The problem is that as human beings, we know that goodness exists, so it must be accounted for, and if one is a staunch believer in scientism, it must be accounted for scientifically.

Once we have a scientific hypothesis for how something exists, it is tempting to make the philosophical inference that this is also why it exists.

In this three-part series, Cal DeWitt offers insights and examples of why science and ethics must work together to help us make informed, practical decisions within our society. DeWitt’s science-ethics-praxis model provides a framework by which we can live more effectively as God’s stewards.

In this series, David Buller pays careful attention to the original language and cultural context of Genesis 2, revealing that our responsibility to care for creation is a sacred task given to us by God, not merely a modern secular activity. By taking Scripture seriously, we learn that we have a God-given mandate to be diligent stewards of His creation.

In this series, Ted Davis identifies the history, core tenets and assumptions about the Intelligent Design view.

Many Christians believe that they face a painful choice-- either life was designed by God or it is an evolutionary product of natural selection. Charles Darwin himself believed in this dichotomy, and people ever since have felt the need to "choose sides". However, looking back at history, we find that one of Darwin's chief scientific colleagues, Asa Gray, did not share this perspective. In this three-part essay, part 1 charts the relationship of Asa Gray and Charles Darwin. Part 2 describes Darwin's struggle with the problem of natural evil and design in nature, and part 3 explores how Asa Gray was able to embrace evolution without rejecting the idea of design.

I ask the question, “Why is the universe so special?” Now scientists don’t like things to be special; we like things to be general, and our natural anticipation would have been that the universe is just a common specimen of what a universe might be like.

Design arguments have been around forever and expressed in various ways. Most of them fall into what we call natural theology, which is the process of inferring something about the existence and nature of God by the inspection of nature.

I will take some time to clarify exactly how Michael Behe, the biochemist and Intelligent Design (ID) proponent who has most extensively developed the "irreducible complexity" argument, uses the term.

In today's video, Oxford physicist Ard Louis discusses the famous debate between renowned evolutionary biologists Stephen Jay Gould and Simon Conway Morris over the idea of evolutionary convergence.

In this video, physicist Ard Louis describes that our value and purpose do not come from whether or not we were created by an evolutionary mechanism. Evolution may tell us something about how we were created, but it is not the source of our worth.

The interesting thing about this is that Steve Meyer and I are probably really in almost the same exact position when it comes to our core beliefs. We differ primarily in one regard.

In this series, Dennis Venema describes his personal journey that took him away from the Intelligent Design arguments toward the evolutionary creation worldview. Through careful and honest research, he discovered ID scientific reasoning to be analogy-based, in sharp contrast to evolutionary science, which was supported by concrete data. After accepting this view, God’s presence ever strengthened him as he explored the compatibility between the Bible and God’s creative mechanism.

Many scientists feel that the ID movement is an attempt to locate gaps in our scientific knowledge and then to presume those gaps can only be filled by intervention of an external intelligence. It is important to note that ID leaders do not view their work this way.

This in-depth series by Michael L. Peterson surveys author and apologist C.S. Lewis, reflecting on his arguments for the existence of God as well as his views on Intelligent Design and evolution. Peterson first explains the classical lines of rationale and then discusses Lewis’ Transcendent Intelligence argument. He clearly distinguishes Lewis’ view, however, from other design arguments. As he concludes, he relates Lewis’ thoughts on the firmly grounded theory of evolution, presenting his grand Trinitarian worldview which included this scientific view of the universe.

Providing the crutch for non-believers to lean on is a well-intentioned strategic error that has no benefit and likely does much harm. However, I am even more concerned about something else related to our construction of these crutches.

One of the assumptions underlying this worship project is that the sovereign God provides pointers or signposts to Himself in the natural world.

Over the past two decades, the intelligent design movement has been working diligently to offer a parallel version of modern science, one that can scientifically show God at work in creation.

Seven years ago, fellow filmmaker Terry Kay Rockefeller and I set out on a voyage of discovery that would result in RENEWAL, the first feature-length documentary about America’s religious-environmental movement.

In this series, Oliver R. Barclay examines the idea of God as Designer. He concludes that God did indeed design creation, and that the “state of the world is evidence not only for the existence and power of God but for his kindness and care for his creation.” Barclay then goes on to investigate the arguments for Intelligent Design which attempt to prove that certain examples of design necessarily imply direct intervention by a Great Designer. He points the flaws of such an argument and discusses its implications.