My Hawking-induced crisis of faith spurred me to move beyond a "God of the gaps"—a shrunken deity enlisted merely to fill any remaining pockets of mystery that science has yet to illuminate. Indeed, my experience has been that recapturing the doctrine of Creation in its scriptural fullness points us toward a much more exciting understanding of creation. It points us toward a God for whom science is a gift rather than a stumbling block. And perhaps most importantly, it points to a Creator God who is worthy of worship, enjoyment, and trust.

Over the next few months, with permission from Yale University Press, BioLogos will offer edited versions of chapters from John Polkinghorne's best books, Belief in God in an Age of Science and Theology in the Context of Science, in order to help readers delve more deeply into some of his most important ideas.

These excerpts from Origins: Christian Perspectives on Creation, Evolution, and Intelligent Design, written by BioLogos president Deborah Haarsma and her husband Loren Haarsma, offer a sampling of the book's many topics, from exploring our disagreements and agreements on origins as Christians to explaining scientific processes to looking at how we read Genesis.

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.

Congratulations to the 37 winners of the Evolution & Christian Faith (ECF) grants competition! ECF is a new BioLogos program designed to support projects and network-building among scholars, church leaders, and parachurch organizations.

In this video conversation, N.T. Wright discusses how the Enlightenment worldview -- which clearly separates God from the world -- has impacted our view of Scripture, and why cleaning the "spectacles" through which we view the world can help us see both Scripture and the world more clearly.

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

Do you believe in God? If a cadre of outspoken, strong atheists wrote a litmus test for scientists, that might very well be question #1.

Is methodological naturalism equivalent to atheism? That’s the rock bottom question here, and there simply is no consensus—neither among Christians nor even among atheists, for that matter.

To say something is poetic is not to declare it ultimately untrue, futile and meaningless—it is to say it is more profound and meaningful and true than many other modes of expression.

While the lack of complete certainty is perceived by critics as a weakness, the dynamic nature of science is actually a great strength; new discoveries produce feedback that enables us to reassess, and if necessary, modify our assumptions.

“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.

In order to have a robust theology of Genesis 1- 3, one must realize that it was spoken into existence. This means that what came into being begins with an idea in the mind of God, an idea that determines the shape of what is.

The BioLogos Forum is pleased to present this infographic about religious belief among scientists. The graphic uses data from the Pew Research Center, Rice University, and quotations from scientists assembled in a recent Huffington Post article.

Scientism is a rather strange word, but for reasons that we shall see, a useful one. Though this term has been coined rather recently, it is associated with many other “isms” with long and turbulent histories: materialism, naturalism, reductionism, empiricism, and positivism.

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.