Natural Theology Research Articles

Averroesian Religious Common Sense Natural Theology as Reflective Knowledge in the Form of Teleological Argument

In his Middle Commentary on Posterior Analytics, the great Aristotelian Commentator Ibn Rushd defines “knowledge” (scientific knowledge, epistemē, ‘ilm) as one of Aristotle’s five intellectual virtues and the faculty of reason, akin to the other virtues, in an Aristotelian way. Ibn Rushd defends the teleological argument, rooted in Aristotle’s teleological reading of nature, and supports the modal strong epistemic status of this argument, which is part of the concept of knowledge, in his early work (Short Commentary on Metaphysics), middle period work (al-Kashf) and late work (Long Commentary on Metaphysics), all in harmony with each other. Ibn Rushd, constructing the teleological argument based on the definition of knowledge, which fundamentally articulates the necessary or essential qualities inherent in objects in defense of de re modality, takes a step that seems quite radical within the context of the Aristotelian epistemic tradition to which he is affiliated: The teleological argument, strongly associated with the concept of knowledge—one of the five intellectual virtues—is presented as a form of deductive inference accessible not only to philosophers but also to ordinary public. In other words, according to him, the argument is both a philosophical and a religious way. This implies, for instance, that natural theology, typically viewed by Aquinas as an activity reserved for the higher epistemic class with talent and leisure, is seen by Ibn Rushd as a robust epistemic activity accessible to ordinary people. This new element, which can be referred to as common sense natural theology, contends that ordinary public knowledge and philosophers’ knowledge differ in details, such as whether it is a simple or complex deductive inference, while remaining the same in terms of their knowledge status.

Gravity’s eastern voyage: the introduction, transmission, and impact of Newtonian mechanics in late imperial China (1727–1912)

This study traces the intricate journey of Newtonian mechanics in Qing China from 1727 to 1912, elucidating the complex interplay of science, religion and politics in cross-cultural knowledge exchange. Initially introduced by Jesuit missionaries through lunar theory in calendrical reform, followed by cometary and heliocentric concepts, the dissemination of Newtonian mechanics gained momentum after the Opium Wars (1839–1842). Subsequently, Protestant missionaries and Chinese scholars collaborated to translate and propagate Newton’s laws of gravitation and motion, often contextualized within natural theology, through Western texts, popular science literature, and periodicals. This process culminated in the integration of Newtonian principles into national educational curricula in the early twentieth century. Significantly, Newtonian mechanics transcended its scientific realm, infiltrating political discourse as reformist thinkers leveraged mechanical terminology to advocate for sociopolitical change. This historical episode illustrates how the assimilation of Newtonian mechanics was influenced by missionary approaches, indigenous intellectual traditions, pragmatic national interests, and the tumultuous political landscape of Late Qing. By challenging Eurocentric narratives and highlighting Chinese agency in adapting Western knowledge, this study contributes to a more inclusive history of Newtonian science, offering a nuanced perspective on global scientific circulation.

An interview with Richard Swinburne

Abstract This article is part of Religious Studies’ new initiative to publish a series of interviews with distinguished philosophers of religion. Each interview explores the personal and academic background of the interviewee and discusses their core philosophical views. The aim is to inspire students and scholars and to provide an overview of some of the most important works developed by contemporary philosophers of religion. In the first interview, Max Baker-Hytch interviews Richard Swinburne, covering such topics as his upbringing, his days as a student in Oxford in the 1950s, and his views on natural theology, the problem of evil, and the mind-body problem.

The many faces of natural theology: Diverse projects, distinct roles, and the pursuit of clarity

Abstract The term ‘natural theology’ provokes a variety of reactions, spanning from whole-hearted endorsement to passionate rejection. Charged as it is with polemical and pejorative undertones, this debate begs for an intervention. If the scholarly community is to engage constructively with the concept and practice of natural theology – either by way of acceptance, rejection, or something in between – clarity in its definition and identification is imperative. The aim of this paper is to try to shed some light on three of the most common definitions of ‘natural theology’ in contemporary scholarship, to provide clarity about the ways in which they differ, and to propose some conceptual refinements in the hope that, if adopted, more fruitful discourse may take place in relation to this much-debated and interdisciplinary phrase.

