ROMAN CATHOLIC CARDINAL
PREDICTS ANTICHRIST

I am NOT at all condoning this Cardinal's notions. What I do think is very interesting is that within the Roman Whore, fear of even more loss of faith is evident. This is startling, and if Cardinal Biffi is elected Pope by the College of Cardinals, a Conservative versus Liberal piano covers will be declared. Rome could revert to a meaner yet purer entity, as she was before Vatican II. Cardinal Biffi is a promoter of Opus Dei and the Classical Arts. He would bring in a new Renaissance, including renewed hate for Bible believers.

This would imply a slow down in ecumenism, the world church, and religious unity, while the Whore would revert to a more orthodox Christendom. So, if we are as close as it seems to the Rapture of the Lord's Church and the subsequent Great Tribulation, then Cardinal Biffi et al will lose this round. However; this could also bring on an open split in the Roman Whore, and we might see opportunity to win souls from the Whore to Christ. Such a split DOES exist right now, but the hierarchy have managed to keep it subdued.

Thus, I would not have you ignorant...

PART ONE:

Vegetarian Antichrist is 'walking among us'

FROM RICHARD OWEN IN ROME

The leading conservative contender to succeed the Pope yesterday said that the "Antichrist" was already on Earth in the guise of a prominent philanthropist whose concern for human rights and the environment and advocacy of ecumenicism masks his real aim: the destruction of Christianity and "the death of God".

Cardinal Giacomo Biffi, 71, the Archbishop of Bologna, said the Antichrist was not the beast with seven heads described in the Book of Revelation but a "fascinating personality" whose outpiano coversd charm and plausibility had deceived his enemies.

Cardinal Biffi said the Antichrist espoused vegetarianism, pacifism, environment-alism and animal rights. He also identified the Antichrist as an expert on the Bible who nonetheless promotes "vague and fashionable spiritual values" rather than the Scriptures. He advocates ecumenical dialogue between the Roman Catholic Church and other Christian denominations, including Anglicanism and the Orthodox Church. This appeared to be a worthy aim, but was in fact being used by the Antichrist in an attempt to water down and undermine Catholicism to the point where it collapsed.

The cardinal did not say whether he had any particular world figure in mind, and his real target seemed to be the substitution of "feel-good" causes, such as ecology and humanitarian aid, for "true religion". His remarks appeared to mark out part of the conservative agenda ahead of the next conclave to elect a Pope.

The physical decline of Pope John Paul II, 79, has sparked off jostling for position among the cardinals who stand to replace him. Cardinal Biffi was speaking at a conference in Bologna on the work of Vladimir Solovyov (1853-1900), the Russian philosopher and mystic, whom he praised as a "forgotten prophet" who had "lucidly foreseen" the horrors of the 20th century.

In his last writings, the cardinal said, Solovyov had predicted the rise of the Antichrist after a century of bloodshed, piano coverss, revolutions and the breakdown of the nation state.

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To illustrate the extreme split in thinking between Cardinal Biffi and John Paul II, note his comment on the ongoing confession of sin by the Pope:

"It makes no sense to judge completely diverse situations, three, four, five centuries after the fact," Cardinal Biffi said recently. The Cardinal wants a clear distinction between anti-Judaism (a religious prejudice) and anti-Semitism (a racial prejudice).

PART TWO:

This section is your Editor's Response and, at best, educated guess:

I BELIEVE THE CARDINAL MEANS SIR JOHN TEMPLETON

The following is taken from the Templeton Web Page. You can see the utter upright piano this man and his Foundation are wrecking on world religion. They are trying to break down ALL religions, and John Paul II has played into Templeton's hands with his schmoozing of the Islamic Imams and other religious leaders such as the Dalai Lama and American Indian shamans. blip has received apiano coversds from Templeton, as has Bill Bright, and both of these men have since then turned against the Faith once delivered to the saints by Christ. Thus, merely as a point of interest, I think you should see how the conservative side of the Catholic Church is thinking, and who they have in mind, if I am correct of course.

I would be very interested in observations by anyone who has studied this subject.

