A Scientific Theology. Vol. 1: Nature

Anglican Theological Review, Summer 2004 by Snyder, Gregory A

A Scientific Theology. Vol. 1: Nature. By Allster E. McGrath. Grand Rapids, Mich.: William B. Eerdmans Publishing Company, 2001. xx 325 pp. $50.00 (cloth).

This hook is the first of three volumes on a specific approach to theology, called scientific theology. McGraths debt to T. F. Torrance is obvious throughout. The jacket claims this to be a "groundbreaking work of systematic theology," and I agree. This is a combination of philosophical, historical, and systematic theology wrapped neatly into an extended apologetic for a particular method, scientific theology.

This is a unique approach. The book opens with a section entitled "Prolegomena" where McGrath outlines and defends the method to be used:

A positive working relationship between Christian theology and the natural sciences is demanded by the Christian understanding of the nature of reality itself-an understanding which is grounded in the doctrine of creation. If God made the world, which therefore has the status of being "creation" as well as "nature," it is to be expected that something of the character of God might be disclosed through that creation (p. 21).

McGrath unashamedly clings to orthodox Christian theological formulations and chastises other theologians who have relied too much on process theology for their "mediated" approach to natural science and theology, and in the process have alienated both scientists and orthodox Christian theologians.

McGrath favors an honest engagement between Christian theology and science, with neither asked to give way on basic principles. he states that "classic Christian formulations of faith are perfectly adequate to function as the basis of a scientific theology" (p. 42). Yet, these formulations are not mere window dressing for an archaic fundamentalism. McGrath does not pin his theological hopes on prevailing scientific wisdom, but instead on parallel "methods and working assumptions" which undergird science, namely, "a be lief in the regularity of the natural world, and the ability of the human mind to uncover and represent this regularity in a mathematical manner" (p. 50).

McGrath sees striking parallels between the historical development of scientific theories and Christian doctrine. he rejects the idea that science and theology have been engaged in a battle for centuries, instead casting society and science in the roles of internecine enemies. Finally, McGrath adopts a realist position, though his full defense of realism awaits the next volume. he also claims that theology should be viewed, like science, as an account of reality.

In the second section, McGrath gives an extended history of the concept of "nature" and its biblical and Christian counterpart, "creation." he finds that "the concept of'nature' is ambivalent, reflecting the aspirations, longings and fears of those who appeal to it" (p. 86) and one of the most "socially conditioned of all human concepts" (p. 88). he argues that the concept of "nature" is subjective and appeals to the Christian concept of "creation" as a way out of the morass.

McGrath turns to the source of the doctrine of creation, the Bible. The Old Testament shows that God is not only creator, but also sustainer of the cosmos. The New Testament extends the concept of "creation" to include redemption and salvation, thus the "new creation" in Christ. he is the final agent and goal of "creation."

McGraths final chapter surveys the historical origins and revivification of natural theology for his scientific theology project. he begins with William P. Alstons definition of natural theology as "the enterprise of providing support for religious beliefs by starting from premises that neither are nor presuppose any religious beliefs" (p. 241). In an enlightening discussion, McGrath claims that Earth's objections to natural theology are not against natural theology per se, but against the concept of human autonomy often imported into natural theology, and the undermining of the uniqueness of God's self-revelation. In a moment of poignant frustration, McGrath concludes that "Earth's greatest achievement may well turn out to be the shaping of perceptions of Christian history for those who are too lazy to study it for themselves" (p. 279). But Earth's criticisms and distrust of natural theology are redeemed by T. F. Torrance, who places natural theology under the umbrella of all of God's self-revelation.

This volume is a magisterial historical, philosophical, theological, and biblical treatise on "nature." By its end, I felt as if I had completed a seminary course in natural theology. It is well written, erudite, at times even provocative, and humorous. However, it is not a book for the faint of heart. It is a book to consume slowly and savor in one's study, notepad in hand.

GREGORY A. SNYDER

St. John's Episcopal Parish

Johns Island, South Carolina