Whatever your situation is, treat those who persecute you with love, patience, and understanding, and reassure them of your steadfast devotion to Jesus Christ.

Behe paints a picture of molecular machines with highly specialized parts that cannot be used in other systems without “extensive” modification – and claims that without a designer, no new functions are possible. Yet what we see in nature looks rather different.

Irenaeus is significant for our discussion of the development of a "Two Books" theology in two respects. First, he appears to have been a pivotal figure in the formation of the Christian Bible—the book of Scripture. Second, he is also a pivotal figure in the development of the Christian understanding of Creation.

As we continue our tour of fears that confront evangelicals considering evolutionary creation, I’d like to start with an extended (and possibly familiar) quote from Augustine about what’s at stake when we ask, “What if I’m wrong?”

Many scholars see a final and complete answer only in the promise of a new creation in which all creation participates. The hope of a new heaven and a new earth points us to the final redemption of all things in Christ.

In what way can we view the death and pain that are part of animal existence as part of God’s good creation?

Scripture declares that creation as it is now, not a pre-Fall paradise, gives glory and praise to the Creator. The creation described in Scripture is our own familiar world, with lions, eagles, crocodiles, and jackals.

I have become convinced that one of the fundamental issues underlying much of the resistance of many Christians to an ancient, evolving creation is that of the problem of “natural evil.”

Is methodological naturalism equivalent to atheism? That’s the rock bottom question here, and there simply is no consensus—neither among Christians nor even among atheists, for that matter.

If Adam never lived (so the argument goes), sin is illusory, atonement for mankind’s sin is unnecessary, and Jesus’ death is all the more tragic. Because the person of Jesus and His sacrifice are so central to the Christian faith, this is a legitimate fear.

In this post, we look at the implications of the Long Term Evolution Experiment (LTEE) for another of Behe’s related ideas: that of irreducible complexity.

Tracing the history of Two Books Theology means understanding how Christian theologians from the very beginnings of the Church have understood God’s self-revelation, as well as the relationship between Scripture and Creation.

Justin’s “Dialogue with Trypho” provides an appropriate starting point for assessing Justin’s contribution to the development of the Two Books Theory. For starters, at this point in history, what we now call the “New Testament” had not been formally adopted by the Christian Church.

Throughout my various conversations with fellow believers, the most-mentioned anxiety over accepting an evolutionary creationist paradigm is the fear of losing the Bible as one’s spiritual anchor and source of authority.

After a turbulent two-year process, I came to embrace evolutionary creationism as the best scientific and theological paradigm through which to view the natural world and God’s strategy to redeem humanity from the power of sin. But moving from my long-held young-earth creationist position was not an easy journey.

As an Evangelical and a scientist, Katharine Hayhoe is already a member of a rare breed. As a climate change researcher who is also married to an evangelical Christian pastor, she is nearly one of a kind.

Rather than looking at the ways Christians throughout history have understood Scripture, I want to explore what many of the great Christian theologians (and saints!) have said about how God speaks in and through God’s other great book: Nature, or Creation.

Keep in mind the basic idea of ID, “that certain features of the universe and of living things are best explained by an intelligent cause, not an undirected process such as natural selection.”

Yesterday, we looked at four methods for determining the age of the Earth. In the second section of the videocast, we present one more scientific technique, as well as explore why accepting an old Earth does not call into question the first chapters of Genesis.

In this BioLogos videocast, we explore the age of the Earth. The first section, featured today, explains four methods scientists have used to determine that age: tree ring, lake varve, radiometric, and seafloor spread dating.

Behe is right that numerous mutations occurring simultaneously are too rare to expect in evolution. What he has not demonstrated, however, is that evolution must proceed only by numerous mutations occurring simultaneously.

How do we give our visitors access to our vast archive of resources, and how do we make sure they are finding the resources that address their most pressing questions?