In this paper, MIT professor Ian Hutchinson addresses the question of how to engage arguments put forward by the New Atheists. In doing so, he offers a critique of scientism, the assumption that scientific knowledge is all the real knowledge there is.

Humans appear very late in the history of life. The fossil record clearly shows that many creatures died before humans appeared. This appears to conflict with Bible passages which describe death as a punishment for human sinfulness. However, the curse of Genesis 3 was that Adam and Eve, not the animals, should die for their disobedience. Therefore, animal death before the Fall is compatible with Christian doctrine. For humans, Genesis 3 and other Bible passages may be speaking primarily of spiritual death, not physical death. (Updated on July 9, 2012)

Some people see science and religion as enemies, at war for leadership in our modern culture. Others see science and religion as completely separate and unrelated facets of life. However, science is not the only source of facts, and religion reaches beyond the realm of values and morals. In fact, religion can have a positive impact on science, such as in the development of modern medical ethics. Many early scientific leaders were devout Christians, as are some scientific leaders today. Science can also enhance the spiritual life of believers. Christians rejoice in scientific discoveries that reveal the glory of God the creator. (Updated June 27, 2012)

In this paper, Pete Enns looks at from a unique angle to some: Adam is the beginning of Israel, not humanity. He follows through with how this line of thinking affects our reading of the Genesis account.

In this essay, Godawa argues that the decreation language of a collapsing universe with falling stars and signs in the heavens was actually symbolic discourse about world-changing events and powers related to the end of the old covenant and the coming of the new covenant as God’s “new world order.” In this interpretation, predictions of the collapsing universe were figuratively fulfilled in the historic past of the first century.

Science and religion scholar Michael Ruse gives a personal account of his experiences as an author and public speaker on the compatibility of Christianity and biological evolution.

In this scholarly paper, physicist, theologian, and minister George Murphy offers a theological look at human evolution and the implications it has for Christianity.

Giberson's essay makes the case that scientific fundamentalists are not merely arguing for the supremacy of science but also presenting science as a quasi-religious replacement. The agenda of the "New Atheists" is not merely to refute mainstream religion but to replace it. Unfortunately, the scientific community is poorly represented by these aggressive public figures.

Many arguments claiming to prove the existence of God have been proposed throughout the centuries. The response to many of these arguments, however, is: “If God created the world, what created God?” It suggests that certain arguments for God’s existence only push the question of beginnings one step farther back. The Bible and Christian doctrine address this question by defining God as eternal and uncreated, but such answers rarely satisfy nonbelievers. A philosophical response is that God is the ultimate first cause; the atheist is left with a dilemma of what or who that first cause might have been. In the end, an uncaused creator may simply be a more plausible explanation for the universe we live in. Our universe appears to have had a beginning, to be finely tuned for life, and to have a place for love and purpose. These appearances affirm as plausible a prior belief in God.