Naturalism in the Christian Imagination

In Naturalism in the Christian Imagination, Peter N. Jordan examines the intellectual landscape of early modern England, where the realms of religion and natural philosophy were, perhaps surprisingly, inextricably intertwined. I say “surprisingly,” but most scholars in the field have long recognized the complex relationship between science and religion. But the key to Jordan’s contribution is his emphasis that naturalistic explanations had their origins in a theological debate. Indeed, Jordan’s meticulous research and engaging narrative offer a fresh perspective on how English Protestants in particular grappled with the complex interplay between divine providence and natural causality. This book not only contributes to the field of the history of science and religion but also challenges readers to reconsider the historical dynamics that have shaped our current understanding of these domains.

Jordan sets the stage in Chapter 1, outlining the concept of “providential naturalism.” Here, he captures the zeitgeist of a time when explanations for natural phenomena were predominantly theological, yet increasingly receptive to naturalistic interpretations. The early modern period witnessed, he writes, a profound intertwining of theological and natural explanations, where providential naturalism allowed for an understanding of natural phenomena as both divinely orchestrated and naturally explicable. His exploration of how early modern thinkers reconciled divine governance with natural causes is both insightful and illuminating, providing a robust foundation for the chapters that follow.

In Chapter 2, Jordan goes deeper into the doctrine of providence, dissecting its various categories—creation, conservation, concurrence, and government. Providence, in these various manifestations, formed the bedrock of English Protestant thought, shaping a worldview where every event was seen as both divinely willed and naturally caused. His clear exposition makes these theological concepts accessible, even to those not steeped in religious studies. However, one might wish for a broader comparative analysis that situates English Protestant thought within a wider religious context. Such an approach could enrich our understanding of the uniqueness or universality of these ideas.

Chapter 3 takes a surprising yet intriguing turn, examining the theological and moral debates surrounding chance-based activities like gambling. Through the contrasting views of clergymen like James Balmford and Thomas Gataker, Jordan illustrates how these debates were framed within a providential worldview. The theological debates surrounding gambling reveal a society grappling with the concept of chance within a providential framework, where even seemingly random events were believed to be under divine control. As Jordan writes, “On the surface, then, the debate between James Balmford and Thomas Gataker was about gambling and recreational activities in early modern England. But ultimately theirs was a disagreement over competing versions of providential naturalism, one driven by different sets of commitments of a scriptural, metaphysical, theological, ethical, and empirical kind” (71).

Prodigies and their interpretations take center stage in Chapter 4. Jordan masterfully navigates the tension between miraculous and naturalistic explanations of unusual phenomena. His focus on John Spencer’s efforts to reframe prodigies within natural philosophy offers a compelling narrative. “Spencer published an impassioned treatise in 1663,” he writes, “inveighing against those overly supernaturalistic interpretations of unusual phenomena in nature that characterised debased forms of the Christian faith” (72). According to Jordan, prodigies, once viewed as direct signs from God, began to be reinterpreted through a naturalistic lens, reflecting a shift towards understanding extraordinary phenomena as part of the natural order rather than as interruptions of it.

The revival of atomism, the subject of Chapter 5, posed a significant intellectual challenge to providential naturalism. Atomism presented a materialistic challenge to providential naturalism, proposing that the world operated through inherent properties of matter rather than continuous divine intervention, thereby sparking significant theological and philosophical debates. Jordan’s discussion is clear and concise, yet it leaves the reader yearning for more on the scientific advancements that bolstered atomistic thought.

Chapter 6 explores the ambitious theories of the earth proposed by Thomas Burnet and William Whiston. These theories of the earth represented bold attempts to harmonize geological observations with biblical narratives, highlighting the evolving relationship between scientific inquiry and religious belief. Jordan’s detailed analysis of their attempts to reconcile geological observations with biblical narratives is both fascinating and thorough. However, the chapter could be enhanced by exploring the reception of these theories within the scientific community and the general public.

The final chapter offers a reflective synthesis of the book’s themes. Jordan eloquently connects historical debates to contemporary issues, emphasizing the enduring questions about the relationship between natural causality and divine providence. “If providential naturalists are right,” he writes, “then one can embrace natural causality and naturalistic explanation—a core commitment of science and of its precursor, natural philosophy—without giving it metaphysical priority and thereby giving up on providence and the possibility of meaning” (195-96).

In conclusion, Naturalism in the Christian Imagination is a significant contribution to the history of science and religion. Jordan’s ability to weave complex theological and philosophical concepts into a coherent and engaging narrative is commendable. His work invites readers to reconsider the historical interactions between science and religion and their implications for contemporary discourse. While the book could benefit from broader contextualization and more extensive engagement with primary sources, it nonetheless stands as a valuable resource for scholars and students alike. Jordan’s work is a testament to the intricate dance between faith and reason, reminding us that the search for understanding is as old as humanity itself.