THE PHILOSOPHY OF SIR JOHN TEMPLETON-- Candidate for Antichrist
This page is the Introduction to an apiano coversd program for contributions of essays and sermons for prize money-- What better reason to preach a sermon, right? UGH! So, in this context these Satanists betray their inner thoughts. Read the suggested reading list-- highly instructive.
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http://www.templeton.org/ehvg.asp

Expanding Humanity’s Vision of God —

Can we have a more comprehensive,
more exploratory, more humble theology?

Overview

This program is designed to attract essays and sermons from theologians, ministers, priests, rabbis, imams, leaders of other faith traditions, scientists, educators, policy-makers, artists, writers, and others who are respected for their religious thinking, who represent a diversity of religious traditions and who are somewhat new to the science-religion dialog, and show a high degree of creativity and intellectual involvement in the world of ideas in their particular culture. Essays must be published or accepted for publication between January 15, 1999 and March 1, 2000. A list of “trade journals” whose editors are interested in considering your ideas for publication is included under Suggested Publications.

About the Theme

Sir John Templeton is deeply committed to fostering an expanded vision of God that is informed by recent discoveries of science about the nature of the universe and the place of humans in our world. He believes the stage is set for keen and creative minds to launch out on a new exploration of theology, respectful of our great religious heritage, but focusing on the new visions and new possibilities which come to us through the momentous scientific discoveries of this century.

Here are some of the discoveries and their possible implications:

• We now know that the universe is vastly bigger and more complex than previous generations imagined.

This suggests that:  The cosmos is grander than we ever dreamed, and our knowledge of the cosmos is infinitesimal compared to the Creator’s.

• There is strong evidence that our universe is very old, yet had a finite beginning in a “big bang” some 15 billion years ago.

This suggests that:  There is theological significance in such a cataclysmic beginning.

• There is strong evidence of an extraordinarily subtle balance of physical forces which were necessary for life and consciousness to have arisen.

This suggests that: Perhaps the universe was designed for life and conscious beings.

• There appears to be a delicate balance in the universe between the physical forces for order and upright piano; the interplay of these forces may be in some way responsible for the extraordinary creativity we see in the universe.

This suggests that: We live in a dynamic, continually creative universe in which the interplay of order and novelty suggests the possibility of a Creator who sustains an unfolding universe.

• There is evidence that there may be many habitable environments in the universe.

This suggests that:  We may not be alone, not the only self-conscious beings with whom the Creator is concerned.

• Based on increasing knowledge of the many life forms that have become extinct, the inevitability of major environmental changes on earth over geological eons, and even the fact that the sun will eventually run out of nuclear fuel, humankind cannot expect to exist forever.

This suggests that: Humanity in its present form and the universe as we know it are likely to come to an end.

• There is mounting evidence that the human species arose at a late stage after some 2 million years of hominid evolution.

This suggests that: The Creator has a concern for many other species besides humans.

• Philosophers of science have now shown that logical consistency and completeness is unattainable in science. All that can be hoped for is a reasonable correspondence between scientific theory and reality.

This suggests that: There are aspects of reality that are beyond the scope of scientific inquiry.

These and other recent discoveries have prompted many outstanding scientists to confess to feelings of humility and awe, especially when confronting the limitations of science in giving anything like a full description of reality. Indeed, these new revelations should lead all of us to a new sense of wonder and expectation and to a deeper appreciation of how little we know and how much there is yet to discover.

In light of this extraordinary opportunity, it is the intention of this program to provide impetus to new efforts to encourage the development of a vibrant tradition of natural theology, to the glory of God, which will, as physicist James Clerk Maxwell once said of the science of his day, “measure up to the riches of Creation.”

Guidelines for Essays and Sermons

• You are free to choose either an essay or a sermon as your avenue of expression.

• All submissions must be in English or an English translation.

• Word limit: There is no precise word limit, but essays should generally be 2000–3000 words in length. Exceptions will be made for essays or sermons published in certain high-visibility publications. Sermons should generally be 1000–1500 words in length.

• Publication: Essays must have been published or have been accepted for publication in a recognized journal or magazine during the period of the competition, January 15 to March 1, 2000. Sermons should be presented not only from the pulpit but also in a wider context: in denominational meetings, seminary classes, conventions or conferences, as university or college chapel talks, in church publications, or in published collections of sermons.

