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.”

Several times in my series of columns about “Science and the Bible,” I briefly discussed a few ideas from John Polkinghorne, one of the leading Christian thinkers of our time. Although I presented him mainly as a representative of the “Theistic Evolution” (TE) view, much of his published work is about other topics, several of them largely or entirely unrelated to TE. It’s time we got better acquainted with him.

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A common argument leveled against the theory of evolution is that scientists have not been able to produce transitional fossils that show the change of one species into another. In this podcast, we address a common misconception about what transitional fossils actually are.

People hold clearly discordant points of view, and it would be dishonest to ignore the conflict. Yet some voices emphasize the dissonance without any note of harmony to put it in context. Too often, science and faith becomes a hostile battle of worldviews, sounding angry, dissonant chords even among fellow Christians. But civil, gracious dialogue is possible.

In this series, James Kidder provides an intriguing study on transitional fossils and the evolutionary history of modern humans. He begins by discussing the fossil record, explaining how new forms are classified. He then explains the physically distinguishing trait of humankind—bipedalism. From the discovery of Ardipithecus, the earliest known hominin, to the australopithecines, the most prolific hominin, Kidder focuses on the discovery, the anatomy, and the interpretation of these ancestral remains.

Were one to propose creation by means of theistic evolution, some of the presuppositions for these responses to the problem of evil no longer function. Therefore, advocating some form of theistic evolution poses problems for standard explanations of the problem of evil.

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?

In this series, U.S. Navy Commander Mike Beidler shares his own personal journey from accepting young-earth creationism to embracing evolutionary creationism.

The tension generated by our understanding of God’s character, as revealed in the Bible, and by the reality of the natural world around us has been the focus of much debate within the Christian church since the first century. This series examines critically several of the proposed solutions to this problem, viewing them from the perspective of a geologist, paleontologist, and orthodox evangelical Christian.

As he endeavored to learn more, David was intrigued by Francis Collins book The Language of God because Francis did not present evolution as a rival theory to Christian faith, but as something that described God's method of creation.

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.

As I stressed in my column about the YEC view, creationism is ultimately about theodicy—it’s not only about theodicy, to be sure, but the belief that animals must not have suffered and died before Adam and Eve committed the first sin is crucial to the “young” in Young Earth Creationism. To a significant degree, Theistic Evolution is also about theodicy.

This exchange brings together related essays on death in light of evolution and Scripture from Southern Baptist theologian Dr. John Laing. Laing argues that evolutionary theory requires death to play a central role in the creation of new life, but sees Scripture depicting death only "as an invader, disturber of peace, and a force of evil." A BioLogos response is given by Dr. Jeff Schloss.

Today’s post features a preview of the updated Question, "Did death occur before the Fall?", revised by Senior Web Consultant and Writer Deborah Haarsma. This question provides an overview of the issue and points readers to more resources within and beyond the BioLogos website.

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.

Many Christians believe that they face a painful choice-- either life was designed by God or it is an evolutionary product of natural selection. Charles Darwin himself believed in this dichotomy, and people ever since have felt the need to "choose sides". However, looking back at history, we find that one of Darwin's chief scientific colleagues, Asa Gray, did not share this perspective. In this three-part essay, part 1 charts the relationship of Asa Gray and Charles Darwin. Part 2 describes Darwin's struggle with the problem of natural evil and design in nature, and part 3 explores how Asa Gray was able to embrace evolution without rejecting the idea of design.

This BioLogos videocast addresses the age of recently discovered hominid fossils and how scientists are able to obtain those dates.

There are two opposite errors which need to be countered about the fossil record: 1) that it is so incomplete as to be of no value in interpreting patterns and trends in the history of life, and 2) that it is so good that we should expect a relatively complete record of the details of evolutionary transitions within all or most lineages.

Some criticized John for his theistic evolutionary position and even his appreciation for Darwin. But Stott saw no contradiction between his own commitment to the authority of Scripture and his openness to God’s use of evolution in His creative process.