The Biblical Case for Idealism                                                                          by Jack Kettler   Introduction:   Idealism, a philosophical perspective that posits that reality is fundamentally mental or experiential rather than material or physical, has been the subject of extensive debate within the realm of Christian thought. The Christian case for Idealism posits that the nature of God, the existence of the soul, and the ultimate reality of the spiritual realm provide compelling evidence supporting this philosophical perspective.   At the core of the Christian worldview is the belief in an omnipotent and omniscient God whose nature is fundamentally spiritual rather than material. This belief is rooted in the biblical account of creation, which describes God as the source of all existence, breathing life into the world through the power of His word. The immaterial nature of God, as well as the concept of the divine Trinity, suggests that reality is not limited to the physical realm but extends into the realm of the spiritual and the mental.   Furthermore, the Christian understanding of the soul as an immaterial, eternal entity that survives the death of the physical body provides additional support for the Idealist perspective. The concept of the soul, which is central to Christian theology, implies that reality is not reducible to the material world but includes an immaterial dimension that transcends physical existence.   The ultimate reality of the spiritual realm, as described in Christian Scripture, also supports the Idealist position. The Bible speaks of a heavenly realm populated by angelic beings and the eternal presence of God, suggesting that reality extends beyond the physical universe. The promise of eternal life, as well as the concept of the resurrection of the body, underscores the enduring and reassuring nature of the immaterial aspects of existence.   Why Study Idealism?   Here are some compelling questions that highlight the importance of studying and considering idealism, stimulating intellectual curiosity and engagement:   1.      What is the nature of reality, and how does it relate to our perception and understanding of the world? Idealism challenges the materialist assumption that reality is fundamentally physical and independent of our minds, prompting us to consider alternative perspectives on the nature of existence. 2.      How do our thoughts, beliefs, and intentions shape our experience of the world? Idealism emphasizes the role of consciousness in constructing our reality, encouraging us to explore the power of the mind in shaping our perceptions, emotions, and actions. 3.      What is the relationship between the self and the external world? Idealism raises fundamental questions about the nature of the self and its relationship to the world, prompting us to examine the boundaries between the self and the environment and the role of the self in constructing reality. 4.      How can idealism contribute to a deeper understanding of ethics, aesthetics, and the human condition? Idealism offers a unique perspective on these topics, challenging us to consider the role of values, ideas, and consciousness in shaping our moral, aesthetic, and existential experiences. 5.      What are the implications of idealism for other philosophical and scientific disciplines? Idealism has a rich history of engaging with other fields, including psychology, sociology, and physics. Studying idealism can lead to a deeper understanding of these disciplines and their connections to the study of consciousness and reality. 6.      How does idealism address the problem of free will and determinism? Idealism provides a unique perspective on the debate between free will and determinism, prompting us to reconsider the nature of agency, choice, and responsibility in light of the primacy of consciousness.   By engaging with these questions, students and scholars can develop a deeper understanding of idealism and its relevance to various aspects of human experience while also contributing to the ongoing dialogue on the nature of reality, consciousness, and the human condition.   Notable theologians who have held to Idealism:   Jonathan Edwards on Idealism:   Jonathan Edwards' defense of idealism, the philosophical position that reality is fundamentally mental or spiritual, significantly contributes to Western philosophical thought. In his work, Edwards argues that the material world is a product of the divine mind and that the reality is God himself. One of Edwards' key arguments for idealism is based on his understanding of the nature of God. As a Calvinist theologian, Edwards believed in the absolute sovereignty of God, who is the creator of all things. This led him to conclude that the material world is not self-existent but rather a product of God's mind. In other words, the material world exists only because God wills it to exist, and its existence is dependent upon his sustaining power.   Edwards also argues for idealism based on his understanding of human perception. He points out that when we perceive an object, what we are directly aware of is not the object itself but rather our idea or mental representation of the object. This leads him to conclude that the material world, as it is perceived by humans, is a product of our minds rather than something that exists independently of us.   In addition, Edwards argues that idealism provides a more satisfying explanation of the nature of causation. He points out that if the material world were self-existent, it would be difficult to explain how one material thing could cause another. However, if the material world is a product of the divine mind, then God can be seen as the ultimate cause of all things, providing a more coherent explanation of causation.   Overall, Edwards' defense of idealism significantly contributes to Western philosophical thought. His arguments, based on an understanding of God, human perception, and causation, provide a compelling case for the view that reality is fundamentally mental and spiritual. While his views may not be universally accepted, they continue to be studied and debated by philosophers and theologians alike.   