Yesterday I received my copy of J. Caleb Clanton’s new book entitled The Philosophy of Religion of Alexander Campbell (Knoxville: University of Tennessee Press, 2013). I had previously read the manuscript in early 2012 and am pleased to see it in print.
Caleb taught philosophy at Pepperdine for several years but now teaches at Lipscomb. I am grateful that Lipscomb has secured his services as a philosopher, and a philosopher who is interested in mining the resources of the Stone-Campbell tradition.
I deeply appreciate his engagement with the resources of the Stone-Campbell Movement, particularly Alexander Campbell, in the discipline of Philosophy of Religion. Of all the early Reformers, Campbell is the best—perhaps the only choice—for such a project. However, my appreciation not only extends to the subject matter, but also for how Clanton brings Campbell’s philosophy of religion into dialogue with contemporary discussions. In the language of Vatican II’s aggiornamento, Clanton brings the Campbellian philosophical tradition “up to date.”
Clanton’s work is impressive. His analysis of Campbell’s ideas are fair, clear, and illuminating. His re-contextualization of Campbell’s thought is insightful. He demonstrates that Campbell squarely faced the questions that philosophy of religion raised in the early nineteenth century. Campbell was well-acquainted with the philosophical issues of his day. Not only does this demonstrate that the Stone-Campbell Movement has its own “philosopher,” but that the philosophic tradition Campbell represented may yet still provide some guidance in our current context. And, yet, I think it remains clear—as Clanton’s discussion of the Campbell’s ideation argument for the existence of God indicates—that Campbell, as a philosopher of ideas, is a deeply rooted empirical Biblicist who only ventures into metaphysical waters as a negative apologetic while always staying within sight of the empirical shore.
At the 2012 Christian Scholars Conference I offered a response to Caleb’s manuscript regarding Campbell’s understanding of Arminian-esque theodicy. Campbell’s theodicy, as Clanton unfolds it, is focused on the Free Will Defense, responds to the “Divine Hiddenness” problem, and articulates a high view of providence (even meticulous providence) that denies gratuitous evil. My response to Clanton is available here.