5
proofs for Gods existence.
17
However, modern science and philosophy have reasonably demonstrated that the
proofs for the existence of God do not in actuality prove anything at all about Gods possible existence. For
Polkinghorne, natural theological discourse takes place, first of all, on the basis of "insight rather than proof."
18
Second, Polkinghorne believes that "the new natural theology looks to the ground of all sciences
explanation, the laws of nature that it has to take as the assumed and unexplained basis for all its explanation, and it
asks whether there is more to be understood about these laws beyond their mere assertion." It does not hold a rival
position with science or try to answer "essentially scientific questions but it serves as a complement to science,
going beyond the latters self-limited realm of enquiry and addressing metaquestions, that arise from scientific
experience but which transcend the bounds of scientific understanding alone."
19
Polkinghorne sees his starting point for the discussion of natural theology as differing from classical
interpretations. He notes that in the medieval approaches of Anselm and Aquinas natural theology proceeded from
the ontological argument, e.g., Anselm argued for "God as that being ,,than which no greater can be conceived," and
Aquinas developed "five ways" that point to "what all call God" as the ground of all existence. The ontological
argument was thus built around the question of existence or being. In the second revival of natural theology,
William Paley developed the argument from design, pointing to God as the divine clockmaker.
20
Polkinghorne,
however, sees that the third revival of natural theology is concerned with the cosmological argument, "at root, the
discussion of Leibnizs great question, ,,Why is there something rather than nothing?"
21
As noted, the arguments from ontology, design, and cosmology are ancient arguments. Theism was built
around the ideas that "(a) one and only one-all powerful God exists, (b) that this single God created the universe and
17
Cf. James Hutchison Stirling, Philosophy and Theology, The First Edinburgh Gifford Lectures
(Edinburgh: T. & T. Clark, 1890), second lecture.
18
Faith, Science, and Understanding, 71.
19
Ibid.
20
Ibid., 69-70.
21
Science and Theology, 71. He notes that, significantly, this third revival is not solely, or even primarily,
occurring within theology, but "more at the hands of the physical scientists than at the hands of the theologians."