The Galileo story is presented as a narrative of the church denying science. But that implies that science is a single, monolithic worldview.
Part history, part science fiction, the Galileo story is less a legend than a myth.
The Galileo story is presented as a narrative of the church denying science. But that implies that science is a single, monolithic worldview.
Part history, part science fiction, the Galileo story is less a legend than a myth.
When we speak of minds, can someone who would reduce consciousness to biology offer an adequate picture of what it means for us to know something?
It’s a long-standing puzzle: If there is such a high probability of life existing elsewhere in the universe, then, as Enrico Fermi was alleged to have said, “Where is everybody?
In the 20th and 21st centuries, many theologians have been rethinking how we imagine God in the light of revelations of evolution and the revolutionary realizations of spacetime and quantum mechanics. It’s time for us to catch up.
Dr. Francis S. Collins, who led the Human Genome Project–and who is a member of the Vatican’s Pontifical Academy of Sciences–has been selected as the recipient of the 2020 Templeton Prize.
Galileo’s struggles with ignorant authorities have eerie parallels in our own age.
Marcia Bjornerud takes the reader on a tour de force of geology that explains how the contemporary earth sciences help with what religiously inclined readers might call the task of theological anthropology: a consideration of the world beyond humans, the world with humans, and the forces far beyond that shape us all.
He is most well known for inventing the light bulb and the phonograph, but Thomas Edison patented 1,093 “machines, systems, processes, and phenomena.” In 1881, Edmund Morris writes, Edison was “executing, on average, one new patent every four days.”
The core of Roger Haight’s new project is to ask “what science can teach Christian theologians about our own self-understanding” and to offer an answer to Christians who “either do not know how to process their Christian faith in this context or call it into question altogether.”
The book is characteristically careful, methodical and precise—hallmarks of Haight’s writing style and theological methodology. Readers familiar with the development of Catholic theologies of nature and creation will find much to converse with here, as will philosophical theologians.