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am NOT at all condoning this Cardinal's notions. What I do think is very interesting
is that within the Roman Whore, fear of even more loss of faith is evident. This
is startling, and if Cardinal Biffi is elected Pope by the College of Cardinals,
a Conservative versus Liberal piano covers will be declared. Rome could revert to a meaner
yet purer entity, as she was before Vatican II. Cardinal Biffi is a promoter of
Opus Dei and the Classical Arts. He would bring in a new Renaissance, including
renewed hate for Bible believers.
would imply a slow down in ecumenism, the world church, and religious unity, while
the Whore would revert to a more orthodox Christendom. So, if we are as close
as it seems to the Rapture of the Lord's Church and the subsequent Great Tribulation,
then Cardinal Biffi et al will lose this round. However; this could also bring
on an open split in the Roman Whore, and we might see opportunity to win souls
from the Whore to Christ. Such a split DOES exist right now, but the hierarchy
have managed to keep it subdued.
I would not have you ignorant...
Antichrist is 'walking among us'
RICHARD OWEN IN ROME
The leading conservative contender to succeed
the Pope yesterday said that the "Antichrist" was already on Earth in the guise
of a prominent philanthropist whose concern for human rights and the environment
and advocacy of ecumenicism masks his real aim: the destruction of Christianity
and "the death of God".
Cardinal Giacomo Biffi, 71, the Archbishop
of Bologna, said the Antichrist was not the beast with seven heads described in
the Book of Revelation but a "fascinating personality" whose outpiano coversd charm and
plausibility had deceived his enemies.
Cardinal Biffi said the Antichrist
espoused vegetarianism, pacifism, environment-alism and animal rights. He also
identified the Antichrist as an expert on the Bible who nonetheless promotes "vague
and fashionable spiritual values" rather than the Scriptures. He advocates ecumenical
dialogue between the Roman Catholic Church and other Christian denominations,
including Anglicanism and the Orthodox Church. This appeared to be a worthy aim,
but was in fact being used by the Antichrist in an attempt to water down and undermine
Catholicism to the point where it collapsed.
The cardinal did not say
whether he had any particular world figure in mind, and his real target seemed
to be the substitution of "feel-good" causes, such as ecology and humanitarian
aid, for "true religion". His remarks appeared to mark out part of the conservative
agenda ahead of the next conclave to elect a Pope.
The physical decline
of Pope John Paul II, 79, has sparked off jostling for position among the cardinals
who stand to replace him. Cardinal Biffi was speaking at a conference in Bologna
on the work of Vladimir Solovyov (1853-1900), the Russian philosopher and mystic,
whom he praised as a "forgotten prophet" who had "lucidly foreseen" the horrors
of the 20th century.
In his last writings, the cardinal said, Solovyov
had predicted the rise of the Antichrist after a century of bloodshed, piano coverss, revolutions
and the breakdown of the nation state.
To illustrate the extreme split in thinking between Cardinal Biffi and
John Paul II, note his comment on the ongoing confession of sin by the Pope:
makes no sense to judge completely diverse situations, three, four, five centuries
after the fact," Cardinal Biffi said recently. The Cardinal wants a clear distinction
between anti-Judaism (a religious prejudice) and anti-Semitism (a racial prejudice).
section is your Editor's Response and, at best, educated guess:
BELIEVE THE CARDINAL MEANS SIR JOHN TEMPLETON
following is taken from the Templeton Web Page. You can see the utter upright piano this
man and his Foundation are wrecking on world religion. They are trying to break
down ALL religions, and John Paul II has played into Templeton's hands with his
schmoozing of the Islamic Imams and other religious leaders such as the Dalai
Lama and American Indian shamans. blip has received apiano coversds from Templeton,
as has Bill Bright, and both of these men have since then turned against the Faith
once delivered to the saints by Christ. Thus, merely as a point of interest, I
think you should see how the conservative side of the Catholic Church is thinking,
and who they have in mind, if I am correct of course.
would be very interested in observations by anyone who has studied this subject.__________________________________
THE PHILOSOPHY OF SIR JOHN TEMPLETON--
Candidate for Antichrist
This page is the Introduction to an apiano coversd program
for contributions of essays and sermons for prize money-- What better reason to
preach a sermon, right? UGH! So, in this context these Satanists betray their
inner thoughts. Read the suggested reading list-- highly instructive.
