With so many issues to discuss, Christians can easily get the feeling that science is always attacking the faith. It is essential to balance such conversations with positive responses to God’s creation. After all, the primary response to the natural world in the Bible is to praise the God who made it.

Andy Crouch examines the life of a scientist based on his experience of walking alongside his wife Catherine, an experimental physicist. That relationship has shown him that a life in science is a journey “into a set of virtues,” of cultivating a specific character suited to the particular demands of research and investigation. Crouch's hope is to persuade pastors and others in the church to prayerfully support the scientific endeavor as a reflection of God’s image in humankind as well as offers some suggestions for ministering to their needs.

Over the next few months, with permission from Yale University Press, BioLogos will offer edited versions of chapters from John Polkinghorne's best books, Belief in God in an Age of Science and Theology in the Context of Science, in order to help readers delve more deeply into some of his most important ideas.

In our current culture, we’re defined by our jobs. It’s having a vocation. I wanted to shift away from that. I didn’t want to be a doctor first and foremost, or a scientist, but one who praises God.

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.

God shows himself not just in the orderliness of nature, but powerfully, joyously and always surprisingly in its beautiful "non-order" as well.

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.

If we can understand the experiences of the people who work every day in the lab, our dialogues concerning science and religion will be far more fruitful.

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.

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.

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.

We tend to think of creativity in terms of flashes of insight and brilliance, of novelty, and especially of unexpected things bursting upon the scene. But creativity is no less creative and no less remarkable when it proceeds step by step, according to discipline, according to rule.

The song is built around the image of a river flowing through a canyon it has sculpted—an image that can easily be played out as a picture of the way that the Lord has been at work preparing a path for us in the material world, complete with signposts to his former and present activity.

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.

It doesn't take a scientist to appreciate the beauty with which God has arrayed his creation. But scientists do have the opportunity (and training) to appreciate different kinds of beauty than do most non-scientists, whether they are ordinarily "hidden" in the extremes of scale, the elegant processes of an experiment, or in the abstraction of mathematics. Indeed the appreciation of various kinds of beauty has always played a critical role in motivating scientists to investigate the world, and in helping them decipher its workings. In the three-part essay, Ruth Bancewicz explores some of the ways beauty, science and theology intertwine.

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?

I am a Christian. I believe that God is the ultimate reality and that the world, including me, was created by God. But this is not just an idle affirmation, a faith statement to be recited in church on Sunday.

Many people use the words "dominion" and "subdue" as "unconditional permission to use the world as they please." I came to realize, like many, that such an interpretation is contradicted by the rest of the Bible.

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.