PDF Ebook The Oxford Handbook of Natural Theology (Oxford Handbooks), by Russell Re Manning
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The Oxford Handbook of Natural Theology (Oxford Handbooks), by Russell Re Manning
PDF Ebook The Oxford Handbook of Natural Theology (Oxford Handbooks), by Russell Re Manning
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The Oxford Handbook of Natural Theology is the first collection to consider the full breadth of natural theology from both historical and contemporary perspectives and to bring together leading scholars to offer accessible high-level accounts of the major themes. The volume embodies and develops the recent revival of interest in natural theology as a topic of serious critical engagement. Frequently misunderstood or polemicized, natural theology is an
under-studied yet persistent and pervasive presence throughout the history of thought about ultimate reality - from the classical Greek theology of the philosophers to twenty-first-century debates in science and religion.
Of interest to students and scholars from a wide range of disciplines, this authoritative handbook draws on the very best of contemporary scholarship to present a critical overview of the subject area. Thirty-eight new essays trace the transformations of natural theology in different historical and religious contexts, the place of natural theology in different philosophical traditions and diverse scientific disciplines, and the various cultural and aesthetic approaches to natural theology to
reveal a rich seam of multi-faceted theological reflection rooted in human nature and the environments within which we find ourselves.
- Sales Rank: #1169149 in eBooks
- Published on: 2013-01-17
- Released on: 2013-01-17
- Format: Kindle eBook
Review
"[A] valuable addition to the 'Oxford Handbooks in Religion and Theology' series... recommended." --CHOICE
"[A] fine collection... the editor of this varied and interesting collection is to be commended for his careful tightrope walk through the plethora of rival works. The Oxford Handbook of Natural Theology wisely eschews trespassing on the terrain of its predecessors in favour of original and distinctive meta-disciplinary perspectives on natural theology itself... this book combines diversity of approach with brevity and flashes of genuine depth." --The Expository Times
About the Author
Russell Re Manning is Lord Gifford Fellow in the School of Divinity, History and Philosophy at University of Aberdeen.
John Hedley Brooke is Emeritus Fellow at Harris Manchester College, Oxford.
Fraser Watts is Reader in Theology and Science, University of Cambridge.
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0 of 0 people found the following review helpful.
A Splendid Achievement
By Christopher R Brewer
(This review first appeared in Journal of the Evangelical Theological Society 56.2 [June 2013], 448-452.)
In this timely volume, Russell Re Manning, Lord Gifford Fellow in the School of Divinity, History, and Philosophy at the University of Aberdeen, serves up an impressive array of articles on the topic of natural theology. And what is natural theology? Re Manning responds: "There is no easy answer to this question; indeed it is one of the primary aims of this Handbook to highlight the rich diversity of approaches to, and definitions of, natural theology. The lack of a fixed consensus on the definition of natural theology is due, in part, to its inherently interdisciplinary character and the inevitable limitations of definitions that belong firmly within particular disciplines" (p. 1). Each contributor, then, gives their own definition of natural theology, "reflect[ing] the plurality of contexts within which the study of natural theology must be situated" (p. 1). Carving out space for conversation, Re Manning notes: "To assert the contemporary vitality of natural theology is to cut against a widely accepted and deeply ingrained standard narrative of the rise and fall of natural theology, a simplified story of the historical and intellectual trajectory of natural theology that still dominates most assessments of the topic. As the chapters in this Handbook collectively demonstrate, however, "this standard story is a myth, and one that deserves nothing so much as a decent burial" (p. 2). Re Manning goes on to outline "this myth ... point by point" (pp. 3-4). That said, the Handbook's thirty-eight articles are grouped into five, post-Introduction parts: (1) Historical Perspectives on Natural Theology; (2) Theological Perspectives on Natural Theology; (3) Philosophical Perspectives on Natural Theology; (4) Scientific Perspectives on Natural Theology; and (5) Perspectives on Natural Theology from the Arts.
