When we look across times and cultures and find very similar beliefs concerning the nature of physical, biological, and psychological reality, those similarities cry out for some explanation. Since these different individuals have a very diverse range of experience, something other than common experience alone just might account for the similarities of belief. In some cases we can fairly conclude that there is a common nature – some fundamental similarity in how human cognition works – that underlies broadly shared beliefs.

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.

When Christians discuss creation, evolution, and design, it is easy to focus immediately on areas of controversy and disagreement. We think it is important to start by pointing out certain areas on which nearly all Christians agree.

This series discusses the importance of unity among Christ’s believers. Ross Hastings, an expert in the areas of both chemistry and pastoral theology, is eager to see the church seek out unity rather than divisions in this science/faith interface. Unpacking Ephesians 4:1-6, he explains that unity in Christ through the Holy Spirit is the primary concern of both Jesus as seen in John 17 and Paul in Ephesians 4, making this matter pressing. He urges all believers to be in agreement that God indeed created, yet to be in dialogue over how that creative process occurred.

... I would exhort these, my fellow conservative evangelical shepherds and thinkers, to set aside all reticence and fear, emerge from anonymity, and storm the forum of discourse, engaging this most pressing matter with vigor, equanimity, and humility. In doing so, know upfront that there will be few handrails to guide; you will not be building upon an extensive precedence of published conservative thought.

I look my students dead straight in the eye and tell them that no matter what, debate within the intellectual sphere cannot and should not take away or diminish the importance of the personal nature of their faith. The intellect, to use a scientific phrase, while necessary for the faith, is not sufficient

My goal in leading this organization for these past three and a half years has been to lay the groundwork to help my fellow evangelicals see that the conflict between our faith and mainstream science is not as great as they thought it was. In the process, my thinking has been significantly shaped by listening to people who think differently than I do

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

It may come as a surprise that when asked by The Colossian Forum what one thing he would like to hear Young Earth Creationists say, his answer had nothing to do with scientific statements at all. Rather, his hope is to hear a single simple phrase: “We’re both part of the same family.”

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.

The debate is often not about evidence, but about making sure that others do not transgress our interpretive boundaries and insist that we're wrong. We've bitten from the tree of knowledge and we love its taste.

Since the BioLogos/Highway Media collaboration From the Dust made its worldwide debut this year, we’ve been excited to hear how others have been using the film to jump start their own conversations with fellow Christians about science and faith .

At BioLogos, we view evolutionary creation as a description of how and when God brought about all the creatures on earth. We do not see God as distant from this process, for God did not just set up the universe at the beginning and let it go. Instead, he upholds the universe moment by moment, sustaining all things by the power of his word.

“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.

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.

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.

Our desire to engage in gracious dialogue with fellow believers who reject biological evolution has been receiving increased attention in both the Christian and secular press. More importantly, we are being joined in this reconciling project by our brothers and sisters in Christ who have often been defined primarily as our “opponents”.