The book Time and Eternity , the English version of Zeit und Ewigkeit , by Antje Jackelén, contains scientific and theological treatments of these two topics, starting with the usage of such ideas in German, Swedish, and English hymns. This essay describes her work and explains how the scientific ideas provide a coherent framework for understanding the place of time.
For the basic areas of physics‐classical mechanics, classical field theories, and quantum mechanics‐there are local dynamical theories that offer complete descriptions of systems when the proper subsidiary conditions also are provided. For all these cases there are global theories from which the local theories can be derived. Symmetries and their relation to conservation laws are reviewed. The standard model of elementary particles is mentioned, along with frontier questions about them. A case against reductionism in physics is presented.
Karl Schmitz‐Moormann's thought as expressed in his last book exemplifies Catholic theology based on realism, flow, evolution, and free will. Categories of creation are reviewed: from nothing, continuous, called forth, informed, and free.
A form of logic called relational and contextual reasoning is put forward as an improvement over other, more familiar types of logic. Developmental ideas are used to show how maturity ordinarily leads people away from binary (true/false) logic to systems of reasoning that are more subtle and better suited to making decisions in the face of ambiguity.
Recent reports of the discovery of a “God module” in the human brain derive from the fact that epileptic seizures in the left temporal lobe are associated with ecstatic feelings sometimes described as an experience of the presence of God. The brain area involved has been described as either (a) the seat of an innate human faculty for experiencing the divine or (b) the seat of religious delusions.In fact, religious experience is extremely various and involves many parts of the brain, (...) including some that are prehuman in their evolutionary history and some that are characteristically human. In the continuing integration of such experiences, spiritual formation takes place. Thus the entire human brain might be described as a “God module.”Such a process is only possible because of the brain's complexity. The human brain is the most complex entity for its size that we know of. As used here, complexity is a specialized term denoting the presence of a web of interlinked and significant connections—the more intricate the web, the more complex the entity. Complex systems develop only in a milieu that provides both lawfulness and freedom, and they tend to be self‐organizing, becoming more complex and more effective as a result of both inward and outward experience. The evidence suggests that both personal growth and spiritual growth are processes of complexification of character, and of the brain itself. This thesis is tested in light of the work of William James and James W. Fowler. (shrink)