A BIBLICAL PHILOSOPHY

     This web page is a presentation of  a Biblical Philosophy.  It is called Biblical rather than Christian because first many theologians have presented what they call a "Christian Philosophy" and because this would include the Old as well as the New Testaments.  It is also named A Biblical Philosophy rather than The recognizing that other ones could be proposed. The word "philosophy" is made of two Greek words, philos, friend or lover, and sophos, wise or wisdom.  It is the underlying concepts or principles (whether express or not) of any system of thought.  The Scriptural basis is Colossians 2:8, "Beware lest any man spoil you through philosophy and vain deceit, after the tradition of  men, after the rudiments of  this world, and not after Christ."  As suggested on the page dealing with the Trinity, the word philosophy is qualified by the phrase "after the tradition of  men, after the rudiments of  this world, and not after Christ."  This qualification suggests that there is a philosophy which is "after Christ" in the sense that it is Christ-centered. This web page proposes such a philosophy.  The thoughts presented here are not original, and the writer is greatly indebted to Nathan R. Wood in his book The Secret of  the Universe, The Warwick Press, Boston, MA, c1932.  This little book came to this writer's attention after he began to study philosophy in college and recognized that human philosophy as presented by the various philosophers did NOT have the answers.  Yet, he was yet insufficiently  trained to  formulate such a philosophy.  This philosophy is solidly Biblical as the Psalmist declared, "The heavens declare the glory of  God; and the firmament sheweth His handywork."  The Hebrew word here is El which is the shorten form of  Elohim.  This immediately ties this verse with Genesis 1:1 and the triune God.  It is interesting, to say the least, that many items in this universe are triune.  Many major scientific formulae consist of three parts; for example, the electrical formula is I = E/R. Another important physical formula is f = ma.  These are just two, but any person with even a modest study of  science can come up with others.  These facts are NOT proof of  the Trinity, but they are suggestive.  Examine some of  the points of  philosophy.

THE OUTER UNIVERSE

1. The universe itself.  "The heavens declare the glory of  God."  Thus, one would expect the universe to reflect that glory.  By the very use of  the word universe, it immediately is postulating that the physical world has a unified structure.
     a. Space.  First of  all, Humans live in a three dimensional world.  A point is only a imaginary mathematical idea.  It does not exist in itself.  It is the intersection of  two lines.  However, here again, lines are mathematical ideals, not a physical fact. They are the result of  the intersection of two  planes.  Again, planes are only a mathematical idea, having no actual physical existence.  It takes three dimensions to have what is called space. You may say that outer space has shown to be more than that.  Oh, yes?  How does one determine a given spot in space?  By three coordinates from a fixed spot.  Here on earth people use basically three directions from a given origin. Commonly these are called "length", "width" (or "breadth"), and "height."  Everything one has or knows here on earth (and it is also true in outer space) is and has been built in three dimensions, no more and no less.  Mathematicians can talk and speculate about a fourth or fifth dimension, etc., but no mathematician has ever built anything--including their models--in anything but three dimensions.  Genesis 1:1 states that God created space--"the heavens."  Thus, the first primary aspect of  the universe is a three-dimensional space.   
     b. Matter.   Next to space is what occupies space,  namely matter.   Genesis 1:1 again declares that God created matter--"the earth."  Someone is bound to say that matter is nothing more than a lot of  empty space.  According to atomic theory, this is so (and modern experiments with quasars, etc. has not change that, only refined it).  However, regardless of the amount of  space involved (which is still three-dimensional), the atom has a physical entity.  But what does this matter consist?
          1) First, it consists of  energy.   It need not be argued about  the fine points of  this energy.  It is there as evidenced by the atomic bomb.  One cannot define energy as "mass times the square of  the velocity."  This formula is simply the relationship of  energy to mass and velocity,  and is the measurement of  energy.  Mass is "a manifestation of  that energy." (Wood, The Secret of  the Universe, 19)
          2) Modern science has demonstrated in the second place that matter is motion.  This is the basis of  atomic theory and much else of  Physics.   Motion is expressed in terms of  velocity and much that is presented to our senses is  the result of  that motion such as light, sound, heat, cold, etc.  We can measure this motion by various instruments.  It is already generally held that sound and light differ largely in velocity, although the higher the velocity the different are the apparent characteristics.
          3) Thirdly,  matter has  an effect  upon humans.   This  effect is  generally called  phenomena.   This idea  has already been  suggested.  Here we  are talking  about its effects whether upon humans or upon those devices used for measurement.  All matter can be reduced to these three aspects:  energy, motion, and its effects.  Without any one of  these we do not have matter.  There is nothing is the most recent scientific discoveries that has changed this fact one iota.
     c. Time.  Someone is bound to say that there is a fourth dimension, namely, time.  But is this really the case?  That time is fundamental is clear from Genesis 1:1--"In the beginning."
          1) What is time?   The concern here is not with strict scientific definitions  (which vary anyway with the scientist). Neither is it a concern with the measurement of  time (the latest being related to the Celsium atom).  The concern is here with the basic nature of  time as people experience it.  How does one experience time?
          2) Humans experience it as past, present, and future.  Someone is bound to say, "how naive!"  Oh, but how does that someone experience time?  You got it--as past, present, and future.  The sentence this writer just wrote was still future until he wrote it; it then became present in time; now, it is past.   Time is talked about the present as an instant.  How true that is.  As soon as the present second (or nanosecond) takes place, it is past.  Prior to that it was still future. Thus, when you boil down lives to the matter of  time, you have only this immediate instant.  All else is either future or past.

