EPS Blog

In this paper I argue that the ‘argument from miracle’ can best be understood as a powerful instance of what is coming to be known as ramified natural theology. Traditionally, it has been assumed that natural theology must eschew consideration of special revelation from God and consider only data that is available to unaided reason. This, however, is to ignore the fact that a purported revelation may include content that is empirically verifiable and thus within the purview of natural theology. Miracles are publicly observable events that cry out for an explanation. One need not come to such events already accepting the interpretation placed on them by religious believers - the Bible can be read as historical evidence rather than authoritative Scripture - but neither is one prohibited from considering whether that interpretation does indeed provide the best understanding of the events. This opens up the possibility that someone who initially does not accept theism might at once accept both the claim of God’s existence and the claim of God’s self-disclosure. 

Paul Moser has illuminated the spiritual terrain of Christian philosophy by revealing a stark contrast between the poles of spectator natural theology and Gethsemane epistemology. In this paper, I will first suggest that Moser’s work is most helpfully viewed not as a statement about the sociological habits of Christian philosophers, but as a prophetic call to self-examination and repentance by each and every Christian philosopher. That said, I argue that between spectator natural theology and Gethsemane epistemology there does seem room for an intermediary position: a chastened natural theology which provides a lived dialectic, a “ramified personalized natural theology.” I suggest this not as a critique but as a constructive proposal for rapprochement that attempts to find a worthy place for both natural theology and an evangelistic call to a personal encounter with the living Lord. 

Acknowledging the deficiency of traditional natural theology, Angus Menuge seeks an alternative in “ramified personalized natural theology.” I share his sense of the deficiency of traditional natural theology, but I raise some doubts about his proposed alternative, and suggest a more direct approach to the evidence for God. 

This article is a rejoinder to Angus Menuge’s latest proposal of “a third way between standard natural theology and Gethsemane epistemology” for the Christ-Shaped Philosophy project. I contend that we do not have a stable third way, because any alternative to Gethsemane epistemology, like the arguments of traditional natural theology, neglects the distinctiveness of the evidence for the self-authenticating Christian God and does not offer a resilient defense of belief in this God. Advocates of the traditional arguments of natural theology fail to represent the ontological and evidential uniqueness of this God.