You searched for Beliefs and Values - Reasons to Believe https://reasons.org/ Tue, 16 Jun 2026 17:36:34 +0000 en-US hourly 1 https://wordpress.org/?v=7.0.1 https://reasons-prod.storage.googleapis.com/wp-content/uploads/2026/03/cropped-Favicon_Thick-32x32.png You searched for Beliefs and Values - Reasons to Believe https://reasons.org/ 32 32 In Apologetics Encounters, Be Winsome or Lose Some https://reasons.org/christianity/beliefs-values/in-apologetics-encounters-be-winsome-or-lose-some Tue, 28 Jun 2022 12:00:00 +0000 https://reasons.org/?p=329567 Explore a winsome approach to Christian apologetics—balancing respect, clarity, and conviction to effectively defend the faith.

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As a Christian thinker and apologist, I have talked with many non-Christians about my Christian faith over almost the past four decades. Some of these apologetics discussions have taken place in formal debates, others on television and radio, still others on social media, and many in personal face-to-face discussions. Sometimes I reflect back on these discussions and wonder how successful they were.  

In my opinion, defending the faith (Greek: apologia: to offer a reasoned defense) is never easy, and one must trust in God’s grace for the results. Ultimately, I believe that only God by his extraordinary grace can instill a desire for himself in a human being, but the Lord may choose to use your witness or mine in doing so.

Here are three goals I have in mind when engaging in the apologetics enterprise:

First, I try to present clear, cogent, and compelling arguments for my faith. Whether presenting arguments for God’s existence, a defense of the Christian worldview, or an explanation of Christian truth claims like the Trinity or Jesus’s incarnation, atonement, or resurrection, I try to convey what I believe as a historic Christian and why I think Christianity is true and good. 

Second, I attempt to demonstrate an intellectual code of conduct by striving to treat other people and their beliefs the way I want mine treated. That means I try to engage with other people’s beliefs and arguments with respect and fair-mindedness. I call this the golden rule of apologetics.

Third, I look to build bridges with others when I can do so without compromising my beliefs and values. Because all people are made in God’s image and everyone benefits from general revelation and common grace, I think there will be important places where I can find common ground with others who don’t share my faith.

A Winsome Approach
Of course, I’m not always able to accomplish these three lofty goals. At times, my apologetics efforts have been weak, argumentative, and excessively confrontational. 

Nevertheless, I try to be winsome in all of my apologetics encounters. By winsome, I mean considerate, gracious, and personable. Winsomeness doesn’t guarantee that the person you are engaging with will be open to the gospel message. But I think the complete absence of winsomeness will very likely turn people off to the gospel.

However, some people have told me that a winsome approach to apologetics is just weak or soft. Some time ago on social media, I had two people challenge whether being winsome is always the right way to do apologetics.

As readers of my blog, I think you might appreciate reading the challenges and how I responded. Here they are, paraphrased.

Respondent #1: The apostle Paul wasn’t winsome in Galatians 1:8–9 when he spoke of purveyors of false gospels being accursed. Nor in Acts 13:10 when he said, “You are a child of the devil and an enemy of everything that is right! You are full of all kinds of deceit . . .”

My Response: Greetings in the name of the Father, and of the Son, and of the Holy Spirit. Thanks for your thoughts.

I’ll try to explain how the passages you’ve cited relate to the critical Christian virtues mentioned in Romans 12 and other places in the apostle Paul’s epistles.

Your biblical references relate to the very serious and somewhat extreme circumstances of false teaching (Galatians 1) and sorcery (Acts 13). Yet according to Scripture the preaching of the gospel and the apologetics enterprise is to be done with gentleness, respect, and a clear conscience (1 Peter 3:15–17). I have frequently shared with Jehovah’s Witnesses that the Watch Tower’s gospel is unbiblical and thus false, yet I treated the individual persons who stood at my front door with respect and kindness. Even people preaching another gospel or engaged in spiritual deceit are persons made in the image of God (Genesis 1:26–28) and are therefore still worthy of dignified treatment.

Paul’s confrontation with the sorcerer was unique in two respects. Paul was an apostle and was given unique discernment from the Holy Spirit (Acts 13:9). There are things that Jesus and the apostles did that were unique to them and their special supernatural ministry. You and I cannot read the hearts and minds of people as they could, and thus we must strive to be gracious and humble in our discernment and treatment of others. 

Anything done without love, including doctrinal and moral correction, is empty (1 Corinthians 13:1–3). Facing false teaching and even occult activity doesn’t give the Christian the right to dishonor people and treat them disrespectfully. Christian love is a powerful apologetics force in its own right, and it is not inconsistent with the need to be strong and firm in opposing error and evil.

Respondent #2: Isn’t winsomeness defined culturally? For example, in Middle Eastern cultures, a certain amount of disparaging your opponent, “in-your-face” confrontational talk, using sarcasm, almost sounding insulting, is necessary to be viewed as making any serious point and being worth listening to. A soft-spoken person is viewed as weak and not a serious interlocutor who is passionate enough to appear adversarial. 

I am not endorsing this style, but merely pointing out that “winsome” may be a Western construct. Western standards of politeness or respectfulness or gentleness may be defined differently in other cultures. Of course, Scripture is our ultimate arbiter and source for faith and practice.

My Response: Thanks for your thoughtful comments.

I think being winsome as I have defined it (considerate, gracious, and personable) in apologetics encounters is the general equivalent of the Scriptural imperative (1 Peter 3:15–17) of exhibiting “gentleness,” “respect,” and a “clear conscience.” While I know you are not personally condoning it, “in-your-face” smack talk, using sarcasm (which metaphorically means to “cut the flesh”), and intimidation is insulting, unbiblical, and apologetically unpersuasive. 

All people are made in the image of God and are deserving of respect and dignified treatment. Scripture warns against insulting people who bear God’s image (James 3:9). Winsomeness is not soft or weak. It takes much more strength and character to treat people with whom you disagree with genuine respect. Anything in the Christian life not done in love is empty (1 Corinthians 13).

The specifics of winsomeness may indeed be informed by one’s culture, but the apostles Peter and Paul were both Middle Eastern, and they advocated that apologetics be accompanied by respect, gentleness, and a clear conscience.

Consider Paul’s words in 1 Corinthians 13:4–8:

“Love is patient, love is kind. It does not envy, it does not boast, it is not proud. It does not dishonor others, it is not self-seeking, it is not easily angered, it keeps no record of wrongs. Love does not delight in evil but rejoices with the truth. It always protects, always trusts, always hopes, always perseveres. Love never fails.”

There are differences in cultural practices, but Scripture, which we both affirm as our authoritative standard, has a universal application. Today’s multiculturalism has to be evaluated carefully in light of logic and Scripture lest it collapse into cultural and ethical relativism. An honor-shame culture—like any culture, including Western—may need to be reformed in light of true scriptural values.

Peace be with you.

Takeaway
Winsomeness is not tantamount to softness or weakness. It takes real strength to retain virtue when the discussion becomes highly polemical and even adversarial. None of our apologetics endeavors are perfect, but we can have confidence that God, by his grace, can use his broken vessels (us) to reach the world for Christ.

Reflections: Your Turn
What questions or comments came to your mind when you read my article? Visit Reflections to comment.

Resources
To read about apologetics issues and accompanying virtue, see my book Without a Doubt: Answering the 20 Toughest Faith Questions.

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Snapshot of Today’s Intellectual Climate https://reasons.org/christianity/beliefs-values/snapshot-of-today-s-intellectual-climate https://reasons.org/christianity/beliefs-values/snapshot-of-today-s-intellectual-climate#respond Tue, 21 Jul 2020 09:00:11 +0000 http://reasons.org/snapshot-of-today-s-intellectual-climate/ Explore Robert P. George's insights on today's cultural climate, education, and human nature from a Christian worldview perspective.

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The extraordinary events of 2020 have left many people wondering if we are living in a new era. Times of change and conflict like this often provoke people to ask philosophical questions.

So, as we consider this present time in which we live, I would invite you to consider two probing questions:

If our time is indeed distinct, how would you describe it? In other words, what significant ideas, beliefs, and values uniquely reflect our present cultural climate?

Interestingly, the Germans have a special philosophical term for such reflection: zeitgeist. It means “the spirit of the age.” Drawn from the German words zeit, meaning “time,” and geist, meaning “spirit,” it references what philosophers call the general intellectual, moral, and cultural atmosphere of a given time period.

One person who I think has good insight on the zeitgeist of our age is Robert P. George, McCormick Professor of Jurisprudence and Director of the James Madison Program in American Ideals and Institutions at Princeton University. I heard George give a lecture at Trinity Law School in Southern California a number of years ago. It was an honor to hear him lecture and get to ask him questions personally. In a time filled with diverse opinions and perspectives, I recommend him as a reliable scholar who writes carefully and candidly about cultural issues from a historic Christian worldview perspective.

What follows are three of George’s provocative insights on education, culture, and human nature that I think capture important aspects of today’s intellectual climate and debate. I then offer some brief clarifying comments. As you read these quotes see if you think whether George has put his finger on the key issues happening today. As well, ask yourself what your thoughts are on these subjects. I’ve used these engaging remarks to spark substantive philosophical discussion, especially on social media.

  1. Does college provide education or indoctrination?

“Why can’t people understand the difference—and the importance of the difference—between education (good) and indoctrination (bad)? This is NOT hard. It is not a ‘fine line.’ Teaching young people HOW to think (carefully, critically) is different from telling them WHAT to think.”1

Education is the pursuit and discovery of knowledge, truth, and wisdom through critical analysis. The goal of education is for the student to develop the ability to form an independent, reasonable judgment of the topics studied.

Indoctrination, on the other hand, can mean mere instruction in a given topic, but it often carries the pejorative meaning of instilling ideas in an uncritical manner. Indoctrination stands closer to propaganda than to education.

As George notes, a good education teaches students how to think rather than telling them what to think. Much of the debate in our culture today about identity politics (the controversial topics relating to race, sex, and class) stems from college campuses. But, generally speaking, are colleges today educating or indoctrinating?

An acceptable approach to learning acknowledges the challenge of human prejudice and bias and seeks to promote a reasonable open-mindedness, an evenhandedness, and a basic fairness when considering topics. But discovering genuine knowledge and truth about life and the world is seldom without controversy and disagreement among people. So when topics are divided between viable positions, a sound model of education exposes students to a fair-minded discussion of both sides (including pros and cons) of a controversial issue. Unfortunately, propaganda tends to be manipulatively one-sided in perspective.

2. What mentality characterizes this present cultural age?

“If the medieval period was ‘the Age of Faith,’ and the Enlightenment was ‘the Age of Reason,’ we live in ‘the Age of Feeling.’”2

Today’s zeitgeist generally places a heavy emphasis on how people feel about things. Some even define reality according to how something affects their emotional state (called “post-truth”). This feelings-oriented mindset is common in educational institutions today, such as where George teaches in the Ivy League’s Princeton University, which in turn influences the larger societal conversation.

Yet, while emotions are an important and healthy part of our humanity, subjective feelings must be tested by objective facts and reason.

  1. How is human depravity to be explained?

“Even if I didn’t believe in God, I would believe in Satan and hell. There is no word to describe the trafficking of children—thousands of them—into prostitution except ‘satanic.’ And surely hell awaits the people responsible for so damnable a crime.”3

While secularism appears to be growing, especially in the academic institutions of the Western world, there’s still a foundational biblical principle that is virtually impossible to deny. It is the moral depravity of humankind. The genuine evil encountered in the world and in humans means we live in a moral universe that cries out for justice. While the problem of evil has traditionally been seen as an argument against God’s existence, it may actually be powerful evidence for a God who demands justice.

Whether you accept or reject George’s perspectives, I think he has identified and explored some of the key issues that reflect our current cultural climate.

Reflections: Your Turn

What ideas do you think characterize our present cultural moment? Visit Reflections on WordPress to comment with your response.

Endnotes
  1. Robert P. George Tweet, @McCormickProf, 03/22/18.
  2. Robert P. George Tweet,‏ @McCormickProf, 09/10/17.
  3. Robert P. George Tweet, @McCormickProf, 06/09/19.

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Promoting Truth, Unity, and Charity within Christendom https://reasons.org/christianity/beliefs-values/promoting-truth-unity-and-charity-within-christendom https://reasons.org/christianity/beliefs-values/promoting-truth-unity-and-charity-within-christendom#respond Tue, 19 Dec 2017 11:00:00 +0000 http://reasons.org/promoting-truth-unity-and-charity-within-christendom/ Explore how to promote truth, unity, and charity within Christendom by identifying common ground and engaging respectfully across traditions.

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While the traditional elements of Catholicism, Protestantism, and Orthodoxy hold much, if not most, in common—at least doctrinally speaking (reflected in the ancient ecumenical creeds)—individuals within these historic subdivisions of Christendom sometimes give the impression that the three branches are almost completely divided. Correspondingly, when listening to conservative Lutherans, Reformed, Methodists, and Baptists debating theology, the impression may be left that Protestants can agree on virtually nothing.

Yet the truth is that the most significant doctrinal differences within Christendom clearly lie between the theologically liberal (mainline denominations) and theologically conservative (traditional denominations). For example, liberal theology denies such cardinal Christian doctrines as God’s Triune nature, Christ’s divinity, and humankind’s state of original sin, just to name a few. As I see it, the theologically conservative or traditional denominations and branches within Christendom have significant theological agreement, but also have important differences on some critically important doctrinal issues (with arguably the two most important differences being the authoritative relationship of Scripture and tradition and the salvific connection of grace, faith, and works).

As a scholar who cares deeply about both biblical truth as well as historic Christian unity, when I write about and interact with members of other theological traditions within conservative Christendom, I try to promote the virtues of respect, fair-mindedness, and charity.

When I engage in theological evaluation regarding the beliefs and values of another theological tradition (denomination and/or branch of Christendom) within historic Christianity, I attempt to do the five following things to promote both truth and unity within conservative Christendom.

1. Identify Common Ground

I begin my evaluation by reviewing the common and essential theological-doctrinal ground and values that my tradition shares with the other tradition (mere Christianity, creeds, confessional statements, value statements, etc.). Because conservative Christendom shares a significant doctrinal consensus, there is much common ground to consider. As C. S. Lewis rightly notes: “When all is said (and truly said) about the divisions of Christendom, there remains, by God’s mercy, an enormous common ground.”1

2. Recognize Positive Features

I intentionally look to identify what strengths the other theological tradition models that my tradition can legitimately learn from and consider emulating. No single Christian denomination or branch of Christendom has a lock on all truth and virtue, so, therefore, Christians of different traditions can readily learn from each other.

3. Fairly Evaluate Differences

I endeavor to accurately represent the beliefs of the other tradition (quoting their most authoritative sources) and seek to render an honest, fair, and charitable evaluation of that position. Because of the deep consensus of historic Christian doctrine, I can usually distinguish between mere differences of theological emphasis and deeper substantive disagreements. For the sake of truth I must diligently compare every tradition’s doctrine in light of Scripture, including my own.

4. Seek, Review, and Response

I seek to invite thoughtful and articulate people within the other tradition to check the accuracy of my evaluation of their system and ask them to offer a response in writing or in a public dialogue and/or debate. The Golden Rule of Apologetics (to endeavor to treat other people’s beliefs the way you want yours treated) means that Christians must seek to accurately and fairly represent the views of others. I usually need help to correctly understand and convey the views of Christians in other traditions.

5. Utilize Christian Context

I seek to offer critiques of other traditions or denominations within a context where all parties are already part of Christendom (that is, I try to avoid criticizing other bodies within historic Christianity when non-Christians are present). Here’s C. S. Lewis’s advice when it comes to discussing or debating topics that are disputed among Christians:

“. . . I think we must admit that the discussion of these disputed points has no tendency at all to bring an outsider into the Christian fold. So long as we write and talk about them we are much more likely to deter him from entering any Christian communion than to draw him into our own. Our divisions should never be discussed except in the presence of those who have already come to believe that there is one God and that Jesus Christ is His only Son.”2

These five points reflect an effort to follow the Golden Rule of Apologetics when engaged in inter-Christendom apologetics. But in this case these “others” are either fellow Christians or at least members of historic Christendom that deserve respectful and charitable treatment.

This is admittedly a very high bar to meet, and I have not always achieved it personally. It is also possible that in endeavoring to carry out this type of evaluation that others within a different theological tradition may choose to not return the favor in kind. But I remain committed to trying before God to promote truth, respect, fair-mindedness, unity, and charity within historic Christendom.

Reflections: Your Turn

Do you agree that Christians of different theological traditions should not discuss their differences in the presence of non-Christians? Why or why not? Visit Reflections on WordPress to comment with your response.

Resources

For my attempt to provide a truthful and charitable Protestant evangelical evaluation of Roman Catholicism, see these two linked articles:

For my attempt to provide a truthful and charitable Protestant evangelical evaluation of Seventh-day Adventism, see these two linked articles:

Endnotes
  1. C. S. Lewis, Christian Reflections (Grand Rapids: Eerdmans,1967), vii.
  2. C. S. Lewis, Mere Christianity (New York: Macmillan, 1952), 6.

