Paul Julienne

What is the connection, if any, between this temporal world of experience and “eternity,” the domain we usually associate with God?

In the view of contemporary biology, we are, in a sense more literal than figurative, embodied words. If we have the eyes to see, is it too much a stretch of the poetic imagination to think of each one of us, as it were, as being a unique utterance of God, a “word” spoken with an invitation to respond?

The science of carbon is remarkable, and the more one knows about it, the more one can stand in awe of the amazing universe in which we live.

The idea of a “tinkering God,” whose actions compete with scientific explanations, is far removed from how God is conceived in classical Christian theology.

What is the connection, if any, between this temporal world of experience and “eternity,” the domain we usually associate with God?

In the view of contemporary biology, we are, in a sense more literal than figurative, embodied words. If we have the eyes to see, is it too much a stretch of the poetic imagination to think of each one of us, as it were, as being a unique utterance of God, a “word” spoken with an invitation to respond?

The science of carbon is remarkable, and the more one knows about it, the more one can stand in awe of the amazing universe in which we live.