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.

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.

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.

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.

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.

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

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.