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Take Up and Read: Know the Truth https://reasons.org/christianity/beliefs-values/take-up-and-read-know-the-truth https://reasons.org/christianity/beliefs-values/take-up-and-read-know-the-truth#respond Tue, 22 Aug 2017 02:01:00 +0000 http://reasons.org/take-up-and-read-know-the-truth/ Discover Bruce Milne's 'Know the Truth,' a clear, profound guide to essential Christian doctrines perfect for evangelicals seeking faith clarity.

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This current blog series on Reflections is intended to encourage Christians to read more vigorously by providing a beginner’s guide to some of the Christian classics in such fields as theology, philosophy, and apologetics. Hopefully a very brief introduction to these important Christian texts will motivate today’s believers, as St. Augustine was called to in his dramatic conversion to Christianity, to “take up and read” (Latin: Tolle lege) these classic books.

This week’s book, Know the Truth: A Handbook of Christian Belief, is by Christian theologian Bruce Milne and is one of the finest handbooks available on the study of Christian doctrine. If I were asked to recommend one book for Christians to read in order to understand the essentials of the faith, Milne’s work would immediately come to mind. I first read it as a college student and I still refer to it in my scholarly studies.

Why Is This Author Notable?

Evangelical theologian Bruce Milne has worked for many years as a professor, pastor, and popular speaker to many Christian groups throughout the world. He has written several books that focus on Christian beliefs and values. He has earned an international reputation as a fine Christian thinker, teacher, preacher, and successful church planter.

What Is This Book About?

Milne’s book Know the Truth is a popular handbook on essential Christian doctrine. Divided into seven parts, it introduces, explains, summarizes, and provides biblical support for all the basic areas of systematic theology.

Let’s look briefly at each part.

Part 1 explores the area of religious authority in the Christian life by examining the key doctrines relating to God’s sovereign reign and communication. Thus Milne covers the areas of Christian authority, revelation, and Scripture.

Part 2 addresses what theologians call the doctrine of God. This section then covers God’s being, attributes, and triune nature. Milne also addresses God’s works in creation and providence.

Part 3 surveys the doctrinal topics of humankind and sin. Milne examines God’s creation of human beings in the divine image as well as humanity in the states of sin, grace, and glory.

Part 4 focuses upon the person and nature of Christ. Milne discusses the life and self-consciousness of Jesus as revealed in the Gospels. He also covers Christ’s two natures (deity and humanity) as well as the Lord’s atonement and resurrection.

Part 5 examines the person and work of the Holy Spirit. Milne covers the Holy Spirit’s person and nature as the third member of the divine Trinity. He also addresses the Spirit’s work in the life of the Christian and in the church.

Part 6 highlights the various aspects of the Christian church. Milne covers the identity of the church, its characteristics as a genuine Christian body, as well as the biblical images and historical development of the church.

Part 7 appropriately ends the book with an exploration of what Christians call the last things (end times). Milne addresses the second coming of Jesus as well as the intermediate and final states of human beings.

Below Milne speaks about the importance of Christian doctrine in relation to Jesus Christ:

“Doctrine is vital because it is impossible finally to separate Christ from the truths which Scripture reveals concerning him. There is no other Christ than the Christ who is known through the truths and doctrines of the whole Bible.”1

Why Is This Book Worth Reading?

What makes Milne’s book so valuable is that it is a primer on Christian doctrine that combines clarity of writing and expression with solid theological sophistication. The title Know the Truth is taken from Jesus’s words in John 8:32 and this fine doctrinal handbook will help Christians to do just that. Every evangelical church should use this volume to train its people in essential Christian doctrine.

Endnotes

Bruce Milne, Know the Truth: A Handbook of Christian Belief, 3rd ed. (Downers Grove, IL: InterVarsity, 2010), 14.

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Take Up and Read: Mere Christianity https://reasons.org/christianity/beliefs-values/take-up-and-read-mere-christianity https://reasons.org/christianity/beliefs-values/take-up-and-read-mere-christianity#respond Tue, 27 Dec 2016 15:29:00 +0000 http://reasons.org/take-up-and-read-mere-christianity/ Explore C. S. Lewis's Mere Christianity, a timeless Christian classic that explains core doctrines and inspires faith and understanding.

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Given its dependence on Judaism and the Hebrew Bible, historic Christianity has always been a textual and literary religion. Because of their belief in a verbal, propositional revelation in Scripture (Old and New Testaments), Christians, like Jews before them, have been known as “People of the Book.” With that bookish past, I think Christians have good reason to be vigorous and dedicated readers.

blog__inline-take-up-and-read-mere-christianity_This new blog series on Reflections is intended to encourage Christians to read more vigorously by providing a beginner’s guide to some of the Christian classics in such fields as theology, philosophy, and apologetics. Hopefully a very brief introduction to these important Christian texts will motivate today’s believers, as St. Augustine was called to in his dramatic conversion to Christianity, to “take up and read” (Latin: Tolle lege) these classic books.

Why Is This Author Notable? 

The first book in this series was written by “Oxbridge” literary scholar C. S. Lewis (1898–1963), who also served as a lay Anglican theologian and a versatile Christian apologist. He was perhaps the most influential Christian thinker and writer of the twentieth century. For more about him and his accomplishments, see my article “Christian Thinkers 101: A Crash Course on C. S. Lewis.”

What Is This Book About?

The subject matter of Mere Christianity came from a series of BBC radio talks that Lewis gave during the Second World War. The book’s basic content first appeared in published form as three pamphlets and was later expanded into a book in 1952. This work may be Lewis’s most popular nonfiction book.

In the preface, Lewis presents the idea of “mere Christianity,” which reflects far more than a book title. This term refers to a group of essential and “agreed, or common, or central” Christian doctrines (such as the Trinity, the incarnation, and the atonement) that all branches of historic Christendom (Orthodox, Catholic, Protestant) affirm. Thus, the goal of the book is to explain and defend the central beliefs and values of common Christianity.

Lewis introduces the Christian faith by dividing the book into four parts. Part one discusses the moral order found in the universe as a clue to the cosmos’s meaning and as a pointer to its creator God. Thus, this first section focuses heavily on Lewis’s discussion of the origin and implications of morality.

Part two explores the central doctrinal truth of historic Christianity. What makes the Christian faith different from all other religions is what Lewis calls “the shocking alternative”—God has become incarnate in the person of Jesus Christ. Lewis thus explores the incarnation and its implications for the salvation of human beings.

Part three examines Christian behavior in terms of morality and Christian lifestyle. Lewis covers the cardinal and theological virtues as well as the deadliest of all vices. He also provides a Christian discussion of sexual morality and the institution of marriage.

Part four introduces the doctrine of the Trinity as the unique understanding of biblical monotheism. Lewis helps explain some of the deeper theological concepts connected to God’s triune nature. Lewis closes the book with an exploration of what it means to be transformed by God by becoming new creatures in Christ Jesus.

Why Is This Book Worth Reading? 

This book is a contemporary classic and was voted the most important Christian book of the twentieth century. It remains a perpetual bestseller more than 60 years after it was written. Christian leaders Charles Colson and Francis Collins acknowledge Mere Christianity as playing a critical role in their coming to faith in Christ.

Mere Christianity was the first Christian book that I ever read, and it powerfully impacted my thinking. What impresses me most about this book is its lucid style and single-minded focus on the essence of the faith. Knowing what you believe and why you believe it can help all Christians fulfill their God-given role in drawing others to follow Christ. Lewis’s classic book can provide great assistance in that critical enterprise.

Resources

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Notable Christians Open to an Old-universe, Old-earth Perspective https://reasons.org/creation/earth/notable-christians-open-to-an-old-universe-old-earth-perspective https://reasons.org/creation/earth/notable-christians-open-to-an-old-universe-old-earth-perspective#respond Sat, 01 Jan 2000 11:00:00 +0000 http://reasons.org/publications/notable-christians-open-to-an-old-universe-old-earth-perspective/ Explore how notable Christian scholars and scientists harmonize an ancient Earth and universe with biblical faith, affirming no conflict between science and Christian orthodoxy.

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The following individuals—respected authors, Bible scholars, scientists, pastors, linguists, and more—hold to a diversity
of views on the timing of God’s creation. And yet all have affirmed, in documented sources, that an ancient universe
and Earth (including big bang cosmology) pose no threat to Christian orthodoxy, but rather may be considered plausible
and valid interpretations, even literal interpretations, of the biblical text. Not one sees the question of age as a
crucial doctrinal issue.

John Ankerberg

Gleason Archer

John Battle

Michael Behe

Dr. James Montgomery Boice

William Jennings Bryan

Walter Bradley

Jack Collins

Chuck Colson

Paul Copan

William Lane Craig

Norman Geisler

Robert Godfrey

Guillermo Gonzales
Hank Hannegraff

Jack Hayford

Fred Heeren

Charles Hodge

Walter Kaiser

Greg Koukl

C. S. Lewis

Paul Little

Patricia Mondore

J. P. Moreland

Robert Newman

Greg Neyman

Mark Noll

Nancy Pearcey
Perry Phillips

William Phillips

Mike Poole

Bernard Ramm

Jay Richards

Hugh Ross

Fritz Schaefer

Francis Schaeffer

C. I. Scofield

Chuck Smith Jr.

David Snoke

Lee Strobel

Ken Taylor

B. B. Warfield

John Ankerberg

(Lifetime: December 10, 1945–present)

Brief Background

John Ankerberg is founder and president of the nationally televised The John Ankerberg Show. He is a graduate of the University of Illinois at Chicago and holds three advanced degrees—an MA in church history and philosophy of Christian thought, an MDiv (with honors) from Trinity Evangelical Divinity School, and a DMin from Luther Rice Seminary. He is the author, coauthor, or contributor of 158 books and study guides.

RTB Endorsement

I have found Dr. Hugh Ross to be remarkably humble, and in my dealings with him I have been impressed by his gentlemanly response to disparaging comments. My impression is that he handles Scripture with great respect and in line with standard hermeneutical practice.

Dr. Ross and the Reasons to Believe staff are providing a much-needed voice showing that science does not have to deny God. In fact, when science is approached without a naturalistic bias, it provides strong evidence for the existence of the biblical God.

In His Words

The Seventh “Day” Is Thousands of Years Long

Everyone agrees that it has been at least thousands of years since the time of creation, yet the Bible declares that God rested on the seventh day after his six days of creation (Gen. 2:2–3). According to the book of Hebrews, God is still in his Sabbath rest from creation (4:3–5); hence, the seventh day has been at least six thousand years long, even on the shortest of all the chronologies of humankind.

The Third “Day” Is Longer Than Twenty-Four Hours

On the third “day,” God not only created vegetation, but it also grew to maturity. The text says that on the third day “the land produced vegetation: plants bearing seed according to their kinds and trees bearing fruit with seed in it according to their kinds” (Gen. 1:12). To grow from seeds to maturity and produce more seeds is a process that takes much longer than a day, a week, or even a month for most plants. There is no indication in the text that its growth was anything but natural; it is its origin that was supernatural.

The Sixth “Day” Is Longer Than Twenty-Four Hours

It would also appear that the sixth “day” of creation was considerably longer than a solar day. Consider everything that happened during this one “day”:

First, God created all the many hundreds (or thousands) of land animals (Gen. 1:24–25).

Second, God “formed” man of the dust of the earth (Gen. 2:7). This Hebrew word (yatsar) means “to mold” or “form,” which implies time. Yatsar is used specifically to describe the work of a potter (cf. Jer. 18:2f.).

Third, God said, “I will make a helper suitable for him” (Gen. 2:18). This indicates a time subsequent to the time of the announcement.

Fourth, Adam observed and named this whole multitude of animals (Gen. 2:19). As Robert Newman noted, “If every one of the approximately 15,000 living species of such animals (not to mention those now extinct) were brought to Adam to be named, it would have taken ten hours if he spent only two second on each.” This is hardly enough time for Adam to study each animal and determine an appropriate name for it. Assuming a minimum of only two minutes each, the process would have taken six hundred hours (or twenty-five days).

Fifth, Adam searched for a helpmate for himself, apparently among all the creatures God had made. “But for Adam no suitable helper was found”—implying a time of searching (Gen. 2:20).

Sixth, God put Adam to sleep and operated on him, taking out one of his ribs and healing the flesh (Gen. 2:21). This too involved additional time.

Seventh, Eve was brought to Adam, who observed her, accepted her, and was joined to her (Gen. 2:22–25).

In conclusion, it seems highly unlikely that all of these events—especially the fourth one—were compressed within a twenty-four-hour period or, more precisely, within the approximately twelve hours of light each day afforded.

Source: “What is the Biblical Evidence for Long Days in Genesis?”, The John Ankerberg Show, https://www.jashow.org/articles/science/creation/what-is-the-biblical-evidence-for-long-days-in-genesis/

Online Work

Article – Large 1500 article index

Author of

https://smile.amazon.com/John-Ankerberg/e/B000APF1S6

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Dr. Gleason L. Archer

(Lifetime: May 22, 1916–April 27, 2004)

Brief Background

Archer served as an assistant pastor of Park Street Church in Boston from 1945 to 1948. He then became a professor of biblical languages at Fuller Theological Seminary in Pasadena, California from 1948 to 1965. From 1965 to 1986, he served as a professor of Old Testament and Semitics at Trinity Evangelical Divinity School in Deerfield, Illinois. He became an emeritus faculty member in 1989. The remainder of his life was spent researching, writing, and lecturing.

Archer served as one of the 50 original translators of the NASB published in 1971. He also worked on the team which translated the NIV Bible published in 1978. His defense of the doctrine of Biblical inerrancy by proposing harmonization and exegesis regarding inconsistencies in the Bible made Archer a well-known biblical inerrantist. He stated: “One cannot allow for error in history-science without also ending up with error in doctrine.”

In His Words

[Referring to God’s Sabbath analogy in Exodus 20:10-11:]

By no means does this demonstrate that 24-hour intervals were involved in the first six ‘days,’ any more than the eight-day celebration of the Feast of Tabernacles proves that the wilderness wanderings under Moses occupied only eight days.

Source: Book – Archer G., “A Response to the Trustworthiness of Scripture in Areas Relating to Natural Science,”, in Radmacher E.D., & Preus R.D., “Hermeneutics, Inerrancy, and the Bible”, Academic Books, Grand Rapids MI, 1986, p329

it would seem to border on sheer irrationality to insist that all of Adam’s experiences in Genesis 2:15-22 could have been crowded into the last hour or two of a literal twenty-four-hour day.

Source: Book – Archer G., “Encyclopedia of Bible Difficulties”, Zondervan Publishing House, Grand Rapids MI, 1982, pp. 59-60

From a superficial reading of Genesis 1, the impression would seem to be that the entire creative process took place in six twenty-four-hour days. If this was the true intent of the Hebrew author (a questionable deduction, as will be presently shown), this seems to run counter to modern scientific research, which indicates that the planet Earth was created several billion years ago.

Quote from: Gleason Archer, A Survey of Old Testament Introduction, rev. ed. (Chicago: Moody, 1994), p. 196.

Darwin and his colleagues made the most determined efforts to overthrow the argument for God’s existence based upon the evidence of design in nature, and exploited every conceivable instance of dysteleology and purposelessness which they could discover.

Quote from: Gleason Archer, A Survey of Old Testament Introduction, rev. ed. (Chicago: Moody, 1994), p. 209.

Author of

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Dr. John Battle

  • Seminary president
  • Professor
  • Apologist

Brief Background

B.A., Highland College, 1967; M.Div., Faith Theological Seminary, 1970; S.T.M., Faith Theological Seminary, 1971; Th.D., Grace Theological Seminary, 1975. Assistant Professor of New Testament, Faith Theological Seminary, 1971-1977; Professor of New Testament, Faith Theological Seminary, 1977-1982; Associate Professor of New Testament, Western Reformed Seminary, 1983-1998; Professor of New Testament and Theology, Western Reformed Seminary, since 1998. He also currently serves as president of Western Reformed Seminary.

In His Words

In Mark 10:6, Jesus quotes Genesis 1:27: “From the beginning of creation God ‘made them male and female.’” Many
young-earth creationists have latched onto this verse, interpreting it in a novel way that provides evidence for
their position of a 6,000 to 10,000 year old earth.1 However, careful study of this passage reveals the traditional
understanding of Jesus’ words is correct and the passage does not support a recent creation.

Source: Article –
Examining Mark 10:6 Reasons To Believe – Seattle Area Chapter – News And Views (June 2004 p 2)

Online Work

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Michael Behe

(Lifetime: January 18, 1952–present)

Brief Background

Dr. Michael Behe is a strong advocate for intelligent design and author of the groundbreaking book Darwin’s Black Box: The Biochemical Challenge to Evolution. He graduated from Drexel University in 1974 with a BS in chemistry, continued his graduate studies in biochemistry at the University of Pennsylvania, and was awarded the PhD in 1978 for his dissertation research on sickle-cell disease. From 1978 to 1982, he did postdoctoral work on DNA structure at the National Institutes of Health. From 1982 to 1985 he was assistant professor of chemistry at Queens College in New York City, where he met his wife. In 1985 he moved to Lehigh University where he is currently professor of biochemistry. Dr. Behe is also a senior fellow at the Discovery Institute’s Center for Science and Culture. In his career he has authored over 100 articles and technical papers and is the author/coauthor of three books. His first book, Darwin’s Black Box, argues that living systems at the molecular level are best explained as being the result of deliberate intelligent design. Darwin’s Black Box has been reviewed by The New York Times, Nature, Philosophy of Science, Christianity Today, and over one hundred other periodicals. He and his wife reside near Bethlehem, Pennsylvania, with their nine children.

