Abstract

In this paper, I respond to a recent published analysis of my work by Dr Piotr Bylica, which characterises me as a “naturalistic theist”. I suggest that Bylica’s analysis takes this approach in order to fit my thought into his own “levels of analysis” scheme, but that it does not accurately represent my own theistic beliefs. I further argue that this process has resulted in the loss of important nuances in my work on areas such as miracles, dualism, and biblical interpretation.

Highlights

  • I cannot support one of the central claims of the paper that this group is united by a particular metaphysical commitment to what the paper calls “naturalistic theism” (NT), and that I am a representative of this position

  • Ism”, the paper never defines the latter; rather, the paper seems to assume that it is so obvious that it barely needs explaining. This is a regrettable rhetorical practice of Dr Bylica, because it has the effect of painting his own theological position as normative, while NT comes across implicitly as an aberrant departure

  • How exactly does the paper understand the distinction between NT and “traditional Christian theism”? it turns out that the distinctions are rather subtle: they seem to concern no important point of Christian doctrine that I can see, while they do concern important distinctions in the paper’s “levels of analysis” scheme, which attempts to distinguish between differing metaphysical and epistemological claims in the natural sciences, philosophy, and theology

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Summary

Introduction

I am not sure, though, that these people can be considered as forming a single school of thought in any sense other than that they are Christian theologians and philosophers exploring the relationship between science and religion. I cannot support one of the central claims of the paper that this group is united by a particular metaphysical commitment to what the paper calls “naturalistic theism” (NT), and that I am a representative of this position.

Results
Conclusion

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