Natural Theology: Confessional Paper for Association
Natural Revelation is the revelation of God which he gives apart from Scripture. He gives it through writing his law on the heart of man, through creation and through providence. Natural Theology is to take the Natural Revelation of God seen in creation and providence, and to reason from it to God’s existence and some aspects of his nature.
The Limitations of Natural Theology
The 1689 Baptist Confession opens with these words,
The Holy Scripture is the only sufficient, certain, and infallible rule of all saving knowledge, faith, and obedience
The Scriptures are that against which all things are to be measured. We may ask: how is the true length of objects determined? By measuring them against a standard, against a ruler. The ruler’s measurements are correct, and it accurately demonstrates the lengths of objects. If there are any disputes about an object’s length, the use of a ruler can resolve the dispute. However strongly an individual may have held an opposing opinion regarding an object’s length, that individual must concede to the measurement of the ruler because it is the standard, and to disagree with the standard would be irrational and absurd. The Scriptures are the only sufficient, certain, and infallible rule of all saving knowledge, faith, and obedience. They are the standard against which all saving knowledge, faith, and obedience are to be measured up. Just as the only way to truly know the length of an object is to measure it against a ruler, the only way to truly know saving knowledge, faith, and obedience is by recourse to Scripture.
The first half of this Confessional statement contains a triad of adjectives modifying ‘rule’. This rule which is the Scriptures is the only ‘sufficient’ one, by which is meant the only rule which is enough. There is no other truth and standard that is enough to bring saving knowledge, faith and obedience; all other books and teachings are insufficient. The next adjective is ‘certain’, meaning sure, absolute, unchanging. The Scriptures do not need updating, they are not in flux. The third adjective is ‘infallible’, indicating that the Scriptures are a rule, a standard, which cannot be wrong. That is, it is not simply that they are not wrong, like some of my opinions are not wrong, but rather that they cannot be wrong – it is impossible.
The fact that the Scriptures are described as the ‘only sufficient, certain, and infallible rule’ is very significant. They have a special place in terms of knowledge and authority in everything pertaining to saving knowledge, faith, and obedience. There is no other standard like the Scriptures, it is on a level of its own. Pertinently, it is higher in point of authority and knowledge than Natural Theology. Saving knowledge, faith, and obedience is impossible without the Scriptures. Saving knowledge is the knowledge that is required to be saved. For example, knowledge of Jesus Christ and his sacrifice for sinners. Saving faith is that faith required to be saved. Saving obedience is the person’s faithful response of obedience to the commands of God in repentance. All of these require the Scriptures.[1]
The limitations of Natural Theology by implication, then, are clear. Natural Theology is not sufficient to bring salvation, it is not certain, and it is not infallible. If a person is in need of saving knowledge, faith, and obedience they need the Scriptures. Natural Theology can tell us a lot, but it is not sufficient for salvation. In our churches, we must hold to the truth of the Scriptures, confess the truth of the Scriptures – individually and corporately – preach the truths of the Scriptures, and treat the Scriptures with a reverence and a care that is not necessary with Natural Theology.
Nevertheless, the Confession does not dismiss Natural Theology. Dr. Renihan, commenting on the first paragraph of the Confession, states, “The Baptists are not asserting that the Bible is the only source of any knowledge, but rather of saving knowledge. General Revelation may tell us that there is a God, and reveal to us his power and eternal being, but it cannot tell us that he is merciful and saving.”[2] It is unwise and unprofitable to dismiss Natural Theology. In fact, one could argue that to dismiss Natural Theology fails to understand and revere the Scriptures. For Natural Theology is used in the Bible itself. It encourages its readers to use Natural Theology to know more of God, coming to a greater knowledge of his glory, and in turn pouring out praise to him. The validity of Natural Theology will be briefly explicated from both a Confessional and Biblical basis.
The Validity of Natural Theology
Confessionally Explained
Although the light of nature, and the works of creation and providence do so far manifest the goodness, wisdom, and power of God, as to leave men inexcusable; yet they are not sufficient to give that knowledge of God and His will which is necessary unto salvation (ch. 1, p. 1)
Although the light of nature
The light of nature is not a clear-cut statement and the theological world has not always demonstrated uniformity in the use of this phrase. Nevertheless, it seems that in the Confession it refers to Natural Revelation in the context of humanity’s reasoning capabilities. J.V. Fesko explains, “The light of nature denotes three things: (1) Natural law, (2) human reason, and (3) God’s Natural Revelation in creation.”[3] God reveals himself in the heart of man and in the world, but he also gives man the rational capabilities to interpret the revelation he has given in his creation, reasoning to truths about God. The animals cannot come to a knowledge of God because they have not rational souls. God has not only given nature as revelation of himself, but he has given us the light of reason and intellect – a light common to all men. Men are rationally capable of drawing logical conclusions from the data which God has revealed in the world. A very simple example of this would be that man sees the greatness, feels the warmth, and recognises the purpose of the sun. Through reason, he knows that a great and mighty being must have created it.