In His Words

It is often said that science must avoid any conclusions which smack of the supernatural. But this seems to me
to be both bad logic and bad science. Science is not a game in which arbitrary rules are used to decide what explanations
are to be permitted. Rather, it is an effort to make true statements about physical reality. It was only about
sixty years ago that the expansion of the universe was first observed. This fact immediately suggested a singular
event–that at some time in the distant past the universe began expanding from an extremely small size. To many
people this inference was loaded with overtones of a supernatural event–the creation, the beginning of the universe.
The prominent physicist A.S. Eddington probably spoke for many physicists in voicing his disgust with such a notion
8:

Philosophically, the notion of an abrupt beginning to the present order of Nature is repugnant to me, as I think
it must be to most; and even those who would welcome a proof of the intervention of a Creator will probably consider
that a single winding up at some remote epoch is not really the kind of relation between God and his world that
brings satisfaction to the mind.

Nonetheless, the Big Bang hypothesis was embraced by physics and over the years has proven to be a very fruitful
paradigm. The point here is that physics followed the data where it seemed to lead, even though some thought the
model gave aid and comfort to religion.

Source: Article –
Molecular Machines: Experimental Support for the Design Inference

In private many scientists admit that science has no explanation for the beginning of life. . . . Darwin never imagined the exquisitely profound complexity that exists even at the most basic levels of life.

Source: Darwin’s Black Box: The Biochemical Challenge to Evolution

Article Database

Book links:

https://www.amazon.com/Michael-J.-Behe/e/B000APTWX6

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Dr. James Montgomery Boice

(Lifetime: July 7, 1938–June 15, 2000)

  • Pastor
  • Theologian
  • Author
  • Educator

Bio Link

https://www.monergism.com/thethreshold/articles/bio/jamesmboice.html

Brief Background

Boice was pastor of Philadelphia’s historic Tenth Presbyterian Church for 32 years (1968–2000). Besides his local preaching and teaching ministries, he taught Bible on the radio and in numerous countries around the world. He was a leading spokesman for Reformed Christianity, and was a founding member of the Alliance of Confessing Evangelicals.

Boice received an AB from Harvard University, a BD from Princeton Theological Seminary, and a Doctor of Theology from the University of Basel in Switzerland.

Called (by John MacArthur) the “greatest defender of inerrancy of our generation,” Boice served as chairman of the International Council on Biblical Inerrancy from its foundation in 1977 through its completion in 1988. Under his leadership, the ICBI produced three historic creedal statements, “The Chicago Statement on Biblical Inerrancy,” “The Chicago Statement on Biblical Hermeneutics,” and “The Chicago Statement on the Application of the Bible to Contemporary Issues.”

Boice wrote nearly 40 books, many of them in the form of expository commentaries. Among his many books are Genesis: An Expositional Commentary (3 volumes), Foundations of the Christian Faith, Foundation of Biblical Authority, and Does Inerrancy Matter?

In His Words

We have come to the end of our examination of the various main views of creation . . .

First, we have dismissed atheistic evolution and have come close to dismissing theistic evolution as well. This means that the world of man and things did not come about by chance happenings over long periods of evolutionary history but as a result of God’s direct creative activity.

Second, we have suggested that any view that makes the earth a relatively new thing (on the order of twelve thousand to twenty thousand years old) flies in the face of too much varied and independent evidence to be tenable. Some would dispute this, of course. But in my judgment the earth and universe are indeed billions of years old.

Third, we have shown the possibility of God’s having formed the earth and its life in a series of creative days representing long periods. In view of the apparent age of the earth, this is not only possible—it is probable. Nothing is to be gained by insisting that God had to create all things in six literal twenty-four-hour days.

Quote from: James Montgomery Boice, Genesis: An Expository Commentary, Volume 1: Genesis 1–11 (Grand Rapids: Baker Books, 1998), p. 78.

Book links:

https://www.amazon.com/James-Montgomery-Boice/e/B001H9XPUU

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William Jennings Bryan

  • Lawyer
  • Author
  • Lecturer
  • Politician
  • Publisher
  • Philosopher

Bio Link

https://en.wikipedia.org/wiki/William_Jennings_Bryan

Brief Background

William Jennings Bryan (1860-1925) – Born in Salem, Illinois, he studied law and Received a law degree in 1883 from
Union College in Chicago. After moving to Nebraska, he was elected to the House of Representatives in 1890 and served
two terms. He became known as an accomplished author, lecturer, politician, publisher, and philosopher. He also
became known as a rousing, impassioned orator. At the 1896 Democratic convention, he mesmerized delegates with his
famous “Cross of Gold” speech and ended up the party’s presidential nominee. He ran for president on the Democratic
ticket three times (1896, 1900, 1908) but lost each election. Bryan also served as an Army Colonel in the Spanish-American
War. He supported Woodrow Wilson in the 1912 election and became Wilson’s secretary of state the following year.
A devout Christian all his life, Bryan spent his later years campaigning for prohibition and against the teaching
of evolution (He was a known proponent of the day-age theory of creation). In 1925, he served as prosecutor in the
infamous “monkey trial” of John Scopes, a Tennessee teacher arrested for teaching evolution. He died of a heart
attack on July 26, in Dayton, Tennessee, only days after the conclusion of the trial.

In His Words

[In 1925, at the famous Scopes Trial1 in Dayton, Tennessee, William Jennings Bryan was cross-examined – part of
the transcript follows:]

Clarence Darrow (the ACLU lawyer) [D]: ‘Mr Bryan, could you tell me how old the Earth is?’

Bryan [B]:
‘No, sir, I couldn’t.’

[D]: ‘Could you come anywhere near it?’

[B]:
‘I wouldn’t attempt to. I could possibly come as near as the scientists do, but I had rather be more accurate
before I give a guess.’

[D]: ‘Does the statement, “The morning and the evening were the first day,” and “The morning and the evening were
the second day,” mean anything to you?’

[B]:
‘I do not think it necessarily means a twenty-four-hour day.’

[D]: ‘You do not?’

[B]:
‘No.’

[D]: ‘Then, when the Bible said, for instance, “and God called the firmament heaven. And the evening and the morning
were the second day,” that does not necessarily mean twenty-four-hours?’

[B]:
‘I do not think it necessarily does.’ ‘I think it would be just as easy for the kind of God we believe in to make
the Earth in six days as in six years or in six million years or in 600 million years. I do not think it important
whether we believe one or the other.’

[D]: ‘And they had the evening and the morning before that time for three days or three periods. All right, that
settles it. Now, if you call those periods, they may have been a very long time.’

[B]:
‘They might have been.’

[D]: ‘The creation might have been going on for a very long time?’

[B]:
‘It might have continued for millions of years.’

Source: The World’s Most Famous Court Trial, Second Reprint Edition, Bryan College, Dayton, pp. 296, 302–303, 1990.

[Famous quote:]

The Rock of Ages is more important than the age of rocks

Online Work

Book links

https://www.amazon.com/William-Jennings-Bryan/e/B001HPIGQW

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Dr. Walter Bradley

(Lifetime: December 27, 1943–present)

Brief Background

Walter Bradley received a BS in engineering physics and a PhD in materials science and engineering, both from the University of Texas at Austin). He taught for 8 years as an assistant and associate professor of metallurgical engineering at the Colorado School of Mines, for 24 years as a professor of mechanical engineering at Texas A&M University (TAMU), and 10 years as a distinguished professor of mechanical engineering at Baylor University. During his time at TAMU he served as director of the Polymer Technology Center for 10 years, as department head of mechanical engineering for 4 years, division head of offshore composite materials in the National Science Foundation-sponsored Offshore Technology Research Center for 10 years, and director of the Polyethylene Industrial Consortium. He has published over 150 journal articles and conference papers and 10 book chapters on various topics in polymers (plastics), polymeric composite materials, and fracture and life prediction in metals, plastics, and polymeric composites. He is an elected fellow of ASM International (formerly known as the American Society for Metals) and received the 2011 Educator of the Year Award from the Society of Plastics Engineers. He was awarded the Charles W. Crawford Distinguished Service Award by the College of Engineering at TAMU in 1995, an award given to one professor out of 400 each year.

Walter Bradley has also performed seminal research on the origin of life, having published journal articles and coauthoring the popular book, The Mystery of Life’s Origin: Reassessing Current Theories, which remains the best-selling advanced level text on the origin of life.

In His Words

We believe that the “bara/asah” of Genesis 1 implies God working through miracle and process to effect creation.
We believe that the “yom” of Genesis I may be interpreted either “day” or “epoch.” In either case Genesis may
still be interpreted to allow for the large total time indicated by geology and astronomy. This model, usually
called progressive creationism, suggests that God created the major types of plant and animal life at various
times in geological history in a miraculous way and then worked through process (God acting in His customary way)
to develop the tremendous variety of plant and animal life we see today. To accept the compelling evidence for
geological age should not be equated with accepting the general theory of evolution (macroevolution).

Source: Article –
The Trustworthiness of Scripture in Areas Relating to Natural Science

[A reprint of Chapter 5 (pp. 283-348) from Hermeneutics, Inerrancy, and the Bible, Radmacher and Preus, eds. (Zondervan,
1984)]

While these various nonradiometric methods of dating may be inaccurate for giving absolute ages, they occur at
rates that give incontrovertible evidence that the earth is much older than ten thousand years. Furthermore, one
cannot postulate here an uncertainty in assumptions as is done with radiometric dating since no assumptions are
involved. Unless God chose to create the universe with this clear impression of great antiquity, the earth must
actually be quite old.

Source: Article –
The Trustworthiness of Scripture in Areas Relating to Natural Science

[A reprint of Chapter 5 (pp. 283-348) from Hermeneutics, Inerrancy, and the Bible, Radmacher and Preus, eds. (Zondervan,
1984)]

In conclusion we believe that progressive creationism achieves a very acceptable harmony of the scriptural and
scientific data without in any way compromising the inerrant view of Scripture or resorting to a metaphorical
or figurative interpretation where the context does not seem to suggest this interpretation.


Source: Article –
The Trustworthiness of Scripture in Areas Relating to Natural Science

[A reprint of Chapter 5 (pp. 283-348) from Hermeneutics, Inerrancy, and the Bible, Radmacher and Preus, eds. (Zondervan,
1984)]

Online Work

Coauthor of

  • Book – Charles B. Thaxton, Walter L. Bradley and Roger L. Olsen, The Mystery of Life’s Origin: Reassessing Current Theories (Dallas, TX: Lewis and Stanley, 1984)

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Dr. C. John “Jack” Collins

(Lifetime: 1954–present)

Brief Background

C. John “Jack” Collins is a North American academic and professor of Old Testament at Covenant Theological Seminary, where he has served since 1993. He received a BS and MS (computer science and systems engineering) from the Massachusetts Institute of Technology, an MDiv from Faith Evangelical Seminary, and a PhD in Biblical Hebrew linguistics from the School of Archaeology and Oriental Studies, University of Liverpool. Collins was Old Testament chairman for the ESV Study Bible, served as ESV text editor for The English-Greek Reverse Interlinear New Testament: English Standard Version, and is Old Testament editor of the ESV Study Bible. He has published numerous articles in technical journals, as well as The New International Dictionary of Old Testament Theology and Exegesis. In 2000, his book on the theological and exegetical aspects of divine action, The God of Miracles: An Exegetical Examination of God’s Action in the World, was published by Crossway. It was also carried by InterVarsity Press in the UK the following year. His next book, Science and Faith: Friends or Foes? was also published by Crossway in 2003, followed by Genesis 1–4: A Linguistic, Literary, and Theological Commentary, published by P&R. Collins’s most recent book is Did Adam and Eve Really Exist?: Who They Were and Why You Should Care, in which he highlights the importance to Christian theology of believing that the fall of man was a historical event, and explores whether such a belief can be compatible with a Darwinian view of human origins. Collins has been a prominent voice in recent discussion among evangelicals on this topic.

In His Words

Let’s dispense with a few arguments that some have offered to support the ordinary day position. The first is the
claim that since the ‘vast majority’ of readers in the history of the church have held that the days are ordinary,
so should we – to do otherwise would be unbearable arrogance. The problem with this argument is that it assumes
that the ‘vast majority’ are right, regardless of the reasons that led to their reading. After the first century,
very few Christians read Hebrew at all, until about 1500; this means that this ‘vast majority’ arrived at their
reading of Genesis on the basis of the Greek Old Testament in the Eastern church, and the Latin Old Testament
in the West. These translations are good in some places and bad in others, and our ‘vast majority’ didn’t have
the resources to know which is which…

[Another] faulty argument is the claim that the doctrine of the clarity of Scripture is at stake. That is, the
Bible must be transparent in its meaning, and this favors the ‘simple’ reading. This argument is faulty because
it actually misuses the doctrine it is supposedly upholding. I know of no responsible statement of this doctrine
that claims that all parts of the Bible are equally easy to understand, or that we should prefer a ‘simple’ reading
no matter what…

[Another] false claim is the idea that Christians changed their interpretation of the days in order to make peace
with Darwinism. As a matter of fact, most of the interpretive options came into play before 1850 – and Darwin¹s
Origins of Species came out in 1859. The big factor for many in the church was the new geology that began in the
1700s which seemed to most to prove that the earth was much older than a few thousand years. And if someone wants
to make the counterclaim, ‘You see, that just proves that geology is naturalistic, too,’ he has to come to grips
with the simple fact that most of the early geologists were devout Christians who were far from being naturalistic…

Source: Book –
Science & Faith: Friends or Foes? (2003 pp 78-81).

Online Work

Books link

https://www.amazon.com/C.-John-Collins/e/B001JS2Z0A

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Chuck Colson

(Lifetime: 1931-2012)

Brief Background

Chuck Colson (b. 1931) – conservative evangelical founder of Prison Fellowship Ministries and host of the radio program

BreakPoint.” Formerly Anglican and now Southern Baptist, he holds to Protestant distinctives but works for unity
with like-minded Catholics, believing the two groups have more commonalities than differences. Colson was a leading
architect of the declaration “Evangelicals and Catholics Together.” His many books include his autobiography Born
Again, Six Million Angels, and How Now Shall We Live.

RTB Endorsement

I had a wonderful time at the conference with Hugh Ross, and everything I saw at the conference only confirmed
what I’ve always believed. He has a very strong, articulate voice in defense of truth. I appreciate very much
his ministry, Reasons To Believe, and consider him a very valued ally in a great cause to defend truth in the
world today, the one true God.
– Chuck Colson, July 2004

In His Words

The Big Bang and Hoyle’s Steady State were mere abstractions, unable to be tested. Then, in 1964, Drs. Arno Penzias
and Robert Wilson of Bell Labs encountered continuous static on certain microwave frequencies. Rotating their
antenna in a vain attempt to remove the noise, they realized it was coming from all directions-permeating the
universe. Physicists hailed this as the first observational evidence of the Big Bang known as “cosmic background
radiation” or “the radio echo of creation.”…

Today, advocates of the Big Bang think that their theory is a substitute for God. But it’s just the opposite. Hoyle
rejected the Big Bang in spite of the evidence because he knew that the Big Bang pointed irresistibly to the existence
of God…

As we read the obituaries about Sir Fred Hoyle, the man who named the Big Bang, we might ask our skeptical neighbors:
If there was a Big Bang, isn’t it reasonable to recognize what Hoyle did-that there behind it
[is]
a Big Brain. And might that not be the God of the Bible and of all creation?

Source: Article –
The Big Bang According To Atheist, Sir Fred Hoyle

Author of

Online Work

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Dr. Paul Copan

(Lifetime: 1962-present)

  • Professor
  • Author
  • Lecturer
  • Apologist

Brief Background

Paul Copan holds a BA from Columbia Bible College, an MA and MDiv from Trinity Evangelical Divinity School, and a PhD from Marquette University. Dr. Copan holds the Pledger Family Chair of Philosophy and Ethics at Palm Beach Atlantic University, where he is currently serving as a professor. He has served as a visiting faculty member at Trinity Evangelical Divinity School, Bethel Seminary, and Alliance Theological Seminary. He has written and edited over numerous books in the areas of philosophy of religion, apologetics, theology, science and religion, and the historicity of Jesus Christ, and has contributed many articles to professional journals and has written a great number of essays for edited books. For six years he served as the president of the Evangelical Philosophical Society, and he regularly speaks at universities, conferences, and church groups.

In His Words

Moreover, the theist can muster credible reasons for belief in God. For example, one can argue that the contingency
of the universe — in light of Big Bang cosmology, the expanding universe, and the second law of thermodynamics
(which implies that the universe has been “wound up” and will eventually die a heat death) — demonstrates that
the cosmos has not always been here. It could not have popped into existence uncaused, out of absolutely nothing,
because we know that whatever begins to exist has a cause. A powerful First Cause like the God of theism plausibly
answers the question of the universe’s origin. Also, the fine-tunedness of the universe — with complexly balanced
conditions that seem tailored for life — points to the existence of an intelligent Designer.