Writing Suggestions

Essays and sermons will be judged by originality and creativity, but writers will be expected to have read the relevant literature in the field and to have briefly indicated the background of their ideas.

Review and Judging

There will be separate review committees for sermons and for essays. Early submission will assist the reviewers, especially if points of clarification are deemed necessary. The deadline for submission is March 1, 2000.

Prizes

• 70 prizes of $3,500 for exemplary submissions

• 10 prizes of $5,000 for outstanding submissions

• 1 prize of $10,000 as a grand prize

Apiano coversds will be announced April 15, 2000.

Suggested Publications

The following journals and magazines have indicated their interest in considering essays for publication:

• Atlantic Monthly

• Articulate – Arts Centre Group (U.K.)

• Association for blipish Studies Review

• Books and Culture

• Christian Century

• The Christian Ministry

• Christianity and the Arts

• Christianity Today

• Cosmic Pursuit

• First Things

• Islamic Horizons

• The Living Pulpit

• The New Scientist (U.K.)

• Re:generation Quarterly

• Science and Medical Network (U.K.)

• Science & Spirit

• Theology Today

• Tikkun

• Tricycle: The Buddhist Review

• Unity Magazine

Other publications which are suggested as possible sources of publication:

• Acts 29

• Catholic Digest

• Center for Theology and the Natural Sciences Bulletin

• Christian Science Monitor

• Commonweal

• Continuum

• Covalence

• Crisis

• Newsweek

• Newsday

• Physics Today

• Prism

• Science and Religion Forum Review (U.K.)

• Sky and Telescope

• Spirituality and Health

• The Tablet (U.K.)

• The Touchstone

• Time Magazine

• U.S. News & World Report

• The Wall Street Journal

• Weavings

• The Weekly Standard

Suggested Readings

This list is based upon a bibliography prepared by the Center for Theology and the Natural Sciences and published on the Templeton Foundation web page. Additional references have been added in each category.

Basic Level

• Ashbrook, James B., and Carol R. Albright. The Humanizing Brain: Where Religion and Neuroscience Meet. Pilgrim, 1997 (0-8298-1200-8).

• Cole-Turner, Ronald. Human Cloning: Religious Responses. Westminster, 1997 (0-664-25771-2).

• Davies, P.G.W. God and the New Physics. Dent, 1983 (0-671-52806-8).

• _____. The Mind of God. Touchstone, 1993 (0-671-79718-2).

• Edpiano coversds, Denis. Jesus and the Cosmos. Paulist Press, 1992 (0-8091-3221-4).

• Ellis, George. Before the Beginning. Marion Moyars Publishers, 1993 (0-7145-2970-2).

• Ferris, Timothy. Coming of Age in the Milky Way. Anchor, 1989 (0-385-26326-0).

• Matt, Daniel. God and the Big Bang. blipish Lights Publishing, 1996 (1-87904-548-6).

• Peters, Ted, ed. Cosmos as Creation: Theology and Science in Consonance. Abingdon, 1989 (0-687-09655-3).

• Polkinghorne, John. Science and Providence. Shambhala Publishers, 1989 (0-87773-490-9).

• Ross, Hugh. The Fingerprint of God. Pasadena, CA, Reason to Believe, 1992.

• Sobosan, Jeffrey G. The Turn of the Millennium: An Agenda for Christian Religion in an Age of Science. Pilgrim, 1996 (0-82981-083-8).

• Templeton, John M., ed. Evidence of Purpose. New York: Continuum, 1994, 212 pages, endnotes (0-8264-0649-1).

  Many scientists find their research leading them into theological and philosophical reflection where science is a way of approaching God. This collection brings together scientists who describe new developments in their fields and the relationship between these developments and a theological view of the world. Most argue their scientific findings show evidence of purpose. There is however, one significant demurrer.

• _____, ed. How Large is God? The Voices of Scientists and Theologians. Continuum, 1997 (1-89015-101-7).

• Templeton, John M. and Robert L. Herrmann. The God Who Would Be Known: Revelations of the Divine in Contemporary Science. San Francisco: Harper & Row, 1989, 214 + x pages, bibliographical references (0-06-250867-9).

