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.

Theology differs from science in many respects, because of its different subject matter, a personal God who cannot be put to the test in the way that the impersonal physical world can be subjected to experimental enquiry. Yet science and theology have this in common, that each can be, and should be defended as being investigations of what is, the search for increasing verisimilitude in our understanding of reality.

When you realize that the laws of nature must be incredibly finely tuned to produce the universe we see, that conspires to plant the idea that the universe did not just happen, but that there must be a purpose behind it.

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

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.

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.

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