Source: Article –
The Presumptuousness of Atheism

Author of

Online Work

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Dr. William Lane Craig

  • Scholar (philosophy and theology)
  • Apologist
  • Author
Brief Background

Dr. William Lane Craig is Research Professor of Philosophy at Talbot School of Theology, Biola University in La Mirada,
CA. With two doctorates – one in philosophy under the eminent philosopher of religion John Hick and one in theology
under arguably the greatest living German theologian Wolfhart Pannenberg – Dr. Craig is widely considered to be
a leading figure in the philosophy of religion and the premier evangelical Christian apologist. He has participated
in dozens of debates on the existence of God, the foundations of morality, and the contentious claim that salvation
is in Christ alone. Furthermore, Dr. Craig has over 175 publications appearing in the best academic and top popular
journals and presses. His diverse research interests include the philosophy of religion, the philosophy of time,
and New Testament studies. He is the current president of the Evangelical Philosophical Society and the Philosophy
of Time Society.

In His Words

The history of the Big Bang model for well over three-quarters of a century has been one of radical predictions
repeatedly confirmed and the repeated failure of every attempt, some of them extremely speculative, to avoid the
absolute origin of the universe posited in the standard model.{58} With each failure, the theory is corroborated
anew. The defender of the kalam cosmological argument seems to be on secure ground in appropriating the Big Bang
theory as empirical confirmation of the beginning of the universe.

Source: Article –
A Swift and Simple Refutation of the Kalam Cosmological Argument

With each successive failure of alternative cosmogonic theories, the Standard Model has been corroborated. It can
be confidently said that no cosmogonic model has been as repeatedly verified in its predictions and as corroborated
by attempts at its falsification, or as concordant with empirical discoveries and as philosophically coherent,
as the Standard Big Bang Model.

Source: Article –
The Ultimate Question of Origins: God and the Beginning of the Universe

Author of

Online Work


Dr. Norman Geisler

  • Prominent Apologist
  • Theologian
  • Philosopher
Brief Background:  Dr. Norman Geisler is author or coauthor of some fifty books and hundreds of articles.
He has taught at the university and graduate level for forty three years and has spoken or debated in all fifty states
and in twenty-five countries. He holds a Ph.D. in philosophy from Loyola University and now serves as President of
Southern Evangelical Seminary, in Charlotte, North Carolina.

In His Words

Of course, there are many Creationists who argue for an old earth. Biblically, this position that the word for
day is used for more than twenty-four hours even in Genesis 2:4, the events of the sixth day surely took more
than twenty-four hours, and Hebrews 4:4?5 implies that God is still in His seventh-day rest. If the seventh day
can be long, then the others could too. Scientifically, this view does not require any novel theories to explain
the evidence. One of the biggest problems for the young earth view is in astronomy. We can see light from stars
that took 15 billion years to get here. To say that God created them with the appearance of age does not satisfy
the question of how their light reached us. We have watched star explosions that happened billions of years ago,
but if the universe is not billions of years old, then we are seeing light from stars that never existed because
they would have died before Creation. Why would God deceive us with the evidence? The old earth view seems to
fit the evidence better and causes no problem with the Bible.

Source: Book –
When Skeptics Ask: A Handbook of Christian Evidence (page 22 9)

Creation and Time is the best book on this topic in print. It is a must for anyone interested in the conflict between
science and Scripture. Dr. Ross’ pleas to overzealous ‘young earthers’ not to make the age of the earth a test
of orthodoxy is long overdue.

Source: An endorsement of Creation and Time by Hugh Ross –
Next to last paragraph under Book Description

The creationist points to the evidence for the Second Law of Thermodynamics that the universe is running down as
evidence that it had a beginning along with the other evidence for the Big Bang theory. This, combined with the
principle of causality, yields the conclusion that:

  1. The cosmos had a beginning.
  2. Everything that begins had a cause.
  3. Therefore, the cosmos had a cause (see Kalam Cosmological Argument).

Source: Book – Baker encyclopedia of Christian apologetics, Geisler, N. L. 1999

Online Work

Author of


Robert W. Godfrey

  • Seminary president
  • Minister
  • Author
Brief Background: Dr. Godfrey has taught church history at Westminster Seminary California since 1981, having
previously taught at Gordon-Conwell Theological Seminary, Stanford University, and Westminster Theological Seminary
in Philadelphia. Currently he serves as the third President of Westminster Seminary California and is a minister
in the United Reformed Churches.

In His Words

A fresh look at Genesis 1 must begin by recognizing the variety of views that have existed among conservatives
up to our time. Orthodox scholars have taken several different interpretive approaches to this part of the Bible
in the history of the church, especially in relation to the days of creation. In broad terms we can say that there
are two basic views. The first and dominant view, which we will call the traditional view, sees the days of Genesis
1 as twenty-four-hour days. The other view understands the days of creation as figurative or literary expressions.
This second view takes several different forms. Augustine, who taught that God had created all instantaneously,
believed that the days represent God¹s progressive illumination of the darkness of our understanding. Other interpreters
have understood the days to stand for long periods of time. This view is often called the day-age interpretation.
Still others see the days as providing a framework, which is not really chronological, for the relationships between
elements of creation. This view is often called the framework interpretation. Whatever interpretation one takes
of the days of Genesis 1, most of what follows in this book should be acceptable to all those who believe that
the Bible is the revelation of God.

Source: Book – W. Robert Godfrey, God’s Pattern for Creation: A Covenantal Reading of Genesis 1 (2003, pp 15-16).

How does Genesis use the word day in its early verses? That question is important since the days of creation are
the most apparent part of the structure Moses gave to the introduction of Genesis. It is also important since
many people today argue that it is obvious that the word day must mean a twenty-four-hour day in Genesis 1. We
need to see that the word day is used in as many as seven different ways in the short space of Genesis 1:1-2:4.
First, ‘day’ in Genesis 1:5 means daylight – in our experience twelve hours, not twenty-four hours. Second, later
in that same verse ‘day’ means the whole day of evening and morning, apparently twenty-four hours long. Third,
the first three days of Genesis 1 – at least according to the traditional interpretation – are distinct as presolar
days. We cannot know with certainly how long such days would be. Fourth, the solar days after the creation of
the sun are another use of the word day. Fifth, the seventh day of Genesis 2:1-3 is at least described differently
from the other days in that evening and morning are not mentioned relation to is. Sixth, in Hebrew the numerals
of the sixth and seventh days are preceded by the definite article, whereas there are no definite articles preceding
the numerals for the other days….Finally, and significantly, Genesis 2:4…the word day stands for the whole
period of the creative activity of God. This use of the word ‘day’ is particularly significant because it shows
that in summarizing the work of creation at the beginning of the first of the generations in Genesis, Moses says
the creation took place in a day.

Source: Book – W. Robert Godfrey, God’s Pattern for Creation: A Covenantal Reading of Genesis 1 (2003, pp 69-70).

Online Work

Author of

  • Book – God’s Pattern for Creation: A Covenantal Reading of Genesis 1

Dr. Guillermo Gonzales

  • Astronomer
  • Author
Brief Background: Guillermo Gonzalez is an Assistant Professor of Astronomy at Iowa State University, He
received his Ph.D. in Astronomy in 1993 from the University of Washington. He has done post-doctoral work at the
University of Texas, Austin and at the University of Washington and has received fellowships, grants and awards from
such institutions as NASA, the University of Washington, Sigma Xi (scientific research society) and the National
Science Foundation. Dr. Gonzalez has extensive experience in observing and analyzing data from ground-based observatories,
including work at McDonald Observatory, Apache Point Observatory and Cerro Tololo Interamerican Observatory. He has
also published over sixty articles in refereed astronomy and astrophysical journals and captured the October 2001
cover story of Scientific American.

In His Words

How does the Sun’s metallicity (high relative to stars without planets and low relative to stars with planets)
affect life on Earth? Assuming the Sun and its planets formed together from the same molecular cloud about 4.6
billion years ago, then the metallicity of that birth cloud supplied a very important initial condition to the
formation of the planet-for Earth is made almost entirely of metals. If a lesser metal abundance were available
early on, smaller terrestrial planets would have resulted.

Source: Article –
Rare Sun

Online Work

Author of


Hank Hannegraff

  • Apologist
  • Author
  • Ministry founder
Brief Background: Hank Hanegraaff (b. 1950) – conservative evangelical known to radio listeners as “The
Bible Answer Man.” president of Christian Research Institute, which focuses on exposing doctrinal error and warning
against aberrant religious groups. Hanegraaff is known for applying memory techniques to apologetics. Among his books
are Christianity in Crisis, Counterfeit Revival, The FACE that Demonstrates the Farce of Evolution, The Third Day,
Fatal Flaws, and 99 Reasons Why No One Knows When Christ Will Return. Though Hanegraaff may not hold to the Old-Earth
position, he acknowledges that it is a valid interpretation.

In His Words

The question of whether the earth is 4.5 billion years old (as modern geology affirms) or roughly 10,000 years
old (as some evangelical scientists and theologians are now maintaining) hinges largely on whether the “days”
of Genesis chapter one are to be taken as indicating literal 24-hour days or as poetic references to indefinite
periods of time. An analysis of the biblical material reveals that the answer to this is not eminently clear,
and that some justification can be found for both positions.

Source: Article –
CRI “STATEMENT DA060 Age of CREATION”

The truth is that the scientific evidence overwhelmingly supports creation. Let me attempt to point out just some
of this evidence here. First, the scientific community is now almost unanimous in affirming that the universe
had a beginning. This is usually referred to in scientific terms as “The Big Bang Theory.” Of course, this implies
that someone or something brought the universe into existence.

Source: Article –
CRI “STATEMENT CP0103 EVIDENCE FOR CREATION?

Online Work

Author of


Jack Hayford

  • Pastor
  • Author
Brief Background: Jack Hayford (b. 1934) – founding pastor of the Church on the Way, a Foursquare Gospel
church. Also founder and chancellor of the King’s Seminary. Hayford hosts the Living Way TV and radio programs and
has composed many choruses based on charismatic theology. His books include Answering the Call to Evangelism, Fearless
Faith, How to Live through a Bad Day, The Beauty of Spiritual Language, The Spirit-Formed Church, Praying in the
Spirit, and His Majesty, His Servant. He also produced the Spirit-Filled Life Bible and The Hayford Bible Handbook.

In His Words

[Introductory comments for an old earth creationism presentation]

One of the issues that face spiritual leaders today is how are we going to relate to an increasingly scientifically
brainwashed society, that is very prejudiced against the Word of God because it presumes that there is no meeting
place between the Bible and the revelation of God in His creation. And obviously these will not be at sword points
with one another any more than you can find isolated texts in the Bible that may seem to argue against one another,
but don’t if you know it all. If you know all the Word it fits. And the more we understand about the realm of
the physical creation, the more we’ll see that what is discovered, more and more, examined and pursued, by, unprejudiced
scientists, more and more, it reveals the greatness of God, and does not conflict with His Word…

But there is a very real, point of conflict that has been created in much of the church. Because of attitudes
of bigoted, as often times prejudiced position is self righteous, if you don’t believe in creationism THIS WAY
then you are not a Bible believer, that’s simply not true. And this way that they are describing is usually called
the young earth approach…

To go the distance, we need to not let ourselves be cornered by small mindedness at any point, such as ones I
gave examples of. If you should be here today and you hold the position that I cited as seeming, to my view untenable
in our times, you probably wouldn’t be here if you held the bigoted attitude of some that I’ve described. I want
to say that if any hold such a position this is not presented as though we were endorsing this as an opponent
to every other position. I personally believe this is the most viable approach.

Source: Introduction –
Hugh Ross Introduction (11/05/2002)

Online Work

Author of


Fred Heeren

  • Apologist
  • Author
Brief Background: Science writer Fred Heeren has devoted the last seven years to a quest to get to the bottom
of life’s big questions. As a skeptic, he has carried out the task, not by visiting gurus, but by looking at the
pieces of evidence from science and history that bear on questions about the ultimate purpose—or meaninglessness—of
the universe. Not trusting his studies of the scientific discoveries alone, Heeren has gone directly to the discoverers
themselves: Nobel prize-winning astronomers, NASA team leaders, and theoretical physicists like Stephen Hawking and
Alan Guth. Fred Heeren serves as editor of the quarterly journal, Cosmic Pursuit, a magazine for people who want
to explore and debate the ultimate questions raised by science. He speaks at astronomy conventions, participates
in debates, and talks to groups that are interested in hearing more about the latest evidence for the intelligent
design of our cosmos. The world’s only cosmic reporter lives with his wife and five children in Olathe, Kansas.

In His Words

A Skeptic’s Questions

How am I supposed to take you Bible believers seriously when so many of you say that the universe was created
within the last 10,000 years, in obvious contradiction to the facts of science?

A Believer’s Response

The fact that so many Christians believe that may be more of a cultural phenomenon than any sign of what the Bible
actually teaches. I won’t deny that there’s a conflict between science and traditional beliefs among many Christians,
but as I can show, there’s no conflict with the Bible itself.

Source: Article –
The Bible and the Big Bang

The Big Bang’s Harmony with Your Witness

For Christians, talking about the stability produced by an expanding universe and the tremendous time and care
God took to prepare the world for us can be a natural way to bring God into a conversation. However, advancing
the young earth view poses a serious stumbling block to many who fear they must subscribe to it in order to believe
the Bible. Reasonable people who have some knowledge of science will tend to dismiss your gospel along with your
geology. How much better it is to present facts that witness rather than private interpretations that scare unbelievers
away.

Source: Article –
The Bible and the Big Bang

Online Work

Author of


Charles Hodge

  • Theologian
  • Minister
  • Professor
  • Biblical Commentator
Brief Background: (1797-1878) Famous biblical commentator. American theologian, born in Philadelphia, Pennsylvania,
on the 28th of December 1797. Graduated in 1819 from the Princeton Theological seminary, where he became an instructor
in 1820. In 1821, he was ordained as a Presbyterian minister. He died at Princeton on the ~9th of June 1878. Hodge
was one of the greatest of American theologians.

In His Words

[Hodge explains the importance of science/faith harmony and using one to interpret the other]

Nature is as truly a revelation of God as the Bible; and we only interpret the Word of God by the Word of God
when we interpret the Bible by science. As this principle is undeniably true, it is admitted and acted on by
those who, through inattention to the meaning of terms, in words deny it. When the Bible speaks of the foundations,
or of the pillars of the earth, or of the solid heavens, or of the motion of the sun, do not you and every other
sane man, interpret this language by the facts of science? For five thousand years the Church understood the
Bible to teach that the earth stood still in space, and that the sun and stars revolved around it. Science has
demonstrated that this is not true. Shall we go on to interpret the Bible so as to make it teach the falsehood
that the sun moves around the earth, or shall we interpret it by science, and make the two harmonize? Of course,
this rule works both ways. If the Bible cannot contradict science, neither can science contradict the Bible…There
is a two-fold evil on this subject against which it would be well for Christians to guard. There are some good
men who are much too ready to adopt the opinions and theories of scientific men, and to adopt forced and unnatural
interpretations of the Bible, to bring it to accord with these opinions. There are others, who not only refuse
to admit the opinions of men, but science itself, to have any voice in the interpretation of Scripture. Both
of these errors should be avoided.

Source: Book – The Bible In Science, New York Observer, Mar, 26, 1863, pp. 98-99.

Online Work

Author of


Walter Kaiser

  • Seminary President
  • Professor
  • Author
Brief Background: Dr. Walter Kaiser is currently President of Gordon-Conwell Theological Seminary and the
Colman M. Mockler Distinguished Professor of Old Testament. He is the author of numerous books including, Hard Sayings
of the Old Testament, Toward an Old Testament Theology, The Messiah in the Old Testament, and, most recently, A History
of Israel.

RTB Endorsement

I have found Dr. Hugh Ross to be a man of integrity and sound wisdom as he has continued to offer “Reasons to Believe”
to an increasingly skeptical generation of seekers. In my conversations with him on the interpretation of Genesis
one and two, I found him solidly committed to the inerrancy of Scripture and to sound principles of interpretation.
I commend his works to all for their thoughtful reflection on the magnificence of our great Creator Living Lord.

Walter C. Kaiser

In His Words

I would opt for the day-age theory, given all that must take place on the sixth “day” according to the Genesis
record. Incidentally, this day-age view has been the majority view of the church since the fourth century, mainly
through the influence of Saint Augustine.

Source: Book –
Hard Sayings of the Bible  page 104.

Online Work

Author of


Greg Koukl

  • Apologist
  • Speaker
  • Philosopher
  • Author
Brief Background: Greg received his B.A. in Bible from Azusa Pacific University, his Masters in Christian
Apologetics from Simon Greenleaf University and is working on his Masters In Philosophy of Religion and Ethics at
Talbot School of Theology. He hosts his own radio talk show advocating clear-thinking Christianity and defending
the Christian world view.

In His Words

A young-universe creationist is in a very difficult spot. If he holds that God created the light in transit, he
also has to hold that we have no way of knowing that anything further than 10,000 light years away actually exists.
We can’t see it. We’re not seeing it; we’re seeing an image that God created in transit. The light from it won’t
reach us for a billion years.

Source: Article –
Star Light & the Age of the Universe

As an old-earther, I’m going to say that evidence for an ancient universe is in the heavens because scientific
testing shows us that these stars are far away and their light takes a long time to reach us. Therefore, if we’re
seeing light from those stars, and they’re a billion light years away, then those stars must have existed for
at least a billion years.

