“For what I am suggesting is that concern for the mysterious is at the heart of the humanities, whereas at the heart of the sciences there is a concern with the problematic. That this is a contrast, and not a dichotomy, is seen in the way in which problem-solving has a place in the humanities—though the most significant kind of problem is one that, in Marcel’s language, ‘conceals a mystery’—and in the complementary way in which some scientists, such as Einstein, have spoken of a deepening sense of awe and wonder awakened in them, an awe and wonder in the presence of the universe, that grows through the advance of the sciences, through the growing success in solving problems. But the contrast remains, and since problem-solving can be successful, whereas contemplation of mystery cannot, there cannot be in the humanities any hope for the sort of success the sciences have known. Nor in theology: and especially not in Christian theology whose central mystery is focused in the birth of a child in a stable, and the death of a man on a cross.”

“Darwin caused controversy, not merely because his ideas contradicted Genesis, but because they fell foul of the way in which Genesis had been read by those influenced by the Enlightenment, for it was the Enlightenment that conceived of the human as almost exclusively rational and intellectual, and set the human at a distance from the animal.”

“Creation is not abandoned by God, it is not godless, for apart from God it would not be at all; it is not deprived of grace for it owes its existence to grace. Rather, creation is graced, it is holy; in creation God may be encountered.”

“The individualism of the Romantic theory of interpretation attempts to abstract the individual from his historical context by presenting him with the ideal of presuppositionless understanding; a truer theory of interpretation, which does not seek to elide the historical reality of the one seeking understanding, sets the interpreter himself within tradition. What we understand when we seek to understand the writings of the past is borne to us by tradition. Understanding is an engagement with tradition, not an attempt to escape from it.”

“For what I am suggesting is that concern for the mysterious is at the heart of the humanities, whereas at the heart of the sciences there is a concern with the problematic. That this is a contrast, and not a dichotomy, is seen in the way in which problem-solving has a place in the humanities—though the most significant kind of problem is one that, in Marcel’s language, ‘conceals a mystery’—and in the complementary way in which some scientists, such as Einstein, have spoken of a deepening sense of awe and wonder awakened in them, an awe and wonder in the presence of the universe, that grows through the advance of the sciences, through the growing success in solving problems. But the contrast remains, and since problem-solving can be successful, whereas contemplation of mystery cannot, there cannot be in the humanities any hope for the sort of success the sciences have known. Nor in theology: and especially not in Christian theology whose central mystery is focused in the birth of a child in a stable, and the death of a man on a cross.”