Gordon H. Clark and Idealism:   Gordon H. Clark, a prominent Christian philosopher and theologian, supported Idealism due to his commitment to the authority of Scripture and his understanding of the nature of God. Clark's support for Idealism was rooted in his belief that the Bible, as the inspired Word of God, provides the ultimate foundation for understanding reality.   Clark's Idealism was grounded in his interpretation of biblical passages that describe God as the ultimate source of existence and the spiritual nature of reality. He argued that the Bible presents a view of God as the ultimate reality, whose existence is not dependent on the physical world but is self-existent and eternal. This understanding of God's nature led Clark to conclude that reality is fundamentally spiritual or mental rather than material or physical.   Furthermore, Clark's Idealism was influenced by his understanding of the nature of the soul and the spiritual realm. He believed that the biblical concept of the soul as an immaterial, eternal entity provides evidence for the Idealist perspective. Additionally, the biblical descriptions of the heavenly realm and the eternal presence of God suggest that reality extends beyond the physical universe, supporting the Idealist position.   Clark's commitment to the authority of Scripture and his understanding of the nature of God led him to embrace Idealism as a philosophical perspective that aligns with the biblical worldview. While his support for Idealism has been the subject of debate within Christian circles, Clark's position remains a significant contribution to the ongoing discussion of the relationship between Christian theology and philosophical idealism.   Others who have held to Idealism include:   Augustine of Hippo (354-430): A key figure in the development of Western Christianity, Augustine's theology in his early years was influenced by the Platonic thought forms of the day. He believed that reality is fundamentally spiritual or mental and that the physical world is a reflection of the divine mind.   Thomas Aquinas (1225-1274): A prominent medieval theologian and philosopher, Aquinas synthesized Aristotelian philosophy with Christian theology. While he is often associated with realism, some scholars argue that his thought contains elements of Idealism, particularly in his understanding of God as the ultimate reality.   The Biblical Case for Idealism:   The biblical case for Idealism rests on several key passages that describe the nature of God, the existence of the soul, and the ultimate reality of the spiritual realm. These passages suggest that reality is fundamentally mental or spiritual rather than material or physical.   1.      Genesis 1:1: “In the beginning, God created the heavens and the earth.” This verse describes God as the ultimate source of existence, breathing life into the world through the power of His word. It suggests that reality is not limited to the physical realm but extends into the spiritual and mental realms. 2.      Psalm 102:25-27: “Of old you laid the foundation of the earth, and the heavens are the work of your hands. They will perish, but you will remain; they will all wear out like a garment. You will change them like a robe, and they will pass away, but you are the same, and your years have no end.” This passage suggests that God's existence is eternal and unchanging, while the physical world is temporary and subject to decay. This implies that reality is fundamentally spiritual or mental rather than material or physical. 3.      Matthew 10:28: “And do not fear those who kill the body but cannot kill the soul. Rather fear him who can destroy both soul and body in hell.” This verse describes the soul as an immaterial, eternal entity that survives the death of the physical body. This suggests that reality is not reducible to the material world but includes an immaterial dimension that transcends physical existence. 4.      Acts 17:28: “For in him we live, and move, and have our being; as certain also of your own poets have said, for we are also his offspring.” This verse suggests that God is the ultimate source of existence and that reality is fundamentally spiritual or mental rather than material or physical. This supports the biblical case for Idealism, as it underscores the idea that reality is not limited to the physical realm but extends into the realm of the spiritual and the mental. 5.      2 Corinthians 4:18: “As we look not to the things that are seen but to the things that are unseen. For the things that are seen are transient, but the things that are unseen are eternal.” This passage suggests that reality extends beyond the physical universe and that the ultimate reality is the spiritual realm. 6.      Revelation 21:1-4: “Then I saw a new heaven and a new earth, for the first heaven and the first earth had passed away, and the sea was no more. And I saw the holy city, new Jerusalem, coming down out of heaven from God, prepared as a bride adorned for her husband. And I heard a loud voice from the throne saying, 'Behold, the dwelling place of God is with man. He will dwell with them, and they will be his people, and God himself will be with them as their God.'” This passage describes the ultimate reality as a new heaven and a new earth, suggesting that reality extends beyond the physical universe and includes an eternal, spiritual realm.   These biblical passages suggest that reality is fundamentally mental or spiritual rather than material or physical. While the debate surrounding Idealism and Christian theology continues, these texts provide a foundation for the biblical case for Idealism.   Objections and Responses:   ·         Objection: Idealism reduces reality to mere ideas in the mind, implying that the material world is illusory or non-existent. ·         Response: Christian Idealism, particularly as seen in thinkers like Augustine of Hippo and Anselm of Canterbury, posits that the ultimate reality is God, who is the source of all ideas and the ground of all being. The material world is not illusory but rather is a manifestation of divine ideas.   ·         Objection: Idealism seems to undermine the reality of human suffering, sin, and evil. ·         Response: Christian Idealism, acknowledges the reality of suffering and evil but views them as distortions or privations of the good, which is grounded in the nature of God. Evil is not an independent force but rather a corruption of the good.   ·         Objection: Idealism seems to suggest that the material world is unimportant or insignificant compared to the realm of ideas. ·         Response: While Christian Idealism emphasizes the primacy of the spiritual, it does not devalue the material world. Rather, it sees the material world as a reflection of divine ideas and as a means through which God can be known and loved.   ·         Objection: Idealism can lead to a form of solipsism, where one's own ideas are the only things that can be known with certainty. ·         Response: Christian Idealism, particularly in its Augustinian and Anselmian forms, emphasizes the communal nature of knowledge and the importance of revelation. It acknowledges the limits of human reason and the necessity of divine illumination for true understanding.   ·         Objection: Idealism can lead to a form of moral relativism, where moral standards are seen as merely subjective ideas. ·         Response: Christian Idealism, grounded in God's nature as the ultimate standard of goodness, provides a robust basis for objective moral standards. Morality is not merely a matter of personal preference or cultural convention but is rooted in God's unchanging character.   ·         Objection: Idealism seems to be incompatible with modern science, which relies on empirical observation and experimentation. ·         Response: Christian Idealism is not necessarily opposed to empirical science. Rather, it views the material world as a manifestation of divine ideas, which can be explored and understood through scientific inquiry. The Christian Idealist can affirm the validity of scientific discoveries while maintaining that these discoveries are ultimately grounded in God's nature.   Does Idealism necessarily conclude that the Universe is a giant mental construct in the mind of God and, therefore, like “The Matrix”?   Christian idealism, as represented by figures such as Jonathan Edwards and Gordon H. Clark, generally does not conclude that the universe is a giant construct in the mind of God in the same way that Berkeley's subjective idealism does. Instead, these thinkers typically hold a form of objective idealism, which posits that the world is fundamentally made up of ideas or concepts that exist independently of any individual mind.   For example, Jonathan Edwards, a prominent 18th-century American theologian and philosopher, held a form of idealism that emphasized the primacy of the divine mind in shaping reality. However, he did not necessarily view the universe as a construct in the mind of God in the sense that Berkeley did. Instead, Edwards saw God as the ultimate source of all reality, with the world existing as a manifestation of God's ideas or concepts.   Similarly, Gordon H. Clark, a 20th-century American philosopher and theologian, held a form of Christian idealism that emphasized the role of divine ideas in shaping reality. Clark argued that the world is made up of ideas or concepts that exist in the mind of God, but he did not view the universe as a construct in the mind of God in the same way that Berkeley's subjective idealism does.   In summary, Christian idealism, as represented by figures such as Edwards and Clark, does not typically conclude that the universe is a giant construct in the mind of God in the same way that Berkeley's subjective idealism does. Instead, these thinkers hold a form of objective idealism that emphasizes the role of divine ideas or concepts in shaping reality without necessarily viewing the universe as a construct in the mind of God.   Jonathan Edwards's and Gordon H. Clark's Christian idealism shares some conceptual similarities with the world of “The Matrix” in that both perspectives emphasize the role of ideas or concepts in shaping reality. However, there are significant differences in the underlying assumptions and implications of these two worldviews.   In contrast, Christian idealism, as represented by Edwards and Clark, posits that the world is a manifestation of God's ideas or concepts. The world is not a construct in the mind of God in the same way that the Matrix is a construct in the minds of the machines. Instead, God's ideas or concepts are the ultimate reality, and the world exists as a reflection or expression of these divine ideas.   Furthermore, Christian idealism, as held by Edwards and Clark, is rooted in a theistic worldview that emphasizes the existence of a personal, transcendent God who is the ultimate source of reality. In contrast, the world of “The Matrix” is a product of a materialistic worldview that does not necessarily involve the existence of a transcendent, personal God.   What about dependence on Platonic thought?   Moreover, it is important to note that Christian idealism, as represented by Edwards and Clark, is not dependent on Platonic thought, although there are similarities. Christian idealism is rooted in a theistic worldview that emphasizes the existence of a personal, transcendent God who is the ultimate source of reality. While Platonic thought has influenced the development of some forms of idealism, the two worldviews are not identical, and Christian idealism can be understood and defended on its own terms.   In conclusion, in light of these theological and philosophical considerations, the Christian case for Idealism argues that the nature of God, the existence of the soul, and the reality of the spiritual realm provide compelling evidence supporting the Idealist perspective. While this philosophical position may not be universally accepted within Christian thought, it offers a thought-provoking and intellectually engaging framework for understanding the nature of reality and the ultimate destiny of humanity.   The above study was Groked with the questions asked by this writer and perfected with Grammarly AI.   “Study to shew thyself approved unto God, a workman that needeth not to be ashamed, rightly dividing the word of truth.” (2 Timothy 2:15)   Mr. Kettler is a respected author who has previously published articles in the Chalcedon Report and Contra Mundum. He and his wife, Marea, are active Westminster, CO, RPCNA Church members. Mr. Kettler's extensive work includes 18 books defending the Reformed Faith, which are available for order online at Amazon.