Source: Article –
Star Light & the Age of the Universe

Online Work

Author of


C. S. Lewis

  • Author (Apologetics)
Brief Background: Famous apologist. Clive Staples Lewis was born in Belfast, Ireland on November 29, 1898.
He was attending Oxford college in 1917 when he joined the British army to fight in World War One. He was later wounded
in the Battle of Arras. He returned to Oxford after the war. In 1925, he became Fellow of Language and Literature
at Oxford. Lewis had always been an atheist but became a Christian in 1931. He then became a prolific Christian writer.
Lewis’s books about Christianity have been some of the most read books of our time. He also wrote fiction and was
a person friend of J. R. R. Tolkien. Lewis died on November 22, 1963, the same day John F. Kennedy was assassinated
in Dallas, Texas.

In His Words

[Even though C. S. Lewis was a theistic evolutionist it is notable that he firmly believed in an old earth.]

I am not either attacking or defending Evolution. I believe that Christianity can still be believed, even if Evolution
is true. This is where you and I differ.

Source: The Acworth Letters –
Letter of December 9, 1944

I have read nearly the whole of Evolution [probably Acworth’s unpublished “The Lie of Evolution”] and am glad
you sent it. I must confess it has shaken me: not in my belief in evolution, which was of the vaguest and most
intermittent kind, but in my belief that the question was wholly unimportant.

Source: The Acworth Letters –
Letter of September 13, 1951

The existence of pain in the animal kingdom especially troubled Lewis, who devoted an entire chapter to the subject
in The Problem of Pain. Theologians, he noted, had previously attributed the origin of animal suffering to the
Fall of man. But the scientific evidence that carnivorousness was “older than humanity” had led Lewis to conclude
that evil had manifested itself long before Adam in the law of tooth and claw. To account for this fact, he postulated
a hypothetical pre-Adamic fall, in which Satan corrupted the world and caused animals to live by preying on one
another.

Source: The Acworth Letters –
Summary at Apologetics.org

Author of



Paul E. Little

  • Professor
  • Evangelist
  • Apologist
  • Author
Brief Background:  Paul Eagleson Little was born to Robert J. Little (of Moody Bible Institute) and Margaret
Eagelson on December 30, 1928, in Philadelphia. He married Marie Huttenlock in 1953. They adopted 2 children, Deborah
Ann (1957) and Paul Robert, Jr. (1958). His education consists of a BS in 1950 from the University of Pennsylvania,
a MA in Biblical Literature from Wheaton College in 1958, and was a PhD candidate at New York University in 1975
when he died in an automobile accident. Some of his notable positions include numerous posts with Inter-Varsity Christian
Fellowship, Assistant Professor of Evangelism at Trinity Evangelical Divinity School, Director of the 1974 International
Congress on World Evangelization for Billy Graham, and served on the board of Trustees for Wheaton College. Paul
had a vary prolific career – he was one of the leading evangelical writers and speakers of 60s and 70s, many of his
books are still in circulation.

In His Words

In the light of all these things we can conclude with Ramm’s statement: “Genesis 1 now stands in higher repute
than it could ever have stood in the history of science up to this point. We now have means whereby we can point
to a moment of time, or to an event or cluster of events in time, which dates our present known universe. According
to the best available data, that is of the order of four to five billion years ago. A series of calculations converge
on about the same order of time. We cannot with our present information force a verdict for creation from the
scientists, though that is not to be considered an impossibility. Perhaps the day will come when we have enough
evidence from physics, astronomy, and astrophysics to get such a verdict from the scientists. In the meantime
we can maintain that Genesis 1 is not out of harmony with the trend of scientific information.”

Source: Book –
Know Why You Believe (chapter 2 – Is There A God?)

It is thought by many people, including the famous Lord Bertrand Russell, that all Christians actually believe
creation occurred in 4004 B.C. Some time ago I was visiting a non-Christian student on a Midwestern state university
campus. I picked up a true-false exam in a course on Western Civilization. One question read, “According to the
Bible, the world was created in 4004 B.C.”

“I suppose your instructor wants you to mark this question true,” I said.

“That’s right,” the student replied.

“Interesting,” I mused. Pulling an Oxford edition of the Bible from my pocket, I said, “I wonder if you could show
me where the Bible says that.”

Source: Book –
Know Why You Believe (chapter 9 – Do Science and Scripture Conflict?)

Online Work

Author of


Patricia Mondore
  • Author
  • Musician
Brief Background: Patricia Mondore graduated from Houghton College and received her Masters from Syracuse
University. She is the Pediatric Residency Program Coordinator at the SUNY Upstate Medical University in Syracuse,
New York. She is also a free lance Christian writer. She and her husband Robert have had numerous articles published
and have co-authored several book manuscripts. She also writes and sings her own songs. Their latest project has
been a study on the scientific accuracy of the Scriptures.

In Her Words:

Our most recent and most conclusive scientific evidence points to a creation event; the starting point of the universe;
a Big Bang. The Scriptures are in complete agreement with the concept of a Creation event. God created the universe
from nothing. All of the stars, planets, galaxies, as well as all of the life that covers this earth came to be,
because God spoke the word and it came into existence. No one was there to hear the sound at the moment of creation
but the cosmic microwave background radiation still resounds with the radiant energy of an explosion from long
ago. Though they have the proof of its happening, scientists still struggle to understand what the First Cause
was, the mighty force that brought an entire universe into existence from nothing. Those who have studied the
Bible understand that when God speaks, things happen. The Word of God was given and the universe sprang into existence
at His command. It was a mighty big bang, indeed.

Source: Article –
A Very Big Bang

Online Work

Author of



Dr. James P. Moreland

  • Scholar
  • Apologist
  • Philosopher
  • Author
  • Lecturer
Brief Background:  Dr. Moreland is a dynamic speaker. He has spoken on 175 college campuses around the country,
spoken or debated on radio over 100 times and on television four times. He has made over eighty presentations to
professionals. Dr. Moreland is also a prolific writer. He authored the book Love Your God With All Your Mind. He
has contributed dozens of books, magazines and professional journals. Dr. Moreland has a Bachelor of Science degree
in chemistry from the University of Missouri, masters degree in both Theology (Dallas Theological Seminary), and
Philosophy (University of California-Riverside) and a doctorate in Philosophy from the University of Southern California.
He has planted Campus Crusade chapters on two college campuses in Colorado and started Campus Crusade in the state
of Vermont. Additionally, Dr. Moreland has served as interim pastor or co-pastor for several churches. Currently,
Dr. Moreland is professor of Philosophy, Talbot School of Theology, Biola University, La Mirada, California.

In His Words

Now, when it comes to the days of Genesis…I’m of the view on this that while we ought not allow science to dictate
to us our exegesis of the Old Testament, nevertheless, if there is an interpretation of the Old Testament that
is exegetically permissible– that is, and old age interpretation; that is to say, if you can find conservative,
inerrantist, evangelical Old Testament scholars that say that the interpretation of this text that treats the
days of Genesis as unspecified periods of time, and that is a completely permissible thing to do on exegetical
grounds alone, then my view is that that is a permissible option if it harmonizes the text with science because
that option can be justified exegetically, independent of science.

Source: Lecture at Northshore Church in Everett, Washington on February 2, 2002. Transcript article here –
The Age of Earth

Online Work

Author of


Robert C. Newman

  • Astrophysicist
  • Theologian
  • Hebrew linguist
  • Author
  • Engineer
Brief Background: Robert C. Newman is Professor of New Testament at the Biblical Theological Seminary of
Hatfield, Pennsylvania and Director of the Interdisciplinary Biblical Research Institute there. As a theologian he
has earned the degrees of Master of Divinity and Master of Sacred Theology. He has done further graduate work in
biblical geography at the Institute of Holy Land Studies, and in biblical interpretation at Westminster Theological
Seminary. In the field of science, Dr. Newman received his under-graduate degree in physics from Duke University
and his doctorate in theoretical astrophysics from Cornell University. He is co-author of four books: Science Speaks,
Genesis One and the Origin of the Earth, The Evidence of Prophecy, and What’s Darwin Got to Do With It? A Friendly
Conversation on Evolution . He has also published a number of articles in magazines, scientific and theological journals,
dictionaries, and multi-author books.

In His Words

The universe gives every appearance of being old, but of finite age, probably in the range of ten to twenty billion
years

Source: Article –
A Critical Examination Of Modern Cosmological Theories – Multimedia PowerPoint version available
here.

Robert wrote in defense of Progressive Creation in the book
Three Views on Creation and Evolution

Source: Book –
Three Views on Creation and Evolution

Online Work

Author of


Greg Neyman
  • Author
Brief Background:  Greg Neyman is founder of Answers In Creation, an old earth website ministry aimed at
advancing the acceptance of old earth belief. He is a graduate of Memphis State University, with a Bachelor of Science
Degree in Geology. He received the Outstanding Senior Award in Geology as the senior with the highest grade point
average. He has done graduate level work towards a Masters in Religion at Liberty University. His works include over
1400 online articles in support of old earth creationism.

In His Words

The Bible does not say, “Thou shalt believe in a young earth.” The fact is, no verse in the Bible makes any claims
as to the age of the earth. All the so-called verses that young earth proponents point to can be interpreted by
the reader to mean old or young. The key doctrines of the Bible are not affected by either interpretation.

Source: Article –
Can You Be a Christian and Believe in an Old Earth?

The (young earth) author uses the verse from Job, ‘Where were you when I laid the foundations of the earth?’ (Job
38:4) to admonish the old-ager. To the author I say, “Where were you when God laid the foundations of the earth?”
You were not there either! So you can’t “assume” a 6,000-year-old earth, just like we can’t “assume” a 13.7 billion
year old universe. What we have to decide this issue is the evidence from God’s creation, and not our assumptions.
Job 12:8 says “speak to the earth, and it will teach thee.” Secular and Christian scientists, outside of a religious
framework, have examined God’s creation, and it says, “I’m 13.7 billion years old.

Source: Article –
Are Dating Techniques Accurate?

Nowhere in the Bible does it state that the days of creation are 24-hour days. Young earth creationists will argue
over the correct translation of “day.” The translation of “day” is irrelevant. If you are in the middle of space,
what is a “day.” If you are eternal, what meaning does time have? Are we going to have clocks in heaven? Wow,
there goes another million years! Only human arrogance would insist on limiting God, an infinite being, to a finite
24-hour day.

Source: Article –
Are Dating Techniques Accurate?

Does it matter which position you believe in? No, it doesn’t. The doctrine of salvation through Jesus Christ is
not affected by the age of the earth, nor the method God used to create the earth.

Source: Article –
Old Earth Belief

Online Work


Mark A. Noll

  • Professor
  • Author
Brief Background:  Mark A. Noll, Ph.D. is the McManus Professor of Christian Thought at Wheaton College.
He also teaches in the History and the Bible and Theology Departments. Dr. Noll is the Senior Director of the Institute
for the Study of America Evangelicals (ISAE) at the college. He holds a BA in English from Wheaton College, an MA
in comparative literature from the University of Iowa, an MA in church history from Trinity Evangelical Divinity
School, and a Ph.D. in American religious history from Vanderbilt University. Dr. Noll’s main academic interests
concern the interaction of Christianity and culture in 18th- and 19th century Anglo-American societies. He has written
extensively on that subject, and his essays and reviews have appeared in a number of academic and popular journals.
He is author of The Scandal of the Evangelical Mind and A History of Christianity in the United States and Canada,
and many other books relating to Christian history and theology.

In His Words

The word creationism by rights should define all who discern a divine mind at work in, or under the phenomena of
the natural world. Yet by a most unfortunate set of events, the term has come to mean only the view that God created
the world ten thousand or fewer years ago…

Source: Book –
The Scandal of the Evangelical Mind (1994, p 188)

Creation science has damaged evangelism by making it much more difficult to think clearly about human origins,
the age of the earth, and mechanisms of geological or biological change. But it has done more profound damage
by undermining the ability to look at the world God has made and to understand what we see when we do look.

Source: Book –
The Scandal of the Evangelical Mind (1994, p 196)

Online Work

Author of


Nancy Pearcey

  • Scholar
  • Speaker
  • Author
Brief Background:  Nancy R. Pearcey is currently a visiting scholar at Biola University’s Torrey Honors
Institute, a senior fellow at the Discovery Institute, and managing editor of the journal Origins and Design. Mrs.
Pearcey is a frequent speaker at conferences and universities, and has been writing on science and Christian worldview
since 1977.For nearly nine years she was policy director of the Wilberforce Forum, and executive editor of Colson’s
“BreakPoint,” a daily radio commentary program analyzing current issues from a Christian worldview perspective. She
also co-authored with Colson a monthly column in Christianity Today. Pearcey studied under Francis Schaeffer at L’Abri
Fellowship in Switzerland in 1971 and 1972, earned a master’s degree from Covenant Theological Seminary, and did
graduate work at the Institute for Christian Studies in Toronto. She is co-author with Charles Thaxton of the book
The Soul of Science: Christian Faith and Natural Philosophy, and has contributed chapters to several other books,
including Mere Creation, Of Pandas and People, and Pro-Life Feminism. Her articles have appeared in numerous journals
and magazines.

In Her Words

Naturalists simply have no way to avoid the challenge posed by the big bang without twisting themselves into impossible
logical contortions. The [scientific] facts clearly indicate that the universe is not eternal, and it cannot originate
itself.

Source: Book –
How Now Shall We Live? (1999 p 58)

For centuries, conventional scientific wisdom taught that the universe was eternal. But Big Bang theory has given
dramatic evidence that the universe had a beginning—just as Scripture teaches. And if the Big Bang is the origin
of the universe, its cause must be something beyond the universe, a transcendent cause.

Source: Article –
Quoting the Bible Isn’t Enough Christianity Today (Volume 41, Issue 9 August 11, 1997)

[Nancy quoting Behe (favorably)]

Catch up with the late-twentieth century. It was 60 years ago that the Big Bang theory was proposed, and cosmologists
had to confront the idea of an ultimate origin of the universe-no matter how philosophically “repugnant” (A. S.
Eddington’s word) they found that idea because of its implication of a personal creator.

Source: Book Review –
Darwin’s Black Box (review by Nancy Pearcey)

Online Work

Author of


Perry G. Phillips
  • Astrophysicist
  • Theologian
  • Adjunct Professor
  • Author
  • Engineer
Brief Background: former Software Quality Assurance Engineer, Comverse Network Systems. PhD in astrophysics;
M.Div. in theology; MA in Hebrew.

In His Words

Some Christians hold that God took six literal days to accomplish this task, while others are convinced that God
used processes that spanned millions and billions of years. Why the difference of opinion? The answer is that
ample evidence exists, both scientific and biblical, that raises questions about a literal six day creation period.

Source: Article –
Are The Days Of Genesis Longer Than 24 Hours? The Bible Says, “Yes!”

Since radiation from some objects has taken billions of years to arrive, the universe is at least billions of years
old.

Source: Article –
A History and Analysis of the 15.7 Light-Year Universe

Varve deposits display great age. The Salido, Castile, and Bell Canyon formations of west Texas contain 260,000
couplets. Hence, this formation is most naturally considered to be 260,000 years old. Core samples have also revealed
that these varves have uniform thickness over many square miles.

Young Earth Creationists, of course, reject such an old age for this formation. They attribute its origin to Noah’s
Flood, which lasted about one year. To lay down 260,000 varves in one year, however, requires that about 720 couplets
be laid down each day, or about one pair every two minutes – an implausible scenario given the evenness, extent,
and alternating composition of the layers.

Source: Article –
Varves: Layered Sediments as Evidence for an Old Earth

Thus 8 millimeters per year cannot be far from the actual growth rate of the Eniwetok corals. Using this value,
the age of the reef is calculated by dividing 4,610 feet by 8 millimeters (about .3 inch) per year, which is about
175,000 years. But this is a minimum age since we have not taken into account the time periods (represented by
the unconformities mentioned above) when the reef was not growing.

Source: Article –
Coral Reefs: Indicators of an Old Earth

Online Work

 

Dr. William D. Phillips

  • Scientist
  • Nobel Prize recipient (physics)
  • Lecturer
Brief Background:  William D. Phillips is truly an exceptional Christian scientist. He is an American physicist
whose experiments using laser light to cool and trap atoms earned him the Nobel Prize for Physics in 1997. He shared
the award with Steven Chu and Claude Cohen-Tannoudji, who also developed methods of laser cooling and atom trapping.
Phillips received his doctorate in physics (1976) and completed his postdoctoral research at the Massachusetts Institute
of Technology. In 1978 he joined the staff of the National Bureau of Standards (now the National Institute of Standards
and Technology) in Gaithersburg, Md., and it was there that he conducted his award-winning research. Building on
Chu’s work, Phillips developed new and improved methods for measuring the temperature of laser-cooled atoms. In 1988
he discovered that the atoms reached a temperature six times lower than the predicted theoretical limit. Cohen-Tannoudji
refined the theory to explain the new results, and he and Phillips further investigated methods of trapping atoms
cooled to even lower temperatures. One result of the development of laser-cooling techniques was the first observation,
in 1995, of the Bose-Einstein condensate, a new state of matter originally predicted 70 years earlier by Albert Einstein
and the Indian physicist Satyendra Nath Bose. In this state atoms are so chilled and so slow that they, in effect,
merge and behave as one single quantum entity that is much larger than any individual atom.

