine associated with certain teachers which is empty, deceitful, originates in man, is worldy, and is not after Christ. That is a very specific reference. Colossians chapter two is not talking about the more general notion of philosophy as "the love of wisdom," nor is this text talking about philosophy as we know it in academics, nor is it about the way we think about things like whom we will invite to speak at Thanksgiving. Paul attacks a teaching that detracts from God’s teaching about Christ.

Now that we have looked at the text in its context, let us consider what Greek scholars have said about the word philosophy in this text. In a standard scholarly reference work which studies the history and meaning of Greek words, Otto Michel comments on Colossians 2:8: "Paul is neither thinking generally of Greek philosophy as a phenomenon of intellectual history nor is he thinking of the classical schools. He has in mind a specific syncretistic-religious group quite separate from the Colossian community as a whole and having a dangerous power of attraction for the community." (Theological Dictionary of the New Testament Volume 9, pages 186-187.)

Moulton and Milligan’s Greek lexicon gives insight into how Greek words were used in daily life outside the Bible in order to shed light on their meanings in the New Testament. Their lexicon says that the Greek word for philosophy "occurs in the New Testament only in Colossians 2:8, where it is not ‘philosophy’ in general that is condemned, but the particular system (note the article), associated as it was with [empty, vain deceit]." (page 671.) As a side note, this is not only the view of modern scholars. Clement of Alexandria (writing in the mid-second century) and others also held this view.

Josephus used Greek words such as philosophia in this way to refer to "the work of the pre-Socratics and barbarian sages and priests" and also to describe "Jewish instruction." He obviously did not think of philosophy as either inherently wicked or as something necessarily false. He used it in a neutral way to refer to both good and bad teachings. (Theological Dictionary of the New Testament Volume 9, page 183.)

The Ardnt and Gingrich/Bauer Greek lexicon offers insight into both biblical and extra-biblical uses of Greek words. They say that the Greek word for philosophy is "in our literature only in one passage and in an unfavorable sense, with [empty deceit], of a kind of false teaching Colossians 2:8 . . . ." (page 861.) The way it is used in Colossians 2:8 is negative because it refers to a false teaching in that context.

Thayer’s Greek lexicon says that the primary meaning of this Greek word is "love (and pursuit) of wisdom; used in the Greek writings of either zeal for or skill in any art or science, any branch of knowledge . . . Once in the New Testament of the theology, or rather theosophy, of certain Jewish-Christian ascetics . . . ." (page 655.) Like the others, Thayer says that it is a neutral word that can be used to refer to either good or bad information.

W. E. Vine comments that philosophia "denotes the love and pursuit of wisdom, hence philosophy, the investigation of truth and nature; in Colossians 2:8, the so-called philosophy of false teachers." (Expository Dictionary of New Testament Words page 183.) Vine also points out good and bad uses of the word. Not all philosophy is good as in the investigation of truth and not all philosophy is bad as in the philosophy of false teachers.

Liddell and Scott’s Greek lexicon provides the meanings of words from times even before the New Testament was written. They say the verb form of this word means to "love knowledge, pursue it." It can be used in a bad sense as "quibble" but also can mean to "lead a well regulated life" or to "discuss, investigate, study." (page 1939.)

Weigelt first defines philosophia as we have seen others define it. Then he talks about Colossians 2:8 in particular. Part of what he says is, "Paul therefore combats this Colossian philosophy, because its adherents looked for fulfilment in the elements of the world and not in the saving deeds of the death and resurrection of Christ. Thus the warning against philosophy in Colossians 2:8 does not refer to classical Greek philosophy, nor to the scholastic philosophy of Hellenism, but to a common speculative doctrine which found expression in gnosticism . . . The Bible does not reject philosophy per se: only its false self-assessment as a way of salvation." (The New International Dictionary of New Testament Theology Volume 3, pages 1035-1036.)

In The Expositor’s Greek Testament, A. S. Peake comments on the significance of philosophia in Colossians 2:8. "The meaning is ‘his philosophy, which is vain deceit.’ The word has, of course, no references to Greek philosophy . . . ." (Volume 3, page 522.)