2. The Universal Principle.  It should be immediately clear that this universe is triune.  Space is triune--length, breadth, and height.  Matter is triune--energy, motion, effect of  matter (phenomena).  Time is triune--future, present, and past. Everything in the universe involves these three elements and ONLY these three elements.  Again, you may say, "How naive."  Consider, does this universe consist of  any other elements?
     a. General consideration.  Notice that these three elements in themselves form a triunity.  The universe is not a universe without these three together.  Can this be a coincidence?  Hardly!  Such a universe demands a principle that explains it.  There must be something (or Someone) who has caused this universe to be triune.  That cause must be at least as great as the universe.  That cause must be at least as rational as the universe is.  This universe contains people who are personal beings with thoughts, love, hate, fears, ability to choose, etc.   Thus, the cause of that universe must be at least as personal as that.  The Bible unequivocally declares that the Cause is God Who made heaven and earth and all that is therein.
     There is only one belief system (religion) is this entire world that declares that God Who demonstrates by the universe that He created as triune as being triune Himself.  That religion (for the want of  a better word) is the Christian religion as set forth in the Bible itself.  In no way  is it being postulated that God and the physical universe are the same.  God in His infinite wisdom has created an universe that reflects Him. (cf. Psalm 19:1).  The question needs to be raised about this triune universe reflecting God to what extent.   Is it exactly the same?  Obviously, God is a Spirit (John 4:24) and therefore, can not be compared on a one-to-one basis with His universe.  However, upon careful analysis one can see that this universe does reflect the triune nature of  God very closely.  It mus be stated categorically that this does NOT prove the Trinity. This writer repeats:  The reflection of  the triune nature of  God by the universe does NOT IN ANY WAY prove the Trinity.  This proof  is the providence of  revelation.  If  "the heavens declare the glory of God", and they do, then there must be a way in which that reflection takes place.
     In this discussion of  the nature of  God it was seen that God is an absolute threeness and yet completely one--Father, Son, and Holy Spirit.  That God is in three Persons has to do with His being.   That is, the three Persons are set forth as three things that God IS.   They are not three ways in which God acts.  Furthermore, the Scripture makes it clear that the logical and causal order of  the Godhead is the Father is first, the Son second, and the Holy Spirit third.  The Father is the source and unseen; the "Son is the visible embodiment of  the Father, and of  the Godhead." (Wood, Ibid., 28--Statement is in italics in the original; cf. John 1:18, Colossians 1:15, Colossians 2:9, and Hebrews 1:3).  The Holy Spirit is also invisible, but He reveals the Son and through the Son, the Father.  It is obvious that the universe can not reflect the Creator in the realm personal consciousness.
    b. The trinity of  space.  It has been seen that space was three-dimensional.  These three things-- length, height, and breadth--are three things space IS.  It is an absolute threeness.  No one does anything except in those three dimensions. Furthermore, so absolute is this threeness that space can not exist apart from them.  Any removal of  any one dimension immediately eliminates any reality.  "A plane surface is purely imaginary." Ibid., p.30)  We may imagine it, but actual existence is not there without the third dimension.  Yet this space is a genuine oneness.  With a little study of  what space,  it can be  demonstrated the  oneness of  space.   Wood did a  masterful job in this respect,  and you are referred to his work (cf. p. 31-32; NOTE:  this work is out of  print but may still be available in some libraries.).  The coincidence between the triunity of  space as such and the divine Trinity is remarkable, to say the least.  It is to be expected, however, when one understands "the heavens declare the glory of  God."  Space itself, like the first Person, is invisible.
