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.

For concordists, the temptation is to interpret every Bible verse to match the current scientific picture. For non-concordists, the temptation is to interpret every Bible verse that appears to disagree with science as figurative.

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.

Congratulations to the 37 winners of the Evolution & Christian Faith (ECF) grants competition! ECF is a new BioLogos program designed to support projects and network-building among scholars, church leaders, and parachurch organizations.

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.

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.”

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.

I would like to look at three areas relevant to faith and science discussions where Lewis’s stated views might be surprising for his American Evangelical admirers

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?

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.

Many people assume that until Darwin came along, devout Christians everywhere read and understood Genesis in the same way. But Dr. Pak points out that some of the most revered figures in Christian history--Origen, Augustine, Aquinas, Luther, and Calvin--offered insightful but distinctive interpretations of the text that are often overlooked today. First presented at a symposium in Raleigh, NC, Dr. Pak's paper is presented here as a three part series.

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.

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.

The related ideas of the “fixity of species” and “natural kinds” have been prominent in the science and faith conversation. Some Christians take Genesis to mean that God created (bara) fixed species (mîn). But does the text truly indicate such a concept? Biblical scholar Dr. Richard Hess looks at the Biblical context and meaning of the Hebrew mîn, and suggests that when Christians use it to frame our understanding of the entire created order, we may be asking too much of this single word.

In this series, Davis identifies core tenets or assumptions about the view of concordism, beginning with propositions about the Bible before concluding with a short historical commentary.

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?