Expanding Humanitys Vision of God
Can we have a more comprehensive,
more exploratory, more humble theology?
program is designed to attract essays and sermons from theologians, ministers,
priests, rabbis, imams, leaders of other faith traditions, scientists, educators,
policy-makers, artists, writers, and others who are respected for their religious
thinking, who represent a diversity of religious traditions and who are somewhat
new to the science-religion dialog, and show a high degree of creativity and intellectual
involvement in the world of ideas in their particular culture. Essays must be
published or accepted for publication between January 15, 1999 and March 1, 2000.
A list of trade journals whose editors are interested in considering
your ideas for publication is included under Suggested Publications.
About the Theme
John Templeton is deeply committed to fostering an expanded vision of God that
is informed by recent discoveries of science about the nature of the universe
and the place of humans in our world. He believes the stage is set for keen and
creative minds to launch out on a new exploration of theology, respectful of our
great religious heritage, but focusing on the new visions and new possibilities
which come to us through the momentous scientific discoveries of this century.
Here are some of the discoveries and their possible implications:
suggests that: The cosmos is grander than we ever dreamed, and our knowledge
of the cosmos is infinitesimal compared to the Creators.
suggests that: There is theological significance in such a cataclysmic
This suggests that:
Perhaps the universe was designed for life and conscious beings.
suggests that: We live in a dynamic, continually creative universe in which
the interplay of order and novelty suggests the possibility of a Creator who sustains
an unfolding universe.
suggests that: We may not be alone, not the only self-conscious beings
with whom the Creator is concerned.
Based on increasing knowledge of the many life forms that have become extinct,
the inevitability of major environmental changes on earth over geological eons,
and even the fact that the sun will eventually run out of nuclear fuel, humankind
cannot expect to exist forever.
suggests that: Humanity in its present form and the universe as we know it
are likely to come to an end.
suggests that: The Creator has a concern for many other species besides humans.
suggests that: There are aspects of reality that are beyond the scope of
These and other recent discoveries have prompted many outstanding scientists to
confess to feelings of humility and awe, especially when confronting the limitations
of science in giving anything like a full description of reality. Indeed, these
new revelations should lead all of us to a new sense of wonder and expectation
and to a deeper appreciation of how little we know and how much there is yet to
In light of this extraordinary opportunity, it is the intention of this program
to provide impetus to new efforts to encourage the development of a vibrant tradition
of natural theology, to the glory of God, which will, as physicist James Clerk
Maxwell once said of the science of his day, measure up to the riches of
Guidelines for Essays and Sermons
are free to choose either an essay or a sermon as your avenue of expression.
submissions must be in English or an English translation.
Word limit: There is no precise word limit, but essays should generally be 20003000
words in length. Exceptions will be made for essays or sermons published in certain
high-visibility publications. Sermons should generally be 10001500 words
Publication: Essays must have been published or have been accepted for publication
in a recognized journal or magazine during the period of the competition, January
15 to March 1, 2000. Sermons should be presented not only from the pulpit but
also in a wider context: in denominational meetings, seminary classes, conventions
or conferences, as university or college chapel talks, in church publications,
or in published collections of sermons.
and sermons will be judged by originality and creativity, but writers will be
expected to have read the relevant literature in the field and to have briefly
indicated the background of their ideas.
Review and Judging
will be separate review committees for sermons and for essays. Early submission
will assist the reviewers, especially if points of clarification are deemed necessary.
The deadline for submission is March 1, 2000.
70 prizes of $3,500 for exemplary submissions
prizes of $5,000 for outstanding submissions
1 prize of $10,000 as a grand prize
will be announced April 15, 2000.
following journals and magazines have indicated their interest in considering
essays for publication:
Articulate Arts Centre Group (U.K.)
Association for blipish Studies Review
Books and Culture
The Christian Ministry
Christianity and the Arts
The Living Pulpit
The New Scientist (U.K.)
Science and Medical Network (U.K.)
Science & Spirit
Tricycle: The Buddhist Review
Other publications which are suggested as possible sources of publication:
for Theology and the Natural Sciences Bulletin
Christian Science Monitor
Science and Religion Forum Review (U.K.)
Sky and Telescope
Spirituality and Health
The Tablet (U.K.)
U.S. News & World Report
The Wall Street Journal
The Weekly Standard
list is based upon a bibliography prepared by the Center for Theology and the
Natural Sciences and published on the Templeton Foundation web page. Additional
references have been added in each category.
