 Myrslav, thanks for receiving us here at the Yale Divinity School at Yale University, New Haven. You're a professor here for faith and culture. To introduce you to the audience of the Nexus Institute. Where do you come from and why have you chosen to become a field surgeon? I was born in what was then Yugoslavia. And I was born to a man who was a minister. And most of our life revolved around faith and the life of a small community. And I promptly rebelled when I was about 13 years of age. And then discovered faith in the 16, when I was 16. And from then on, couldn't quite help myself but think through the basic issues of faith, which are the basic issues of human existence. And by the way, at that time in Yugoslavia, being a theologian was really cool. It was something that had to do with not just my existence, but also that had to do with the opposition to the reigning regime. And we thought we were doing something counter-cultural and something on which the future, not only of our lives but of our country and of the world depends. Okay. Now, we live in a time in which a vast majority of people will realize that to save the world, yes, we have science and technology and politics can play a role. And international law will play a role. But what is it that theology has to offer to the world? Well, theology is about, in many ways, a reflection on the nature of human existence, nature of human, the problem of human existence. And theology can attend to questions of global issues of justice, but what theology also does is it zeroes in on the deep recesses of human heart and human desire and tries to examine who we as human beings are as connected to what is it that we identify and we project ourselves into how the dynamics of our desire functions. And I think that we can't save the world unless we save the desire of each of human beings. And theology has very much something to say about this. But then what's the difference between philosophy, psychology, social sciences and theology? Because theology, at least Christian theology, thematizes the world and human beings, not just in themselves, or it thematizes them as themselves only as they are related to something that's beyond the boundary of this world, that's beyond the boundary of their existence. In other words, it thematizes human beings as fundamentally related to transcendence so that the world is not just cosmos, the world is creation. The world is a gift and therefore always more than what appears to our senses. In the world, there's always more... It's always the case that more than the world is the case to quote Slotherdic's comment about secularism, right? This is what theology brings to our attention in our own lives. We are always more than just ourselves. We live eccentric existence. This reference of the entire world and human beings to transcendence is fundamental to us. And I think if we do not think of human beings in those terms, we cannot understand who human beings are, we cannot understand what the problem of human existence is, and we cannot certainly imagine how salvation might look like.