A SCHOLARLY BOOK REPOSITORY
Published in 1721 by the prominent Puritan clergyman Cotton Mather, The Christian Philosopher was the first comprehensive book on science to be written by an American. Building on natural theology, Mather demonstrated the harmony between religion and the new science associated with Sir Isaac Newton. His survey of all the known sciences from astronomy and physics to human anatomy presented evidence that both celestial and terrestrial phenomema imply an intelligent designer.
Winton Solberg's introduction places Mather's treatise in its widest historical context. In addition to tracing the origins and sources of Mather's work, Solberg analyzes the book's contents, its reception, and its significance in American intellectual and cultural history. This edition affirms Mather's importance to American thought as a deeply religious intellectual who introduced the Enlightenment to America.
A religious studies scholar argues that in antebellum America, evangelicals, not Transcendentalists, connected ordinary Americans with their spiritual roots in the natural world.
We have long credited Emerson and his fellow Transcendentalists with revolutionizing religious life in America and introducing a new appreciation of nature. Breaking with Protestant orthodoxy, these New Englanders claimed that God could be found not in church but in forest, fields, and streams. Their spiritual nonconformity had thrilling implications but never traveled far beyond their circle. In this essential reconsideration of American faith in the years leading up to the Civil War, Brett Malcolm Grainger argues that it was not the Transcendentalists but the evangelical revivalists who transformed the everyday religious life of Americans and spiritualized the natural environment.
Evangelical Christianity won believers from the rural South to the industrial North: this was the true popular religion of the antebellum years. Revivalists went to the woods not to free themselves from the constraints of Christianity but to renew their ties to God. Evangelical Christianity provided a sense of enchantment for those alienated by a rapidly industrializing world. In forested camp meetings and riverside baptisms, in private contemplation and public water cures, in electrotherapy and mesmerism, American evangelicals communed with nature, God, and one another. A distinctive spirituality emerged pairing personal piety with a mystical relation to nature.
As Church in the Wild reveals, the revivalist attitude toward nature and the material world, which echoed that of Catholicism, spread like wildfire among Christians of all backgrounds during the years leading up to the Civil War.
One of the central themes of inquiry for Karl Barth, the twentieth-century Protestant theologian, was the notion of revelation. Although he was suspicious of natural theology (i.e. the seeking of evidence for God’s existence in the ordered structure of the world), recent scientific advances (notably in physics and cosmology) and the flourishing modern dialogue between science and religion offer compelling reasons to revisit Barth’s thinking on the concept. We must again ask whether and how it might be possible to hold together the notion of revelation whilst employing reason and scientific evidence in the justification of belief.
In The Heavens Declare, author Rodney Holder re-examines Barth’s natural theology argument and then explores how it has been critiqued and responded to by others, starting with Dietrich Bonhoeffer and Wolfhart Pannenberg. Holder then considers the contributions of two notable British participants in the science-religion dialogue, Thomas Torrance and Alister McGrath, who, despite their repudiation of natural theology in the traditional sense, also provide many positive lessons. The book concludes by defending an overall position which takes into account the ideas of the aforementioned theologians as well as others who are currently engaged positively in natural theology, such as John Polkinghorne and Richard Swinburne.
Holder’s new study is sure to be of interest to theologians, philosophers of religion, and all scholars interested in the science-religion dialogue, especially those interested in natural theology as an enterprise in itself.
A spiritualist, libertarian socialist, women’s rights advocate, and critic of Victorian social convention, Alfred Russel Wallace was in every sense a rebel who challenged the emergent scientific certainties of Victorian England by arguing for a natural world imbued with purpose and spiritual significance. Nature’s Prophet:Alfred Russel Wallace and His Evolution from Natural Selection to Natural Theology is a critical reassessment of Wallace’s path to natural theology and counters the dismissive narrative that Wallace’s theistic and sociopolitical positions are not to be taken seriously in the history and philosophy of science.
Author Michael A. Flannery provides a cogent and lucid account of a crucial—and often underappreciated—element of Wallace’s evolutionary worldview. As co-discoverer, with Charles Darwin, of the theory of natural selection, Wallace willingly took a backseat to the well-bred, better known scientist. Whereas Darwin held fast to his first published scientific explanations for the development of life on earth, Wallace continued to modify his thinking, refining his argument toward a more controversial metaphysical view which placed him within the highly charged intersection of biology and religion.
Despite considerable research into the naturalist’s life and work, Wallace’s own evolution from natural selection to natural theology has been largely unexplored; yet, as Flannery persuasively shows, it is readily demonstrated in his writings from 1843 until his death in 1913. Nature’s Prophet provides a detailed investigation of Wallace’s ideas, showing how, although he independently discovered the mechanism of natural selection, he at the same time came to hold a very different view of evolution from Darwin.
Ultimately, Flannery shows, Wallace’s reconsideration of the argument for design yields a more nuanced version of creative and purposeful theistic evolution and represents one of the most innovative contributions of its kind in the Victorian and Edwardian eras, profoundly influencing a later generation of scientists and intellectuals.
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