3
Polkinghorne thus seeks a middle way between "the clear and certain ideas of the Cartesian modernist
programme" and postmodern uncertainty and relativism. "This middle way is often called critical realism: ,,critical
because it acknowledges the problematics of motivated belief and concedes our inability to rid it of all intellectual
precariousness; ,,realism because it recognises, nevertheless, that we can attain a versimiltudinous grasp of reality."
8
Natural Theology From a Cosmological Perspective
Polkinghornes search for a middle ground has led him to a redefinition of natural theology. As M. B.
Foster has shown, there is an undeniable interdisciplinary link between the fields of science and theology that
contains the presuppositions necessary for dialogue between them.
9
The point of interaction between these two
disciplines lies within natural theology. Therefore, Polkinghorne seeks a new definition of natural theology that will
be faithful to his understanding of science and enlighten his understanding of theology--particularly, for the purpose
of this paper, his understanding of cosmology and eschatology.
Polkinghorne begins by differentiating between science and theology:
10
Science
Theology
- cumulative
- "each generation has its own experience of God and its own
insights into the divine nature," thus no generation has a
better view of God than previous ones; therefore theologians
must have a "continual dialogue with the past"
- conquers "intellectual territory" it will not have to give up
- "divine Subject transcends human observers"
8
Ibid., 33. Polkinghorne agrees with Michael Polanyi (Personal Knowledge: Towards a Post-Critical
Philosophy [Routledge and Kegan Paul, 1958], 214; cited in ibid.): "The personal participation of the knower in all
acts of understanding . . . does not make our understanding subjective. Comprehension is neither an arbitrary act nor
a passive experience, but a responsive act claiming universal validity. Such knowing is indeed objective in the sense
of establishing contact with a hidden reality. . . . It seems reasonable to describe this fusion of the personal and the
objective as Personal Knowledge."
9
M. B. Foster, "Christian Theology and Modern Science of Nature," Mind, 44/176 (1935): 440.
10
Faith, Science and Understanding, 39.