An Inquiry on Ancient Natural Theology: The Milesians

Natural theology is a branch of philosophy that employs empirical and logical methods to gain insight into the nature of God and His attributes. The fundamental structure of natural theology is derived from the tenets of religion and the essential concerns of metaphysics, a branch of philosophy. The arguments for the existence of God represent a central aspect of religious discourse. Consequently, natural theology is situated at the nexus of religion and philosophy. The investigation of the nature of God is a pursuit that has been undertaken since the earliest periods of human history. Nevertheless, within the context of Western philosophy, its roots can be traced back to the ancient Greek tradition. In the last century, there has been a tendency to approach the Pre-Socratics with a certain degree of bias. These philosophers have been viewed in two distinct ways: either as evangelists of the prophetic path or as scientists whose focus was solely on nature itself and who made no theological claims. This paper aims to examine the possibility of offering an alternative interpretation of their philosophical contributions from the perspective of natural theology. It is proposed that exploring the historical context could provide new insights into the study of philosophy and religion. Scholars engaged in the field of the philosophy of religion and those specializing in the history of philosophy may gain new perspectives by tracing the footprints of natural theology within the surviving fragments of the Milesian school.

Moderating Natural Theology: A Heuristic Interrogative Approach

This article proposes an underappreciated value for traditional natural theology and its familiar arguments for the existence of God, without endorsing the soundness or the rational cogency of these arguments. Famously, Aquinas and Kant represent two extremes, with Aquinas endorsing some natural theology arguments for God’s existence and Kant opposing such arguments. This article recommends a moderating approach, on the grounds that while Aquinas is unduly optimistic here by the epistemic standards of many inquirers, Kant is too pessimistic regarding the heuristic value of the relevant natural theology arguments. The neglected heuristic value of these arguments, according to this article, is in their prompting in unique ways some challenging and fruitful questions for inquiry about God. The disputed natural theology arguments have not achieved anything near a consensus on their soundness or rational cogency, but they still can have significant heuristic value aside from their soundness or rational cogency. This article identifies the relevant fruitful questions and their theoretical importance for human inquiry about God. Ultimately, a heuristic interrogative approach to familiar arguments of natural theology gives these arguments a new role with resilient heuristic value for inquiry about God, even if they do not justify the belief that God exists. Such moderation, this article contends, is rationally defensible with regard to these arguments.

Toward a Theology of Trans Opacity: Trans Studies’ Critique of Queer Theory in Conversation with Karl Barth’s Doctrine of Revelation

While it is generally known that the disciplinary origins of feminist and queer religious studies are enmeshed with the production of anti-trans feminisms, theological legacies of this historical entanglement remain largely unaddressed. Although later feminist and queer theologies might not explicitly take up these anti-trans positions, trans identity is still often instrumentalized in its incorporation into queer and feminist theological discourse for rhetorical and methodological gain without attention to the subjectivity and self-understanding of trans people themselves. This article argues that the theology of Karl Barth, when read with his feminist and queer critics, provides resources for critiquing this kind of trans instrumentalization in his doctrine of revelation and critique of natural theology. Moving beyond either reactionary dismissal or instrumentalized incorporation, this article instead argues for a right to opacity for trans people in Christian theology and practice resourced from Barth’s theology.

Theological Science in the Thought of Thomas F. Torrance: The Integration of Natural and Revealed Theology and Its Implications for Kataphysical Knowledge

In this article, the notion of “theological science” is examined in the thinking of Thomas F. Torrance (1913–2007), with particular attention paid to his synthesis of revealed and natural theology and its consequences for kataphysical knowledge—the comprehension of God via divine self-disclosure. Torrance redefines natural theology as the logical intra-structure that is crucial to theological reasoning, not as a separate field of study. Natural theology creates a full framework for comprehending divine revelation when combined with revealed theology. This research shows how Torrance’s technique reconciles human reason with God’s self-revelation, resulting in a coherent theological methodology. It analyses his reconstruction of natural theology within its proper intellectual and philosophical settings. The paper also discusses Torrance’s theological model’s applicability to Indian Christian contexts, contending that his integrated method provides an essential means of fostering a more profound theological comprehension in modern Indian churches. It becomes clear that pursuing kataphysical knowledge in the way that Torrance does is essential to promoting theological discourse and participation, especially in contexts that are pluralistic and diversified. As a result, this essay presents Torrance’s ideas as a vital addition to the current theological conversation and as a template for addressing the difficulties of faith and knowledge in a multicultural environment.