     c. The trinity of  matter.  While space itself is not very physical, matter certainly is.  It was seen earlier that matter is threefold.  First, there is energy; then there is motion which proceeds out of  energy; then phenomena follows as they impact upon one's senses--or instruments of  measurement.
          One can readily see that matter is an absolute threeness.  A moment of  thought will show that these three and ONLY these three constitute what matter is.  Equally clear is that each of  the three is essential to matter so that energy  can not be conceived as motion, nor motion as energy, etc.  Furthermore, matter is an absolute oneness.  Energy is the whole of  matter; motion is likewise the whole of  matter; and phenomena is the impact of  matter upon our senses (and instruments of  measure).
          Notice that the three are modes of being; they are what matter IS.  Again, note the comparison.  Energy is unseen, is the source, and the first.  Motion issues from energy and is second.  Phenomena is third.  It is worthy of  note that energy as the source begets motion and works and acts through motion.  Phenomena then proceeds from motion and interprets it. This logical causal order is the same as in the divine Trinity.
     d. The trinity of  time.  It was seen earlier that time was the third element of  the universe.  It was found to be a trinity--future, present, and past.  Here again, time is an absolute threeness.  Time consists of  these three elements and is what time IS.  On the other hand, it is an absolute oneness.  Clearly, "All of  Time is or has been future." (Ibid., 41).  Time is now, will be, or has been present.  Eventually all time will be past.  Now, the question of  how time exists is considered. What is the source of  time?  Certainly it is not the past.  All events end up there, so that the future is the source.  It proceeds from the source to the present, and then proceeds to the past.  Thus, the future is logically first; the present is logically second; and the past is third.  This picture is more than mere likeness.  A complete analysis (which Wood does very well) shows that it is identical in principle. 
     e. The trinity of  the universe.  One must now come to realize--as suggested earlier--that the physical universe  is itself a trinity.  Space is a trinity; matter is a trinity; and time is a trinity.  However, these three in themselves constitute a trinity.  It is a trinity like the divine Trinity.  This trinity of  the universe is something that the universe IS.  Space is invisible and is first; matter is the embodiment of  space and is second;  time in turn also invisible and third.  Interestingly it is the second of these, namely, matter that manifests space while time reveals matter.  A careful study of  this will show that the universe reflects more completely the God Who created it.  There are still more ramifications that show the universe to be more than just space, matter, and time; however, that is beyond the brief analysis given here.  "For of  Him, and through Him,  and to Him, are all things; to Whom be glory for ever.  Amen." (Romans 11:36)
     f. The duality of  the universe.  At first this may seem to be a contradiction to the triune nature of  the universe.   However,  there is a duality as well.  Light is perhaps the best example.  Light sometimes acts like a wave; at other times it behaves like a stream of particles.  This duality of  light and other phenomena may well reflect the dual nature of   Jesus Christ.  This was covered briefly in the subject of  the hypostatic union set forth in the web page  God The  Son.  Dr. Henry Morris (The Biblical Basis of  Modern Science.  Grand Rapids, MI, 1984; pages 66-70) suggests that this duality may also be true of  space, matter, and time. 

