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.

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 series, Kathryn Applegate addresses the concern that randomness implies the absence of God's activity and involvement in the natural world. She begins by clearing up some common misconceptions about the concept of "randomness", and later focuses on the mechanisms of the immune system to demonstrate that God works through random processes to preserve life. Far from being an indication of a "godless" universe, one might conclude that randomness is one of God’s favorite mechanisms for creating and sustaining life!

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.

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.

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.

It is not uncommon to hear voices proclaiming that biology and physics have shown us that—at fundamental levels—nature is random, hence meaningless, purposeless, and without a creator. But how might God work providentially through indeterminate processes? The John Templeton Foundation has provided a generous grant of $1.69 million to support a new research initiative on the theme of Randomness and Divine providence.

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.

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.

This BioLogos videocast addresses the idea of randomness as a part of natural selection, and whether it challenges the possibility of God using the evolutionary process as a means of creation.

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.

In this three-part series from Pruim’s chapter in the book Delight in Creation: Scientists Share Their Work with the Church, mathematician Randall Pruim explains what scientists and mathematicians mean when they speak of something being “random”. He also addresses God's use of apparent randomness in creation as a part of his sovereign rule.

It should not be surprising that John Cage asked the stuff he used to make paintings to take part in the process—to contribute its own identity to the intentional, purposeful, and determined work of creating “based on chance.”

When it came time to go to graduate school, one of Owen Gingerich's science professors told him “If you feel a calling to go to astronomy, you should give it a try, because we shouldn’t let atheists take over any particular field.”