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.

The problem is that as human beings, we know that goodness exists, so it must be accounted for, and if one is a staunch believer in scientism, it must be accounted for scientifically.

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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.

Once we have a scientific hypothesis for how something exists, it is tempting to make the philosophical inference that this is also why it exists.

In this three-part series, Cal DeWitt offers insights and examples of why science and ethics must work together to help us make informed, practical decisions within our society. DeWitt’s science-ethics-praxis model provides a framework by which we can live more effectively as God’s stewards.

In this series, David Buller pays careful attention to the original language and cultural context of Genesis 2, revealing that our responsibility to care for creation is a sacred task given to us by God, not merely a modern secular activity. By taking Scripture seriously, we learn that we have a God-given mandate to be diligent stewards of His creation.

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

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.

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.

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.

I found myself in a very awkward situation. On the one hand I was a follower of Jesus Christ who loved the Bible, knew that it was God’s Word, and, therefore, not full of lies. However, I also was someone who had loved science for many years and was planning on pursuing a career in research...

N.T. Wright explores the context and manner in which Scripture is authoritative. He does so by questioning the meaning of an authoritative book as well as the application of such authority. Wright encourages us to flee from the controlling “list” mentalities that belittle the richness of God’s Word, and rather to understand it as a narrative inspired by God and recorded by ancient persons. Ultimately, God “organizes” his people through his Son Jesus and by the Holy Spirit, and not through extracted rules from the Bible.

"If I have one criticism of my fellow theologians from time to time, it’s that they’re often stuck in the physics of the 19th century rather than the 20th and 21st centuries."

Today we welcome Ted Davis as the BioLogos Senior Fellow for the History of Science. This week, Dr. Davis begins his regular posts on the BioLogos Forum with a bit of personal background; next week, he outlines his plans for an informal on-line course in the history of the science and faith conversation, with an emphasis on the Bible and science in the United States.

As physicists and mathematicians see beauty in an equation that renders an elegant explanation rather than just a correct answer, Truth is beautiful and becomes known when it is experienced and not just as it is studied.

I’ve loved science for as long as I can remember, and from an early age I imagined my future career as a scientist. I also grew up immersed within Christian Fundamenatalism.

In today's video, Rev. Lincoln Harvey discusses our desire to "domesticate" the liveliness and abundance of God. Harvey notes that the Trinity highlights both the manyness and oneness of God, which can be hard to Christians to fully understand.