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.”

Written by BioLogos Fellow of Biology Dennis Venema, this series of posts is intended as a basic introduction to the science of evolution for non-specialists.

The evidence suggests that God has chosen to work through a random process, one which involves the routine creation and destruction of millions of cells that never get used. This is the ordinary means by which God maintains our health. The miracles of healing recorded in the Bible are miraculous precisely because they don’t occur by this normal, natural process.

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.

... 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.

(Needs a summary)

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, 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.

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.

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.

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.

When they imagine evolution, many Christians picture novelty: new species arising over time, or speciation events. But as the most recent Southern Baptist Voices exchange makes clear, many Christians also focus on the role of death in evolution—something that can be a stumbling block.

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.

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.

We live in exciting times for a geneticist: more and more genomes are being sequenced, and more and more novel genome-wide analyses are being performed to shed light on what all those newly-determined sequences mean.

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”.

In this series, Davis identifies core tenets or assumptions about the view of concordism, beginning with propositions about the Bible before concluding with a short historical commentary.

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 now respond directly to Dembski’s analysis of “Darwinism” and how BioLogos differs from the view he critiques.