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.

We need to hear stories from others who have wrestled with evolution and Christian faith. What arguments made them change their views on science? How did they hold fast to their relationship with God? The essays in this series will eventually comprise a book, provisionally titled, “Evolving: Evangelicals Reflect on Evolution.”

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.

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.”

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?

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.

Gregg Davidson and Ken Wolgemuth seek to remove the stumbling block of the Genesis flood in this four part series. Though many believe in an ancient world-wide flood, the evidence given does not hold up to geological scrutiny, but points rather to something regional instead. It is their hope that Christians will not walk away from faith in Christ simply because a global flood is not supported by science. Looking at natural phenomena like the Grand Canyon, salt beds, and fossil deposits, they reveal reasons for these deposits and structures while showing that their origin did not stem from a violent flood that covered the planet.

N.T. Wright explores the context and manner in which Scripture is authoritative. He does so by questioning the meaning of an authoritative book as well as the application of such authority. Wright encourages us to flee from the controlling “list” mentalities that belittle the richness of God’s Word, and rather to understand it as a narrative inspired by God and recorded by ancient persons. Ultimately, God “organizes” his people through his Son Jesus and by the Holy Spirit, and not through extracted rules from the Bible.

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.

In this five part series, two young men, Josh and Aron, engage each other through e-mail letters. Their conversation oscillates between the seemingly suspicious elements of God and the gospel (raised by Josh) as well as responses that offer meaningful insight into these questions (answered by Aron). Ideas such as prayer, judgment, and the concealed nature of God are among the many points in this truth-seeking exchange.

The life of Jesus is noisy. A cacophony of information reaches through two thousand years to communicate with us. In the Bible alone we have four organized biographical sketches, Luke’s history of the first decades after Jesus, and a bunch of letters.

In today's video, Rev. Lincoln Harvey discusses our desire to "domesticate" the liveliness and abundance of God. Harvey notes that the Trinity highlights both the manyness and oneness of God, which can be hard to Christians to fully understand.

Like Christmas, each New Year’s Day is symbolized by a baby, but one destined to grow old and be replaced only 365 days later as the next year supercedes the one before.

The Incarnation is a revelation of who we are. It is a retelling of Genesis chapter 3 and that is why, in this season of retelling this story, we enter a dangerous time.

This traditional American carol turns to Song of Songs 2:3 for inspiration; it uses the familiar apple as a emblem of the very tree of life, emphasizing that the promise we have in Jesus goes beyond the merely material to encompass our complete shelter, nourishment, and passionate joy.

The season of Advent is a time when we are particularly attentive to images of Christ gleaned from the prophetic texts of the Old Testament, in addition to those that emerged from Jesus’ earthly ministry in Palestine.

So, for Driscoll, the choice is a simple dichotomy: Scripture or science. Scripture is the highest court of authority in all matters, and the role of believing scientists is to affirm Scripture. To fail to do so is to “exchange the truths of Scripture for the truths of science”.