With so many issues to discuss, Christians can easily get the feeling that science is always attacking the faith. It is essential to balance such conversations with positive responses to God’s creation. After all, the primary response to the natural world in the Bible is to praise the God who made it.

So what then does Resurrection mean? For Benedict it represents a new dimension of reality breaking through into human experience. It is not a violation of the old; it is the manifestation of something new.

There’s a word beneath the water, and the Bow River belongs to God. Have you been listening?

God shows himself not just in the orderliness of nature, but powerfully, joyously and always surprisingly in its beautiful "non-order" as well.

The God who created the cosmos is the God who came to us as a child in Bethlehem.

We tend to think of creativity in terms of flashes of insight and brilliance, of novelty, and especially of unexpected things bursting upon the scene. But creativity is no less creative and no less remarkable when it proceeds step by step, according to discipline, according to rule.

The song is built around the image of a river flowing through a canyon it has sculpted—an image that can easily be played out as a picture of the way that the Lord has been at work preparing a path for us in the material world, complete with signposts to his former and present activity.

“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.

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.

It doesn't take a scientist to appreciate the beauty with which God has arrayed his creation. But scientists do have the opportunity (and training) to appreciate different kinds of beauty than do most non-scientists, whether they are ordinarily "hidden" in the extremes of scale, the elegant processes of an experiment, or in the abstraction of mathematics. Indeed the appreciation of various kinds of beauty has always played a critical role in motivating scientists to investigate the world, and in helping them decipher its workings. In the three-part essay, Ruth Bancewicz explores some of the ways beauty, science and theology intertwine.

Barkley suggests that material creation is not the end of our understanding (as Naturalists think), but a beginning that unveils the majestic and power of a Creator who loves us.

Does God need to supernaturally "intervene" in order to bring about the diversity of life that we observe today? Is that kind of action different from God’s ordinary action? We begin our three-part series with Robert John Russell’s description of how views of divine action have changed throughout history, excerpted from his book Cosmology: From Alpha to Omega. Part 2 addresses why “intervention” in the natural world is a problem philosophically, theologically, and scientifically; and Part 3 explains Russell’s own theory of divine action in the natural world.

Pastor Joseph Barkley of Ecclesia Church extols the greatness of the God who has brought forth incredible works and engaged humankind in relationship. In the first part of the sermon “Over and Above Naturalism,” Barkley admires the factual knowledge unlocked by science, and yet reminds the Church that those material descriptions fail to answer the question of ultimate significance.

The universe that inspired the psalmist three thousand years ago grows grander as each new generation of astronomers adds yet another layer of understanding.

We think that God created all living organisms, including humans, through the evolutionary process. But acceptance of creation through evolution does not mean that we reject the notion of a miracle-working God. On the contrary...

As we remember the narrative that takes us from Good Friday through Easter morning, the image of a buried grain of wheat invites us into the story rather than just describing what happens in it.

Predictably, "Jesus Wept" did not make into the Jefferson Bible. John 11 was cut out entirely, falling onto the floor of his Monticello home and discarded, along with Martha's confession.

In this brief series (taken from a 2009 paper), Jennifer Wiseman uses an excerpt from the famous hymn “How Great Thou Art,” to explain why the study of God’s creation can lead Christ’s followers into meaningful worship and overcome the obstacles which impede true praise. Creation as encountered through our senses is pondered by our minds, which flows into wonder-filled songs from the soul. She further explains how knowledge of creation will help Christians to address the moral dilemmas of science, and she encourages all to see the process of scientific inquiry as a means to discover God’s truth.

The Psalmist affirms that the created world speaks of its creator, and that everywhere we look or listen there are words, speech pouring forth in abundance. But are we prepared to hear that speech?