. Philip Hefner's focus on contingency and field as the guiding concepts in my thinking and his characterization of my theological enterprise as a Lakatosian research program are appropriate and helpful.I welcome Jeffrey Wicken's holistic approach to the emergence of life. Theology can appropriate the language of self‐organizing systems exploiting the thermodynamic flow of energy degradation for interpreting organic life as a creation of the Spirit of God.However, I cannot sympathize with Lindon Eaves's equation of “hard science” with a reductionism (...) which raises the double helix to the status of icon; the “meaning” of DNA derives from its place in the total phenomenon of life—not the reverse.Frank Tipler's cosmology raises the prospect of a rapprochement between physics and theology in the area of eschatology. A Christian cosmology, however, would require at least three modifications: contingency in the history of creation; the uniqueness of Jesus' resurrection; and the relation of these to the problem of evil. (shrink)

The estrangement between genetic scientists and theologians originating in the 1960s is reflected in novel combinations of human thought (subject) and genes (investigational object), paralleling each other through the universal process known in chaos theory as self-similarity. The clash and recombination of genes and knowledge captures what Philip Hefner refers to as irony, one of four voices he suggests transmit the knowledge and arguments of the religion-and-science debate. When viewed along a tangent connecting irony to leadership, journal dissemination, and the (...) activities of the "public intellectual" and the public at large, the sequence of voices is shown to resemble the passage of genetic information from DNA to mRNA, tRNA, and protein, and from cell nucleus to surrounding environment. In this light, Hefner's inquiry into the voices of Zygon is bound up with the very subject matter Zygon covers. (shrink)

Philip Hefner's understanding of humans as “created co-creators” has played a key role in the science and religion field, particularly as scholars consider the implications of emerging technologies for the human future. Hefner articulates his “created co-creator” framework in the form of scientifically testable hypotheses supporting his core understanding of human nature, adopting the structure of Imre Lakatos's scientific research programme. This article provides a brief exposition of Hefner's model, examines his hypotheses in order to assess their scientific character, and (...) evaluates them against the relevant findings of contemporary science. While Hefner's model is largely commensurate with contemporary science, he at times makes claims that cannot be scientifically falsified or corroborated. Hefner's accomplishments in demonstrating the scientific compatibility of many theological notions is admirable; however, his overall position would be strengthened with a more tacit acknowledgment of the limitations of scientific knowledge. His anthropology draws also from extrascientific commitments and is all the richer for it. (shrink)

The cosmology proposed by Stephen Hawking has been understood as support for an atheistic stance, due mainly to its view of the nature of time in combination with the absence of explicit boundary conditions. Against such a view, this article argues that one might develop a theistic understanding of the Universe in the context of Hawking's cosmology. In addition, the quantum cosmologies of Andrej Linde and Roger Penrose are presented. The coexistence of different research programs and their implicit metaphysical views (...) about the nature of quantum reality and time may have profound implications for philosophy and theology. (shrink)