Andy Crouch examines the life of a scientist based on his experience of walking alongside his wife Catherine, an experimental physicist. That relationship has shown him that a life in science is a journey “into a set of virtues,” of cultivating a specific character suited to the particular demands of research and investigation. Crouch's hope is to persuade pastors and others in the church to prayerfully support the scientific endeavor as a reflection of God’s image in humankind as well as offers some suggestions for ministering to their needs.

For concordists, the temptation is to interpret every Bible verse to match the current scientific picture. For non-concordists, the temptation is to interpret every Bible verse that appears to disagree with science as figurative.

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.

I had spent so much time using the Bible as evidence to prove my point that I hadn't bothered to consider its intended purpose. It was as if I had been given a nice new pair of shoes, but instead of wearing them and letting them take me where I needed to go, I had been using them to kill bugs, prop open doors, and fix wobbly table legs.

To understand more clearly where Polkinghorne lies on the larger landscape of science and religion, let’s consider his approach to the Resurrection. Many contemporary thinkers, including some theologians and clergy, believe that “science” has somehow made it impossible to believe in the Resurrection, the deity of Jesus, and even belief in the transcendent God of the Bible.

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.

If we can understand the experiences of the people who work every day in the lab, our dialogues concerning science and religion will be far more fruitful.

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.

Part of BioLogos mission is to show how all things hold together in Christ—to show how a Christian worldview integrates the knowledge we have of God through the Scriptures with the knowledge we have of God through the other areas in which He reveals himself as Creator and Redeemer.

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

I would like to look at three areas relevant to faith and science discussions where Lewis’s stated views might be surprising for his American Evangelical admirers

As an Evangelical and a scientist, Katharine Hayhoe is already a member of a rare breed. As a climate change researcher who is also married to an evangelical Christian pastor, she is nearly one of a kind.

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.

Many people assume that until Darwin came along, devout Christians everywhere read and understood Genesis in the same way. But Dr. Pak points out that some of the most revered figures in Christian history--Origen, Augustine, Aquinas, Luther, and Calvin--offered insightful but distinctive interpretations of the text that are often overlooked today. First presented at a symposium in Raleigh, NC, Dr. Pak's paper is presented here as a three part series.

While many Christian colleges actively seek to help their students engage issues of faith and science constructively, few secular colleges are active in promoting the conversation. As a professor at a secular school, how can I encourage my students to authentic engagement and dialogue on science and faith issues?

“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.

It is not uncommon to hear voices proclaiming that biology and physics have shown us that—at fundamental levels—nature is random, hence meaningless, purposeless, and without a creator. But how might God work providentially through indeterminate processes? The John Templeton Foundation has provided a generous grant of $1.69 million to support a new research initiative on the theme of Randomness and Divine providence.

As a biology professor, I have the profound privilege of teaching the principles of evolutionary biology to a variety of students. As one might expect, teaching this subject matter at times engenders controversy, crises of faith, anger and fear in students (and others).

Not only are evolution and biblical faith compatible, but committed Christians have been at the forefront of evolutionary science ever since Darwin published On the Origin of Species in 1859. This series looks at David Lack, an ornithologist and devout Christian who contributed greatly to the understanding of Darwin's finches.