But what about direct divine action in the world? If such action is theologically
necessary, then must we conclude that a commitment to theism precludes a commitment
to methodological naturalism, even interpreted narrowly? The answer to this question
depends on how frequently God is thought to act directly in nature. We saw earlier that
most (indeed, maybe even all) of the ways God is thought to act in the world can be
accounted for by indirect divine action. Thus, a belief in the very rare occurrence of
direct divine acts (e.g., for the purposes of authenticating a divine messenger) would not
commit a scientist to looking for supernaturalistic explanations of natural events like the
origin of life, especially if Alston is right that direct divine action in nature need not
violate any laws of nature supported by science.
Many theists will want to conclude, then, that there is no real conflict between
methodological naturalism and theistic religions, including those religions whose
doctrines imply (a limited amount of) direct divine activity in nature. Some philosophers
and theologians, however, want to go beyond this conclusion. They
end p.284
hold that theistic supernaturalism actually provides strong positive support for
methodological naturalism. On this view, theistic science and naturalistic science are
methodologically equivalent. An examination of some of the arguments offered for this
position is undertaken next.
God's Power, Wisdom, and Goodness
Sir Isaac Newton, and his followers, also have a very odd opinion concerning the work of
God. According to their doctrine, God Almighty wants to wind up his watch from time to
time: otherwise it would cease to move. He had not, it seems, sufficient foresight to make
it a perpetual motion. Nay, the machine of God's making, is so imperfect, according to
these gentlemen; that he is obliged to clean it now and then by an extraordinary
concourse and even to mend it, as a clockmaker mends his work; who must consequently
be so much the more unskilled a workman, as he is more often obliged to mend his work
and set it right. According to my opinion, the same force and vigor remains always in the
world, and only passes from one part of matter to another, agreeably to the laws of
nature, and the beautiful pre-established order. And I hold, that when God works
miracles, he does not do it in order to supply the wants of nature, but those of grace.
Whoever thinks otherwise must needs have a very mean notion of the wisdom and power
of God.
—Leibniz, 1715, in Leibniz and Clarke 1956