THE INNER UNIVERSE

     Now  the study comes to that what is sometimes called the inner universe.  This refers to man himself.  One reads in Genesis 1:26-27, "Let us make man in our image, after our likeness . . . .  So God created man in His own image, in the image of  God created He him; male and female created He them."  If man is in the image of  God (and he is), then a person would expect to find that mankind is also triune.

1.  Personal existence.  Upon considering human existence, it is a trinity.
     a. One finds that it consists of  three aspects.  The first aspect is that human life consists of  persons.  As one gets to know a person, he finds that behind that person is a nature.  But how does one know a person except by his personality? If  man is in the image of  God, it would be expected for man to reflect the trinity in a close relationship.  In the Godhead, there is complete threeness, no more and no less.  Likewise in human existence, we find a complete threeness in the aspects of  nature, person, and personality.  There is no more than these three and no less.  In the Godhead each of  the Persons is so distinct that no one can be the other.  Similarly in man, the three aspects are so distinct that none can be the other.  Again, the Divine threeness in the Godhead, each is necessary to the existence of  the others.  In man, the three aspects are each necessary to the existence of  the others.
     b. One finds that it consists of  a unity.  Now, the Godhead is an absolute Oneness.  Each One is the whole; each is God.  Similarly in man each aspect is the whole of  the human existence; each is the man.  The person is the man; his nature is the man; and the personality is the man.  Furthermore, as the Trinity is what God is not three things which He does, so in man the three aspects are three things man is and not three things man does.  In both instances these are three "modes of being."
     c. One finds that the relationship goes deeper in man as a reflection of  God.  God the Father is the source and unseen.  The nature of  man is the source and unseen.  God the Son is the visible aspect of  the Trinity and the bodily presence, and He is eternally begotten from the Father.  Likewise the person is the visible aspect of  man and continually begotten from the nature.  As the Father is revealed in the Son, so is the nature revealed in the person.  Again, in the Son "dwelleth all the fulness of  the Godhead bodily." (Colossians 2:9).  So in man, in the person dwells all the being bodily.  In the Godhead, the Son is the One who acts; in man it is the person who acts.  The Son of  God works in others by the Spirit; similarly the person works in others by the personality.  The Holy Spirit proceeds from the Father through the Son and is unseen revealing the Son.  The personality, likewise, proceeds from the nature through the person and is unseen but revealing the person.  Moreover, in the Godhead the Father is first, the Son is second, and the Holy Spirit is third.  Likewise, in man the nature is first, the person is second, and the personality is third.
       The trinity of  man truly reflects the Triune God.  Only the high spots have been touched in this analysis.  The reflection is true in every aspect.

2. Personal consciousness.  A human not only just has existence.  Any thing, animate or inanimate, has existence.  However, a human also has consciousness.
          a. Self-realization.  One can say that a person has self-realization.  This realization is a trinity of  sorts.  Descartes was partly right in saying, "I think, therefore I am."  In actuality he had it backwards:  "I am, therefore I think."  A person says "I" when they realize they exist.  There are three aspects to this realization:  1) "I, who realize or see"; 2) "That self whom I see or realize"; and 3) "Myself  recognized as myself."  All three are necessary.  We will not expand on this except to say that this dimly reflects the Trinity.
          b. Self-direction.  Another aspect of  personal consciousness is self-direction, or the use of  the will.  Persons must make decisions every day.  For example, you are confronted with an opportunity.  You can look at that opportunity from the standpoint of  yourself which would lean you toward going ahead.  However, you may look at it as to how it affect others such as family or the community.  This consideration may cause you to pause or to go ahead.  Finally, you should look at it as a believer asking yourself whether this would be pleasing to God; is it His will or not.  This again may or may not cause you to go ahead.  Here again we have a loose type of  trinity.
         c. Self-being.  Self-realization and self-direction only dimly reflect the Trinity.  However,  it has already been seen that the trinity of  self-existence does reflect the Trinity in a remarkable way.  Does these three aspects of  self-existence also give humans three aspects of  self-consciousness?  Yes, they do.  One constantly thinks consciously in terms of oneself.  First, as a person one thinks consciously "Will this be good for me?" or "Will this benefit me?"  This is not wrong in itself, but there is the second aspect and that is in respect to one's nature.  It asks, "Is it true to my real self?"  Finally, there is the aspect of  how this relates to others.  "Will it be good for others?"  You can readily see that the three elements of self-existence also provide the three aspects of  self- consciousness.  Though not analysizing it in detail, an examination of the story of  the Prodigal Son will bear out this threefoldness.  Furthermore, the trinity of  self-existence does what self-realization and self-direction do only dimly, i. e., reflect the Triune God.