In His Words

As for the age of the earth and the universe, within the usual limits of any scientific conclusions, I believe
that the present calculations of about 4 billion years for the earth and 14 billion years for the universe are
not far wrong, and I see no conflict with that understanding and my understanding of the Bible.

Source: E-mail response to the direct question by the author of this paper May 24, 2004

Online Work


Mike Poole

  • Professor
  • Author
Brief Background:  Mike Poole is currently Visiting Research Fellow in the School of Education at King’s
College, London. With a background in science education, his research interests have centered on the interplay between
science and religion with special reference to its educational context. He is the author of several books and some
fifty articles and papers on the topic.

In His Words

One of the most dramatic ideas of modern science is the Big Bang. But the Big Bang was not a cosmic explosion at
a point in time in empty black space, but the beginning of space and of time itself (space-time). The idea that
time is part of the creation is very difficult to grasp. But it is similar to the view which St. Augustine held,
back in the 4th century! Realizing that the Bible teaches that God transcends time, he said that creation was
‘with time’, not ‘in time’. So the Bible’s opening words, ‘In the beginning’, better express the idea than the
traditional ‘Once upon a time’.

Source: Article –
God And The Big Bang – And Other Arguments About Science And Faith

The current consensus among academic scientists of various faiths and of none, whose expertise lies in the fields
concerned, is of a universe some 13.7 x 109 years old and an Earth of about 4.6 x 109 years, rather than 6–10
000 years old.

Source: Article –
Creationism, Intelligent Design and Science Education

Online Work

Author of


Bernard L. Ramm

  • Apologist
  • Philosopher
  • Theologian
  • Author
Brief Background:  (1916-1992), Bernard was an evangelical, a bold defender of inerrancy, as well as a Baptist
Theologian. He taught at the Bible Institute of Los Angeles. (He suggested the name “Biola” when it changed into
a college). He also briefly headed the philosophy department at Bethel College and Seminary (St. Paul, Minn.), he
then became director of graduate studies in religion at Baylor University in 1954. Later he taught at California
Baptist Seminary (Covina), Eastern Baptist Seminary (Philadelphia), and the American Baptist Seminary of the West
(Berkeley). Ramm also had a keen interest in science – in particular, combining Christian faith and science. He urged
Christians not be afraid of education and the sciences. He was active in the American Scientific Affiliation for
over forty years.

In His Words

In discussing the Biblical cosmology we must return to our general position defended earlier in this chapter; the
references of the writers of the Bible to natural things are popular, non-postulational, and in terms of the culture
in which the writers wrote. This principle applies directly to Biblical cosmology. The language of the Bible with
reference to cosmological matters is in terms of the prevailing culture. Biblical cosmology is in the language
of antiquity and not of modern science, nor is it filled with anticipations which the future microscope and telescope
will reveal…

The cosmology of the Bible is not systematized and is not postulational. It is neither for nor against any of the
current and ancient theories of the universe except where they might be polytheistic or in conflict with basic
Christian metaphysics. But the Bible does not support Aristotle or Ptolemy or Copernicus or Descartes or Newton
or Einstein or Milne. Certainly, the Bible works as a negative criterion in telling us that dualisms and pantheisms
and materialisms are wrong, but it gives us no positive cosmology.

Source: Book –
Christian View of Science and Scripture (1954, p 65-66)

To this point we have shown that evolution with all necessary qualifications has been adopted into both the Catholic
and Protestant evangelical theology and has not meant the disruption of either. The charge that evolution is anti-Christian,
and that theistic evolution is not a respectable position, is very difficult to make good in view of the evidence
we have here given.

Source: Book –
Christian View of Science and Scripture (1954, p 202)

Ramm quoting Warfield:
The antiquity of the human race] has of itself no theological significance. It is to theology, as such, a matter
of entire indifference how long man has existed on earth.

Source: Book –
Christian View of Science and Scripture (1954, p 216)

What disturbs me the most about the most rigid creationist views is that they drive Christians and scientists millions
of miles apart. Some of them amount to a total denial of anything significant in geology. There’s a unity to the
sciences and the borders of the sciences overlap. You can’t just pick out geology and say, “Science is all wrong
there, but it’s right in all these other territories.” Take the use of atomic materials, high-speed atomic particles,
X rays and so on; going to the doctor to get an X ray is one piece of the science, but it spills over into geology.
It’s odd if you have to say that almost 100% of the world’s geologists are wrong, but once you get away from geology
the scientists are pretty right. That seems to me to be something creationists have to come to terms with.

Source: Interview –
ASA Resource – An Interview with Bernard Ramm and Alta Ramm by Walter Hearn

Online Work

Author of


Dr. Jay W. Richards

  • Philosopher
  • Theologian
  • Author
Brief Background:  Jay W. Richards is Vice President of the Discovery Institute, as well as Senior Fellow
at the Discovery Institute’s Center for Science and Culture. Jay has a Ph.D. (honors) in philosophy and theology
from Princeton Theological Seminary, where he was formerly a Teaching Fellow. From 1996-1998, he was executive and
associate editor of The Princeton Theological Review, and president of the Charles Hodge Society at Princeton Theological
Seminary. He has published in academic journals such as Religious Studies, Christian Scholars’ Review, The Heythrop
Journal, Encounter, The Princeton Theological Review, Perspectives on Science and the Christian Faith: The Journal
of the American Scientific Affiliation; as well as editorial features in The Washington Post, Seattle Post-Intelligencer
and IntellectualCapital.com. He is editor and contributor, with William A. Dembski, of Unapologetic Apologetics:
Meeting the Challenges of Theological Studies (InterVarsity Press, 2001), and editor and contributor with George
Gilder of Are We Spiritual Machines?: Ray Kurzweil vs. the Critics of Strong AI (Discovery Institute Press, 2002).
He is also author of The Untamed God: A Philosophical Exploration of Divine Perfection, Immutability, and Simplicity
(InterVarsity Press, 2003), and co-author, with astronomer Guillermo Gonzalez, of the book The Privileged Planet:
How Our Place in the Cosmos Is Designed for Discovery (Regnery, 2004).

In His Words

Look through a small telescope at the moon, and you will see a few large maria (dry “seas”) and many craters of
various sizes. Impacts are responsible for all these features, most prior to 3.5 billion years ago.

Source: Article –
Good Reason to Shoot for the Moon

Online Work

Author of


Dr. Hugh Ross

  • Ph.D. Astronomer
  • Pastor
  • Apologist
  • Author
  • Speaker
Brief Background: Born in Montreal and raised in Vancouver, Canada. By age eight he was reading physics
books and had decided to make astronomy his career. In the next several years his study of the big bang convinced
him that the universe had a beginning, and thus a Beginner. In high school he set out to see which of the “holy”
books seemed to agree with what he saw in nature. He was disappointed until he began to read the pages of the Bible.
He was amazed at how in the very beginning (Genesis) not only did it’s author correctly describe the major events
in the creation , but placed those events in the scientifically correct order and properly identified the earth’s
initial conditions. He soon came to trust the Bible’s authority to the same degree as he trusted the laws of physics.
Soon after he acknowledged Jesus Christ as his lord and Savior and became a Christian. Not long after that he founded
Reasons To Believe in an effort to give others reasons to believe in the God of the Bible.

In His Words

Christian apologists trained in the physical sciences and familiar with the Scriptures see no danger in connecting
big bang cosmology with biblical teaching because the connection is based on well-established, thoroughly tested
science and clear exegesis. Further, they understand that big bang theory refers not to one particular scenario
but rather to a whole class of cosmological models. Understanding this one point may be the key to dispelling
big bang phobia among Christians unfamiliar with science.

Source: Article –
Facing Up to Big Bang Challenges

Online Work

Author of


Dr. Henry “Fritz” Schaefer III

  • Scholar (Chemistry)
  • Lecturer
Brief Background: Schaefer is the Graham Perdue Professor of Chemistry and the director of the Center for
Computational Quantum Chemistry at the University of Georgia. He has served in professorships at the University of
California-Berkeley, the University of Texas-Austin, the University of Paris, Swiss Federal Institute of Technology,
and several others. Nominated for the Nobel Prize in 1994, he was cited for the period 1981-1997 as the sixth most-quoted
chemist in the world.

In His Words

The 1965 observation of the microwave background radiation by Arno Penzias (1933-) and Robert Wilson (1936-) of
the Bell Telephone Laboratories (regrettably partially dismantled following the breakup of AT&T) convinced
most scientists of the validity of the Big Bang Theory. Further observations reported in 1992 have moved the Big
Bang Theory from a consensus view to the nearly unanimous view among cosmologists: there was an origin to the
universe, perhaps 13-15 billion years ago.

Source: Article –
Stephen Hawking, the Big Bang, and God

Only if we lived in imaginary time (not coming soon to a neighborhood near you!) would we encounter no singularities.
In real time the universe was created ex nihilo 12-15 billion years ago.

Source: Article –
Stephen Hawking, the Big Bang, and God

Online Work


Francis Schaeffer

  • Pastor
  • Apologist
  • Philosopher
  • Author
  • Lecturer
Brief Background: Francis Schaeffer was a Presbyterian minister with an ability to see how the questions
of meaning, morals, and value being dealt with by philosophy, were the same questions that the Bible dealt with,
only in different language. Once an agnostic, Schaeffer came to the conclusion that Biblical Christianity not only
gave sufficient answers to the big questions, but that they were the only answers that were both self-consistent
and livable. He opened his Swiss home to travelers to discuss these things. Later he began lecturing in universities
and writing a number of books. Perhaps no other Christian thinker of the twentieth century, besides C.S. Lewis, has
had more influence on thinking people.

In His Words

Francis A. Schaeffer on “day” in Genesis 1

What does day mean in the days of creation?

The answer must be held with some openness. In Genesis 5:2 we read: “Male and female created he them; and blessed
them, and called their name Adam, in the day when they were created.” As it is clear that Adam and Eve were not
created simultaneously, day in Genesis 5:2 does not mean a period of twenty-four hours.

In other places in the Old Testament the Hebrew word day refers to an era, just as it often does in English. See,
for example, Isaiah 2:11,12 and 17 for such a usage.

The simple fact is that day in Hebrew (just as in English) is used in three separate senses: to mean (1) twenty-four
hours, (2) the period of light during the twenty-four hours, and (3) an indeterminate period of time. Therefore,
we must leave open the exact length of time indicated by day in Genesis.

Source: Book –
Genesis in Space and Time; The Flow of Biblical History (1972 p 59)

Author of


C.I. (Cyrus Ingerson) Scofield

  • Pastor
  • Author
  • Lecturer
Brief Background: (1843-1921), Bible student and author, born in Lenawee County, Michigan, reared in Wilson
County, Tennessee, and privately educated. Fought in the Civil War from 1861-1865 under General Lee, his distinguished
service earning him the Confederate Cross of Honor. Admitted to the Kansas bar in 1869, elected to the Kansas House
of Representatives where he served for one year. President Grant appointed him United States Attorney for Kansas
in 1873. Worked as a lawyer in Kansas and Missouri from 1869 to 1882. Converted at 36, he was ordained to the Congregational
ministry in 1882, and served as pastor of the First Church, Dallas, Texas (1882-1895), and again (1902-1907); and
of the Moody Church, Northfield, Massachusetts (1895-1902). Later years were spent lecturing on biblical subjects
on both sides of the Atlantic. The work for which he is best remembered is his 1909 dispensational premillenial Scofield
Reference Bible. (From “The Wycliffe Biographical Dictionary of the Church,” page 362, Elgin S. Moyer, 1982, © Moody
Press, Chicago, IL)

In His Words

The ancient creation view was held by conservative theologian whose Reference Bible helped publicize the famous
“gap” theory (which proposed an age-old earth before Adam). Scofield wrote of genesis 1:1:

The first creative act refers to the dateless past, and gives scope for all the geologic ages. . . . The frequent
parabolic use of natural phenomena may warrant the conclusion that each creative ‘day’ was a period of time marked
off by a beginning and ending.

Source: Book – 1909 Scofield Reference Bible.

Online Work


Chuck Smith Jr.

  • Pastor
Brief Background:  Chuck Smith jr. started Capo Beach Calvary in Capistrano Beach, California, and has served
as its pastor for 27 years. His father founded Calvary Chapel, a Southern California church that developed innovative
ministries in the 1970s to reach young people in the counterculture. Today, Chuck is doing the same thing for emerging
generations of the postmodern age. The father of five children, he and his wife, Barbara, also have five grandchildren,
a cat and a dog, two fish and two turtles.

In His Words

Dr. Ross graciously examines the scientific merits of a young-earth creation and its biblical foundation. He not
only demonstrates the more likely age of the universe, but he also celebrates the greatness and majesty of its
Creator.
A Matter of Days
is a valuable gift to the Christian community, especially to students who have felt compelled to wear an unnecessary
yoke that neither we nor our fathers have been able to bear.

Source: Printed book endorsement of
A Matter of Days


David Snoke

  • Scientist
  • Pastor
  • Author
Brief Background:  Dr. David Snoke received his Bachelor’s degree in physics (magna cum laude) from Cornell
University in 1983 and his Ph.D. in physics from the University of Illinois at Urbana-Champaign in 1990. He is presently
Associate Professor of Physics and Astronomy at the University of Pittsburgh, where he has been since 1994. Before
that, he was an Alexander von Humboldt postdoctoral fellow at the Max Planck Institute for Solid State Physics in
Stuttgart, Germany, and worked in industry at various times for the Westinghouse Research and Development Center
in Pittsburgh and the Aerospace Corporation in Los Angeles. He has published two books with Cambridge University
Press on the physics of Bose-Einstein Condensation, and he has published over 50 articles in refereed scientific
journals on his research on the optics of semiconductors and other materials – as well as several articles on Christianity
and science for World magazine and for Perspectives on Science and Christian Faith, the journal of the American Scientific
Affiliation. He is director of the Photonics program at the University of Pittsburgh and directs a laser laboratory
funded by the National Science Foundation and the Department of Energy. He is currently preparing a new textbook
for Addison-Wesley on general solid state physics theory. David Snoke is also a licensed preacher and an elder in
the Presbyterian Church in America (PCA), and has published several articles and a short book on the relationship
of science and faith. He and his wife have homeschooled their four children for the past 14 years and are active
in the Pittsburgh East Area Christian Homeschoolers (PEACH), their local homeschool support group. Natural Philosophy:
A Survey Of Physics and Western Thought was developed from materials originally used in a physics class taught for
that group.

In His Words

In this book I argue that the Old Earth position is a valid conservative, orthodox interpretation of the Bible.

Source: Book –
A Biblical Case for an Old Earth

It is unfortunate that some people oppose “Big Bang” theory out of the feeling that it implies randomness in creation,
because nothing could be further from the truth. Perhaps the name leads people to the wrong picture, of a chaotic
explosion. On the contrary, modern science (see, for example, The Accidental Universe by P.C.W. Davies) has shown
that incredible balances and tuning were involved in the Big Bang, with precisions on the order of one part in
10100 (ten followed by 100 zeroes).

Source: Book –
A Biblical Case for an Old Earth

Online Work

Author of


Lee Strobel

  • Author (Apologetics)
Brief Background: An award-winning journalist for thirteen years with the Chicago Tribune and other newspapers,
was a spiritual skeptic until 1981. Author of the Gold medallion Award-winning books The Case for Christ and The
Case for Faith, he is a teaching pastor at Saddleback Valley Community Church. He and his wife live in Orange County,
California.

In His Words

In his books, Lee embraces science and draws heavily from the big bang and other cosmological arguments.

Thanks to scientific discoveries of the last fifty years, the ancient kalam cosmological argument has taken on
a powerful and persuasive new force. As described by William Lane Craig, the argument is simple yet elegant:
first, whatever begins to exist has a cause . Even renowned skeptic David Hume didn’t deny this first premise.
In fact, atheist Quentin Smith’s contention that “we came from nothing, by nothing, and for nothing” seems intuitively
absurd.

Source: Article –
Summary piece for chapter 5 from a web site devoted to his book “The Case for a Creator”

The cosmological constant, which represents the energy density of space, is as precise as throwing a dart from
space and hitting a bulls-eye just a trillionth of a trillionth of an inch in diameter on Earth. One expert said
there are more than thirty physical or cosmological parameters that require precise calibration in order to produce
a universe that can sustain life.

Source: Article –
Summary piece for chapter 6 from a web site devoted to his book “The Case for a Creator”

Online:
Genesis 1 chart – Summary of creation days with scientific fact

Author of


Ken Taylor

  • Author
  • Founder of Tyndale House Publishers
Brief Background: Ken Taylor authored the Living Bible and founded Tyndale House Publishers in the 1960s.
Before his passing in 2005, he served as the chairman of the board for Tyndale.

RTB Endorsement

I am a strong supporter of the work of Reasons To Believe. It’s publications and lectures clearly show that the
facts of science force the unprejudiced to believe in God as the creator of the heavens and the earth, and all
they contain.

Kenneth N. Taylor, August 2004

Author of


Benjamin B. Warfield

  • Theologian
  • Pastor
  • Biblical Commentator
  • Professor
Brief Background:  (1851-1921), B. B. Warfield studied under Charles Hodge and was a strong defender of
the divine inspiration and authority of Scripture as well as a pillar for Reformation in his day. Warfield’s life-long
ministry was to refute theological liberalism. He was also a great Biblical commentator of Western Theological Seminary
and Princeton Theological Seminary fame. Warfield wrote extensively, and his many articles continue to be published
and translated around the world. He was also known for his keen interest in science.