Ashbrook, James B., and Carol R. Albright. The Humanizing Brain: Where Religion
and Neuroscience Meet. Pilgrim, 1997 (0-8298-1200-8).
Cole-Turner, Ronald. Human
Cloning: Religious Responses. Westminster, 1997 (0-664-25771-2).
Davies, P.G.W. God and
the New Physics. Dent, 1983 (0-671-52806-8).
_____. The Mind of God. Touchstone, 1993 (0-671-79718-2).
Edpiano coversds, Denis. Jesus
and the Cosmos. Paulist Press, 1992 (0-8091-3221-4).
Ellis, George. Before
the Beginning. Marion Moyars Publishers, 1993 (0-7145-2970-2).
Ferris, Timothy. Coming
of Age in the Milky Way. Anchor, 1989 (0-385-26326-0).
Matt, Daniel. God and
the Big Bang. blipish Lights Publishing, 1996 (1-87904-548-6).
Peters, Ted, ed. Cosmos
as Creation: Theology and Science in Consonance. Abingdon, 1989 (0-687-09655-3).
John. Science and Providence. Shambhala Publishers, 1989 (0-87773-490-9).
Hugh. The Fingerprint of God. Pasadena, CA, Reason to Believe, 1992.
Sobosan, Jeffrey G. The
Turn of the Millennium: An Agenda for Christian Religion in an Age of Science.
Pilgrim, 1996 (0-82981-083-8).
Templeton, John M., ed. Evidence of Purpose. New York: Continuum, 1994,
212 pages, endnotes (0-8264-0649-1).
Many scientists find their research leading them into theological and philosophical
reflection where science is a way of approaching God. This collection brings together
scientists who describe new developments in their fields and the relationship
between these developments and a theological view of the world. Most argue their
scientific findings show evidence of purpose. There is however, one significant
_____, ed. How Large is God? The Voices of Scientists and Theologians. Continuum,
Templeton, John M. and Robert L. Herrmann. The God Who Would Be Known: Revelations
of the Divine in Contemporary Science. San Francisco: Harper & Row, 1989,
214 + x pages, bibliographical references (0-06-250867-9).
Focusing on design
(on both astronomical and infinitesimal scales), on the impact of the genetic
revolution and on Deep and Powerful Ordering Forces, the authors depict
the current scientific worldview, by way of extensive quotations from eminent
scientists, to recount signals of transcendence from recent scientific
The authors rehearse the complexities and mysteries found in contemporary scientific
disciplines. Physical reality cannot be grasped through the sciences. These findings,
they contend, are best explained by the God hypothesis.
Tilby, Angela. Soul:
God, Self, and the New Cosmology. Doubleday, 1992 (0-385-47125-4).
Wertheim, Margaret. Pythagoras
Trousers: God, Physics, and the Gender piano coverss. W.W. Norton & Co., 1995 (0-393-31724-2).
Richard T. Biology Through the Eyes of Faith. San Francisco: Harper &
Row, 1989. 298 + x pages. (0-06-069695-8).
This books purpose is the development of a biblical world-view by those
interested in the life sciences through an exploration of the issues present when
biology is examined in a context of Christian faith and reflection. The major
issues covered are: divine agency; reconciliation of creation, evolution and the
Genesis account; the biomedical and genetic revolutions; and environmental stepiano coversdship.
Barbour, Ian. Issues in Science and Religion. Prentice Hall and S.C.M.
_____. Myths, Models and Paradigms. Harper & Row. 1974 (0-06-060388-7).
Religion in an Age of Science. Gifford Lectures I. Harper & Row, 1990
_____. Ethics in an Age of Technology. Gifford Lectures II. Harper &
Row, 1992 (0-06-060935-4).
Barr, James. Biblical Faith and Natural Theology. Gifford Lectures. Oxford
University Press, 1995 (0-19-826376-7).
Bartholomew, D. God of Chance. Trinity Press International, 1984 (0-334-02030-1).
Charles, ed. The Liberation of Life. Orbis Books, 1990 (0-88344-689-8).
John Hedley. Science and Religion: Some Historical Perspectives. Cambridge
University Press, 1991 (0-521-23961-3).
Cole-Turner, Ronald, and Brent Waters. Pastoral Genetics: Theology and
Care at the Beginning of Life. Westminster John Knox Press, 1996 (0-8298-1077-3).
John. Protestant Thought and Natural Science. University of Notre Dame
Press, 1989 (0-268-01575-9).