The transcendent call from aesthetic experiences

In this article, I discuss theological aesthetics in light of various descriptions of experiences of transcendence that art can provide for human beings. The American author Patti Smith describes, e.g. how works of art “call her” so that she must respond with art productions of her own. This looks similar to what German sociologist Hartmut Rosa calls “resonance”. He describes art as one of the places where an experience of vertical resonance can take place. Smith’s experiences also correspond to the description of the basic experience of transcendence of human beings as they are interpreted by the Danish philosopher Dorthe Jørgensen. However, she reduces these experiences to be immanent in nature because they are objectless. I suggest that systematic theology can contribute with a distinct theological interpretation of aesthetic experiences through a three-fold argument. First, to combine beauty and infinity in the being of God. Second, to reinterpret the notion of the incarnation as God’s continuous presence in the world. And third, by combining natural theology’s point that creation speaks of God with a reinterpretation of the artefacts that humans can create. As such, this paper proposes how systematic theology can contribute to the interpretation of aesthetic experiences of transcendence.

What Hath New Haven to Do with Chicago? A Reappraisal

One of the most significant theological debates of the late twentieth century was between the postliberal theology associated with Yale Divinity School and the revisionist theology associated with the University of Chicago Divinity School, led by Lutheran historical theologian and ecumenist George Lindbeck, and theologian Hans Frei at Yale and Roman Catholic theologian David Tracy at Chicago. Given that the fortieth anniversary of The Nature of Doctrine is in 2024, it is time to reappraise the terms of the debate, as well as note the commonalities of these two theological schools, by focusing upon the possible role of correlation in theology, the public nature of theology, and the plain sense of Scripture.

Some Eastern Orthodox Perspectives on Science-Engaged Theology (and Their Relevance to Western Christians)

An Eastern Orthodox understanding of science—that of Christopher C. Knight—is presented as a contribution to science-engaged theology that has implications for western Christian reflection on science as a contemporary locus theologicus. Three areas of enquiry are discussed: natural theology, the human mind in its relationship to God, and divine action. It is suggested that in each of these areas, Orthodox perspectives can provide links between the differing perspectives to be found among western Christians and provide new pathways for theological exploration on an ecumenical basis.

The epistemic value of natural theology

The epistemic value of natural theology

EDMUND T. WHITTAKER, PHYSICS AND CATHOLICISM. THOUGHTS OF A CONVERT

In 1951, Pope Pius XII gave a long speech with the unequivocal title ‘The proofs for the existence of God in the light of modern natural science’, dealing with the relationship between modern science, Thomism and theology. The event was widely reported in the British press partly because the only living scientist quoted in that discourse was the Edinburgh emeritus professor of mathematics and convert to Catholicism, Edmund T. Whittaker (1873–1956), who was, in the 1930s and 1940s, producing his own corpus on the then-popular subject of science and religion. In this article, using the vast and unexplored correspondence between Whittaker and his son, the mathematician John M. Whittaker (1905–1984), I shall explore his thoughts and popular works, in which he mixed modern physics and mathematics, philosophy, apologetics, and theology. Whittaker is well known among historians of science for his A history of the theories of aether and electricity , the work of a hard-working, self-trained history aficionado. Similarly, after his conversion (in 1930, at the age of 57), Whittaker started reading and forming his own views around the official philosophy of the Catholic Church, Thomism. The core idea with which he justified his conversion and which would be the backbone of his speculations on natural theology was ‘sacramentality’. With it, he thought he could bridge the gap between mathematics, modern physics, and religion, and all with a sui generis embrace of Thomism.

The Reception of Neptune’s Discovery in British and American Protestant Theology

The discovery of the planet Neptune in 1846, first theoretically and then observationally, was a 19th-century event that went beyond the interests of the narrow group of astronomers of the time. Indeed, the significance of this event is still a subject of interest among historians and philosophers of science. During the period discussed, natural theology played a special cognitive and social role, forming the basis for arguments based on the new knowledge of nature. This article discusses how the discovery of Neptune was received among the community of 19th-century British and American Protestant theologians, who were always open to scientific research and discoveries.

