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!

In this four part series, David Opderbeck explores the interesting relationship between God and his creation. He first looks at his transcendence over the material world. In one respect, God is completely distinct from all creation, yet he is also immanent, or present within all creation. Another aspect of God reflected in creation is his Triune nature. Just as love, fellowship, and delight exist within the Trinity, so these characteristics are present in the world, and experienced by humans. He completes his thoughts with a discussion about God’s interaction with humans.

... 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.

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, 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.

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".

“I flatter myself,” Hume triumphantly proclaimed, “that I have discovered an argument . . . which, if just, will, with the wise and learned, be an everlasting check to all kinds of superstitious delusion, and consequently, will be useful as long as the world endures.”

In this talk, Professor Plantinga addresses the fact that many contemporary thinkers—including many theologians—believe that God cannot perform miracles, providentially guide history, or interact in the lives of people, as these activities would be contrary to science. Plantinga, on the other hand, makes the case that this popular view is mistaken; excluding divine action in the world is not a central feature of natural science itself, but a philosophical or theological preference that has been added on to science (and can just as readily be removed). Plantinga concludes that it is completely logical to accept the miracles of the Bible and support contemporary science.

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.

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.

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.

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.

One of the challenges for discussing evolution within evangelical Christian circles is that there is widespread confusion about how evolution actually works. In this installment, we examine evidence that proteins in irreducibly complex (IC) systems can form and refine new interactions through gradual mechanisms.

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 ask the question, “Why is the universe so special?” Now scientists don’t like things to be special; we like things to be general, and our natural anticipation would have been that the universe is just a common specimen of what a universe might be like.