. 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)

Employing categories derived from the philosopher of science Imre Lakatos, this essay analyzes the theological thought of Wolfhart Pannenberg, with the aim of showing that he is engaged in a research program that takes seriously the various sciences and their understanding of the world on the one hand and the traditions of Christian faith and theology on the other. The course of the argument demonstrates that Pannenberg's thought extends comprehensively to provide a conceptuality that centers on the phenomena of contingency (...) and field and encompasses nearly every realm of science and the breadth of biblical and theological traditions. (shrink)