A. T. Robertson, considered by many to be the finest Greek scholar among a generation of greats, says that in Colossians 2:8, "Paul does not condemn knowledge and wisdom (see verse 2), but only this false philosophy, ‘knowledge falsely named’ (pseudonumos gnosis, 1 Timothy 6:20), and explained here by the next words." The next words, of course, are vain deceit, etc., as we saw earlier. (Word Pictures in the New Testament Volume 4, page 490.)

My point here is that the Greek word translated "philosophy" in Colossians 2:8 does not necessarily condemn the study of philosophy in general. It was used in both good and bad ways. There are many other words like this. There is good knowledge and bad knowledge, good religion and bad religion, good news and bad news. A system of teaching was not considered to be a bad thing, or false, or ungodly simply because the word "philosophy" was used to describe it.

Technically speaking, "philosophy" is a combination of two words: philos and sophia. Philos generally means love, a friend, or one who loves. Sophia generally means wisdom. In the word philosophy, the love (philos) is a love of wisdom (sophia). Thus, philos + sophia is philosophy, the love of wisdom. It is good to love wisdom because the books of Proverbs, James, and many other sections of the Bible encourage us to do just that. We must be lovers of wisdom when it comes to practical wisdom, daily wisdom, and God’s wisdom. (1 Corinthians 1:24; Romans 11:33; Acts 6:10.)

But there is another type of wisdom discussed in the Bible - the wisdom of the world, i.e., the futile efforts of human beings to leave God out of the picture and make their own way to happiness and peace. Many have tried to invent their own means of salvation, attempting to pull themselves up by their own boot straps, spiritually speaking. All of these efforts fail miserably and eternally. No thinking, no wisdom, no mental gymnastics of man can ever substitute for God’s wisdom. 1 Corinthians 1:19-21 contrasts God’s wisdom and the world’s wisdom which he will destroy. "For seeing that in the wisdom of God the world through its wisdom knew not God." The empty and deceitful wisdom of man can blind us to God’s way and can turn a person away from accepting God’s truth.

However, this is not to say that we cannot study some things that human beings have said or thought which have no relation to God’s truth about Christ or our salvation. The Bible does not contain all information about everything. It does not even contain all of the marvelous deeds of Jesus. (John 21:25.) After all, we read the newspaper, study text books, watch television, enjoy novels and movies, learn scientific theories, invent technology, etc. These are things which men say and these things are not in the Bible. Yet, it is okay to study these things and know what men say about a great many issues. The apostle Paul even used writings of men to enhance his preaching and teaching (Acts 17:28; Titus 1:12) and we do not think he did a bad thing by studying their thoughts and including them in the Bible.

Therefore, the Bible teaches that there is good wisdom and bad wisdom. We must steadfastly pursue the good wisdom, but steadfastly reject any human views that detract from God’s will. We must reject any human ideas that defy or deny God’s word by offering any other answer to the questions about the meaning of life and the way to salvation. (cf. John 10:1; Matthew 7:15; 1 John 4:1.)

Even so, some ancient Christians and some modern Christians have given in to the world’s wisdom. Doing so will only lead to eternal ruin if it leaves Christ out of the discussion. This is precisely the subject Paul was addressing in the second chapter of Colossians. He is not condemning all wisdom, and he is not condemning all of man’s wisdom. He is condemning the wisdom or philosophy of men that in any way diminishes the truth about Christ. That is the sense in which Paul was using the word philosophy in the context of Colossians 2:8.

Philosophy as we know it today is simply the discipline of thinking deeply and carefully about many things. But there are very specific topics which one will study in a course on philosophy: logic, knowledge, ethics, the existence of God, the nature of truth, and similar topics. Some philosophies are godless and some philosophers are too. But there are some public school teachers and teaching theories that are godless and yet we do not think it is a sin to be involved in education, to be a teacher, or to send our kids to school. It is not teaching as a practice or as an academic field of study that we would condemn, even though we might condemn particular teachers or particular teachings.

