Series: “The Language of God” Book Club (7 entries)
The BioLogos Book Club discussion of Francis Collins’ The Language of God.
The BioLogos Book Club discussion of Francis Collins’ The Language of God.
A deep love for scripture, coupled (ironically) with a lifelong struggle with religious doubt, led Robert Boyle to write several important books relating scientific and religious knowledge. We explore aspects of this fascinating interaction.
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.
Last year I introduced readers to one of the leading voices about Christianity and science, John Polkinghorne. I also helped BioLogos bring in another leading voice, Robert Russell. This new series introduces a third prominent Christian thinker, Lutheran theologian Ted Peters, Research Professor Emeritus in Systematic Theology and Ethics at Pacific Lutheran Theological Seminary, the Center for Theology and the Natural Sciences (http://www.ctns.org/), and the Graduate Theological Union in Berkeley, California.
Conflicts occur when people argue one worldview against another. They may be arguing Atheism versus Monotheism, then pull out science as a weapon saying, "science proves I'm right because of this or that..." In my view, science is rather more limited than this. Science has a lot of interesting resonances with the big questions, and can inform them, but I don’t believe it can answer them.
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.
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.
“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.
The BioLogos Forum is pleased to present this infographic about the relationship of Christianity with science throughout history. It debunks the myth that they have always been in conflict, and it reveals numerous examples of Christians playing a leading role in the development of natural science.
Considering the immense popularity of "Darwin's finches", it is quite surprising to learn that Charles Darwin himself had very little to say about them. In fact, it was actually David Lack, one century later, who conducted the critical research that immortalized the finches in biology textbooks and popular lore.
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.
In this three-part series from Pruim’s chapter in the book Delight in Creation: Scientists Share Their Work with the Church, mathematician Randall Pruim explains what scientists and mathematicians mean when they speak of something being “random”. He also addresses God's use of apparent randomness in creation as a part of his sovereign rule.
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...
In this series, Mark H. Mann rejects the polarization of science and faith, claiming that this separation actually causes elements of Gnosticism to rise up among Christian fundamentalists. In reality, secular knowledge is never purely objective, but has and continues to be influenced by particular world views. He calls Christians to reclaim the scientific endeavor as a means for revealing the “Book of Creation,” which ultimately will enable us to read God’s Word more accurately.
With his standard panache, the late Harvard paleontologist Stephen J. Gould argued strenuously that evolution had no inherent directionality. We are mere accidents; a "tiny twig on an improbable branch of a contingent limb on a fortunate tree".
On the morning of June 22, 1633 in the hall of the convent of Santa Maria sopra Minvera in Rome, Galileo Galilei knelt before the Lord-Cardinal Inquisitors-General and publicly abjured his false opinion that the sun was the motionless center of the universe.
During the medieval era, as we can see in examples from three different fields—science, theology, and literature—people were interested and engaged. They were not shrouded in darkness and anti-progression, yet for centuries the period was characterized in this way.
Scientists become fairly comfortable with a certain level of uncertainty within scientific data, notes Kathryn Applegate, but that is not the case for most people, especially where faith is concerned