For many decades now - and certainly during my adult life in academe - the Western intellectual world has not been convinced that theology is a pursuit that can be engaged in with intellectual honesty and integrity.

In the nineteenth century, many Anglican theologians, both evangelical and catholic, embraced positively the proposal of evolution.

The scientific perspective of the world, especially the living world, inexorably impresses upon us a dynamic picture of the world of entities, structures and processes involved in continuous and incessant change and in process without ceasing.

We are the first generation of human beings to have substantial insights into the origin of our cosmos and of human life in it.

For many decades now - and certainly during my adult life in academe - the Western intellectual world has not been convinced that theology is a pursuit that can be engaged in with intellectual honesty and integrity.

Humanity could only have survived and flourished if it held social and personal values that transcended the urges of the individual, embodying selfish desires - and these stem from the sense of a transcendent good.

Classical philosophical theism maintained the ontological distinction between God and creative world that is necessary for any genuine theism by conceiving them to be of different substances, with particular attributes predicated of each.