Peter Jordan explores the fertile intellectual world of early modern England, where the boundaries between theology and natural philosophy were fluid and permeable. His central thesis – that naturalistic explanations for natural phenomena emerged not in opposition to religion but within theological debates – offers a compelling lens through which to understand the rise of natural philosophy in Protestant England. Jordan’s work aligns with my own exploration in Science, religion, and the Protestant tradition, where I argue that theological developments within Protestantism often inadvertently set the stage for secularising tendencies in later centuries. Jordan’s study, while building on previous historiographical traditions, provides a focused and insightful narrative that enhances our understanding of how early modern thinkers negotiated the relationship between divine providence and natural causality.

Jordan introduces the concept of ‘providential naturalism’ in chapter i, outlining a worldview in which natural phenomena were interpreted as both divinely orchestrated and naturally explicable. This framework reflects a period when explanations for the workings of nature sought to balance a commitment to theological orthodoxy with an increasing reliance on empirical and rational methods. However, as many scholars have noted, the Protestant emphasis on rational inquiry and the search for secondary causes – while intended to glorify God – often contained the seeds of later disenchantment. Jordan carefully captures the tensions inherent in this dual perspective, emphasising that for English Protestants, providential naturalism was not a compromise but a robust intellectual synthesis.

In chapter ii, Jordan examines the theological underpinnings of this synthesis through the doctrine of providence, detailing its categories of creation, conservation, concurrence and government. His exploration reveals how these concepts framed early modern views of causality, allowing thinkers to attribute the regularities of nature to divine governance. Yet this framework also laid the groundwork for the eventual marginalisation of divine action in scientific discourse. As the late Ronald L. Numbers has noted, the growing preference for natural explanations often encouraged a methodological naturalism that, over time, displaced theological considerations. While Jordan hints at this trajectory, he does not fully explore its broader consequences.

Jordan’s analysis takes an unexpected turn in chapter iii, where he examines theological debates surrounding chance and gambling. By discussing figures like James Balmford and Thomas Gataker, Jordan illustrates how disputes over recreational activities reflected deeper concerns about divine providence. These debates resonate with broader discussions about the role of chance in a providentially governed universe. Scholars have long examined how early modern reactions to the emerging ‘mechanical philosophy’ navigated the tension between deterministic frameworks and the apparent randomness of nature. Jordan’s focus on the cultural and moral dimensions of these debates adds a valuable layer to this conversation.

Chapter iv shifts to the interpretation of prodigies, tracing their movement from supernatural signs to natural phenomena. Jordan highlights John Spencer’s efforts to reinterpret extraordinary events within the framework of natural philosophy, reflecting a broader trend toward the naturalisation of the miraculous. This chapter underscores a crucial aspect of the early modern intellectual climate: the drive to explain even extraordinary phenomena in terms of secondary causes. While Jordan adeptly captures this transition, a deeper engagement with the theological implications of mechanical philosophy could have further contextualised how these shifts were received. The naturalisation process clearly carried risks: the more phenomena were attributed to secondary causes, the more distant the divine seemed to many observers.

Chapters v and vi address the revival of atomism and the geological speculations of Thomas Burnet and William Whiston, exploring the challenges these ideas posed to providential naturalism. Jordan’s discussion of atomism’s materialistic implications and its tension with providential frameworks is clear and engaging, though additional discussion of its philosophical roots would have enriched the narrative. Similarly, his treatment of Burnet and Whiston’s attempts to reconcile biblical narratives with geological observations underscores the dynamism of early modern thought. These chapters illuminate the precarious balance between faith and reason, showing how the drive to accommodate scientific insights often reinforced a methodological stance that left less room for overtly theological explanations. Greater attention to the broader theological consequences of these developments would have strengthened Jordan’s analysis.

The concluding chapter ties together the book’s themes, reflecting on enduring questions about natural causality and divine providence. Jordan emphasises that embracing naturalistic explanations need not lead to metaphysical naturalism – a point Ron Numbers has also underscored. Indeed, early natural philosophers often viewed their work as an act of worship, seeing natural laws as reflections of divine order. Jordan’s focus on this historical dynamic is commendable, but it also invites further reflection on how these theological frameworks evolved into the secular paradigms that dominate contemporary science. My own work suggests that the liberal Protestant emphasis on naturalistic explanations – while initially intended to illuminate divine order – ultimately contributed to the disenchantment of the modern worldview.

Naturalism in the Christian imagination is nevertheless a valuable contribution to the history of science and religion. By focusing on the English Protestant context, Jordan provides a nuanced account of how providential naturalism shaped early modern thought. While his narrative would have benefitted from a deeper engagement with the unintended consequences of these developments, his detailed exploration of providential naturalism and its cultural implications enriches our understanding of the period. Jordan’s study complements ongoing discussions about the interplay of faith and reason, inviting readers to reflect on the historical roots of the modern scientific imagination and its complex relationship with religion.