I have a condition called Osteogenesis Imperfecta (OI), which has affected my growth and bone strength. In short, people with the kind of OI I have generally experience hundreds of fractures in their lifetime and use wheelchairs for mobility.

The scientific content of Genesis 1-11 holds special significance for me because it revolutionized my thinking and, thus, changed my life's direction. Until I reached my late teens, my singular passion was science, astronomy in particular. My life's purpose was to learn more about the universe; nothing beyond that really interested me.

The genesis of a poem for me is usually a cluster of words. The only good metaphor I can think of is a scientific one: dipping a thread into a supersaturated solution to induce crystal formation. I don't think I solve problems in my poetry; I think I uncover the problems.

You know, the Bible is so clear. Go to Genesis chapter nine and you will find the death penalty clearly stated in Genesis chapter nine... God ordains the death penalty!

One need not believe in Pallas Athena, the virgin Goddess, to be overwhelmed by the Parthenon. Similarly, a man who rejects all dogmas, all theologies and all religious formulations of beliefs may still find Genesis the sublime book par excellence. Experiences and aspirations of which intimations may be found in Plato, Nietzsche, and Spinoza have found their most evocative expression in some sacred books. Since the Renaissance, Shakespeare, Rembrandt, Mozart, and a host of others have shown that this religious dimension can be experienced and communicated apart from any religious context. But that is no reason for closing my heart to Job's cry, or to Jeremiah's, or to the Second Isaiah. I do not read them as mere literature; rather, I read Sophocles and Shakespeare with all my being, too.

In the opening pages of Genesis, we see that our Trinitarian God made everything "good." The only thing that is not called "good" is that our first father, Adam, was alone. He had creation below him, and God above him, but no one alongside of him to walk as an equal.

"In the opening pages of Genesis, we see that our

Slowly, God is opening my eyes to needs all around me. In Scripture, God revisits this issue of caring for the poor- an echo that repeats itself from Genesis to Revelation. The Bible acknowledges that the poor will always be part of society, but God takes on their cause. The Mosaic law of the Old Testament is filled with regulations to prevent and eliminate poverty. The poor were given the right to glean- to take produce from the unharvested edges of the fields, a portion of the tithes, and a daily wage. The law prevented permanent slavery by releasing Jewish bondsmen and women on the sabbatical and Jubilee year and forbade charging interest on loans. In one of his most tender acts, God made sure that the poor- the aliens, widows, and orphans- were all invited to the feasts.

Or consider a story in the Jewish Talmud left out of the Book of Genesis. (It is in doubtful accord with the account of the apple, the Tree of Knowledge, the Fall, and the expulsion from Eden.) In The Garden, God tells Eve and Adam that He has intentionally left the Universe unfinished. It is the responsibility of humans, over countless generations, to participate with God in a "glorious" experiment - the "completing of the Creation.

Please understand something. God didn't create evil in the world, but He did create free will, which allowed for the possibility of evil. Science isn't like that. What you explore and find, God did create. It already exists. When you find it, you are discovering something God made. And everything God created is good. God said so in Genesis. He looked around at everything He had made and said, 'It is very good.'

After all, when 'the Lord saw how great the wickedness of the human race had become' He resolved to 'wipe from the face of the earth the human race I have created ? and with them the animals, the birds and the creatures that move along the ground ? for I regret that I have made them' (Genesis 6:7). The Bible thinks it is perfectly all right to destroy all animals as punishment for the crimes of Homo sapiens, as if the existence of giraffes, pelicans and ladybirds has lost all purpose if humans misbehave. The Bible could not imagine a scenario in which God repents having created Homo sapiens, wipes this sinful ape off the face of the earth, and then spends eternity enjoying the antics of ostriches, kangaroos and panda bears.

Is anything too hard for the Lord? (Genesis 18:14)

From it genesis twelve hundred years ago to today, Islamic philosophy (al-hikmah; al-falsafah) has been one of the major intellectual traditions within the Islamic world, and it has influenced and been influenced by many other intellectual perspectives, including Scholastic theology (kalam) and doctrinal Sufism (al-ma'rifah or al-tasawwuf al-'ilmi) and theoretical gnosis ('irfan-i nazari).

On the whole, we're a murderous race. According to Genesis, it took as few as four people to make the planet too crowded to stand, and the first murder was a fratricide. Genesis says that in a fit of jealous rage, the very first child born to mortal parents, Cain, snapped and popped the first metaphorical cap in another human being. The attack was a bloody, brutal, violent, reprehensible killing. Cain's brother Abel probably never saw it coming. As I opened the door to my apartment, I was filled with a sense of empathic sympathy and intuitive understanding. For freaking Cain.

I don't have a problem believing in God and Jesus. But in Genesis one has to wonder about these sentences that just go on and end without finishing. The thought is unfinished. Where did Adam go? What is he doing? Hello? There has to be some pages missing.

In Genesis it says that it is not good for a man to be alone but sometimes it is a great relief.