Apologetic Evangelical Contextual Christology: A Pragmatic Approach in the Islamic Context (Pakistan)

The conflict over Jesus Christ, the ‘Son of God’, is not new. Thousands of years ago, the disciples faced similar trials; however, the challenge to solve this tension was not based on debates or natural theology but rather to show the works of Christ. This researcher argues that various studies on Christology have already been conducted. However, the Pakistani perspective demands the fullness of Christ in a unique way to reimagine Him in the context of socio-economic, political, and religious challenges. On the one hand, though the traditional way of doing Christology highly emphasizes the personhood of Christ, explaining Him from the eschatological perspective (though it is important), on the other hand, it makes Christ an aloof Jesus who has no concern for the current issues. As a result, this kind of Christological articulation does not explain Christ’s presence in our struggles today. This piece further demonstrates that the context is not above Christ in finding who He is in the midst of such a grave situation; rather, contextual realities provide the Pakistani Punjabi Church an opportunity to demonstrate the works of Christ. Furthermore, this study also argues that the real struggle is not being a minority in this context, but rather, being marginalized (economically, politically, and religiously) is the real challenge. This study further argues that the core issue is the ecclesiastical responsibility to overcome all the issues in this context. The researcher employs quantitative methodology to evaluate the socio-political, socio-economic, and religious perspectives and equips grassroots communities using an evangelical contextual missiological approach. As a result, ‘Apologetic Evangelical Contextual Christology’ is proposed as seeing Christ in all His fullness in the Islamic Context.

Geology, natural theology, and the revision of an Egyptological classic: from Biblical Deluge to ice age theory

Geology, natural theology, and the revision of an Egyptological classic: from Biblical Deluge to ice age theory

A COMPARATIVE STUDY ON THE VIEWS OF KARL BARTH AND EMIL BRUNNER ON NATURAL THEOLOGY AND ITS RELEVANCE TODAY

The purpose of this research is, by investigation into the views of Barth and Brunner on natural theology, to restate and emphasize its relevance for us today—in the first quarter of the twenty-first century. This is achieved via a comparative analysis—by which this research adopts the purely objective method as well as the critical theological analysis and biblical assessment. It is by design naturalistic, which means it is non- manipulative. The research-maintained neutrality and attentiveness to dynamics. The analysis is inductive; given each case its unique orientation, holistic perspective, and context sensitivity. Barth denied that God can be known outside of Christ. This is to say, he is against general revelation but only accepts special revelation. Brunner insists that there is a knowledge of God obtainable in nature — though dimmed as it may be serves as a point of contact between God and man. He accepts general revelation, but it is subservient to special revelation. The position reached in this research agrees more with Brunner, that: natural theology is relevant in that, we can make the most positive use of it for doing theology and witnessing Christ—in our time. While most works on natural theology rests merely on its importance in apologetics, this work have taken it farther, at least, for evangelistic purposes.

Reassessing the Eclipse of Aesthetic Sense—Natural Theology and the History of Modern British Aesthetics

ABSTRACT In this essay, I reconceptualise some of the most general coordinates of the history of modern British aesthetics. My central claim is that a renewed grasp of the relationship between aesthetic sense theory and natural theology fundamentally alters our narrative of British writing on aesthetics, beauty and art. I trace an intellectual genealogy stretching from the seventeenth to the nineteenth century, considering, among others, the work of Walter Charleton, Francis Hutcheson, Kames, William Paley and Thomas Chalmers. I argue that these authors can be understood in terms of a common teleological architecture I designate the ‘double teleological condition.’ In turn, I explore how commonly relayed accounts of the ascendency of associationist thought over aesthetic sense have failed to adequately capture the later philosophical interest of aesthetic sense theory. There was no eclipse of aesthetic sense, which continued to assert a profoundly important and innovative role through the nineteenth century.

For Another Theology of Nature

For Another Theology of Nature

Wolfhart Pannenberg’s Theological Method and Metaphysics

After the rise of logical positivism, even in the realm of theology, there was a trend to give up on accepting the actions of God in history as objective acts and to create an atmosphere of separating faith and reason. Wolfhart Pannenberg’s work presents a compelling integration of theology with the rational and empirical rigors of the scientific age. Through a comprehensive theological method, he aimed to establish a dialogue between faith and scientific inquiry, challenging the exclusivity of logical positivism by proposing a theological metaphysics grounded in the concept of retroactive ontology. Pannenberg’s approach is distinguished by its systematic application of hermeneutics, considering the totality of history as the context for divine revelation, and positioning the resurrection of Jesus Christ as a pivotal event that embodies God’s influence on the world. His innovative ontology, which enables one to consider divine action as objective, seeks to validate theology as a science, engaging with natural sciences to foster a mutual enrichment between faith and reason. Pannenberg’s methodological rigor and metaphysical framework offer a robust foundation for a theology that is both intellectually defensible and deeply rooted in Christian faith, advocating for a theology of nature that reconciles the divine with the empirical world.