And the works of creation and providence do so far manifest the goodness, wisdom, and power of God
The creation that God has made tells us of him. The creation is an avenue through which we can learn about God. We can take the conclusions of our sense from what we see, hear, smell, taste and touch and reason from them to understand trust about God. Seeing a stunning landscape, hearing birdsong, smelling tasty food, laying our head down on a pillow. All these things tell us of God, of his greatness and power, his goodness and love, his wisdom and imagination, his beauty and blessedness.
Not only his creation, but also God’s providence reveals his existence and character. Providence is God’s ordering, sustaining, and working of and through his creation. John Flavel in “The Mystery of Providence”, says:
“And yet, though our present views and reflections upon Providence are so short and imperfect in comparison to that in heaven, yet such as it is under all its present disadvantages, it has so much excellence and sweetness in it that I may call it a little heaven, or as Jacob called his Bethel, ‘the gate of heaven.’ It is certainly a highway of walking with God in this world, and a soul may enjoy as sweet communion with Him in His providences as in any of His ordinances. How often have the hearts of its observers been melted into tears of joy at the beholding of its wise and unexpected productions! How often has it convinced them, upon a sober recollection of the events of their lives, that if the Lord had left them to their own counsels they had as often been their own tormenters, if not executioners! Into what and how many fatal mischiefs had they precipitated themselves if Providence had been as short-sighted as they! They have given it their hearty thanks for considering their interest more than their importunity, and not allowing them to perish by their own desires.”[4]
He speaks of the revelations and sweetnesses of reflection that providence can bring to believers. These examples can be little things that occur in our ordinary lives, to which list all Christians could add many entries. But God reveals himself through great, overriding providences, too. For example, the providential preserving of the text of Scripture, which upon finding earlier/different manuscripts (e.g. dead sea scrolls) matches up miraculously well. Providence, alongside creation, received and interpreted through our sense and reason provides such a picture of God’s existence, power, goodness, and wisdom that man is utterly and completely without excuse before God.
As to leave men inexcusable
This Natural Revelation which speaks to us of God is accessible by man. The revelation of God in the light of nature, works of creation and providence is not meagre, it is not diminutive. God’s existence, power, goodness and wisdom are plainly, clearly and intelligibly on display to fallen man. Fallen man can come to a knowledge of God’s existence, power, wisdom, and goodness.
Aristotle, a man who almost certainly did not have any of the Scriptures,[5] knew about the existence of an uncaused cause. He argued that a being who was not affected by any other being must be the cause of all existence. This is exactly what the Bible teaches about God. God always has been (Psalm 90:2) and he is not like men that he should be changed or affected by any other thing (Malachi 3:6). Natural Theology – the natural knowledge of God – is open to fallen man.
Biblically Grounded
The Bible clearly affirms the truth of Natural Theology. Psalm 19:1-6 states,
1 The heavens declare the glory of God; And the firmament shows His handiwork. 2 Day unto day utters speech, And night unto night reveals knowledge. 3 There is no speech nor language Where their voice is not heard. 4 Their line has gone out through all the earth, And their words to the end of the world. In them He has set a tabernacle for the sun, 5 Which is like a bridegroom coming out of his chamber, And rejoices like a strong man to run its race. 6 Its rising is from one end of heaven, And its circuit to the other end; And there is nothing hidden from its heat.
Not only does this Psalm declare that God reveals himself in creation (vs. 1-2), but it also asserts that this revelation is ‘heard’ by all. Regardless of speech or language (vs. 3) all hear the voice of the sun declaring the glory of God. This revelation of God does not fall on ears which cannot understand, there is no communication barrier. The declarations of heaven do not fall to the ground without anyone hearing; the pouring out of speech does not bypass all people; the revealing of knowledge by the night is not a revealing which is actually veiled to all people. God’s revelation of his glory is revealed to and understood by all.
But the Bible does not merely affirm the truth of Natural Theology, it actually encourages man to practise it. Job 12:7-9 reads,
But now ask the beasts, and they will teach you; And the birds of the air, and they will tell you; 8 Or speak to the earth, and it will teach you; And the fish of the sea will explain to you. 9 Who among all these does not know That the hand of the Lord has done this.
