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.

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.”

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?

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.

In Washington DC, Church of the Advent teamed up with The Trinity Forum to offer a series of lectures exploring the synergy between modern science and Christian Faith. This presentation by psychiatrist Curt Thompson and philosopher James K.A. Smith addressed the process of Christian discipleship and spiritual formation through the lens of neuroscience.

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.

I’m a physicalist when it comes to human persons. I believe, in other words, that we are wholly physical objects. I don’t believe there are non-physical souls in the natural world. So I don’t believe that we are or have such non-physical souls as parts. I believe we are through-and-through physical.

That we are animals is something we hardly needed Darwin to tell us. It is obvious from the fact that, like other animals, we have stomachs and skin, eyeballs and ears, limbs and teeth, muscles, brains, and other organs. Yet it doesn’t follow that we are mere animals.

“Bit by experimental bit,” writes philosopher P. Churchland, “neuroscience is morphing our conception of what we are.” For many, this includes dispensing with the “soul” in favor of biologically anchored processes.

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.

Taken from Chapter 2 of John Lennox's book Seven Days That Divide The World, this three part series looks at scripture interpretation. Lennox looks especially at the Galileo controversy regarding the movement of the Earth and why our own interpretations do not necessarily call into question the authority of the Scripture.

Theologian, historian and Christian apologist Dr. John P. Dickson addresses the history and interpretation of Genesis 1. Making no claims about human biological origins, Dickson urges us to treat the early chapters of Genesis as a literary and historical statement, and listen carefully to it on those terms.

The Scriptures teach that we human beings have been created in God’s image. What does that mean? I am in substantial agreement with Dr. Hammett on this question.