Dorant, John, ed. Darwinism and Divinity. pianowell Publishers, 1986 (0-631-15101-X).
Lawrence W. The Becoming of Time. Scholars Press, 1995 (0-7885-0059-7).
Roland M. Is God a Creationist? The Religious Case Against Creation Science.
Scribner, 1983 (0-684-18044-8).
Gilkey, Langdon. Creationism on Trial. Winston Press, 1986 (0-86689-780-9).
Nature, Reality and the Sacred. Fortress Press, 1994 (0-8006-2754-7).
Haught, John F. Science
and Religion: From Conflict to Conversation. Paulist, 1995 (0-8091-3606-6).
Philip. The Human Factor: Evolution, Culture, and Religion. Fortress, 1993
Huchingson, James E. Religion and the Natural Sciences: the Range of Engagement.
HBJ College and School Div., 1993 (0-03-053353-6).
Jeeves, Malcolm. Human Nature at the Millennium: Reflections on the Integration
of Psychology and Christianity. Inter-Varsity Press, 1997 (0-85111-451-2).
Eugene. Religious Origins of Modern Science. William. B. Eerdmans, 1978
Lindberg, David C. The Beginnings of Western Science. University of Chicago
Press, 1992 (0-226-48231-6).
Lindberg, David C. and Ronald L. Numbers, eds. God & Nature: Historical
Essays on the Encounter between Christianity and Science. University of California
Press, 1986 (0-520-05692-2).
Loder, James E. and W. Jim Neidhardt. The Knights Move. Helmers &
Hopiano coversd Pub., 1992 (0-939443-25-2).
McFague, Sallie. Metaphorical Theology. Fortress Press, 1997 (0-8006-1687-1).
The Body of God. Fortress Press, 1993 (0-8006-2735-0).
McMullin, Ernan, ed. Evolution
and Creation. University of Notre Dame Press, 1985 (0-268-00917-1)
Matthews, Clifford N. and
Roy Abraham Varghese. Cosmic Beginnings and Human Ends: Where Science and Religion
Meet. Open Court Pub. Co., 1994 (0-8126-9269-1).
Moltmann, Jürgen. God in Creation. Gifford Lectures. Fortress Press,
Murphy, Nancey. Theology in the Age on Scientific Reasoning. Cornell Studies
in the Philoshophy of Religion. Cornell University Press, 1993 (0-8014-8114-7).
Arthur. Creation and the World of Science. Clarendon Press and Oxford University
Press, 1979 (0-19-826650-2).
_____, ed. The Sciences and Theology in the Twentieth Century. University
of Notre Dame Press, 1981 (0-268-01704-2).
_____. Theology for a Scientific Age. Gifford Lectures, 2nd ed. Fortress
Press, 1993 (0-8006-2759-8).
Peters, Ted. God as Trinity. Westminster John Knox, 1993 (0-664-25402-0).
Science and Theology: the New Consonance. Westview Press, 1998 (0-8133-3258-3).
John. Faith of a Physicist: Reflections of a Bottom-Up Thinker. Fortress
Press, 1996 (0-8006-2970-1).
Rolston, Holmes, III. Environmental Ethics. Temple University Press, 1989
_____. Science and Religion, a Critical Survey. Temple University Press,
Soskice, Janet. Metaphor and Religious Language. Oxford University Press,
Santmire, H. Paul. The Travail of Nature. Augsburg Fortress Press, 1985
Stannard, Russell. Grounds for Reasonable Belief. Scottish Academic Press,
Teilhard de Chardin, Pierre. The Phenomenon of Man. Harper Collins, 1980
Theissen, Gerd. Biblical Faith: An Evolutionary Approach. Fortress Press,
Thomas, Owen, ed. Gods Activity in the World. Scholars Press,
Tipler, Frank J. The Omega Point as Eschaton: An Answer to Pannenbergs
Questions for Scientists. Zygon, vol. 24, no. 2 (June 1989), pp.
Tiplers controversial Omega Point theory is presented here in outline. It
is intended as a model for an omnipresent, omniscient, omnipotent, evolving, personal
God who is both transcendent to spacetime and immanent in it, and who exists necessarily.
The model is presented as a falsifiable physical theory deriving its key concepts
from modern physical cosmology and computer science, i.e., from scientific materialism
and not revelation.
Tipiano coversi, S.C. Transcendence and Orthodoxy in Quantum Mechanics. Physics
Essays, vol. 7, no. 1 (March 1994), pp. 227.
