The real problem of belief in miracle is properly a theological issue, not a scientific one, since claims of unique historical occurrences lie outside science’s competence to adjudicate. All it can do is reinforce the commonsense recognition that something like a resurrection does not usually happen. The real challenge to belief in miracle lies elsewhere.

So what then does Resurrection mean? For Benedict it represents a new dimension of reality breaking through into human experience. It is not a violation of the old; it is the manifestation of something new.

There’s a word beneath the water, and the Bow River belongs to God. Have you been listening?

Although committed to the principle of sola Scriptura, Calvin recognized that the Bible would have been written in terms its original recipients would have understood. Calvin inherited the medieval cosmology of his time, a way of viewing the world heavily influenced by Greek thought and one which was about to receive shocks from astronomers such as Copernicus and Galileo. But not just yet.

The God who created the cosmos is the God who came to us as a child in Bethlehem.

The language of a collapsing universe is related to the end of the old covenant and the coming of the new covenant as God’s “new world order.”

The Queen had only one way of settling all difficulties, great or small. “Off with his head!” she said, without even looking round

“Man is now a horror to God and to himself and a creature ill-adapted to the universe not because God made him so but because he has made himself so by the abuse of his free will. To my mind this is the sole function of the doctrine [of the Fall].”—C.S. Lewis

If God himself is willing to die, particularly in such a gruesome way, then perhaps we should at least consider the possibility of God allowing the death of other creatures, too. But would this really be compatible with what we know of God through Scripture?

During his seminary education, Dr. Murphy also gained a deeper understanding of Luther’s theology of the cross, and he realized that it’s really the best way to approach the science and theology dialogue.

In this series, Ryan Pettey offers several clips from his powerful documentary "From the Dust". This feature-length film is divided up into various sections, each of which wrestles with the difficult problems that arise when reconciling Scripture with the theory of evolution. A light of hope dawns on the science-faith conversation, however, as scientists and theologians engage in honest dialogue about tough issues such as the interpretation of Genesis, the nature of the Fall, and the idea of random design. Their profound insights are sure to enlighten all minds, raise deeper questions, and provoke new thought.

We need to have an account of Sin in terms of habit. A lot of Christians today think of “sins” and discreet choices, but historically Christians have thought of Sin as a habitual tendency and disordering.

Speaking in parables is indeed similar to an artist’s craft. They create impressions, whole new worlds of meaning intended to turn old worlds on their heads.

Classical Christian orthodoxy as expressed in the Creeds begins at the beginning: nature owes its existence to and is sustained by Jesus Christ. One implication is that the best way of finding out about nature is to look at nature.

Scientist-theologians who write about TE also think about creation and theodicy in terms of divine “kenosis” and eschatology. So today we’ll conclude our “implications” section by returning to creational theology, and then turn to the ways TEs re-think Adam and Eve in light of human evolution.

Since the sermon is the main component used to build the congregation’s collective approach to understanding how the church relates to the world, I want to take a few moments to lay out what has worked in my preaching and what has not when it comes to science, and more specifically, the subject of evolution.

The six-part series by Dr. Keller considers three main clusters of questions lay people raise with their pastors when introduced to the teaching that biological evolution and biblical orthodoxy can be compatible. As a pastor and evangelist, Keller takes these concerns seriously and offers suggestions for addressing them without requiring believers to adopt a particular view or accept a definitive answer.

A combination of observation and interpretation can help us better appreciate the way the whole world speaks of the glory of its Creator, including those parts we are inclined to find supremely inglorious.

Anyone interested in the faith and science conversation knows that there currently is considerable, heated debate over the problem of “Adam.” I’d like to suggest that this argument is in significant ways misplaced.

The lyrics begin by painting a picture of the Fall as something in which each person has participated: “The fruit (of the Fall of man) is seen in every eye and every hand.”