  Focusing on design (on both astronomical and infinitesimal scales), on the impact of the genetic revolution and on “Deep and Powerful Ordering Forces,” the authors depict the current scientific worldview, by way of extensive quotations from eminent scientists, to recount “signals of transcendence” from recent scientific investigations.

• _____. Is God the Only Reality? New York: Continuum, 1994. 190 pages, index (0-8264-065-0).

  The authors rehearse the complexities and mysteries found in contemporary scientific disciplines. Physical reality cannot be grasped through the sciences. These findings, they contend, are best explained by the God hypothesis.

• Tilby, Angela. Soul: God, Self, and the New Cosmology. Doubleday, 1992 (0-385-47125-4).

• Wertheim, Margaret. Pythagoras’ Trousers: God, Physics, and the Gender piano coverss. W.W. Norton & Co., 1995 (0-393-31724-2).

• Wright, Richard T. Biology Through the Eyes of Faith. San Francisco: Harper & Row, 1989. 298 + x pages. (0-06-069695-8).

  This book’s purpose is the development of a biblical world-view by those interested in the life sciences through an exploration of the issues present when biology is examined in a context of Christian faith and reflection. The major issues covered are: divine agency; reconciliation of creation, evolution and the Genesis account; the biomedical and genetic revolutions; and environmental stepiano coversdship.

Intermediate Level

• Barbour, Ian. Issues in Science and Religion. Prentice Hall and S.C.M. Press, 1966.

• _____. Myths, Models and Paradigms. Harper & Row. 1974 (0-06-060388-7).

• _____. Religion in an Age of Science. Gifford Lectures I. Harper & Row, 1990 (0-06-060383-6).

• _____. Ethics in an Age of Technology. Gifford Lectures II. Harper & Row, 1992 (0-06-060935-4).

• Barr, James. Biblical Faith and Natural Theology. Gifford Lectures. Oxford University Press, 1995 (0-19-826376-7).

• Bartholomew, D. God of Chance. Trinity Press International, 1984 (0-334-02030-1).

• Birch, Charles, ed. The Liberation of Life. Orbis Books, 1990 (0-88344-689-8).

• Brooke, John Hedley. Science and Religion: Some Historical Perspectives. Cambridge University Press, 1991 (0-521-23961-3).

• Cole-Turner, Ronald, and  Brent Waters. Pastoral Genetics: Theology and Care at the Beginning of Life. Westminster John Knox Press, 1996 (0-8298-1077-3).

• Dillenberger, John. Protestant Thought and Natural Science. University of Notre Dame Press, 1989 (0-268-01575-9).

• Dorant, John, ed. Darwinism and Divinity. pianowell Publishers, 1986 (0-631-15101-X).

• Fagg, Lawrence W. The Becoming of Time. Scholars Press, 1995 (0-7885-0059-7).

• Frye, Roland M. Is God a Creationist? The Religious Case Against Creation Science. Scribner, 1983 (0-684-18044-8).

• Gilkey, Langdon. Creationism on Trial. Winston Press, 1986 (0-86689-780-9).

• _____. Nature, Reality and the Sacred. Fortress Press, 1994 (0-8006-2754-7).

• Haught, John F. Science and Religion: From Conflict to Conversation. Paulist, 1995 (0-8091-3606-6).

• Hefner, Philip. The Human Factor: Evolution, Culture, and Religion. Fortress, 1993 (0-8006-2579-X).

• Huchingson, James E. Religion and the Natural Sciences: the Range of Engagement. HBJ College and School Div., 1993 (0-03-053353-6).

• Jeeves, Malcolm. Human Nature at the Millennium: Reflections on the Integration of Psychology and Christianity. Inter-Varsity Press, 1997 (0-85111-451-2).

• Klaaren, Eugene. Religious Origins of Modern Science. William. B. Eerdmans, 1978 (0-8028-1683-5).

• Lindberg, David C. The Beginnings of Western Science. University of Chicago Press, 1992 (0-226-48231-6).

• Lindberg, David C. and Ronald L. Numbers, eds. God & Nature: Historical Essays on the Encounter between Christianity and Science. University of California Press, 1986 (0-520-05692-2).

