Darwin (1859), Charles, The Origin of Species: By Means of Natural Selection, or the Preservation of Favoured Races in the Struggle for Life, Cambridge University Press 1859, 2009 ' It's hard to talk about The Origin of Species without making statements that seem overwrought and fulsome. But it's true: this is indeed one of the most important and influential books ever written, and it is one of the very few groundbreaking works of science that is truly readable. . . . Darwin's friend and "bulldog" T.H. Huxley said upon reading the Origin, "How extremely stupid of me not to have thought of that." Alfred Russel Wallace had thought of the same theory of evolution Darwin did, but it was Darwin who gathered the mass of supporting evidence—on domestic animals and plants, on variability, on sexual selection, on dispersal—that swept most scientists before it.' Mary Ellen Curtin 
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Hawking (1975), Steven W, and G F R Ellis, The Large Scale Structure of Space-Time, Cambridge UP 1975 Preface: Einstein's General Theory of Relativity . . . leads to two remarkable predictions about the universe: first that the final fate of massive stars is to collapse behind an event horizon to form a 'black hole' which will contain a singularity; and secondly that there is a singularity in our past which constitutes, in some sense, a beginning to our universe. Our discussion is principally aimed at developing these two results.' 
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1 John 3, Chapter 3:2 [USCCB], 2: Beloved, we are God’s children now; what we shall be has not yet been revealed. We do know that when it is revealed* we shall be like him, for we shall see him as he is. back

Aquinas II, I, 3, 8, Article 8. Does human happiness consists in the vision of the divine essence?, ' I answer that, Final and perfect happiness can consist in nothing else than the vision of the Divine Essence. To make this clear, two points must be observed. First, that man is not perfectly happy, so long as something remains for him to desire and seek: secondly, that the perfection of any power is determined by the nature of its object. Now the object of the intellect is "what a thing is," i.e. the essence of a thing, according to De Anima iii, 6. Wherefore the intellect attains perfection, in so far as it knows the essence of a thing. If therefore an intellect knows the essence of some effect, whereby it is not possible to know the essence of the cause, i.e. to know of the cause "what it is"; that intellect cannot be said to reach that cause simply, although it may be able to gather from the effect the knowledge of that the cause is. Consequently, when man knows an effect, and knows that it has a cause, there naturally remains in the man the desire to know about the cause, "what it is." And this desire is one of wonder, and causes inquiry, as is stated in the beginning of the Metaphysics (i, 2). For instance, if a man, knowing the eclipse of the sun, consider that it must be due to some cause, and knows not what that cause is, he wonders about it, and from wondering proceeds to inquire. Nor does this inquiry cease until he arrive at a knowledge of the essence of the cause. If therefore the human intellect, knowing the essence of some created effect, knows no more of God than "that He is"; the perfection of that intellect does not yet reach simply the First Cause, but there remains in it the natural desire to seek the cause. Wherefore it is not yet perfectly happy. Consequently, for perfect happiness the intellect needs to reach the very Essence of the First Cause. And thus it will have its perfection through union with God as with that object, in which alone man's happiness consists, as stated above (Articles 1 and 7; I-II:2:8). back

Aquinas, Summa, I, 83, 1, Do we have free will?, '. . . But man acts from judgment, because by his apprehensive power he judges that something should be avoided or sought. But because this judgment, in the case of some particular act, is not from a natural instinct, but from some act of comparison in the reason, therefore he acts from free judgement and retains the power of being inclined to various things. For reason in contingent matters may follow opposite courses, as we see in dialectic syllogisms and rhetorical arguments. Now particular operations are contingent, and therefore in such matters the judgement of reason may follow opposite courses, and is not determinate to one. And forasmuch as man is rational is it necessary that man have a free-will.' back

Aquinas, Summa, I, 22, 3, Does God have immediate providence over everything?, ' I answer that, Two things belong to providence—namely, the type of the order of things foreordained towards an end; and the execution of this order, which is called government. As regards the first of these, God has immediate providence over everything, because He has in His intellect the types of everything, even the smallest; and whatsoever causes He assigns to certain effects, He gives them the power to produce those effects. Whence it must be that He has beforehand the type of those effects in His mind. As to the second, there are certain intermediaries of God's providence; for He governs things inferior by superior, not on account of any defect in His power, but by reason of the abundance of His goodness; so that the dignity of causality is imparted even to creatures.' back

