James F. Sennett and Douglas Groothuis have assembled a distinguished array of scholars to examine the Humean legacy with care and make the case for a more robust, if chastened, natural theology after Hume.

The Reality Series aims to be a presentation and defense of the principal philosophical and theological truths of Scholastic Catholicism. The Series begins with natural theology which is the branch of philosophy that reasons about God without dependence upon faith and divine revelation. Instead of divine revelation, natural theology uses our natural intellectual faculties and creation. This book aims to be a brief treatise on natural theology covering the existence of God, our natural knowledge of Him, and the Divine Attributes. Included are key metaphysical ideas that underpin Scholastic natural theology. This book is written primarily for mid-level intellectuals; specifically, seminarians, master's students and priests. However, no prior philosophical training is assumed. For this reason, those who are interested in natural theology, but do not have any formal training, will be able to glean a fair amount from the text. Lastly, this volume will form part of the foundation for later volumes in the Reality Series on metaphysics, ethics, supernatural theology and moral/spiritual theology.

Aristotle's cosmological argument is the foundation of Aquinas's doctrine of God. For Thomas, the cosmological argument not only speaks of God's existence but also of God's nature. By learning that the unmoved mover is behind all moving objects, we learn something true about the essence of God-principally, that God is immobile. But therein lies the problem for Thomas. The Catholic Church had already condemned Aristotle's unmoved mover because, according to Aristotle, the unmoved mover is unable to be the moving cause (i.e., Creator) and governor of the universe-or else he would cease to be immobile. By seeking to baptize Aristotle into the Catholic Church, however, Thomas gave his life to seeking to explain how God can be both immobile and the moving cause of the universe. Thomas even looked to the pantheistic philosophy of Pseudo-Dionysius for help. But even with Dionysius's aid, Thomas failed to reconcile the god of Aristotle with the Trinitarian God of the Bible. If Thomas would have rejected the natural theology of Aristotle by placing the doctrine of the Trinity, which is known only by divine revelation, at the foundation of his knowledge of God, he would have rid himself of the irresolvable tension that permeates his philosophical theology. Thomas could have realized that the Trinity alone allows for God to be the only self-moving being-because the Trinity is the only being not moved by anything outside himself but freely capable of creating and controlling contingent things in motion.

The Oxford Handbook of Natural Theology" explores the diversity and vitality o natural theology, both historically and as an issue of contemporary concern.

“Enriching our Vision of Reality is elegant, erudite, and animated by a constant enthusiasm for its subject. There is everything here—science, theology, philosophy, biography, even some poetry—all enlisted to help us to see the world as it is, both more clearly and with greater delight.” —Reverend Doctor Andrew Davison, Starbridge Lecturer in theology and natural sciences, University of Cambridge, and fellow in theology at Corpus Christi College “It’s a pleasure to read an introduction to science and Christian belief that is both erudite and accessible. McGrath’s new book is rich with personal examples, biographies of famous scientists and theologians, and effective refutations of their detractors. This invitation to move forward from a bifurcated to an expansive view of reality is recommended for all who seek an ‘integrated understanding’ of science and Christian faith.” —Philip Clayton, editor of The Oxford Handbook of Religion and Science In this exceptional volume, leading theologian Alister McGrath writes for scientists with an interest in theology, and Christians and theologians who are aware of the importance of the natural sciences. A scene-setting chapter explores the importance of the human quest for intelligibility. The focus then moves to three leading figures who have stimulated discussion about the relationship between science and theology in recent years: Charles Coulson, an Oxford professor of theoretical chemistry who was also a prominent Methodist lay preacher; Thomas F. Torrance, perhaps the finest British theologian of the twentieth-century; and John Polkinghorne, a theoretical physicist and theologian. The final section of the book features six “parallel conversations” between science and theology, which lay the groundwork for the kind of enriched vision of reality the author hopes to encourage. Here, we are inspired to enjoy individual aspects of nature while seeking to interpret them in the light of deeper revelations about our gloriously strange universe.

Two partial apprehensions of nature vied for dominance in the past century: religious (void of any influence from science) and scientific (unable to admit any reality, beyond the empirical). Both views have led to the exploitation of nature -- and the scientific may prove even more devastating. The fault, Gilkey argues, lies not in the scientific knowledge of nature but in the assumed philosophy of science that accompanies most scientific and technological practice. Scientific knowing needs to be critiqued and brought into relationship with other complementary ways of knowing.

Samuel Adams engages the classic problem of the relation between faith and history from the perspective of apocalyptic theology in critical dialogue with the work of N. T. Wright. He argues that historical and theological scholars must take into consideration, at a methodological level, the reality of God that has invaded history in Jesus Christ.