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Entropic Creation is the first book to consider the cultural and religious responses to the second law of thermodynamics, and the theory proposed by certain Christian scholars during the period 1860 to 1920 that the entropic creation argument is proof of a divine creation of the world.

This paper discusses a unique and revolutionary method that quantitatively evaluates the programming of a media outlet regarding religious pluralism. Using a “program appeal” score and entropy measures from information theory, the broadcast operator is able to determine if governmental compliance is being met and whether certain programs are problematic. The theoretical foundation of this tool is presented and illustrated using real-life data.

This article reconceptualizes entropy not as a metaphysical substance but as a structural constraint that shapes the formation, energetic cost, and durability of records. It links the coarse-grained—and typically irreversible—flow of time to questions of moral responsibility and divine justice. Drawing on the second law of thermodynamics, information theory, and contemporary cosmology, it advances an analogical and operational framework in which actions are accountable in an analogical sense insofar as they leave energetically costly traces that resist erasure. Within a Qur’ānic metaphysical horizon, concepts such as kitāb (Book), ṣaḥīfa (Record), and tawba (Repentance) function as structural counterparts to informational inscription and revision, without reducing theological meaning to physical process. In contrast to Kantian ethics, which grounds moral law in rational autonomy, the Qurʾān situates responsibility within the irreversible structure of time. Understood in this way, entropy is not a threat to coherence but a condition for accountability. By placing the Qurʾānic vision in dialog with modern science and theology, the article contributes to broader discussions on justice, agency, and the metaphysics of time within the science–religion discourse.

This essay extends my previous research on eschatology to cover the question of human uniqueness. Using the approach of ‘experiential realism’, I begin with a few findings of modern science that are relevant to the topic: big bang cosmology, entropy, regularity and contingency, and emergence theory. On this basis, I discuss human uniqueness at the physical, biological and consciousness levels. There is indeed continuity between humans and other living beings, yet humans are far ahead of other creatures on an exponentially accelerating trajectory. Part of human consciousness is the capacity to envision the future. It can confine itself to what is possible and probable, or overshoot these limitations. I discuss three ways human beings experience time: physical, experiential and existential. The latter projects a vision of what ought to become as a response to the experience of what ought not to have become. A vision of what ought to become implies criteria and an ultimate authority setting such criteria. Against this background, I analyse the evolution of biblical future expectations. Apocalyptic eschatology and resurrection of the dead are the most radical among many other, and more mundane future expectations. They emerged late in postexilic Judaism, were never generally accepted and began to lose their plausibility and relevance in New Testament times already. While projections that overshoot the given are immensely important for human life in general and the Christian faith in particular, apocalyptic eschatology envisages the replacement of the existing world with a perfect world, rather than its transformation. This can lead to pious fatalism and despondency and thus become counterproductive. The theological defence of apocalyptic eschatology rests on various untested assumptions. I briefly discuss and critique the concepts of divine agency, omnipotence, eternity and contingency. Finally, I propose a reconceptualisation of Christian future expectations as human participation in God’s vision of comprehensive optimal well-being, which translates into God’s concern for any deficiency in wellbeing in any aspect of life and which operates like a horizon that moves on as we approach it, opening up ever new vistas, challenges and opportunities.