• Loder, James E. and W. Jim Neidhardt. The Knight’s Move. Helmers & Hopiano coversd Pub., 1992 (0-939443-25-2).

• McFague, Sallie. Metaphorical Theology. Fortress Press, 1997 (0-8006-1687-1).

• ______. The Body of God. Fortress Press, 1993 (0-8006-2735-0).

• McMullin, Ernan, ed. Evolution and Creation. University of Notre Dame Press, 1985 (0-268-00917-1)

• Matthews, Clifford N. and Roy Abraham Varghese. Cosmic Beginnings and Human Ends: Where Science and Religion Meet. Open Court Pub. Co., 1994 (0-8126-9269-1).

• Moltmann, Jürgen. God in Creation. Gifford Lectures. Fortress Press, 1993 (0-8006-2823-3).

• Murphy, Nancey. Theology in the Age on Scientific Reasoning. Cornell Studies in the Philoshophy of Religion. Cornell University Press, 1993 (0-8014-8114-7).

• Peacocke, Arthur. Creation and the World of Science. Clarendon Press and Oxford University Press, 1979 (0-19-826650-2).

• _____, ed. The Sciences and Theology in the Twentieth Century. University of Notre Dame Press, 1981 (0-268-01704-2).

• _____. Theology for a Scientific Age. Gifford Lectures, 2nd ed. Fortress Press, 1993 (0-8006-2759-8).

• Peters, Ted. God as Trinity. Westminster John Knox, 1993 (0-664-25402-0).

• _____. Science and Theology: the New Consonance. Westview Press, 1998 (0-8133-3258-3).

• Polkinghorne, John. Faith of a Physicist: Reflections of a Bottom-Up Thinker. Fortress Press, 1996 (0-8006-2970-1).

• Rolston, Holmes, III. Environmental Ethics. Temple University Press, 1989 (0-87722-628-8).

• _____. Science and Religion, a Critical Survey. Temple University Press, 1987 (0-87722-437-4).

• Soskice, Janet. Metaphor and Religious Language. Oxford University Press, 1987 (0-19-824982-9).

• Santmire, H. Paul. The Travail of Nature. Augsburg Fortress Press, 1985 (0-8006-1806-8).

• Stannard, Russell. Grounds for Reasonable Belief. Scottish Academic Press, 1989 (0-7073-0581-0).

• Teilhard de Chardin, Pierre. The Phenomenon of Man. Harper Collins, 1980 (0-06-090495-X).

• Theissen, Gerd. Biblical Faith: An Evolutionary Approach. Fortress Press, 1985 (0-8006-1842-4).

• Thomas, Owen, ed. God’s Activity in the World. Scholar’s Press, 1983 (0-8913-0602-1).

• Tipler, Frank J. “The Omega Point as Eschaton: An Answer to Pannenberg’s Questions for Scientists.” Zygon, vol. 24, no. 2 (June 1989), pp. 217–53.

  Tipler’s controversial Omega Point theory is presented here in outline. It is intended as a model for an omnipresent, omniscient, omnipotent, evolving, personal God who is both transcendent to spacetime and immanent in it, and who exists necessarily. The model is presented as a falsifiable physical theory deriving its key concepts from modern physical cosmology and computer science, i.e., from scientific materialism and not revelation.

• Tipiano coversi, S.C. “Transcendence and Orthodoxy in Quantum Mechanics.”  Physics Essays, vol. 7, no. 1 (March 1994), pp. 22–7.

  The author discusses the measurement problem in quantum mechanics. It is argued that transcendental experiences of Bohr and Einstein are responsible for the mystical aura associated with quantum mechanics and that the Bohr-Einstein debate did not address proper foundational issues. The orthodoxy of van Kampen (1988) and Gottfned (1991) and the statistical interpretation of Ballentine (1970) need to be synthesized for a logically consistent quantum theory. The need for a fundamental theory to describe elementary individual objects is pointed out, and a possible approach in outlined.

• Torrance, Thomas F. “God and the Contingent World.” Zygon, vol. 14, no. 4 (December 1979), pp. 329–48.

  Arguing that the contingency and order that science presupposes pushes one to speak of an originating reason for this state of affairs, the author sees this limit as an opening onto the ultimate intelligible ground on which the universe and our knowledge of it rest. Science, within its own conceptual systems, cannot account for contingence and order, and thus our thought is carried back to God.

