Both faith and reason are needed in a complete worldview, and finding a reasonable faith is a continuing process. Reason can suggest to the unbeliever that his worldview doesn't completely fit with reality, and to one who is weighing the evidence that science does not need to stand in the way. For the believer, reason and evidence serve to confirm a faith that is already present.
In the Gospels, faith is both the preparation for and the product of Jesus’ miracles. The resurrection of Jesus is, of course, the supreme miracle of the gospel and is indeed the basis of Christianity. The grounds for believing in it are cogent, but no amount of evidence can convince those who at the outset assume the impossibility of such an event.
The story of our origins is a vital part of our understanding of ourselves and our world. Although many details of creation are not well understood, the Genesis story of origins provides the logical foundation for the gospel. Both science and Scripture contain many mysteries, but we can see enough to understand that the creation is the result of intentional, supernatural action by a loving Creator, and we can share this good news with others.
In this essay we will seek to find a balanced, practical approach to the relationship between science and God's Word.
Is there a possibility that the matter of faith and faith in matter can have some talking point? What are the aims of Christianity and those of science? Can we conceive of common goals for both? Where lies the final answer to human queries?
When Christian ethicists reach the same conclusions as Darwinists about our obligations to our fellow humans, it’s time to do some careful thinking. God created us, and He knows the evil of which we are capable. For this reason, He instructed us to treat all humans as worthy of equal dignity and respect.
Ecology, or environmental science, is multidisciplinary. As such, it allows ecology to be integrated with other disciplines. It also allows us to tie it to faith.
This editorial is the Forward for the article, Life: An Evidence of Creation. Published in Origins v. 25, n. 1.
This brief monograph was written to champion the views of a minority in the scientific community. This minority holds that it is possible to accept this ancient report of Earth's creation at face value — and still be a true scientist. But the main purpose is to go a step further. It will be argued that a close examination of life can lead observers to the logical conclusion that life itself is an actual evidence for creation. Published in Origins v. 25, n. 1.
Chapter One of the article, Life: An Evidence for Creation. Published in Origins v. 25, n. 1.
Chapter Two in the article, Life: An Evidence of Creation. Published in Origins v. 25, n. 1.
Chapter Three in the article, Life: An Evidence for Creation. Published in Origins v. 25, n. 1.
Chapter 4 in the article, Life: An Evidence for Creation. Published in Origins v. 25, n. 1.
Chapter 5 in the article, Life: An Evidence for Creation. 1. Everyday experience teaches us that manufactured goods with new functions are made from pre-designed components. 2. Successively more complex levels of our reality with new functions are based on the interactions of simpler forms of matter. This suggests that our complex reality is designed. Published in Origins, v. 25, n. 1.
As biological knowledge has increased, the argument for design has been revived and expressed in more sophisticated ways, such as the argument from “irreducible complexity.” The existence of certain features that could not survive in intermediate stages is evidence of a Designer. It is also evidence of a Designer God who created by special intervention—Creation—and not through a continuous process such as evolution.
Most science is conducted under the philosophical assumption of naturalism. A few scientists are developing an alternative paradigm, here called interventionism (generally called theism). Published in Origins v. 23, n. 1.
Long ago, the Psalmist recorded a gem of inspiration: "The heavens declare the glory of God; the skies proclaim the work of his hands." Nature calls us to recognize its Creator and nature invites us to probe its mysteries. Within the context of that call and that invitation, there need be no conflict between biblical Christianity and science, between faith and reason. A scientist can indeed be a Christian.
Darwin's theory is in crisis. The academic ball is in its court. What will the Adventist ministry speak in response? The general community, for the time being at least, is listening.
Scientific activities can be classified in a number of ways, but the suggestion here is to compare science with a naturalistic presuppostion, science with a creationist presupposition, or "methodological science," meaning inquiry open to either naturalistic or supernaturalistic explanations. Published in Origins v. 22, n. 2.
Two ideas from philosophers of science are discussed: paradigm and falsification. A paradigm is a useful tool for research, but it would be good to test the paradigm occasionally by attempting to falsify seme aspect of its structure. This might be done by considering "the weight of evidence" relating to the paradigm. Published in Origins v. 22, n. 1.