All these creatures demonstrate that God exists, simply by their very existence. They are even spoken of as knowing that God exists and is the creator. But more than this, God tells Job to go to the beasts to be taught. Of course, this is a personification, for the beasts cannot actually speak. But their very existence, their design, their actions and purpose all plainly communicate a mighty creator. God wants Job to pay more attention to Natural Theology, because if Job had done this he would not question the creator God.
A more systematic, doctrinal statement demonstrating Natural Theology is in Romans 1:19-21,
… what may be known of God is manifest in them, for God has shown it to them. 20 For since the creation of the world His invisible attributes are clearly seen, being understood by the things that are made, even His eternal power and Godhead, so that they are without excuse, 21 because, although they knew God, they did not glorify Him as God, nor were thankful, but became futile in their thoughts, and their foolish hearts were darkened.
In these verses, the apostle Paul clearly states that a certain knowledge of God is present in all people. He says that “what may be known of God is manifest in them”. This knowledge is plain from the creation itself, as from creation it can be “clearly seen”. Paul actually declares “they knew God”. All this is in the context of Paul explaining that wicked men in the world, even those who have not heard the gospel, are without excuse before God for their deeds, for they all know him and so their rejection of him and the law he has put in their heart is actionable.
Objection
A common objection to the perspective outlined is that while God does reveal himself in creation, it is impossible for fallen man to reason from this revelation to the existence of God. Due to the corrupting impact of sin, human beings cannot take the revelation that God has made of himself in creation and correctly interpret it to come to a knowledge of God’s existence and characteristics. Jeffrey Johnson argues for this perspective. In his book, “The Failure of Natural Theology” he states, “Yet proving the biblical validity of Natural Revelation does not establish the biblical validity of Natural theology—philosophy.” Johnson quotes another theologian in support of his view.
General Revelation refers to what God makes known of himself through creation. It is accepted and understood by faith. It proceeds from God and reaches us. On the other hand, Natural theology, as it is called, refers to attempts by humans to argue for the existence and nature of God based on what is known or observed in creation and providence. It assumes that we have the capacity to know a great deal about God on the basis of our own powers of reason and observation.[6]
According to Johnson, what is observed in creation and providence cannot lead to a knowledge of God by a man’s reasoning from these effects to a necessary divine cause. This paper has already argued contrary to this perspective of Johnson from the Confession and from Scripture. A further text which demonstrates the erroneous nature of Johnson’s claim is the statement of Jesus in Matthew 6:25-34,
25 “Therefore I say to you, do not worry about your life, what you will eat or what you will drink; nor about your body, what you will put on. Is not life more than food and the body more than clothing? 26 Look at the birds of the air, for they neither sow nor reap nor gather into barns; yet your heavenly Father feeds them. Are you not of more value than they? 27 Which of you by worrying can add one cubit to his stature?
28 “So why do you worry about clothing? Consider the lilies of the field, how they grow: they neither toil nor spin; 29 and yet I say to you that even Solomon in all his glory was not arrayed like one of these. 30 Now if God so clothes the grass of the field, which today is, and tomorrow is thrown into the oven, will He not much more clothe you, O you of little faith?
31 “Therefore do not worry, saying, ‘What shall we eat?’ or ‘What shall we drink?’ or ‘What shall we wear?’ 32 For after all these things the Gentiles seek. For your heavenly Father knows that you need all these things. 33 But seek first the kingdom of God and His righteousness, and all these things shall be added to you. 34 Therefore do not worry about tomorrow, for tomorrow will worry about its own things. Sufficient for the day is its own trouble.
Jesus exhorts his listeners to look at the birds of the air and see how they are fed and clothed. This is an observation of the world. Then, they are to reason from this observation to the reality that they are of more value than the birds. On this rational basis, Jesus’ listeners can have confidence that they will be looked after by their heavenly Father. For those who are right with God, there is nothing to be anxious about because God will look after them, and Jesus encourages his hearers to understand this truth through reasoning about the creation around them. They are to make their way, by reason, from the feeding and clothing of the birds to a truth about God – he will provide for and look after them. Jesus is modelling Natural Theology for his disciples.
Application
This section of the paper will explore how Natural Theology should affect the following:
Encouragement in creation and providence for the Bible’s claims
Preaching
Evangelism
Perspective of the unsaved
Personal and collective encouragement in the support we find in creation and providence for the truth of the Bible’s claims.