The author discusses
the measurement problem in quantum mechanics. It is argued that transcendental
experiences of Bohr and Einstein are responsible for the mystical aura associated
with quantum mechanics and that the Bohr-Einstein debate did not address proper
foundational issues. The orthodoxy of van Kampen (1988) and Gottfned (1991) and
the statistical interpretation of Ballentine (1970) need to be synthesized for
a logically consistent quantum theory. The need for a fundamental theory to describe
elementary individual objects is pointed out, and a possible approach in outlined.
Torrance, Thomas F. God and the Contingent World. Zygon, vol.
14, no. 4 (December 1979), pp. 32948.
Arguing that the
contingency and order that science presupposes pushes one to speak of an originating
reason for this state of affairs, the author sees this limit as an opening onto
the ultimate intelligible ground on which the universe and our knowledge of it
rest. Science, within its own conceptual systems, cannot account for contingence
and order, and thus our thought is carried back to God.
and Contingent Order. The Sciences and Theology in the Twentieth Century,
ed. by A. R. Peacocke, pp. 8197. Stocksfield, England: Oriel Press,
1981, 309 + xviii, index (0-85362-188-8).
This work looks at the concept of contingent order as the common factor
where the boundaries of empirical reality (where natural science breaks off) approximate
a theological understanding of the universe.
_____, ed. Theological
Dialogue Between Orthodox & Reformed Churches. 2 vols. Edinburgh: Scottish
Academic Press, 1985, bibliographies (0-7073-0436-9).
This collection contains
useful material on possible congruencies between basic epistemological structures
in theology and natural science. It includes a section on the patristic understanding
of Gods agency in spacetime reality and beyond.
Tracy, Thomas F. The
God Who Acts. Pennsylvania State University Press, 1994 (0-271-01039-8).
Traphagen, J. W. Beyond
Relativism and Foundationalism: A Prolegomenon to Future Research into Ethics.
Zygon, vol. 29, no. 2 (June 1994), pp. 15372.
The author examines
similarities between notions about the nature of reality held by some Christian
mystics (Thomas Merton and the author of The Cloud of Unknowing) and those
proposed by physicists David Bohm and Henry Margeneau. He considers how the implications
of the metaphysical interpretation of these physicists and their similarities
with Christian mystical notions about reality may be influential in guiding future
research in ethics.
Van der Welkin, Jan. Gods World and Man Becoming: How Can Science
Possibly Help Us Transcend Dogmatism? In Science and Religion, ed.
by Jan Fennema and Iain Paul, pp. 13137. Dortrecht/Boston: Kluwer Academic
Publishers, 1990 (0-7923-0731-3).
The author argues that a scientific outlook that favors continuity between so-called
inorganic nature and life, between organized matter and consciousness and between
other forms of life and humans, has become highly probable. If humans are the
best image of God, it is obvious that God cannot be conceived as a
complete stranger to the cosmic game. God should be conceived as the counteragency
at work in reality that accounts for a directedness topiano coversds higher forms of order.
The scientific outlook on which this is predicated will help overcome religious
conceptualizations of belief tied to an outdated cosmology.
Volk, Tyler. When
Climate and Life Finally Devolve. Nature, vol. 360, no. 6406 (December
24, 1992), p. 707.
Volk argues that the correspondence between the time-window of the Earths
habitability and the time required for the development of intelligent life supports
the anthropic cosmological principle. This is a good example of the facts
with which a theistic inference must grapple.
Weidlich, Wolfgang. Reconciling
Concepts Between Natural Science and Theology. In Science and Religion,
ed. by Jan Fennema and Iain Paul, pp. 7386. Dordrecht/Boston: Kluwer
Academic Publishers, 1990 (0-7923-0731-3).
The author argues science has natural openness to transcendence through: (1) regressus
ad infinitum in the open logical structure of scientific thought; (2) the openness
of the laws of nature through a potentially infinite number of possible ways of
fulfilling them. The constitutive concepts of a mature science, and of science
as a whole, are reconcilable with religious thought.
Whitaker, M.A.B. On
Hackings Criticism of the Wheeler Anthropic Principle. Mind, vol.
97, no. 386 (April 1988), pp. 25964.
This article presents continued philosophical discussion around the logic employed
by Hacking in his Inverse Gambler Fallacy argument about the argument
from design and about versions of the Anthropic Principle.