In Part 1, Stephen R. L. Clark begins with the classical origins of natural theology. Here, theoria is significant, and this despite the fact that "neither Aristotle nor his successors are clear about what theoria involves," though it "does at least include a delight in beauty" (p. 15). Christopher Rowland opens his essay on natural theology by noting that he is "deliberately playing with several approaches to the meaning of nature and natural" (p. 23). Acknowledging that "Biblical writings rarely offer an argument for God's existence based on appeal to the natural world" (p. 28), Rowland deftly shifts the conversation to "the human in the midst of the natural world" (p. 28) "as the peculiar vehicle of the divine" (p. 31). He concludes with Revelation and William Blake, for whom "the natural [was] a signifier for the theological" (p. 36). Wayne Hankey covers the patristic period read through the eyes of Henri de Lubac and the nouvelle theologians with their conflation of natural and supernatural. This chapter is largely concerned with philosophical harmonization and the relationship of philosophy to theology. Alexander W. Hall describes the medieval period as one in which "philosophy is ancillary to theology" (p. 57) and where "Scripture sets the agenda for and fixes the parameters of natural theology" (p. 58). Scott Mandelbrote argues that natural theology in the early modern period "was a contested arena" reflecting "differences in how one should read the evidence of nature, and what weight one should give to the Bible and to reason" (p. 86). Special attention is given to the changing role of natural theology in the context of the universities of Western Europe in the late seventeenth century. Matthew D. Eddy's contribution considering the nineteenth century focuses on the argument from design, an argument synonymous with natural theology during this period. That said, Eddy also considers Immanuel Kant and the moral argument, as well as John Stuart Mill's response and the impact of the First World War, "one of the biggest blows to Victorian natural theology" (p. 113). Finally, Rodney D. Holder addresses the twentieth century, beginning with Karl Barth's "Nein!" and moving through Dietrich Bonhoeffer, Wolfhart Pannenberg, T. F. Torrance, and Alister McGrath (as well as several additional voices in his "Conclusion"), each of whom offer opportunities for natural theology.
In Part 2, Daniel H. Frank presents a Jewish perspective on natural theology, a lively account that begins with Job via Maimonides before turning to Saadia Gaon and Baruch (aka Benedict de) Spinoza. Robert G. Morrison introduces natural theology in Islam, noting that "Islam has deemed nature relevant to knowing about God" (p. 152). East meets West in Jessica Frazier's consideration of natural theology in Eastern religions, an instructive attempt at intercultural natural theology. Taking Michael J. Buckley's work as his point of departure, Denis Edwards advocates a middle way between "the theologies of [Karl] Rahner and [Hans Urs von] Balthasar [which] are best seen in non-competitive terms" (p. 187). Russell Re Manning critiques the "Reformed Objection to Natural Theology," addressing Karl Barth's "Nein!" and proponents of Reformed epistemology head-on. He rereads the Reformers alongside Richard Muller and Michael Sudduth, suggesting that "a Reformed epistemology demands ... a Reformed natural theology" (p. 209), albeit "not ... as the attempt to argue to the existence of God without reliance on religious presuppositions" (p. 210). Christopher C. Knight admits that "natural theology is not often used by Orthodox theologians" (p. 213) but adds that "the term natural theology may--if understood more broadly--legitimately be applied to aspects of the Orthodox theological tradition" (p. 213). Andrew Moore closes Part 2 with an overview of "Theological Critiques" with an almost exclusive focus on the Barth-Brunner debate.
In Part 3, Keith Parsons addresses analytic philosophy, focusing on the fine-tuning argument (à la William Lane Craig and Robin Collins). Parsons tends toward the atheistic single universe hypothesis, more or less an accusation of infinite regress. Generous and even-handed in his critique, Parsons nonetheless concludes that "natural theology, if construed as a project intended to persuade (or at least intimidate) unbelievers by the sheer force of evidence and logic, has failed and will continue to fail" (p. 260). That said, "natural theology need not be viewed as a sort of logical bludgeon" but might "function mainly to provide rational support for those who already believe" (p. 260). Re Manning returns to address continental philosophy. Beginning with Peter Berger's A Rumour of Angels (Anchor, 1970), Re Manning offers "a more synthetic account of the general tendencies of continental philosophy" (p. 264) in which the imagination looms large. David Ray Griffin presents a process natural theology which he takes to be "overwhelmingly more probable than the atheistic view" (p. 291). Neil A. Manson considers the question "Why would God design or create anything at all, much less a world like this one?" (p. 296). William Schweiker identifies ethical approaches unfriendly to natural theology (e.g. divine-command) before presenting and critiquing the standard approaches and proposing another possibility: a "hermeneutical approach" concerned with mutually critical interpretations and reflection as opposed to proving the existence of God. Mark Wynn discusses arguments from religious experience, including the familiar versions concerned with "non-materially mediated intuition of God" (p. 331) as well as less familiar arguments having to do with materially mediated experience. Clayton Crockett wants to "get beyond the limits of a postmodernism obsessed with language and culture to the exclusion of nature" (p. 347). Pamela Sue Anderson surveys feminist perspectives before commending Hannah Arendt's notion of the "active life as a shared vision for women and men today" (p. 367). Wesley J. Wildman advances the claim "that traditional natural theology is impossible,... outright skepticism ... needlessly defeatist, and ... a different approach to navigating the conceptual and logical linkages between the ontology of nature and the metaphysics of ultimacy ... required (p. 370). He advocates a comparative approach acknowledging multiple complexities, and this in an effort to be transparent. Finally, Charles Taliaferro offers a survey of the various philosophical critiques of natural theology. He considers external as well as internal critiques before ending on an optimistic note concerning philosophical theism and metaphysics.