THE MENTAL UNIVERSE

     This section  is called "the mental universe" for the lack of  a better terminology (and for the sake of  alliteration).  What is meant is the so-called philosophical problems often raised by philosophical thinking.  There are many such issues with which one could deal.  The matter of  "being versus becoming" and that of  "change versus changelessness" have been argued down through the ages.  (NOTE:  Again one may note the duality.)  Wood (The Secret of  the Universe. pp. 164-189) covers this extensively and gives the Trinity as the solution.  There are a few philosophical matters on which this writer does wish to touch.

1. Ethics.  The subject of  ethics deals with that which is good.  Moral action, without surprise, is a reflection of  the Being of  God.  We find that moral action is a trinity.
     a. First, there is the motive.  This is the source; it may well be subconscious, but it is there.  Motive is unseen but the source of  every moral action.
     b. Second, there is the act.   Motive may be there, but until it issues into action, it remains hidden.  The act is the outward expression of  the motive whether it be in a tangible form of  sight or sound (or the other senses) or intangible in the form of  thought, emotion, or imagination.  The act is the executive of  moral action, and the motive does things only through the act.
     c. Thirdly, there is the consequences.  This is the outworking of  the act in the lives of  others.  Moral action always influences something even if  it is only oneself.
     d. Finally moral action is  a real trinity.  One can see that there is here a complete threeness.  Not any one of  them can stand alone; neither can any one of  them take the place of  either of  the other.  The order is the same as in the Trinity.  "The motive is always the source.  The act is always the embodiment.  The consequences  always flows from the act, and from the motive, through the act." (Wood, Op.cit., p. 193)  So one can see that regardless of  whether a person affirms the Triune Godhead or denies Him, he still will act in a triune way whenever he acts in a moral way.

2. Reality.  The question of  what is real has occupied philosophy throughout the ages.
     a. The three views.  Some has insisted that the universal is the real. This is commonly called "Idealism." Then there are those who insist only the actual thing is the real.  This is known as "Realism" or in some "Materialism."  Then, some insist that the real is only that which affects or are related to others.  This is called "Pragmatism."
     b. In the light of  the Trinity, it should be clear that each of  these three is real.  The universal is the source; the particular is the outward, visible embodiment of  the universal; the effect on others reveals the universal through the particular.  This can be seen in a examination of  what was discussed before.  Inquiry into the forms of  pure reason will show the same trinity.  It boils down to the fact that the forms of  thought and the outer world are both real because they are based on the Triune Reality, God.  Thus, it is the Triune God Who projects on the mind and the outer world forming one operation of  God, for He created both the mind and the world.  

3. Aesthetics.  Aesthetics deals with what is beautiful.  Artists and philosophers have argued over this for centuries.
     a. What constitutes a work of  art?  Certainly there is the idea or the inspiration; this is the source.  Then there is the actual work of  art whether it be music, a poem, a picture, a statue, etc.; this is the embodiment.  Finally, the work of  art affects and moves others.  There are always these three factors.
     b. A work of  art is a trinity.  Here again a quick moment of  thought will see that the idea is useless without the actual production of  the art form.  Likewise, if  a work of art is not seen, heard, etc., it might as well not have been made (except when the artist sees, listens, etc.).  Where is the beauty in a work of  art?  This analysis shows that it resides in all three.  It is in the idea; it is in the physical work; and it is the eye or ear of  the one who hears or sees it.  You can see, then, that aesthetics is triune like the Trinity.

     It may be concluded that these three:  ethics (having to do with goodness), reality (having to do with truth), and aesthetics (having to do with beauty)  all perfectly reflect the Divine Trinity of  the Father, the Son, and the Holy Spirit.

Only briefly has  this Biblical philosophy been sketched .  Its basis is the God of  the universe.  The Godhead is triune and so is everything else as a reflection of  the Creator.  The statement here of  a Biblical philosophy is NOT to prove the existence of  the Triune God.  That proof is found in the plain statements of  the Bible itself.  Nevertheless, a Biblical philosophy illustrates the existence of  that Triune God; and it is what one would expect of a universe that reflects its Creator.

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