Ancient philosophy and ID II

I've had two interesting responses to my last post so I thought I'd promote them here just in case they would otherwise be missed.

First, A C Grayling responded to my initial post:

Thanks for your interesting comments. Two points in brief: Thales and the majority of his successors did not claim that their views were divinely inspired, nor did they rely on sacred texts as the source of their insights, nor did they claim that those insights required to be believed for 
soteriological purposes of some kind. This connects to the
second point: which is that when the ancients spoke of ‘god’ or ‘gods’ (as in
Thales’ case referring to the powers of life, movement, reproduction, magnetism etc to be observed in different natural phenomena) - or, as often, ‘logos’ (the principle of order, reason, underlying structure, etc as for the Stoics) - they emphatically did not mean anything like the conception of a personal deity which makes exigent moral demands and communicates them in detail to the world, requiring submission and worship, and punishing the hubris of questioning creation - which of course is precisely what the classical tradition is all about. As this suggests, ‘god’ is practically a homonym across these two very different contexts, and the philosophical idea of ‘logos’ and the rest is not a religious one. This is the key point. - Good wishes - Anthony Grayling

And then Catherine Osborne responded to Grayling:

Responding now to Anthony's comment, it doesn't seem to me that the personal God that you've just invoked -- the one that is involved in moral commands and salvation--has got anything whatever to do with the points in Augustine and so on about optimism about human science latching onto the truth. That tradition, which believes in the possibility of intelligent design and hence intelligent understanding of the intelligent design because we are equipped to understand, comes from the teleology (teleological accounts of the universe and of the relation of human reason to the goodness built into the world) that is endemic in ancient thinking, especially in Aristotle and Plato. That comes through to Augustine by way of his reading of the classics: I doubt any of it comes from anything in Christianity as a religion of personal salvation. So if you want to say that "god" is a term with two meanings, surely it's you who's equivocating?

Thanks to both.