revulsion is a Christomonism, which must be applied as an absolute principle. Such a perspective also helps to clarify the traditional objections made in Protestant circles to the viability of a natural theology. The focus on apartheid theology was due not only to the possibility of drawing definite lines to a (Social) Darwinism, but also to showing that Barth's criticism definitely had such a theology in mind. Both apartheid theology and Barth had, as their point of departure, a metaphorical assumption.A critical-realistic approach to reality opens up the possibility for a Christian natural theology to develop, in terms of which members of the faithful can both interact from within a bio-cultural niche, as well as experience the coram Deo, as well as in terms of which love can be hypostasised. A theology of nature, therefore, amounts to the human perception of nature, as it is shaped through a specific lens. Due to the involvement of the total human being, such a lens is consciously and subconsciously shaped within a bio-cultural framework, in which human experience and imagination play a significant role. A member of the faithful hears the voice of the Caller in a manner that accords with Scriptural norms, and reacts by striving to lead a life of all-encompassing love.A natural theology, therefore, offers a framework within which nature can be interpreted and admired as the Creation of God. The meticulous investigation of the natural scientist, the richly imaginative horizons of the artist, and the Divine far-sightedness of the theologian, are brought into discourse with one another, leading to an appreciation which is larger than the sum of the parts. Where Systematic Theology calls for the intrinsic coherence of theology, a Christian theology of nature extends such a coherency to an appreciation of theology and of the intellectual world as a whole.A revision of traditional natural theology is essential, with the birth of a theology of nature having already taken place. REFERENCESAlston, W.P., 1993, Perceiving God: The epistemology of religious experience, Cornell University Press, London. [ Links ]Altner, G., 2003, Charles Darwin und die Dynamik der Schopfung, Gutersloher Verlagshaus, Gutersloh. [ Links ]Athanasius, 1993, On the Incarnation, C.S. Lewis (ed.), St Vladimir's Seminary Press, New York. [ Links ]Ayala, F.J., 1998, 'Human nature: One evolutionist's view', in W.S. Brown, N. Murphy & M.H. Newton (eds.), Whatever happened to the soul?, pp. 3148, Fortress Press, Minneapolis. [ Links ]Bannister, R.C., 1979, Social Darwinism: Science and myth in Anglo-American social thought, Temple University Press, Philadelphia. [ Links ]Barr, J., 1994, Biblical faith and natural theology, Clarendon Press, Oxford. [ Links ]Barth, K., 1967, The humanity of God, Fontana Library, London. [ Links ]Barth, K., 1979, Dogmatics in outline, transl. G.T. Thomson, SCM Press, London. [ Links ]Barth, K., 1991, The Gottingen dogmatics, vol. I, transl. G.W. Bromiley, Eerdmans, Grand Rapids. [ Links ]Barth, K., 2002, 'No!', in E. Brunner & K. Barth (eds.), Natural theology, pp. 65128, Wipf & Stock, Eugene. [ Links ]Barth, K., 2004a, Church dogmatics, vol. 2: The doctrine of God, Part 1, vol. II.1, transl. G.W. Bromiley & T.F.