The problem is that as human beings, we know that goodness exists, so it must be accounted for, and if one is a staunch believer in scientism, it must be accounted for scientifically.

Although committed to the principle of sola Scriptura, Calvin recognized that the Bible would have been written in terms its original recipients would have understood. Calvin inherited the medieval cosmology of his time, a way of viewing the world heavily influenced by Greek thought and one which was about to receive shocks from astronomers such as Copernicus and Galileo. But not just yet.

Once we have a scientific hypothesis for how something exists, it is tempting to make the philosophical inference that this is also why it exists.

In this three-part series, Cal DeWitt offers insights and examples of why science and ethics must work together to help us make informed, practical decisions within our society. DeWitt’s science-ethics-praxis model provides a framework by which we can live more effectively as God’s stewards.

In this series, David Buller pays careful attention to the original language and cultural context of Genesis 2, revealing that our responsibility to care for creation is a sacred task given to us by God, not merely a modern secular activity. By taking Scripture seriously, we learn that we have a God-given mandate to be diligent stewards of His creation.

Gregg Davidson and Ken Wolgemuth seek to remove the stumbling block of the Genesis flood in this four part series. Though many believe in an ancient world-wide flood, the evidence given does not hold up to geological scrutiny, but points rather to something regional instead. It is their hope that Christians will not walk away from faith in Christ simply because a global flood is not supported by science. Looking at natural phenomena like the Grand Canyon, salt beds, and fossil deposits, they reveal reasons for these deposits and structures while showing that their origin did not stem from a violent flood that covered the planet.

Pete Shaw highlights the story of Noah to explore how the story would have been understood in ancient times and from there he goes on to explore how we might consider it today.

In this video, physicist Ard Louis describes that our value and purpose do not come from whether or not we were created by an evolutionary mechanism. Evolution may tell us something about how we were created, but it is not the source of our worth.

Many evangelicals believe that Young Earth Creationism is the only authentic, biblical way for Christians to understand origins, and that until the advent of Darwin's theory of evolution, it was the only view held by Christians. However, in this excerpt from Saving Darwin, Karl Giberson explains that Young Earth Creationism's origins are surprisingly recent.

Geologists Davidson and Wolgemuth address the widely promulgated notion that the Flood can account for the earth’s complex geology, and that all genuine Christians should accept this viewpoint.

Seven years ago, fellow filmmaker Terry Kay Rockefeller and I set out on a voyage of discovery that would result in RENEWAL, the first feature-length documentary about America’s religious-environmental movement.

Atrahasis is important to biblical scholars because of it similarity to Genesis 2-9. Both stories share a similar storyline: creation, population growth and rebellion, flood. They also share some important details within that storyline.

As we mark the 40th anniversary of Earth Day, we’d do well to remember that it was successful because of its remarkable grassroots response. We’ve all become aware of the daily choices we encounter where we could all do our part.

The three part series, written by Paul Seely, explores the scientific validity of the Flood in Genesis. He offers the approximate date of the flood according to Scripture, and then looks at various lines of evidence that contradict the idea of a global flood at that time. In light of other Mesopotamian flood stories, scholars conclude that the flood was local at best. In the end, he suggests that this story primarily reveals theological truths from a limited scientific understanding of natural events.

When we read Genesis 1.1: "in the beginning God created the heavens and earth" we picture the origin of the atmosphere, space, solar systems, and galaxies. But in Genesis 1 "earth" does not mean the planet Earth.

Genesis 6-9 tells the fascinating story of Noah, the Ark, and the Flood. Some Christians interpret the text to mean that the biblical flood must have covered the entire globe. They also work to explain the evidence in rocks and fossils in terms of this world-wide flood. Other Christians do not feel the text requires that the flood be global, but could have covered the small region of earth known to Noah. The scientific and historical evidence does not support a global flood, but is consistent with a catastrophic regional flood. Beyond its place in history, the Genesis flood teaches us about human depravity, faith, obedience, divine judgment, grace and mercy.