Aquinas, Summa: I, 14, 1, Is there knowledge in God?, ' I answer that, In God there exists the most perfect knowledge. . . . it is clear that the immateriality of a thing is the reason why it is cognitive; and according to the mode of immateriality is the mode of knowledge. Hence it is said in De Anima ii that plants do not know, because they are wholly material. But sense is cognitive because it can receive images free from matter, and the intellect is still further cognitive, because it is more separated from matter and unmixed, as said in De Anima iii. Since therefore God is in the highest degree of immateriality as stated above (Question 7, Article 1), it follows that He occupies the highest place in knowledge.' back

Aristotle, Metaphysics XII (1072b25-31): God's happiness, 'If, then, the happiness which God always enjoys is as great as that which we enjoy sometimes, it is marvellous; and if it is greater, this is still more marvellous. Nevertheless it is so. Moreover, life belongs to God. For the actuality of thought is life, and God is that actuality; and the essential actuality of God is life most good and eternal. We hold, then, that God is a living being, eternal, most good; and therefore life and a continuous eternal existence belong to God; for that is what God is.' (1072b25-31) back

Aristotle, Metaphysics XII: vii, The divine life of the prime mover, ' On such a principle, then, depend the heavens and the world of nature. And it is a life such as the best which we enjoy, and enjoy for but a short time (for it is ever in this state, which we cannot be), since its actuality is also pleasure. . . . Therefore the possession rather than the receptivity is the divine element which thought seems to contain, and the act of contemplation is what is most pleasant and best. If, then, God is always in that good state in which we sometimes are, this compels our wonder; and if in a better this compels it yet more. And God is in a better state. And life also belongs to God; for the actuality of thought is life, and God is that actuality; and God's self-dependent actuality is life most good and eternal. We say therefore that God is a living being, eternal, most good, so that life and duration continuous and eternal belong to God; for this is God.' 1072b14 sqq. back

John Milton (The John Milton Reading Room 1), Paradise Lost: Introduction "Haile wedded Love": Milton's Redefinition of Marriage, ' In Genesis, the story of Adam and Eve's fall is told in a single line: "she took of the fruit thereof, and did eat, and gave also unto her husband with her; and he did eat" (Genesis 3:6). In Paradise Lost, Adam eats the fruit of knowledge two hundred fourteen lines after Eve. Milton imagines an intervening mental strife unequalled in the history of the world as Adam comes to choose love and death over rational knowledge of God. The story is no longer one of disobedience, but man's disobedience of God in favor of a human relationship.' Sara Silverstein and Thomas H. Luxon back

John Milton (The John Milton Reading Room 2), Paradise Regain'd, ' Paradise Regain’d can profitably be read as another instalment in Milton’s effort to reform the genre of epic poetry and to redefine what constitutes heroism.' [Thomas H. Luxon] back

Last universal common ancestor - Wikipedia, Last universal common ancestor - Wikipedia, the free encyclopedia, ' The last universal common ancestor (LUCA) is the most recent population from which all organisms now living on Earth share common descent—the most recent common ancestor of all current life on Earth. . . . .. While no specific fossil evidence of the LUCA exists, the detailed biochemical similarity of all current life makes it plausible. Its characteristics can be inferred from shared features of modern genomes. These genes describe a complex life form with many co-adapted features, including transcription and translation mechanisms to convert information from DNA to mRNA to proteins. The LUCA probably lived in the high-temperature water of deep sea vents near ocean-floor magma flows around 4 billion years ago.' back

Maria Mayo, Religion in America on July 4, 1776 , ' When the Declaration of Independence was drafted on July 4, 1776, religious practice in the 13 colonies of the United States was colorful and varied. The quest for independence — as well as loyalist resistance to the cause — permeated church life and teachings across denominational lines. Patriots argued that their fight was God-ordained, while many Anglican clergy were bound by oath to pray for the King and the royal family. Benjamin Franklin depicts God's role in the revolution in his design for the Great Seal of the United States. Circling an image of Moses parting the Red Sea and leading the Israelites out of Egypt is the inscription, "Rebellion to Tyrants is Obedience to God." Cast in 1752 in Philadelphia, the Liberty Bell bears the words of Lev. 25:10, "Proclaim liberty throughout the land unto all inhabitants thereof." And the opening lines of the Declaration of Independence cite God as the author of the quest for freedom.' back