In Part 4, Michael Ruse (biological sciences), Paul Ewart (physical sciences), and David Knight (chemical sciences) conclude that their respective sciences offer permissibility, not proof. John Polkinghorne addresses mathematics, suggesting that it encourages further metaphysical exploration (p. 453). Accepting Hume's critique, Christopher Southgate considers ecology and offers a "natural theology of the biosphere" (p. 462) that "is more exploratory, less apologetic in emphasis" (p. 459). Fraser Watts focuses on the mind sciences, specifically the distinctiveness of the human mind and the naturalness of religion. Richard K. Fenn's sociological approach deals with "a `pre-animist' form of religiosity" (p. 488) with salvation being a "desire for instruction that leads to understanding" one's "place in the cosmos" and "the meaning of the moment" (p. 503). Finally, Philip Clayton offers various scientific critiques of natural theology, but not before addressing more fundamental challenges such as "historical, cultural and scientific context" (p. 505) as well as "the changed status of the humanities" (p. 506).
In Part 5, Frank Burch Brown begins with an apologia for aesthetics and the arts in relation to natural theology. After identifying and responding to potential problems, Brown provides an overview of several attempts and concludes with an endorsement of Re Manning's reading of Tillich (Peeters, 2005). Douglas Hedley speaks to the imagination and natural theology, and, suggesting that "there is a deep and important connection between" (p. 539) the two, argues that "it takes the work of imagination to remove the veil of phenomena of our habitual experience and to habituate the mind to the presence of the transcendent God of theism in the world" (p. 548). Following Hans-Georg Gadamer and George Steiner, Guy Bennett-Hunter focuses on "the possibility and nature of religious experience" (p. 553) in literature, specifically Edwin A. Abbot's Flatland and Arthur Schnitzler's short story, "Flowers." Jeremy Begbie takes up music and, after summarizing the contributions of David Brown and Anthony Monti, argues that "a continued commitment to the term `natural theology' is confusing" (p. 573). In its place, Begbie offers "one responsibility of a theology of creation" (p. 573) and, later, "`natural theology' (appropriately conceived)" (p. 579). Kristóf Nyíri tackles images in natural theology and, drawing upon John Henry Newman, Austin Farrer, and Karl Rahner, suggests that we might transcend images. For Nyíri, images are "capable of suggesting extended meanings additional to, and beyond, their straightforward ones" (p. 588). Finally, Robert K. Johnston addresses the film viewer and natural theology. He begins with the results of an informal survey given to one of his classes and, using these results, gets at the variety of transcendent/spiritual experiences that individuals might have. In the latter half of the chapter, Johnston reflects on the earlier phenomenology and, drawing upon the work of Avery Dulles (who makes use of Michael Polanyi), suggests that natural theology might be understood in terms of "discovery" (i.e. the creaturely side of revelation), a particular kind of "paying attention" (p. 609).
The Oxford Handbook of Natural Theology takes its place alongside of The Blackwell Companion to Natural Theology (Blackwell, 2009), and while the latter claims to be "representative of the best work being done in the field today" (p. xiii), "the field" is, in that volume, quite limited. Re Manning's Handbook, on the other hand, offers a wide array of interdisciplinary engagement. In this sense, the Handbook succeeds in its stated aim "to highlight the rich diversity of approaches to, and definitions of, natural theology" (p. 1). That said, this diversity of approaches persists in asking the question "What is natural theology?" Are we to be left with multiple definitions and alternate suggestions (e.g. the oft-suggested "theology of nature," Eberhard Jüngel's "more natural theology," Jürgen Moltmann's "creaturely theology," Begbie's "one responsibility of a theology of creation," etc.)? In an effort to give shape to, and encourage, the conversation, Re Manning might have offered something approximating a bird's eye view (e.g. Michael Sudduth [Ashgate, 2009] 4, 53), though perhaps this would have fallen outside the stated aim of this volume. Perhaps he intends to address this in his forthcoming New Directions in Natural Theology: Innovations at the Interface of Religion, Science, Philosophy, and the Arts (Oxford University Press). In any case, this Handbook is a splendid achievement, and though some articles are better than others, they are with very few exceptions a real pleasure to read. The Handbook is highly recommended for anyone interested in natural theology in its various forms and for apologetics courses everywhere.
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