Children whose genes don???t take up folic acid efficiently, and whose
mothers didn???t take folic acid at all during early pregnancy, were
seven times more likely to have autism than kids who had good genes
and whose mothers took folic acid.
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We should not revere the book or any other technology in itself, but
value it insofar as it helps us to work with the grain of God???s
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Settlement was not a reason why the second part of Google's current fight was endedthis??week: In this case Federal Judge Harold Baer flatly dismissed a copyright infringement lawsuit brought by the Author's Guild against several universities who were working with Google to scan and post books in a joint trust operated by the University of Michigan, known as the??HathiTrust Digital Library.
According to Wolfhart Pannenberg the Christian affirmation of an imminent end of the world is scarcely reconcilable with the cosmological extrapolations of the state of the universe zillions of years ahead. Karl Peters probably speak for the majority of theologians when he writes: ???If the expanding universe is indeed open, expanding forever, then how can one speak of God recreating the universe? If the universe is closed, then it is likely to end in a ???big crunch??? of mammoth black-hole proportions. Again, it is difficult to see how a new creation can take place??? (Schwarz 2000, 180). According to Peters, the physical end of the universe would in effect imply the non-existence of God as understood in the Christian tradition. Whereas Pannenberg, Peters, Arthur Peacocke and others tend to think that physical and Christian eschatology are either contradictory or incommensurable, Craig has taken a more reconcilable view. According to him, the cosmologists' versions of secular eschatology furnish grounds for taking seriously the hypothesis of a transcendent creative and omnipotent agent. This agent may not be the classical God, but more likely God in a panentheistic version.
Physical eschatologists usually ignore the religious associations of their studies or deny that they exist. Tipler is a controversial exception, however. Not only does he argue that some kind of life can continue forever in a closed universe, he also claims that it is the very collapse of the universe that permits eternal life. When the final eternity has been reached at what he calls the ???omega point,??? life becomes omniscient and the temporal becomes atemporal. According to Tipler, the final singularity is God and ???theology is nothing but physical cosmology based on the assumption that life as a whole is immortal??? (Tipler 1995, 17). In his book??The Physics of Christianity??(Tipler 2007), he continues his idiosyncratic exploration of modern cosmotheology according to which theology is merely a branch of physics. Tipler's views are undoubtedly extreme, but (and perhaps for this reason) they have caused much discussion among theologians.
Contemporary theologians Arthur Peacocke and Ian Barbour also claim that the doctrine of the ???creation??? of the universe is best interpreted as one of the universe's timeless dependence on God, and that such dependence does not demand a temporal creation event. This is also the view of William Stoeger (2010), a Jesuit priest and cosmologist, who argues that scientific cosmology can purify theology but never be in conflict with what theology legitimately asserts.??
"In a modern sense, physical cosmology became established after the discovery of the cosmic microwave background in 1965 which quickly turned the hot big bang model into the standard model of the universe. Jim Peebles'??Physical Cosmology??of 1971, possibly the first book with this title, may be taken as the beginning of modern physical cosmology"