We can use Natural Theology to encourage ourselves and others in the faith. We can be encouraged because it can be used to bolster ourselves against doubts. It must be qualified that we are not to have our faith in reason. Nevertheless, Christians can observe creation and use their reason to support and supplement their faith and knowledge of God. In looking to creation to confirm and bolster our faith and belief in God, Christians are doing the same thing as the psalmist in Psalm 135:5-7+15-18,
5 For I know that the Lord is great, And our Lord is above all gods. 6 Whatever the Lord pleases He does, In heaven and in earth, In the seas and in all deep places. 7 He causes the vapours to ascend from the ends of the earth; He makes lightning for the rain; He brings the wind out of His treasuries…
15 The idols of the nations are silver and gold, The work of men’s hands. 16 They have mouths, but they do not speak; Eyes they have, but they do not see; 17 They have ears, but they do not hear; Nor is there any breath in their mouths. 18 Those who make them are like them; So is everyone who trusts in them.
The Psalmist notes that the Lord is great because it is he who makes the clouds rise at the end of the earth, who makes lightning, who brings forth the wind. All these things the Psalmist knows of from nature, and he reasons about God from them; he bolsters his faith positively in God through his natural observations. The clouds, the lightning, the wind are all, from the Psalmist’s personal observation, mighty and awesome things. Thus, the one who made them must similarly be so. So, compared to the gods of the nations, whom he has noticed through natural observation are just metal and wood, the true God of creation must have power over them.
Let us use Natural Theology to encourage ourselves and others in the faith.
Preaching
Spurgeon helpfully comments in one of his sermons on the spiritual impact of delighting in God’s wonderful creation. He says,
It seems to me that those persons, who think that Christians are not to be delighted with the wonders and beauties of the natural world, differ very widely from the psalmist whose words we are considering. One truly excellent man, whom we all very highly esteem, declared that when travelling up the Rhine, he did not look at the landscape because he desired to have his thoughts completely taken up with spiritual things. I cannot condemn the good man, yet I think that as I am dwelling in my Father’s house, I ought to take delight in my Father’s works, and I must be a strange sort of child if I think it is a token of my affection for my Father not to care to look at the garden which He has laid out or the house which He has built. While earnestly exhorting you to be spiritually minded, I would remind you that it is just as easy to be spiritually minded with your eyes open as with your eyes shut to all the beauties of nature by which you are surrounded.[7]
Spurgeon preached accordingly, opening the eyes of his congregants to look at the creation which the Lord has made. Ministers are always to preach the written word of God. But with so many examples of where Scripture uses Natural Revelation to affirm and illustrate points that it is making, is it not right that preachers, too, make good use this means (Natural Revelation) which God has given to them?
Preachers are to learn from their Saviour and his Apostles the content of the message, but surely, they are also to learn from the method of delivering that message, insofar as it is appropriate. One apostolic example of preaching is related in Acts 14:14-17,
14 But when the apostles Barnabas and Paul heard this, they tore their clothes and ran in among the multitude, crying out 15 and saying “Men, why are you doing these things? We also are men with the same nature as you, and preach to you that you should turn from these useless things to the living God, who made the heaven, the earth, the sea, and all things that are in them, 16 who in bygone generations allowed all nations to walk in their own ways. 17 Nevertheless He did not leave Himself without witness, in that He did good, gave us rain from heaven and fruitful seasons, filling our hearts with food and gladness.”
These two men preach to this multitude of unbelievers, pointing them to the world, the heaven, earth, sea and what is in it. They use these aspects of creation to put across the wonder and majesty of God. Furthermore, they draw the crowd’s attention to the goodness of God, which is to be seen in his provision of rain and fruitfulness, food and gladness. They incorporate Natural Revelation into their preaching to this unconverted crowd, knowing that it is something they have all experienced, and knowing that these unconverted people are having to suppress in their hearts the truth of God and his power and goodness.
Evangelism
In Acts 17:22-29, Paul preaches to the godless men in the Areopagus.
22 Then Paul stood in the midst of the Areopagus and said, “Men of Athens, I perceive that in all things you are very religious; 23 for as I was passing through and considering the objects of your worship, I even found an altar with this inscription:
TO THE UNKNOWN GOD.
Therefore, the One whom you worship without knowing, Him I proclaim to you: 24 God, who made the world and everything in it, since He is Lord of heaven and earth, does not dwell in temples made with hands. 25 Nor is He worshiped with men’s hands, as though He needed anything, since He gives to all life, breath, and all things. 26 And He has made from one blood every nation of men to dwell on all the face of the earth, and has determined their preappointed times and the boundaries of their dwellings, 27 so that they should seek the Lord, in the hope that they might grope for Him and find Him, though He is not far from each one of us; 28 for in Him we live and move and have our being, as also some of your own poets have said, ‘For we are also His offspring.’ 29 Therefore, since we are the offspring of God, we ought not to think that the Divine Nature is like gold or silver or stone, something shaped by art and man’s devising.
