Gordon Clark: A Review of “Christian Philosophy in the Twentieth Century,” by Arthur F. Holmes (The Presbyterian Journal)

1970. A Review of “Christian Philosophy in the Twentieth Century,” by Arthur F. Holmes. The Presbyterian Journal. XXIX.

CHRISTIAN PHILOSOPHY IN THE TWENTIETH CENTURY, by Arthur F. Holmes. The Craig Press, Nutley, N. J. 245 pp. $4.95. Reviewed by Gordon H. Clark, Butler University, Indianapolis, Ind. 

Purporting to be a study in methodology, this book quickly sketches the views of Descartes, Jaspers, Russell and Wittgenstein, as well as some figures of lesser importance, In doing this the author seems to oscillate between the idea of philosophy as a system of truth and the psychology of philosophizing. For example, as a near definition, philosophy is "the distillation of a vision" and "philosophy ... is an ongoing enterprise with changing methods and attitudes." 

Again, "Philosophy is the elucidation of existence rather than the acquisition of understanding." If this third definition actually belongs to Jaspers, the author nevertheless seems to approve of it. These definitions are admirably calculated to serve the author's purpose of emphasizing the innumerable differences among philosophers; but they do not serve so well in the formation of a methodology. 

Then, too, this psychological interest leads to what I believe to be a mistaken account of Descartes, for the account detaches Descartes' thought from its stimulus in Montaigne and from its development in Spinoza. But chapter three, "Existentialism and Phenomenology," and chapter four, the longest in the book, "Analytic Philosophy" are very good. 

Presumably the final chapter aims to formulate the methodology by which the wide and violent disagreements among philosophers can be handled: "It will be evident by now that the writer has used historical dialogue in this book to elaborate an idea of Christian philosophy that is intended to do justice to the contemporary understanding of methodology while remaining true to its guiding perspectives." But this is not evident at all. 

First, no Christian philosophy is elaborated. Stated are no more than a few disjointed Christian assertions. Second, the methodology is far from clear. Although the author makes some faint repudiations of syncretism, it is hard to see what else he offers. He selects a bit from one philosopher and a bit from another in an effort to have a middle position that is balanced among them. But no method is elaborated. 

The problem, of course, is difficult in the extreme and it would ae advantageous if other scholars should attempt it.