Maybe--but I don't have McGrath's book, hence the question. Given a reasonable answer I "might" be moved to get it. But the questions are legit.
“So, how does Evangelical “natural theology” differ from Catholic “natural theology” (Catholics have incorporated “natural theology” from the very earliest days of the Church).?? And how does it square with the “Bible only” perspective that Protestants are supposed to have?? (Catholics have incorporated “natural theology” from the very earliest days of the Church).”
“Alister McGrath can answer that question for you much better than I, and with less words, too.:)” ~ Matchett-PI
“Maybe—but I don’t have McGrath’s book, hence the question. Given a reasonable answer I “might” be moved to get it. But the questions are legit.”~ Wonder Warthog
First of all, Sola Scriptura does not mean that God only reveals Himself through one means.
Rather, “there is only one propositional, authoritative arbiter of truth. Any theological deduction from general revelation, must therefore be consistent with the authoritative propositional revelation, of which we are instructed is pasa grafh qeopneustoV.” ~ Gregg Strawbridge, Ph.D.
Secondly, if you want to know what the positions of various protestants is on the subject, google is your friend.
I just ordered McGrath’s new book on the subject today, so I can’t tell you what’s in it just yet. You may get a hint by reading what I’m copying and posting below, however:
A Scientific Theology: Nature
By Alister E. McGrath
http://www.amazon.com/Scientific-Theology-Alister-E-McGrath/dp/0802839258
In Chapter 8 McGrath considers natural theology in Christian perspective. He envisages natural theology as a trans-traditional device for interpreting the natural world. Such a natural theology is rooted in the Christian tradition, both in the concept of creation and in the confidence that God does not leave us without witness of his being. Such a natural theology is presented as the appropriate middle ground between the Enlightenment ‘myth of universal reason’, criticized with the help of McIntyre, and postmodern particularism, criticized here in its articulation by John Milbank. Elements of the trans-traditional but Christian natural theology envisaged by McGrath are mathematics, the concept of a logos incarnated in Christ, the religious quest in general, wonder, natural law and the quest for goodness. — (Excerpted review by Willem B. Drees Leyden University, The Netherlands of A Scientific Theology, Volume 2: Reality)
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Science and wisdom, September 28, 2006
Reviewed by J. D. Walters “koshte” (Princeton, NJ)
This is the book I have been waiting to read ever since I got interested in science-and-religion issues: a detailed, comprehensive, erudite discussion of the science-religion dialogue which does not water down orthodox Christian belief. Finally, evangelicals have their ‘Bible’ in dealing with modern science. There are too many important issues which McGrath tackles to even begin to do it justice (the best thing to do is just read the book!), but among the highlights are: 1) a critique of transitory ‘fads’ in theology in an attempt to make theological language scientifically respectable, but which do not, in the end, do justice either to science or to orthodox Christian belief, such as Ian Barbour’s process theology, 2)the promise of Christian theology, in dialogue with the sciences, to overcome the ‘two-cultures’ dichotomy between science and humanities in contemporary thinking and present an integrated, intellectually and spiritually satisfying account of our human experience, 3)a demonstration of the social construction of the concept of ‘nature’, making the valid point that it is not a neutral, uninterpreted standing point for dialogue, 4) a brief but effective preliminary (carried on in Volume 2, which I have yet to read) critique of scientific naturalism, in part based on the analysis of the concept of nature, 5)the implications of the doctrine of Creation for science-religion dialogue, including an account of the unreasonable effectiveness of mathematics, human rationality, beauty in scientific theories, etc. validating C.S. Lewis’ statement that “I believe in Christianity as I believe that the sun has risen; not only because I see it, but by it I see everything else” and finally 6)a very helpful reconceptualization of natural theology, viewed not as an attempt to prove the existence of God starting from a non-religious standpoint (probably impossible) but as ‘faith seeking understanding’ already within a theological framework.
Throughout McGrath’s scholarship is thorough and exhaustive, lending real weight to his arguments. He takes history, sociology, theology, science, philosophy, etc. into account at each stage of his presentation. He is another fine example of how to engage with the best secular scholarship from a Christian viewpoint, without watering down one’s convictions, along with Jeffrey Burton Russell, Nancey Murphy, etc. This book should be read by all Christians who are serious both about engaging with science and maintaining the integrity of their faith. The likes of Barbour and Peacocke, although they have insights which definitely deserve consideration, are essentially compromisers. McGrath shows how modern science and thought in general do NOT necessitate a radical revisioning of Christian belief. Definitely required reading in science-and-religion.
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“Alister McGrath’s The Open Secret provides nothing less than the foundations of a vigorous renewal of natural theology for our time. Theologians and others who have considered natural theology an exhausted topic will have second thoughts after reading this richly nuanced, scholarly, creative, and enjoyable book.” John F. Haught, Georgetown University