introduction

The last half-century has witnessed a veritable revolution in Anglo- American philosophy. In a recent retrospective, the eminent Princeton philosopher Paul Benacerraf recalls what it was like doing philosophy at Princeton during the 1950s and '60s. The overwhelmingly dominant mode of thinking was scientific naturalism. Metaphysics had been vanquished, expelled from philosophy like an unclean leper. Any problem that could not be addressed by science was simply dismissed as a pseudo-problem. Verificationism reigned triumphantly over the emerging science of philosophy. “This new enlightenment would put the old metaphysical views and attitudes to rest and replace them with the new mode of doing philosophy. ”1 The collapse of verificationism was undoubtedly the most important philosophical event of the twentieth century. Its demise meant a resurgence of metaphysics, along with other traditional problems of philosophy that had been suppressed. Accompanying this resurgence has come something new and altogether unanticipated: a renaissance in Christian philosophy.

The collapse of verificationism was undoubtedly the most important philosophical event of the twentieth century. Its demise meant a resurgence of metaphysics, along with other traditional problems of philosophy that had been suppressed. Accompanying this resurgence has come something new and altogether unanticipated: a renaissance in Christian philosophy.

The face of Anglo-American philosophy has been transformed as a result. Theism is on the rise; atheism is on the decline.2 Atheism, though perhaps still the dominant viewpoint at the American university, is a philosophy in retreat. In a recent article in the secularist journal Philo Quentin Smith laments what he calls “the desecularization of academia that evolved in philosophy departments since the late 1960s.” He complains,