In His Words

In a word, the Scriptural data leave us wholly without guidance in estimating the time which elapsed between the
creation of the world and the deluge and between the deluge and the call of Abraham. So far as the Scripture assertions
are concerned, we may suppose any length of time to have intervened between these events which may otherwise appear
reasonable. The question of the antiquity of man is accordingly a purely scientific one, in which the theologian
as such has no concern.

Source: Book – “On the Antiquity and Unity of the Human Race” (1911, p. 261) also, reprinted in Biblical and Theological
Studies (P & R, 1968), pp. 238-261

Online Work

Author of



This document has been primarily compiled by Lane Coffee, RTB Volunteer Apologist.
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What Is the Meaning of Life? https://reasons.org/religions/meaning-life/meaning-of-life Mon, 02 Feb 2026 23:12:58 +0000 https://reasons.org/?p=394299 Life has meaning. Questions like “Does life have a meaning?” or “What is our real purpose in life?” can be unsettling and difficult to answer. And while it’s natural to ask such questions, the search for meaning often leads people down frustrating dead ends and away from meaningful lives. Here’s the good news: life’s meaning doesn’t have to be a mystery and your meaningful life doesn’t have to be elusive. What makes life meaningful doesn’t have to be difficult to discover. God reveals life’s purpose to us right from the start. According to the Bible, we aren’t accidents or products […]

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Life has meaning.

Questions like “Does life have a meaning?” or “What is our real purpose in life?” can be unsettling and difficult to answer. And while it’s natural to ask such questions, the search for meaning often leads people down frustrating dead ends and away from meaningful lives.

Here’s the good news: life’s meaning doesn’t have to be a mystery and your meaningful life doesn’t have to be elusive. What makes life meaningful doesn’t have to be difficult to discover. God reveals life’s purpose to us right from the start.

According to the Bible, we aren’t accidents or products of chance. We are intentional creations, made by a loving God for a purpose that is both deeply personal and meaningful.

When we ask, “What is the meaning of life?”, the Bible reminds us that our value and inherent meaning is rooted in God’s design. We are made in his image, made to know and love him. Everything we do flows from this truth. Our purpose isn’t about chasing momentary satisfactions—it’s about reflecting God’s goodness, loving others, and living with hope.

This hope isn’t wishful thinking or crossing our fingers that things might work out. The word used throughout the New Testament (elpis in Greek) means a confident expectation—a certainty that rests on God’s promises and his faithfulness. It’s the assurance that God is working in and through our circumstances, even the difficult ones. This understanding of hope is central to discovering life’s meaning, and as we explore this further, it’s worth holding onto this definition: hope as confident expectation, not wishful desire. With this kind of hope, we can face challenges with a settled confidence in who God is and what he has promised.

No matter where you’re starting, this is the foundation for true, ultimate meaning. It’s not something you have to earn or figure out alone but a gift from the One who made you.

Meaning Defined

When we talk about “meaning,” we’re referring to the reason something exists, is done, or has value—the purpose or significance behind it. Science can describe life in great detail, like how our bodies work or why ecosystems thrive, but it can’t answer ultimate questions, such as, Is there meaning to life? Understanding meaning goes beyond data and feelings; it’s about discovering the bigger purpose, which requires a worldview that can answer ultimate questions.

True meaning is much more than happiness or satisfaction. It speaks to a deep purpose that endures over time. While achievements or moments of joy may be fulfilling for a while, they’re temporary and can leave us searching for more.

Real meaning comes from understanding why we’re here, knowing that our lives matter, and recognizing our own significance and value.

Meaning That Lasts

Lasting meaning can’t be invented or sustained by our own achievements or changing circumstances. It must come from outside ourselves—specifically, from the One who created us. God-given meaning doesn’t disappear when circumstances change; it doesn’t crumble under pressure. Instead, it holds firm because it’s rooted in an unchanging, everlasting Creator.

When we ask what is the purpose of life according to the Bible, Scripture makes it clear that meaning starts with God. We are made by him and for him, as Colossians 1:16 tells us. That’s an extraordinary statement meaning you and I aren’t just here by happenstance. Our existence is deliberate and meaningful as part of God’s design. Our lives are not the result of randomness. This truth gives every person inherent value that doesn’t need to be earned or justified.

Let’s consider something: in a world without God, meaning becomes entirely subjective. It’s something we invent and it alters depending on trends, opinions, or situations. That kind of meaning is weak and can disappear the moment life gets hard or changes.

But in a world where God exists, meaning is objective, discoverable, and personal. It comes from God who made us and therefore defines our purpose. It’s rooted in the unchanging truth of God’s love and purpose for each of us.

Does Life Have Meaning?

The answer is yes, life has meaning because God exists. The idea that we’re here for a reason isn’t wishful thinking. It flows from the reality  that a Creator brought everything into being with purpose, beauty, and intention.

Nothing is accidental. Everything points to a Creator who infused creation with order and meaning, and that includes your life.

Your existence isn’t an accident or a random coincidence. You are here because God lovingly made you. The Bible tells us that we are “fearfully and wonderfully made” (Psalm 139:14) and created in the image of God (Genesis 1:27). This means we’re here to reflect his character, to know him, to walk in a relationship with him, and to live lives filled with significance.

Every gift, talent, and God-given passion you have was given to you for a reason. Beyond just surviving or pursuing happiness, your life has a unique and lasting purpose that comes directly from God.

Our Questions Point to a Higher Calling

Have you ever wondered why humans ask the questions, “Why am I here?” or “What’s the meaning of life?” Birds don’t ask their purpose. Fish don’t swim around questioning their value. This isn’t just a matter of brain size or intelligence—there’s something deeper at play.

The fact that we’re drawn to these questions reveals a longing for something greater. It’s evidence we’re more than biological organisms simply reacting to our environment. Unlike animals, we’re spiritual beings created for spiritual union with our Creator (1 Corinthians 6:17). These questions are meant to act like a compass, pointing us toward God and the life he’s calling us to live.

Content-looking man prays, reflecting on the question "What is the meaning of life?"

What’s the Meaning of Life?

Since we’re created in the image of God, the meaning of our lives is tied to his design. Being made in his image means we have a unique capacity to mirror his character in qualities like love, creativity, justice, and grace. This distinction sets humanity apart from the rest of creation  and gives us purpose far greater than ourselves.

We’re not random combinations of molecules or mere accidents in an indifferent universe. Instead, our lives are intentional and purposeful because they originate from a Creator who designed us with love and care.

Our Purpose in Knowing, Loving, and Reflecting God

At the core of human meaning is relationship. Our purpose is to know, love, and reflect God. But what does that really look like in our day-to-day lives? To understand this fully, we look to Jesus.

Jesus reveals not only the truth about God but also the truth about us. Through his life and teachings, he shows us key truths that shape how we understand our purpose.

We’re Made for Relationship

Jesus reminds us that we’re more than just physical beings. At our foundation, we’re spiritual souls designed for deep intimacy with God and meaningful relationship with others.

He Affirms Our Worth

Through every action he took and every word he spoke, Jesus assured us of our inherent value, calling us to step into a life that is filled with meaning. Worth is something he says we have—think of an insecure child who thinks they’re worthless, yet the parent knows fully well that this isn’t true. Jesus similarly affirms our value, not because of what we do but because of who we belong to.

He Meets Our Deepest Longings

Every human heart craves hope, significance, and belonging. With Jesus, these are completely satisfied and fulfilled through a life of purpose that transcends what this world offers.

He Restores and Renews

Through him, brokenness is healed. Whether it’s a shattered relationship, a wounded heart, or feeling lost in life, Jesus invites us into new life with restoration and renewal.

He Shows Us What It Means to Live a Meaningful Life

Jesus shows us what it truly means to live a life of meaning. His example of love, sacrifice, and confident hope is an invitation to embrace our identity as children of God.

Living Out Meaning

Meaning is experienced in tangible ways. It’s found when we love others, care for creation, and live in an intimate relationship with God. These actions flow naturally when we understand who we are in him.

When we serve, share unexpected kindness, or show compassion, we’re reflecting God’s character. When we spend time drawing close to him in prayer, worship, or reading Scripture, we’re fulfilling a purpose that is both relational and eternal.

Living this out isn’t about us being perfect but about continually aligning our daily lives with the truth of who God is and who we’re created to be.

Purpose That Sustains

What is our real purpose in life? True purpose goes beyond good times and easy paths. It gives us value, direction, and hope, even when life feels overwhelming.

Value
Direction
Hope

Our sense of worth isn’t tied to success or personal achievements. We are valuable because God calls us his.

Knowing our purpose provides clarity that helps guide our decisions and how we serve and engage the world around us.

Even in suffering or disappointment, God’s plan reminds us that our lives have deep significance, and gives us a confident expectation that we are part of a greater story. And this story’s ending is filled with love, redemption, and promise guaranteed by God.

Dead Ends and Finding Meaning

Many people long for meaning but find themselves stuck in common dead ends—like chasing material success. These roads might seem promising at first, but ultimately, none of them lead to lasting fulfillment.

Sometimes, the biggest block to finding meaning is that we never pause to look for it. Modern life becomes a blur of work, entertainment, and endless to-do lists. Busyness and daily routines can keep our minds distracted, or convince us we don’t have the time. We never pause and ask deeper questions like “What is the true meaning of life?” If we never stop to reflect, we are likely to miss the bigger purpose altogether.

Pursuits That Don’t Satisfy

What often becomes another trap is chasing happiness and temporary pleasures. Many look for meaning in achievements, wealth, relationships, substances (alcohol or drugs), or power. While these things might feel rewarding for a moment, in the end, they leave us wanting more or sick or exhausted or empty. They cannot fill the spiritual void in our hearts or satisfy our longing for true purpose and significance.

The Fragile Modern Trend of Defining Your Own Meaning

Modern culture often tells us to “create your own meaning,” trying to pitch this like the next best tech. While this idea sounds freeing, it isn’t grounded in anything that can hold up when you face suffering, loss, or moments of doubt. Real life isn’t plug-and-play, free of viruses, bad actors, technical glitches, or spilled drinks. A meaning you invent yourself won’t provide lasting hope because it has no ultimate authority. Real meaning must come from something bigger—something unchanging and outside ourselves—the original source code: the Creator.

If you’ve tried any of these paths, or looked closely at the lives of the rich and famous, you may realize the “self-made path” fails when real suffering comes and eventually gets too steep to walk. But here’s the good news: meaning isn’t something we have to chase or create; it’s something God invites us into and delights to give freely.

The Bible, the only true source for the answer to "What is the meaning of life?"

How Do You Find the Meaning of Life?

If you’ve ever felt stuck wondering, “How do you find the meaning of life?”, here’s the truth: you don’t have to figure it out on your own. True meaning is a gift from God, waiting for you to accept it.

God created you intentionally and loves you deeply. When you turn to him, you’ll find an eternal purpose, a God-given value that’s unshakable, and an assured hope—a confident reliance on his promises—that carries you through life’s hardest moments.

Take the First Step

Finding meaning starts with seeking God. Here’s how you can begin:

  • Pause and Pray: Take a moment to talk to God. Share your questions, your struggles, and your hopes. It doesn’t have to be formal or “right”—prayer is the beginning of a conversation where true discovery begins.
  • Open the Bible: Scripture is a direct message from God to you, filled with reminders of God’s love and purpose for you. It is his primary way of communicating his heart and purpose. Start with passages like 1 John 4:7–12, Romans 5:8, Ephesians 2:4–6, and John 3:16. Notice what they say about how deeply you’re known and loved.
  • Reflect and Listen: After you pray and read, spend time in reflection. Ask God to show you the next step in his purpose for your life, and be open and responsive to what he reveals.

These steps are about a relationship with God, not a perfect performance. As you seek him, you begin to see your life through his eyes, and that’s where the meaning of your life starts to become clear.

The Source of True Meaning and Real Purpose

To summarize, true meaning and real purpose aren’t things we create through achievement, accumulation, or willpower. Rather, they’re gifts from God, already prepared and waiting. The meaning of life starts with his relentless love for us—expressed most clearly in Christ Jesus’s death and resurrection—and the specific design God has woven into each of our lives. We were made intentionally, by him and for him, as his deliberate creation.

This purpose isn’t fragile or fleeting like career success, social approval, or personal ambitions that crumble with circumstances. It grounds our lives in value nothing can take away, gives us direction when we face crossroads, and provides confident hope (not wishful thinking, but assured anticipation) even when illness, loss, or uncertainty surrounds us. Knowing that we are loved unconditionally by our Creator and that he has crafted a unique role for each of us in his redemptive plan, provides clarity about our identity, our worth, and the choices before us and peace that sustains us through every circumstance. Through a daily, growing relationship with God, we discover not only our purpose but also experience the deep joy and fulfillment that comes with living it out.

If you’re asking, “What is the meaning of life?” start by looking to the One who made you. God reveals the answers through his Word; through his Son, Jesus Christ, who showed us what God is like; and through the personal relationship he invites each of us into.

The true meaning of life is to live in a loving relationship with God, who created us and loves us, and to experience the peace and joy that comes from growing closer to him each day.

The Bible teaches us that our purpose is to love, know, and follow God in our daily lives. Through Jesus Christ, who gave his life for us, we’re brought into personal relationship with God and find guidance, confident hope, and meaning in every situation.

Absolutely. Your life has meaning because God created you intentionally and loves you. You matter to him, and he has a purpose for your life that no one and nothing can take away.

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Christianity and Science: Is There a Conflict? https://reasons.org/religions/logic-reason/christianity-and-science Mon, 02 Feb 2026 18:30:27 +0000 https://reasons.org/?p=394160 For the past century, people have asked a big question: is there a conflict between science and the Christian faith? Can science and Christianity really fit together? Some say these two are in constant battle—each pulling in opposite directions. Others believe they walk hand in hand, offering unique insights into life, the universe, and our purpose within it. The relationship between science and Christianity often feels like a puzzle. On one side, science dives deep into how the world works through experiments and evidence. On the other side, Christianity (and religion in general) seeks to answer the big questions about […]

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For the past century, people have asked a big question: is there a conflict between science and the Christian faith? Can science and Christianity really fit together?

Some say these two are in constant battle—each pulling in opposite directions.

Others believe they walk hand in hand, offering unique insights into life, the universe, and our purpose within it.

The relationship between science and Christianity often feels like a puzzle. On one side, science dives deep into how the world works through experiments and evidence. On the other side, Christianity (and religion in general) seeks to answer the big questions about why we’re here and what it all means.

But here’s the thing . . .

. . . we believe these two don’t have to be at odds. They can actually complement each other instead.

Whether you’ve wrestled with the tension or are just curious, we’re excited to explore this with you. Let’s unpack the connection between science and religion and see if these worlds are really as divided as they sometimes seem.

Is There a Conflict Between Science and Christianity?

At Reasons to Believe, we don’t see a true conflict between science and Christianity. Instead, we believe any apparent tension reflects misunderstandings or misinterpretations—not an inherent clash.

Newton’s famous apple tree at Cambridge.
Newton’s apple tree at Cambridge University

Relationship Between Science and Christianity

A Shared History of Discovery

When we think about the relationship between science and Christianity, perhaps it’s easy to assume they’ve always been at odds.

But history tells a different story.

Many of the greatest scientific advancements were born out of Christian thought and values.

During the Scientific Revolution—a period that shaped much of modern science—many pioneers of discovery were deeply committed Christians.

  • Isaac Newton, often called one of the greatest minds in science, saw studying the natural world as a way to glorify God. 
  • Johannes Kepler, who uncovered the laws of planetary motion, famously described his work as “thinking God’s thoughts after him.” 
  • And let’s not forget Gregor Mendel, the father of modern genetics, who was a monk studying pea plants in his monastery garden.

These figures are only a small fraction of influential thinkers who didn’t see a conflict between their faith and their scientific pursuits; rather, they viewed them as interconnected paths to understanding truth.

A Deeper Connection Between Science and Christianity

This connection isn’t just historical, either. If we take a closer look, Christianity played a critical role in the development of science itself. The belief in an orderly, rational Creator inspired early scientists to search for patterns and laws in the natural world. They assumed that if the universe was designed by God, it would make sense.

And remarkably, it does!

Science and Christianity share a foundational belief built on order and purpose—concepts essential for scientific exploration.

It’s clear the two are not strangers to each other. While they may ask different questions, they often meet in fascinating ways.

Science thrives on exploring the how—how things happen, how the world God created works.

On the other hand, Christianity focuses on the why—why we exist, why the universe matters.

Together, these perspectives can provide a fuller view of the world and our place within it.

This is why we believe the relationship between science and Christianity can’t be thought of as completely separate. They’ve influenced each other for centuries and continue to do so. Far from being opposing forces, they can work together to uncover deeper truths about creation and the Creator.

Christian Faith vs. Scientific Research

The key to understanding this relationship between the Christian faith and scientific research lies in how we view science and theology. Both are ways God reveals himself to us. Through the Bible, God communicates specific truths—what we call special revelation. Through nature, God reveals himself in a broader, more general way—often referred to as general revelation

As Christians, we believe both of these are authored by God and, therefore, cannot truly contradict each other.

Here’s the catch, though: we humans are fallible.