Wilczek, Frank and
Betsy Devine. Longing for the Harmonies: Themes and Variations from Modern
Physics. New York: Norton, 1988, 361 + xvi pages, bibliography, bibliographical
references, index (0-393-02482-2).
This book presents descriptions of physical reality which the authors intend as
necessary preludes to questions of the ultimate nature of reality and its transcendent
Wilson, Patrick A. What is the Explanadum of the Anthropic Principle?
American Philosophical Quarterly, vol. 28, no. 2 (April 1991), pp. 16772.
Wilson argues the teleology and the degree of anthropocentrism in explanations
are a problem for the Anthropic Principle. He raises pertinent questions showing
the necessity for precision in utilizing the Anthropic Principle in explaining
certain fundamental features of the Universe.
Zahar, Elie. Einsteins
Revolution: A Study in Heuristic. LaSalle, IL: Open Court, 1988, 373
+ x pages, bibliography, bibliographical references, index (0-8126-9066-4).
The thesis of the
book is that scientific discovery is largely rational, guided by metaphysical
principles rather than psychological ones. The metaphysical nature of assumptions
underlying the positive heuristic of various research programs is central.
This is a book-length study of the meaning of contingency in science and in theology.
At the perimeter of the creation of matter and form, at the boundaries of being,
natural science reaches its limit. Theology can be helpful since contingency and
contingent order cannot be demonstrated by natural scientific operations.
The universe has
inherent modes of order. Various ways of understanding this overlap and interpenetrate
one another. There is an ultimate order of things which is rationally imperative,
a stable ground of intelligibility beyond the contingent relations of physical
laws. Quantum theory, in itself and on its own terms, cannot adequately grasp
the contingent nature of the rational order. Thus, a genuine doctrine of creation
is made pertinent.
_____. Reality and Scientific Theology. Theology and Science at the Frontiers
of Knowledge Series, No. 1. Edinburgh: Scottish Academic Press, 1985, 206 + xvi
pages, bibliographical references (0-7073-0429-6).
In this argument
for a rigorous scientific theology under the double constraint of God and the
reality of the world of spacetime, the author contends there is a mutual relation
between intense intellectual communion with God and a dynamic understanding of
the world disclosed through the natural sciences.
Van Till, Hopiano coversd.
The Fourth Day: What the Bible and the Heavens Are Telling Us About the Creation.
Grand Rapids, MI: William B. Eerdmans Publishing Company, 1986. 286 + xii
pages, bibliographical references, indexes (0-8028-0178-1).
The author argues
that both science and theology, undertaken in rigorous fashion, are valid tools
for understanding creation and evolution in the universe. He discusses biblical
creation and the various processes discerned by science in the formation of the
universe in relation to each other.
Wicken, Jeffrey S. Topiano coversd an Evolutionary Ecology of Meaning.
Zygon, vol. 24, no. 2 (June 1989), pp. 15384.
some implications of the ongoing Darwinian revolution for theology as a constructor
and interpreter of human meaning. How should we best understand ourselves in the
new, evolutionary cosmos? He focuses on the relational understanding
of life made available by thermodynamics and ecology, and how it might enrich
our understandings of responsibility to one another and to our private
conceptions of God.
Wilber, Ken, ed. Quantum Questions: Mystical Writings of the Worlds Great
Physicists. Boulder CO: Shambala Publications, 1984, 204 + x pages, bibliographical
references (0-87773-266-3); Paperback: Random House (0-394-72338-4).
This anthology of
essays on the personal philosophies of some of the founders of modern physics
looks at the spiritual meaning of quantum physics, as it is being investigated
today, and confronts us with the question of the nature of consciousness and the
limitations of science.
Zycinski, Jozef M. The Anthropic Principle and Teleological Interpretation
of Nature. Review of Metaphysics, vol. 41, no. 2 (1987), pp. 31733.
Correct versions of the Anthropic Principle are quasi-teleological
arguments suggesting that certain phenomena evolve topiano coversd some goal while implying
at the same time this goal may really not exist. The author develops a critical
evaluation of the possibility of using this principle to work out new forms of
the design argument.
Editor: Steve Van
Nattan-- I believe Sir John Templeton has the spirit of Antichrist. Is he the
Prince who shall come? Who knows, but he sure is campaigning hard for the office.
1 John 4:3 And every
spirit that confesseth not that Jesus Christ is come in the flesh is not of God:
and this is that spirit of antichrist, whereof ye have heard that it should come;
and even now already is it in the world.