As philosopher Robert Solomon says, philosophy is "thinking, about everything and anything. But mainly, it is living thoughtfully." (Introducing Philosophy page 9.) Philosopher James Christian says, "Philosophy . . . is a method. It is learning how to ask and re-ask questions until meaningful answers begin to appear." (Philosophy: An Introduction page xvii.) Philosopher Louis Pojman says that philosophy involves a "quest for truth and wisdom . . . ." (Introduction to Philosophy page 2.)

In many introductory books on philosophy, there is at the beginning the statement of Socrates, "The unexamined life is not worth living." When the texts present that quote, they are saying that this is the epitome of philosophy. Examine life in general and your life in particular. That is philosophy, the love of wisdom. That is what people who love wisdom do. They question, they think, they ponder, they wonder about fundamental aspects of life. What is a thought? How does the mind function? Why does God allow evil to occur? What makes some arguments good and others bad? Why is abortion wrong? When you ask these questions (there are many others, of course), you are participating in philosophy.

I could quote dozens of very similar examples of how philosophers themselves use the term, but perhaps these are enough to tell us that philosophy involves deeply thinking about things as one searches for truth about the world around us. Remember, that is what the word itself technically says. Philosophy is the love (philos) of wisdom/knowledge (sophia). It is not simply the love of misleading knowledge, or false teachings.

Here is how the Academic American Encyclopedia defines philosophy. It might help us to see that philosophy can be used the way Paul used it in Colossians 2:8, but also has other equally legitimate meanings and applications.

"1. the study of the truths or principles underlying all knowledge, being, and reality;

2. a particular system of philosophical doctrine;

3. the critical evaluation of such fundamental doctrines;

4. the study of the principles of a particular branch of knowledge;

5. a system of principles for guidance in practical affairs;

6. a philosophical spirit or attitude."

What Paul condemns in Colossians 2:8 and elsewhere is any teaching that contradicts God’s word. Philosophy in and of itself as an academic field of study does not qualify. Some specific philosophies or philosophical systems do (deism, atheism, existentialism, nihilism). Some individual philosophers do (Bertrand Russell, Kai Nielsen, Antony Flew). But philosophy as a subject area to study does not.

Similarly, religion itself does not mislead anyone. There are some individual religions that do (Islam, Catholicism, Protestant sects, Hinduism). There are individual religious teachers who do (Billy Graham, Mohammed, Jimmy Swaggart, Buddha). But the study of religion as a general field does not, because the general field of religion includes the study of God, Jesus Christ, the Bible, and the Lord’s church. I am glad that I learned some things about distinguishing true religion from false religion from religious teachers like Roy Deaver and Basil Overton.

Science itself does not mislead people. There are scientific theories that do (evolution, naturalism). There are scientists who do (Stephen J. Gould, Carl Sagan). But science itself as a general field of study is not the problem. We have learned many good things from the study of science. I am glad that I studied science under a Christian, Dr. Milton Tucker, at Freed-Hardeman University. He helped us separate good science from bad science.

Therefore, there are good and bad philosophies and good and bad philosophers. But there are also good and bad preachers, scientists, politicians, and others. That does not mean that the entire categories of preaching, science, and politics are wrong.

The same is true of philosophy. There is what Paul called man’s philosophy which is deceitful, human in origin, worldy, "and not after Christ." Then again, there is the good philosophy, the good way of thinking which is the Christian way, God’s way. I am glad that Christian philosophers like Thomas B. Warren and Mac Deaver helped me to recognize the difference between the good and the bad.

So, I would not tell a child not to study science, not to study religion, or not to study philosophy. But ANY science or scientist, ANY religion or theologian, ANY philosophy or philosopher that would "delude" a person with "persuasiveness of speech" and lead people from God or "make spoil of someone through his thinking and vain deceit, after the tradition of men, after the rudiments of the world and not after Christ" must be condemned and rejected.