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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Although committed to the principle of sola Scriptura, Calvin recognized that the Bible would have been written in terms its original recipients would have understood. Calvin inherited the medieval cosmology of his time, a way of viewing the world heavily influenced by Greek thought and one which was about to receive shocks from astronomers such as Copernicus and Galileo. But not just yet.

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.

Having now completed our study of the five main views about “Science and the Bible” held by conservative Protestants, I conclude with a final column, assessing the whole situation as I see it today.

In this series, Ted Davis identifies the history, core tenets and assumptions about the Intelligent Design view.

In this five-part series, David Williams responds to the book The Magician’s Twin: C.S. Lewis on Science, Scientism, and Society by John West and the Discovery Institute, showing that C.S. Lewis was a very complicated thinker whose views are hard to line up exactly with any camp in the current debates over the compatibility of Christian faith and evolutionary science.

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.

In this series, we reexamine the claim made by Intelligent Design proponent Michael Behe to have found a limit to “Darwinian” evolution in light of recent results from the laboratory of Richard Lenski.

In this series, Ryan Pettey offers several clips from his powerful documentary "From the Dust". This feature-length film is divided up into various sections, each of which wrestles with the difficult problems that arise when reconciling Scripture with the theory of evolution. A light of hope dawns on the science-faith conversation, however, as scientists and theologians engage in honest dialogue about tough issues such as the interpretation of Genesis, the nature of the Fall, and the idea of random design. Their profound insights are sure to enlighten all minds, raise deeper questions, and provoke new thought.

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.

We need to have an account of Sin in terms of habit. A lot of Christians today think of “sins” and discreet choices, but historically Christians have thought of Sin as a habitual tendency and disordering.

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.

The BioLogos Foundation explains to the findings of the Encyclopedia of DNA Elements (ENCODE) project and responds to the claims that its discoveries challenge the theory of evolution, especially regarding so-called "junk DNA".

Scientist-theologians who write about TE also think about creation and theodicy in terms of divine “kenosis” and eschatology. So today we’ll conclude our “implications” section by returning to creational theology, and then turn to the ways TEs re-think Adam and Eve in light of human evolution.

Towards the end of the last school year, the Tennessee legislature passed the Teacher Protection Academic Freedom Act, a law that became more popularly known as the “Monkey Bill.” I was doing research in a Tennessee high school biology classroom the morning that I learned that the bill had passed.

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.