Of course, nobody would deny the importance of human beings for theological thinking, but the time span of history that theologians think about is a few thousand years of human culture rather than the fifteen billion years of the history of the universe.

I was very much on the mathematical side, where you probably do your best work before you're forty-five. Having passed that significant date, I thought I would do something else.

Science cannot tell theology how to construct a doctrine of creation, but you can't construct a doctrine of creation without taking account of the age of the universe and the evolutionary character of cosmic history.

Evolution, of course, is not something that simply applies to life here on earth; it applies to the whole universe.

Chance doesn't mean meaningless randomness, but historical contingency. This happens rather than that, and that's the way that novelty, new things, come about.

Yes, I was a parish priest for five years. I was a curate in a large working class parish in Bristol and the Vicar of a village in Kent.

I'm a very passionate believer in the unity of knowledge. There is one world of reality - one world of our experience that we're seeking to describe.

If the experience of science teaches anything, it's that the world is very strange and surprising. The many revolutions in science have certainly shown that.

I very much enjoyed my career in science. I didn't leave science because I was disillusioned, but felt I'd done my bit for it after about twenty-five years.

Quantum theory also tells us that the world is not simply objective; somehow it's something more subtle than that. In some sense it is veiled from us, but it has a structure that we can understand.

After all, the universe required ten billion years of evolution before life was even possible; the evolution of the stars and the evolving of new chemical elements in the nuclear furnaces of the stars were indispensable prerequisites for the generation of life.

Of course, nobody would deny the importance of human beings for theological thinking, but the time span of history that theologians think about is a few thousand years of human culture rather than the fifteen billion years of the history of the universe.

People, and especially theologians, should try to familiarize themselves with scientific ideas. Of course, science is technical in many respects, but there are some very good books that try to set out some of the conceptual structure of science.

However, as the Eastern churches have always maintained, through Christ creation is intended eventually to share in the life of God, the life of divine nature.

Nevertheless, all of us who work in quantum physics believe in the reality of a quantum world, and the reality of quantum entities like protons and electrons.

Of course, Einstein was a very great scientist indeed, and I have enormous respect for him, and great admiration for the discoveries he made. But he was very committed to a view of the objectivity of the physical world.

Theologians have a great problem because they're seeking to speak about God. Since God is the ground of everything that is, there's a sense in which every human inquiry is grist to the theological mill. Obviously, no theologian can know everything.

I think it's very important to maintain the classical Christian distinction between the Creator and creation.

So Whitehead's metaphysics doesn't fit very well on to physics as we understand the process of the world.

It is the faithfulness of God that allows epistemology to model ontology.

Those theologians who are beginning to take the doctrine of creation very seriously should pay some attention to science's story.

The physical fabric of the world had to be such as to enable that ten billion year preliminary evolution to produce the raw materials of life. Without it there would not have been the chemical materials to allow life to evolve here on earth.

At present, too much theological thinking is very human-centered.

Well, it's because I gladly acknowledge some ideas that are part of process theology, but which I think are not tied to all the details of process thought, and are very illuminating and helpful.

Whitehead reacted strongly against the idea of God as a cosmic tyrant, one who brings about everything.

I also think we need to maintain distinctions - the doctrine of creation is different from a scientific cosmology, and we should resist the temptation, which sometimes scientists give in to, to try to assimilate the concepts of theology to the concepts of science.

Bottom up thinkers try to start from experience and move from experience to understanding. They don't start with certain general principles they think beforehand are likely to be true; they just hope to find out what reality is like.

I believe that in a great city, or even in a small city or a village, a great theater is the outward and visible sign of an inward and probable culture.

We should have a State in which we could live and breathe as free men and which we could develop according to our own lights and culture and where principles of Islamic social justice could find free play.

I don't have space to enter into the examples or the history of this, so I'm left with having to make the bold statement that culture is extinct.

We need to have a culture that says 'the less energy you can use to be comfortable, the better off you are and the better you should feel about yourself'.

Concerning culture as a process, one would say that it means learning a great many things and then forgetting them; and the forgetting is as necessary as the learning.

No doubt Western civilization has in the past been full of wars and revolutions, and the national elements in our culture, even when they were ignored, always provided an unconscious driving force of passion and aggressive self-assertion.

The things that I draw on, and the world that I feel part of, aren't particularly youth culture.

I recommend the same therapies for all humans with HIV. There is no reason to believe that physiologic responses to therapy will vary across lines of class, culture, race or nationality.

Towns are suffering from all these things, we should unite until we are all satisfied, man cannot be killing each other as if we were animals, as if we had no culture; that is a lack of culture.

You're a Catholic in Italy when you're born, it's unthinkable to stop being Catholic. You just take the rules a lot more seriously, because it pervades your culture.

Sex and drugs were simply not discussed in our culture at that time.

You have to open your mind. I like the ability to express myself in a deep way. It's the closest music to our humanity - it's like a folk music that rises up out of a culture.

Lives have been altered in fundamental ways, and later, after they acquire a more complete understanding of what goals are actually attainable, many are left facing a lot of pain and frustration. And yet, there's no culture of complaint.

I've always been interested in the relationship between total external surround, culture, the political matrix, technology, etc., and the internal human consciousness.

Writing is about culture and should be about everything. That's what makes it what it is.

And there are so many people in the third world suffering so horribly right now, and we are so focused on ourselves and our culture that a lot of things are showing up in our culture that are making it impossible for us to focus on others. We're so self-focused.

One very important aspect of our contemporary musical culture - some might say the supremely important aspect - is its extension in the historical and geographical senses to a degree unknown in the past.

Mr. Speaker, genocide is the most potent of all crimes against humanity because it is an effort to systematically wipe out a people and a culture as well as individual lives.

When I go to Japan and do shows I play for 1,000 to 1,500 people. I like a lot about Japan. Their popular culture and mass commercialization appeals to me.

The question was heatedly debated of how much Western culture should be brought into China.

The whole drive of western culture, the part of it which is serious, is towards an extreme objectification. It's carried to the point where the human subject is treated almost as if it's dirt in the works of a watch.

I've never understood why artists, who so often condescend to the cliches of their own culture, are so eager to embrace the cliches of cultures they know nothing about.