Although science cannot deliver ultimate truth, without paying attention to scientific knowledge and its theological implications, the church cannot fulfil its mission in an age of science.
Collectively the weight of evidence from most disciplines, especially from cosmology, physics, biology, and genetics has shattered all traditional conceptions of the natural order and its history.
Far from pushing the Creator out of the universe, the new cosmic story adorns and magnifies the Creator as the author of a breathtakingly wild and beautiful creation, throbbing from eon to eon with abyssal interdependencies.
The sciences are describing a radically new world picture; for the churches this implies two things:
Their traditional, earth-centered view of God's creation is as outdated as it is inadequate.
Unless they relinquish the old and take the new into their theological thinking to reflect this new picture, their proclamation of God as Creator and Redeemer will become increasingly unconvincing in an age of science.
Love is resonance with ultimate reality.
The commitment of faith and Christian symbols offer access to the experience of this resonance in its multiple forms that finds its temporal fulfilment in human love.
The commitment of faith puts us under obligation to cooperate with with this resonance and engage its resources, for this resonance is also a protest against the experience of absurdity manifesting in human norms, social discrimination, use of force, in physical and psychological suffering.
We must learn to read the New Testament as love poetry, for so it is. Jesus lived that poetry, and we must resist turning it into dogma.
The Christian doctrine of the Incarnation, when read through the lens of contemporary cosmology and biology, means nothing less than that the body of Jesus Christ must have consisted atom by atom of the same material as our bodies, embodying—just as we do—all cosmic and biological history.
Trinitarian Love constitutes God’s self-communication inward among the three Persons (in an absolute sense) and outward in revelation (in a relative sense).
Hence, a theological vision that unifies our understanding of the new cosmic story, from atoms to molecules, to ecosystems, even to consciousness and social structures, must somehow reflect such trinitarian traits as unitive living together characterized by mutual indwelling, loving interaction, and compassionate sharing.
The energy of Trinitarian Love renders all things,
from quarks to quasars,
alive and precious.
Because God in Trinity is ultimate wholeness
as well as the depth of dynamic love,
God’s self-communication in creation turns the unfolding
of the cosmos into an ecstatic, intensely relational yet unitive display of his glory.