Paul uses the knowledge, however little, of God which these individuals had to create an opening for him to explain more clearly and fully truth about God. In vs. 28, the Apostle quotes a poem from Phaenomena, one of the poets of these Gentile people. A fuller extract from that same poem is as follows,
From Zeus let us begin; him do we mortals never leave unnamed; full of Zeus are all the streets and all the market-places of men; full is the sea and the havens thereof; always we all have need of Zeus. For we are also his offspring; and he in his kindness unto men giveth favourable signs and wakeneth the people to work, reminding them of livelihood. He tells what time the soil is best for the labour of the ox and for the mattock, and what time the seasons are favourable both for the planting of trees and for casting all manner of seeds. For himself it was who set the signs in heaven, and marked out the constellations, and for the year devised what stars chiefly should give to men right signs of the seasons, to the end that all things might grow unfailingly. Wherefore him do men ever worship first and last. Hail, O Father, mighty marvel, mighty blessing unto men. Hail to thee and to the Elder Race! Hail, ye Muses, right kindly, every one! But for me, too, in answer to my prayer direct all my lay, even as is meet, to tell the stars[8]
There are aspects of what this poet says that are familiar. Some of what he says of Zeus is also said of God in the Bible. Things such as:
- He is the one worthy of worship
- Human beings always have need of him – he is in all places.
- It is recognised that the stars and the constellations have been put in place, and Zeus is spoken of as being the one who orders them. This poet notices that there is clearly a governor of the stars because they are manifestly ordered, and Zeus has been posited as the governor.
The Apostle Paul picks a quote from this poem because he recognises that the poet has some apprehension of the existence and nature of God. The Apostle sees fit to pick up on how these godless pagans have themselves recognised something of the existence and nature of God. He states that they know that God exists in vs. 23, and in vs. 28 Paul references this poet as knowing that there is one whose nature is such that he gives life to us. The Apostle Paul uses the knowledge of the true God that these people have from Natural Theology as an evangelistic hook to draw their attention.
People in the world cannot escape the knowledge of God. The Natural Revelation of the existence and nature of God reveals itself to all human persons with rational intellect. It is impossible for all rational persons to avoid. This is not to say that everyone is consciously convinced of God’s existence, but much active suppression is necessary for a person not to recognise the idea of a creator as convincing. All people experience the creation made by our God, and it declares his glory. Therefore, let us use Natural Theology with boldness before others, not being discouraged by the rejection of unbelievers, since they are suppressing what they know to be true from the testimony of Natural revelation.
Perspective of the unsaved
Finally, and briefly, let us remember that through Natural Revelation and Natural Theology the unsaved have received such a significant weight of evidence for God’s existence and nature that they are left without excuse for not worshiping him. Even if an individual does not ever hear the gospel, they have heard about God and know of his power, wisdom, and goodness from the creation around them and the providence of God in his creation. God has written his law on their hearts, and they know what they must do, but they simply refuse to do it.
[1] I have learnt much from Dr. James Renihan’s exposition of this statement in ‘Confessing the Faith vol. 2’, much of which learning has been reproduced in paraphrase here.
James Renihan , Confessing the Faith (vol. 2; United Kingdom : Broken Wharfe, 2022)., 36-42
[2] James Renihan , Confessing the Faith (vol. 2; United Kingdom : Broken Wharfe, 2022)., 42
[3] J. V. Fesko , “The Light of Nature – Credo Magazine,” Https://Credomag.com/, February 2023, n.p. [cited 10 June 2024]. Online: https://credomag.com/2023/02/the-light-of-nature/.
[4] John Flavel , The Mystery of Providence (USA: The Banner of Truth Trust, 2016)., 22
[5] And if he did, he certainly did not believe them.
[6] Jeffrey Johnson, The Failure of Natural Theology: A Critical Appraisal of the Philosophical Theology of Thomas Aquinas (Free Grace Press, 2021)., 10-11
[7] Charles Spurgeon, “God in Nature and in Revelation | the Charles Spurgeon Sermon Collection,” Www.thekingdomcollective.com, n.d., n.p. [cited 10 June 2024]. Online: https://www.thekingdomcollective.com/spurgeon/sermon/3314/.
[8] Phaenomena, Translated by G. R. Mair
Article by Benedict Allmand-Smith