Astronomy and geology give us clear evidence that the fundamental laws of nature have remained unchanged since the beginning of creation. Whatever the effects of the Fall, they do not seem to have changed the basic laws of physics.

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.

In this video conversation, N.T. Wright discusses how the Enlightenment worldview -- which clearly separates God from the world -- has impacted our view of Scripture, and why cleaning the "spectacles" through which we view the world can help us see both Scripture and the world more clearly.

Genes and physiology are seen as something different from "us" and "our mind," and they seem to be controlling us, so we can't even change our mind. Humans are presented as pawns of their biology, puppets dancing to the tune of their genetic masters.

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.

Were one to propose creation by means of theistic evolution, some of the presuppositions for these responses to the problem of evil no longer function. Therefore, advocating some form of theistic evolution poses problems for standard explanations of the problem of evil.

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

Do you believe in God? If a cadre of outspoken, strong atheists wrote a litmus test for scientists, that might very well be question #1.

The tension generated by our understanding of God’s character, as revealed in the Bible, and by the reality of the natural world around us has been the focus of much debate within the Christian church since the first century. This series examines critically several of the proposed solutions to this problem, viewing them from the perspective of a geologist, paleontologist, and orthodox evangelical Christian.

To say something is poetic is not to declare it ultimately untrue, futile and meaningless—it is to say it is more profound and meaningful and true than many other modes of expression.

As I stressed in my column about the YEC view, creationism is ultimately about theodicy—it’s not only about theodicy, to be sure, but the belief that animals must not have suffered and died before Adam and Eve committed the first sin is crucial to the “young” in Young Earth Creationism. To a significant degree, Theistic Evolution is also about theodicy.

“I flatter myself,” Hume triumphantly proclaimed, “that I have discovered an argument . . . which, if just, will, with the wise and learned, be an everlasting check to all kinds of superstitious delusion, and consequently, will be useful as long as the world endures.”

In this talk, Professor Plantinga addresses the fact that many contemporary thinkers—including many theologians—believe that God cannot perform miracles, providentially guide history, or interact in the lives of people, as these activities would be contrary to science. Plantinga, on the other hand, makes the case that this popular view is mistaken; excluding divine action in the world is not a central feature of natural science itself, but a philosophical or theological preference that has been added on to science (and can just as readily be removed). Plantinga concludes that it is completely logical to accept the miracles of the Bible and support contemporary science.

This exchange brings together related essays on death in light of evolution and Scripture from Southern Baptist theologian Dr. John Laing. Laing argues that evolutionary theory requires death to play a central role in the creation of new life, but sees Scripture depicting death only "as an invader, disturber of peace, and a force of evil." A BioLogos response is given by Dr. Jeff Schloss.

Today’s post features a preview of the updated Question, "Did death occur before the Fall?", revised by Senior Web Consultant and Writer Deborah Haarsma. This question provides an overview of the issue and points readers to more resources within and beyond the BioLogos website.

Charles Darwin’s personal struggles and ultimate rejection of Christianity are well documented, and people are eager to link his loss of faith to his evolutionary theory. David Lack, on the other hand, began his scientific career as an agnostic, but shortly after publishing his famous book on the evolution of "Darwin's finches", he converted to Christianity.

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.

The discovery of the Higgs boson would certainly be a breakthrough for particle physics and cosmology, but would such a finding also radically redefine theology’s understanding of God or challenge the existence of such a deity? Is there actually any theological or religious significance in Higgs physics at all?

Scientism is a rather strange word, but for reasons that we shall see, a useful one. Though this term has been coined rather recently, it is associated with many other “isms” with long and turbulent histories: materialism, naturalism, reductionism, empiricism, and positivism.

Does God need to supernaturally "intervene" in order to bring about the diversity of life that we observe today? Is that kind of action different from God’s ordinary action? We begin our three-part series with Robert John Russell’s description of how views of divine action have changed throughout history, excerpted from his book Cosmology: From Alpha to Omega. Part 2 addresses why “intervention” in the natural world is a problem philosophically, theologically, and scientifically; and Part 3 explains Russell’s own theory of divine action in the natural world.