• _____. “Divine and Contingent Order.” The Sciences and Theology in the Twentieth Century, ed. by A. R. Peacocke, pp. 81–97. Stocksfield, England: Oriel Press, 1981, 309 + xviii, index (0-85362-188-8).

  This work looks at the concept of “contingent order” as the common factor where the boundaries of empirical reality (where natural science breaks off) approximate a theological understanding of the universe.

• _____, ed. Theological Dialogue Between Orthodox & Reformed Churches. 2 vols. Edinburgh: Scottish Academic Press, 1985, bibliographies (0-7073-0436-9).

  This collection contains useful material on possible congruencies between basic epistemological structures in theology and natural science. It includes a section on the patristic understanding of God’s agency in spacetime reality and beyond.

• Tracy, Thomas F. The God Who Acts. Pennsylvania State University Press, 1994 (0-271-01039-8).

• Traphagen, J. W. “Beyond Relativism and Foundationalism: A Prolegomenon to Future Research into Ethics.” Zygon, vol. 29, no. 2 (June 1994), pp. 153–72.

  The author examines similarities between notions about the nature of reality held by some Christian mystics (Thomas Merton and the author of  The Cloud of Unknowing) and those proposed by physicists David Bohm and Henry Margeneau. He considers how the implications of the metaphysical interpretation of these physicists and their similarities with Christian mystical notions about reality may be influential in guiding future research in ethics.

• Van der Welkin, Jan. “God’s World and Man Becoming: How Can Science Possibly Help Us Transcend Dogmatism?” In Science and Religion, ed. by Jan Fennema and Iain Paul, pp. 131–37. Dortrecht/Boston: Kluwer Academic Publishers, 1990 (0-7923-0731-3).

  The author argues that a scientific outlook that favors continuity between so-called inorganic nature and life, between organized matter and consciousness and between other forms of life and humans, has become highly probable. If humans are the best “image” of God, it is obvious that God cannot be conceived as a complete stranger to the cosmic game. God should be conceived as the “counteragency” at work in reality that accounts for a directedness topiano coversds higher forms of order. The scientific outlook on which this is predicated will help overcome religious conceptualizations of belief tied to an outdated cosmology.

• Volk, Tyler. “When Climate and Life Finally Devolve.” Nature, vol. 360, no. 6406 (December 24, 1992), p. 707.

  Volk argues that the correspondence between the time-window of the Earth’s habitability and the time required for the development of intelligent life supports the anthropic cosmological principle. This is a good example of the “facts” with which a theistic inference must grapple.

• Weidlich, Wolfgang. “Reconciling Concepts Between Natural Science and Theology.” In Science and Religion, ed. by Jan Fennema and Iain Paul, pp. 73–86. Dordrecht/Boston: Kluwer Academic Publishers, 1990 (0-7923-0731-3).

  The author argues science has natural openness to transcendence through: (1) regressus ad infinitum in the open logical structure of scientific thought; (2) the openness of the laws of nature through a potentially infinite number of possible ways of fulfilling them. The constitutive concepts of a mature science, and of science as a whole, are reconcilable with religious thought.

• Whitaker, M.A.B. “On Hacking’s Criticism of the Wheeler Anthropic Principle.” Mind, vol. 97, no. 386 (April 1988), pp. 259–64.

  This article presents continued philosophical discussion around the logic employed by Hacking in his “Inverse Gambler Fallacy” argument about the argument from design and about versions of the Anthropic Principle.

• Wilczek, Frank and Betsy Devine. Longing for the Harmonies: Themes and Variations from Modern Physics. New York: Norton, 1988, 361 + xvi pages, bibliography, bibliographical references, index (0-393-02482-2).

  This book presents descriptions of physical reality which the authors intend as necessary preludes to questions of the ultimate nature of reality and its transcendent meaning.

• Wilson, Patrick A. “What is the Explanadum of the Anthropic Principle?” American Philosophical Quarterly, vol. 28, no. 2 (April 1991), pp. 167–72.

