nature is deemed to contain within it a special capacity to reveal the supernatural.The last-mentioned approach probably offers the greatest potential for development as a theology of nature. Unlike the first three of the categories listed above, discerning the transcendent in nature neither relies on the establishment of a dualism between reason and faith, nor, in particular, on a denigration of the material and a reaching out to something higher. The naturalness of humankind implies, by definition, an engagement with nature by means of a specific observation (discernment). The physicist and philosopher Klaus Muller distilled the essence of his epoch-making book, Die praparierte Zeit (1972), in his aphoristic conclusion that discernment was the essence of all reality (Muller 1978:9).However, nature cannot be observed as such, but has always to be observed as something. Consequently, there is no transcendent reality above, behind or in front of the observable, but rather a transcendent reality in the relationship that man has with nature. When interpreted correctly, nature therefore becomes Creation to the faithful. As epiphany and transfiguration can only occur in the presence of discernment, the knower is implicitly involved in the process of knowing, resulting in the possession of a realistic perspective on the world. Gadamer (2004:446447) sees the truth as the interaction between the interpretandum and the interpretans, which leads to the querying of objective knowledge (foundationalism).8Human beings are embodied, and human minds are embrained. Such dualism is incommensurate with any picture of the world that is consistent with scientific observation (Peacocke 2004:91). There is solely a continuous change in brain states, a distillation of history, emotion, instinct, experience and the influence of others. Matt Ridley (2003:278) concludes: 'I hope I have shown that the more you discover genes that influence behaviour, the more you find that they work through nurture, and the more you find that animals learn, the more you discover that learning works through genes.' There is, in other words, a 'co-evolution' of genes and culture (Haught 2003:109). The solution lies in finding a fundamentally new relationship between understanding and experience, perception and cognition. The perceiver both acts on the world and is acted upon by the world. The perception is also personal, in terms of its expressing the unique 'bio-cultural paradigm' (Gregersen 2000:7). It embodies being human in all of its joints, biology, culture, psychology, and the imagination. The human person possesses an ex-naturality which overcomes any neurogenetic determinism.The individual and personal 'addressing' or 'attraction' in such thinking is noticeable. The 'cocktail party effect', which is a well-known psychological phenomenon, refers to the ability of a person immediately to hear the mention of his or her own name, despite the multitude of other sounds present in the environs (McGrath 2008:100). Within the complex network of nature, culture and personality, the sensitive individual hears the revelation brought about by the utterance of God's voice.In my view, the focus in natural theology has shifted. Initially, such theology was clearly aimed at finding evidence of the existence of God in nature. The classical three proofs of God (ontological, cosmological and teleological) have