Michael Bordt (2011), Why Aristotle's God is not the Unmoved Mover, ' The aim of this essay is to show that the view—popular among certain philosophers and theologians—that Aristotle’s God is the unmoved mover is incorrect, or at least leads to serious misunderstanding. In a nutshell: among other things, the project of the twelfth book of the Metaphysics is to determine what the first ousia is. This first ousia is not identified with God in so far as it is an unmoved mover, but in so far as it is the actual activity (energeia) of thinking. To put matters differently, the actual activity of the first ousia does not consist in moving anything. Its activity rather consists in the exercise of reason, in thinking. Since, however, thinking is without qualification the best activity, and since God is that being who just does engage in the best activity, the first ousia, in so far as it is the same as the activity of thinking, must be God. Thus we perhaps expect that, at the summit of ontology, God himself will be the object of this first philosophy. Metaphysics Λ meets such an expectation only in a very limited way. The limitation is the following: that which, so to speak, stands at the summit of metaphysics is not God, but the activity of reason. While this activity is identified with God, it is not so identified directly or immediately, but only as mediated by way of the conception of the best possible life. The twelfth book of the Metaphysics thus provides to an even lesser extent than is usually assumed the outlines of a theology. By way of recompense, however, Aristotle offers us a truly breathtaking metaphysics.' back

Pope Paul III (1546), Council of Trent: Decree Concerning Original Sin, '1. If anyone does not confess that the first man, Adam, when he transgressed the commandment of God in paradise, immediately lost the holiness and justice in which he had been constituted, and through the offense of that prevarication incurred the wrath and indignation of God, and thus death with which God had previously threatened him, and, together with death, captivity under his power who thenceforth had the empire of death, that is to say, the devil, and that the entire Adam through that offense of prevarication was changed in body and soul for the worse, let him be anathema.' back

Roger Penrose (2020), Nobel lecture 2020: Black Holes, Cosmology and Space-Time Singularities, Roger Penrose delivered his Nobel Lecture on Tuesday 8 December 2020. He was introduced by Professor Ariel Gobar. back

Rolf Landauer (1991), The physical nature of information, Abstract Physics Letters A 217 (1996) 188-193 The physical nature of information Rolf Landauer 1 IBM T.J. Watson Research Center, P.O. Box 218. Yorktown Heights, NY 10598, USA Received 9 May 1996 Communicated by V.M.Agranovich 15 July 1996 Information is inevitably tied to a physical representation and therefore to restrictions and possibilities related to the laws of physics and the parts available in the universe. Quantum mechanical superpositions of information bearing states can be used, and the real utility of that needs to be understood. Quantum parallelism in computation is one possibility and will be assessed pessimistically. The energy dissipation requirements of computation, of measurement and of the communications link are discussed. The insights gained from the analysis of computation has caused a reappraisal of the perceived wisdom in the other two fields. A concluding section speculates about the nature of the laws of physics, which are algorithms for the handling of information, and must be executable in our real physical universe.' back

US National Archives, Declaration of Independence: A Transcription, 'In Congress, July 4, 1776
The unanimous Declaration of the thirteen united States of America, When in the Course of human events, it becomes necessary for one people to dissolve the political bands which have connected them with another, and to assume among the powers of the earth, the separate and equal station to which the Laws of Nature and of Nature's God entitle them, a decent respect to the opinions of mankind requires that they should declare the causes which impel them to the separation.
We hold these truths to be self-evident, that all men are created equal, that they are endowed by their Creator with certain unalienable Rights, that among these are Life, Liberty and the pursuit of Happiness.—That to secure these rights, Governments are instituted among Men, deriving their just powers from the consent of the governed, —That whenever any Form of Government becomes destructive of these ends, it is the Right of the People to alter or to abolish it, and to institute new Government, laying its foundation on such principles and organizing its powers in such form, as to them shall seem most likely to effect their Safety and Happiness. Prudence, indeed, will dictate that Governments long established should not be changed for light and transient causes; and accordingly all experience hath shewn, that mankind are more disposed to suffer, while evils are sufferable, than to right themselves by abolishing the forms to which they are accustomed. But when a long train of abuses and usurpations, pursuing invariably the same Object evinces a design to reduce them under absolute Despotism, it is their right, it is their duty, to throw off such Government, and to provide new Guards for their future security.—Such has been the patient sufferance of these Colonies; and such is now the necessity which constrains them to alter their former Systems of Government. The history of the present King of Great Britain is a history of repeated injuries and usurpations, all having in direct object the establishment of an absolute Tyranny over these States. ' back