  Wilson argues the teleology and the degree of anthropocentrism in explanations are a problem for the Anthropic Principle. He raises pertinent questions showing the necessity for precision in utilizing the Anthropic Principle in explaining certain fundamental features of the Universe.

• Zahar, Elie. Einstein’s Revolution: A Study in Heuristic. LaSalle, IL: Open Court, 1988,  373 + x pages, bibliography, bibliographical references, index (0-8126-9066-4).

  The thesis of the book is that scientific discovery is largely rational, guided by metaphysical principles rather than psychological ones. The metaphysical nature of assumptions underlying the positive heuristic of various research programs is central.

Research Level

• Torrance, Thomas F. Divine and Contingent Order. Oxford/New York: Oxford University Press, 1981. 162 + x pages. Bibliographical references in notes. Index (0-19-826658-8).

  This is a book-length study of the meaning of contingency in science and in theology. At the perimeter of the creation of matter and form, at the boundaries of being, natural science reaches its limit. Theology can be helpful since contingency and contingent order cannot be demonstrated by natural scientific operations.

• _____. “The Concept of Order in Theology and Science.” In The Christian Frame of Mind, pp.16–28. Edinburgh: The Handsel Press, 1985 (0-905312-43-0).

  The universe has inherent modes of order. Various ways of understanding this overlap and interpenetrate one another. There is an ultimate order of things which is rationally imperative, a stable ground of intelligibility beyond the contingent relations of physical laws. Quantum theory, in itself and on its own terms, cannot adequately grasp the contingent nature of the rational order. Thus, a genuine doctrine of creation is made pertinent.

• _____. Reality and Scientific Theology. Theology and Science at the Frontiers of Knowledge Series, No. 1. Edinburgh: Scottish Academic Press, 1985, 206 + xvi pages, bibliographical references (0-7073-0429-6).

  In this argument for a rigorous scientific theology under the double constraint of God and the reality of the world of spacetime, the author contends there is a mutual relation between intense intellectual communion with God and a dynamic understanding of the world disclosed through the natural sciences.

• Van Till, Hopiano coversd. The Fourth Day: What the Bible and the Heavens Are Telling Us About the Creation. Grand Rapids, MI: William B. Eerdmans Publishing Company, 1986. 286 + xii pages, bibliographical references, indexes (0-8028-0178-1).

  The author argues that both science and theology, undertaken in rigorous fashion, are valid tools for understanding creation and evolution in the universe. He discusses biblical creation and the various processes discerned by science in the formation of the universe in relation to each other.

• Wicken,  Jeffrey S. “Topiano coversd an Evolutionary Ecology of Meaning.” Zygon, vol. 24, no. 2 (June 1989), pp. 153–84.

  Wicken discusses some implications of the ongoing Darwinian revolution for theology as a constructor and interpreter of human meaning. How should we best understand ourselves in the new, evolutionary cosmos? He focuses on the “relational” understanding of life made available by thermodynamics and ecology, and how it might enrich our understandings of responsibility — to one another and to our private conceptions of God.

• Wilber, Ken, ed. Quantum Questions: Mystical Writings of the World’s Great Physicists. Boulder CO: Shambala Publications, 1984, 204 + x pages, bibliographical references (0-87773-266-3); Paperback: Random House (0-394-72338-4).

  This anthology of essays on the personal philosophies of some of the founders of modern physics looks at the spiritual meaning of quantum physics, as it is being investigated today, and confronts us with the question of the nature of consciousness and the limitations of science.

• Zycinski,  Jozef M. “The Anthropic Principle and Teleological Interpretation of Nature.” Review of Metaphysics, vol. 41, no. 2 (1987), pp. 317–33.

  Correct versions of the Anthropic Principle are “quasi-teleological” arguments suggesting that certain phenomena evolve topiano coversd some goal while implying at the same time this goal may really not exist. The author develops a critical evaluation of the possibility of using this principle to work out new forms of the design argument.

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Editor: Steve Van Nattan-- I believe Sir John Templeton has the spirit of Antichrist. Is he the Prince who shall come? Who knows, but he sure is campaigning hard for the office.

1 John 4:3 And every spirit that confesseth not that Jesus Christ is come in the flesh is not of God: and this is that spirit of antichrist, whereof ye have heard that it should come; and even now already is it in the world.