Our interpretations of Scripture and our interpretations of nature are imperfect. When a conflict arises—like a disagreement over the age of the Earth or the origin of the universe—it’s a signpost that we may have misunderstood one or both revelations.

It’s not Scripture or nature that’s wrong; it’s how we’ve interpreted them.

For example, early Christians like Augustine warned that we need to approach Scripture carefully when addressing scientific claims, recognizing the cultural context and literary style. Similarly, science often revises old interpretations to account for new data. This back-and-forth pursuit of truth and a growing body of knowledge is what allows us to grow in both faith and understanding.

When Christian theology and science seem to be at odds, we must take the time to dig deeper, as well as give room for uncertainties. Instead of choosing between the two, we can investigate both with patience and humility.

After all, the God who inspired the Bible is the same Creator who designed the universe. Apparent conflicts can often be resolved not by rejecting either but by refining our perspective.

The Galileo Affair

One of the most well-known examples of the supposed science and faith conflict is the Galileo affair. Galileo Galilei, a renowned scientist of the seventeenth century, supported the idea that the Earth orbits the Sun—a theory originally proposed by Copernicus.

A statue of Galileo Galilei
Sculpture of Galileo Galilei

At the time, the church held the geocentric view that the Earth was the center of the universe. Galileo’s findings seemed to contradict Scripture as it was interpreted then, leading to his trial and condemnation by the Roman Catholic Church.

However, many historians now view the Galileo affair more as a clash of egos, politics, and miscommunication rather than a fundamental opposition to Christian beliefs in science. The church leaders of Galileo’s time were grappling over who got to interpret Scripture and with how to interpret Scripture in light of new scientific discoveries. Catholics and Protestants still disagree over who gets to interpret Scripture, but both have developed powerful tools and new perspectives that they use today.

Over time, the church acknowledged its mistake, and Galileo is now celebrated—not as a figure against faith, but as someone who helped pave the way for a deeper understanding of God’s creation.

Modern Science Conflicts

The push and pull between science and religion hasn’t disappeared. Modern science debates often center around issues like climate change, bioethics, or the origins of the universe.

Take, for example, the question of the big bang. While some see this theory as a challenge to Christian beliefs, many others, including scientists who are Christian, view it as complementary. The big bang strongly points to a beginning for the universe—a concept that aligns with the biblical notion of creation.

Similarly, advances in genetics and medicine sometimes raise ethical questions that seem to put science and faith at odds. Issues like gene editing or end-of-life care can feel like uncharted territory. But through open conversation, many Christians can engage with these advancements thoughtfully, weighing the moral principles of their faith alongside the benefits of scientific progress.

Building Bridges

Dialogue is key to resolving conflicts and fostering understanding. By talking openly and listening to one another, Christians are finding ways to reconcile faith with scientific discovery.

Ultimately, such conversations remind us that both religion and science seek truth—they just approach it in different yet complementary ways. Conflict often comes when we limit ourselves to either-or thinking, but harmony emerges when we embrace both-and perspectives, recognizing that God speaks through both Scripture and his creation.

Is There Conflict Between Science and Faith?

At first glance, science and faith might look like they’re standing on opposite sides of a dividing line. Often the perceived opposition flows from the reality that science and the Christian faith both pursue truth but have a different focus. Science usually asks “how” where faith usually asks “why”.

These different focuses can sometimes feel like a conflict between science and Christianity, but really, they offer individual perspectives that complement each other.

Faith provides a foundation for meaning and purpose that science alone can’t supply. Science helps us understand the mechanics of life, but it doesn’t answer the deeper, heart-level questions that faith does.

Take something as simple as a sunset; it’s breathtakingly beautiful. Science can explain the scattering of light through the atmosphere, but it’s faith that moves us to see it as beautiful and as a gift from God.

Similarly, faith can inspire scientific exploration. If you believe the natural world was created by an orderly and purposeful God, then it’s understandable to want to study it more closely. Many science pioneers of old (and even people today) are motivated by their faith to dig into the details of God’s creation.

Rather than being in conflict, science and faith often work in harmony. Together, they can provide a fuller picture of reality. Science helps us marvel at the intricate details of the universe, while faith invites us to connect those details to the broader story of the life we all live and a Creator who cares for us.

When looked at this way, the idea of conflict transforms into a relationship between science and Christianity that adds a richer understanding of how both can serve as tools to discover truth within our shared reality.

Do Scientists Believe in God?

Christian Faith in Science

When it comes to the question, “Do scientists believe in God?” the answer isn’t as one-sided as many might think. While it’s true that some scientists hold strictly materialistic views, many others willingly embrace faith and belief. They see no conflict between the work they do in science and their belief in a Creator. Some even argue that their research and practice deepen their understanding of and connection to God.

For example, physicist Jeff Zweerink shares in his blog post that being a Christian and a scientist isn’t about choosing one over the other. To Zweerink, science provides a way to better understand the intricate design of life, while Christianity gives that design a deeper, eternal meaning.

His insights echo the experiences of countless scientists who—to this day—view the universe as both a physical masterpiece and an expression of God’s character.

Recent surveys have shown that scientists’ beliefs about God are more varied than stereotypes might suggest. A Pew Research study revealed that about 33% of scientists believe in God, while another 18% report believing in a higher power, though not necessarily in the God of the Bible.

Collectively, this is 51%—over half!—of scientists who believe in the supernatural.

These numbers highlight that faith exists within the scientific community—and when we look further, even among those working in fields often assumed to be strictly secular or atheistic.

Prominent Voices of Faith

Scientists like Francis Collins, head of the Human Genome Project and professed Christian, stand as modern examples of how science and faith intersect beautifully. Collins has shared how mapping the intricacies of human DNA deepened his awe for God’s creative power.

Similarly, John Polkinghorne, a physicist and theologian, devoted much of his life to exploring the harmony between science and Christianity, aiming to demonstrate how the two can work together to reveal profound truths about existence.

Supporting Scholars of Faith

At Reasons to Believe, we value the voices of scientists and scholars who are navigating the intersection of faith and science. That’s why we’ve established the Scholar Community — a network dedicated to bringing STEMM (science, technology, engineering, mathematics, and medicine) professionals closer and showing how science and religion can work hand in hand. This community not only encourages scientific excellence but also allows discussions about the connections that can be made between Scripture and creation.

Through workshops, courses, and mentorship programs, we’re equipping faith-filled scientists to share transformational messages with their peers. The more you explore the growing body of scientists who believe in God, the more you’ll realize that faith and science are not mutually exclusive.

Science Meets Faith in Harmony

Therefore, the question “Do scientists believe in God?” doesn’t have a simple yes or no answer. Instead, it reminds us there is diversity of thought within the scientific community as well as the fact that many scientists do believe in God.

From astronomy to biology, many researchers find that their explorations of the universe confirm their belief in a Creator. For those scientists, faith increases their drive to uncover truths about the natural world, while science strengthens their appreciation for the divine.

Together, these two realms don’t compete—they enrich each other—just as they did for Newton, Galileo, and so many more throughout centuries past.

Depiction of the Big Bang, showing a massive explosion of energy and matter at the origin of the universe.

Science & Faith: A Divine Harmony

Complementary Paths to Truth

Let’s take a minute more to highlight how science and faith can beautifully complement each other. Science lets us explore all of creation around us and reveals breathtaking complexities in areas like physics, biology, and astronomy.

Faith, in turn, offers insights into meaning, purpose, and the existence of something greater than ourselves. Together, they weave a richer, fuller picture of life and the universe.

Think of the astonishing way DNA encodes the instructions for life. Science uncovers the mechanisms at work, but faith marvels at the elegance and intentionality behind it. For many, discoveries like these don’t diminish belief or worse, cause deconversion; they deepen faith.

They bring reverence for a Creator whose handiwork lies in the quantum details happening everywhere, all the time, all throughout the cosmos.

Scientific Discoveries That Echo Faith

One striking example of science complementing rather than deconstructing faith is the big bang theory. The theory describes how the universe we see today developed from an incredibly hot, dense state. That initial state looks a lot like a beginning—a moment when all space, time, and matter came into existence.

For Christians, this idea resonates deeply with the opening words of Genesis, “In the beginning, God created the heavens and the earth.” Far from contradicting faith, the big bang aligns with the belief in a Creator who spoke the universe into being.

Another profound example is the fine-tuning and precision of the universe. Scientists have discovered that the physical constants of our universe, things like gravity and the speed of light, must exist within an incredibly narrow range to support life.

For many people, this precise balance—like computer code that, if not properly scripted, causes the program to fall apart—reflects intelligent design, pointing to a Creator who set everything perfectly in place.

Science Inspired by Faith

Throughout history, faith has often inspired scientific discovery. Figures like Johannes Kepler, who famously said he was “thinking God’s thoughts after him,” saw their work in science not as opposed to their beliefs, but as a continuation of their worship. Their faith drove them to explore the universe, believing it to be rational, orderly, and created by a God who delights in both complexity and beauty.

Even today, the harmony offered by integrating the Christian faith in science inspires researchers to dig deeper. Astrophysicists gaze into the far reaches of space, inspired by wonder at the heavens that declare God’s glory. Medical scientists seek cures for diseases, often motivated by a faith-driven desire to care for others, reflecting the image of a compassionate Creator.

Whether you’re marveling at galaxies or studying the intricate movements of molecules within a cell, these discoveries remind us that science and faith don’t have to be at odds at all—but can be partners, inviting us to explore both the grandeur of creation and the heart of the Creator behind it.

Exploring Deeper Meaning

For Christians, the interaction between science and religion opens the door to profound insights. When we study the natural world through science, we’re uncovering echoes of God’s creative work. At the same time, faith helps us make sense of the moral, relational, and eternal questions that science alone can’t answer. Together, they can truly act as partners in a grand exploration of truth that we all, in some way or another, are seeking.

Rather than asking, can science and Christianity work together?, which positions them as opposing forces, we can see them as two sides of the same coin. Whether observing the quantum superpositions of electrons or reflecting on God’s promises, combining faith and science can lead us toward awe, wonder, and a deeper connection to the Creator. It’s in this divine harmony that we find the fullest understanding of who we are and why we’re here.

Science can sometimes challenge Christianity when interpretations of scientific data seem to conflict with specific interpretations of Scripture. However, these challenges often stem from misunderstandings on either side. By refining our interpretations and seeking a fuller understanding, we can see how Christianity and science actually work together to reveal truth.

Yes, they do! Both science and religion seek to answer questions about our world, though they focus on different aspects. Science explores the mechanisms of how the universe works, while religion addresses the deeper meanings and purposes behind it all. Together, they offer a more complete understanding of our life and existence.

Studying science allows Christians to better appreciate the intricate design of creation and the genius of the Creator. It also equips us to engage with others in meaningful conversations about faith and science, showing how the two can build onto each other.

Not at all! “Christian Science” refers to a specific religious movement founded by Mary Baker Eddy, which has its own unique beliefs. Studying science from a Christian perspective, on the other hand, involves exploring the natural world while recognizing the Creator’s hand in its design and purpose.

Bringing It All Together

When we take a step back and look at the big picture, it’s clear that science and religion–specifically Christianity–don’t have to live in opposition. Instead, they can work together in beautiful harmony to help us uncover deeper truths about the universe and ourselves.

Science explores the intricate details of how things work, while faith helps us understand the greater meaning behind it all. Together, they form a partnership that enriches both our understanding and our wonder.

We’ve seen that the relationship between science and Christianity has historic roots, offering many examples of how these two realms have complemented one another. While conflicts may arise, they often stem from misunderstandings or misinterpretations rather than direct contradictions. By refining our perspectives and engaging in honest inquiry, we can move beyond these challenges.

At its best, the union of science and faith offers a more complete picture of reality. It reminds us that the pursuit of knowledge about the world and the search for spiritual meaning are not mutually exclusive. Instead, they are parallel paths leading toward the same ultimate Truth.

We encourage you to keep exploring—whether it’s the intricate beauty of God’s creation through science or the richness of his Word through faith. Together, they invite us into a lifelong adventure of discovery, awe, and connection to the Creator. Christianity and science, walking hand in hand, have the power to deepen not only our understanding but also the sense of purpose and wonder that makes life so extraordinary.

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Miracles: A Scientific View of the Unexplainable https://reasons.org/christianity/beliefs-values/miracles-scientific-view Fri, 30 Jan 2026 22:36:57 +0000 https://reasons.org/?p=393596 Since the beginning of recorded history, miracles have ignited wonder, stirred debate, and provoked doubt. They have been whispered about in candlelit chapels and examined in sterile laboratories. Christians see them as evidence of divine power, proof of a God who steps into the impossible. Skeptics see them as coincidences, statistical outliers waiting for an explanation within the natural laws of the universe. But whether they’re embraced or dismissed, one thing is sure: Miracles captivate us. Something deep within us pauses and asks if that was just chance? Or was that something more? We search for answers, wanting to make […]

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Since the beginning of recorded history, miracles have ignited wonder, stirred debate, and provoked doubt.

They have been whispered about in candlelit chapels and examined in sterile laboratories. Christians see them as evidence of divine power, proof of a God who steps into the impossible. Skeptics see them as coincidences, statistical outliers waiting for an explanation within the natural laws of the universe.

But whether they’re embraced or dismissed, one thing is sure: Miracles captivate us.

  • A last-minute recovery that stuns doctors.
  • A storm that shifts course just in time.
  • A moment so perfectly timed it feels orchestrated.

Something deep within us pauses and asks if that was just chance? Or was that something more?

We search for answers, wanting to make sense of the unexplainable. Science, by its very nature, is built for that search. It charts the stars, measures the depths of the oceans, and maps the human body’s inner workings.

But what about when something happens that defies human understanding and the natural laws of our physical world? When the rules bend, the impossible happens, and logic and reason have no answer—what then?

Can supernatural intervention be tested in a lab? Can the miraculous be examined under a microscope?

And if not—does that mean miracles aren’t real? Or does it mean that some things are simply beyond the reach of science?

In this blog, we’ll explore the intersection of faith and reason, the seen and the unseen. We’ll examine what science has to say about miracles, where its limits lie, and whether the inability to explain the supernatural makes it any less real.

Because maybe, just maybe, some miracles aren’t meant to be fully understood.

Maybe they’re meant to be believed.

Open parking space illustrating the idea of simple modern miracles.

Miracle Defined

Let’s start with the basics. What does the word miracle mean? In everyday language, we toss this word around a lot.

A last-minute game-winning shot? A miracle.

Finding your lost keys just in time? A miracle.

A parking spot in a crowded lot when you’re already late? Definitely a miracle.

But deep down, we know a miracle is more than just good fortune or happy coincidence. A miracle is when the possible bows to the impossible. Miracles happen when the natural world is interrupted. Those moments leave us breathless. The unexpected recovery, the door that opens just when hope seems lost.

We can’t explain them. We can’t predict them.

But something in us knows they aren’t random. They aren’t just luck.

Definition of a Miracle

A miracle is an event that has no explanation from a materialistic, naturalistic perspective.

Basket of bread and fish illustrating one of the miracles of Jesus.

Religious Significance of Miracles

In the context of faith, miracles take on a deeper dimension. They aren’t just fortunate events or unexplained occurrences. They’re evidence, traces of divine fingerprints on our lives.

A miracle is more than an interruption of nature. It’s an invitation, a whisper from heaven reminding us that God is near, that he sees, and that he cares. When the impossible suddenly becomes possible, it’s as if the eternal has broken through the temporary, as if the Creator has reached down to touch his creation.

Throughout Scripture, miracles weren’t just displays of power but expressions of God’s character. They weren’t random acts meant to dazzle the crowd. They were purposeful, revealing who he is and what he desires for his people.

  • When Jesus fed the five thousand, it wasn’t just about bread and fish (physical provision), it was about spiritual provision, about showing that in him, there is always enough; physically, emotionally, intellectually, and spiritually (Matthew 14:13–21).
  • When he calmed the storm, it wasn’t just about wind and waves. It was about his all-encompassing authority, reminding us that everything on Earth, in the universe, and in heaven must obey his voice (Mark 4:35–41).
  • When he healed the sick, it wasn’t just about restoring bodies. It was about restoring our spirits, about compassion, about revealing a God who steps into suffering and offers wholeness (physically and spiritually) for all eternity (Luke 5:12–16).

Every miracle in Scripture pointed to something greater. They weren’t just about what happened but about who made it happen. Miracles were teaching moments about God’s plans, purposes, and priorities. They were intended to motivate people to repent of their sins, receive God’s offer of salvation, and submit to God’s authority and direction over their lives. Miracles were tangible moments when heaven touched Earth, and God’s kingdom broke into human reality.

Hospital patient receiving treatment symbolizing hope for miracles and healing.

Miracles: Then and Now

What about today? Have miracles ceased? Are they just relics of a distant past? Just stories of burning bushes, parted seas, and the blind receiving sight?

Some believe miracles belonged to a different time, a biblical era when God made himself known in undeniable ways. But if the God of Scripture never changes, if he’s the same yesterday, today, and forever, then why would his power be any different now than it was then?

The God who split the Red Sea, healed the sick, and raised the dead has not stopped moving.

Miracles still happen.

They may not always come in the form of fire from heaven or a voice from a cloud, but that doesn’t make them any less real. Miracles are not just events; they’re expressions of God’s heart. They tell us he is near when we feel forgotten. And they remind us he is powerful when we feel weak and that he’s ready to assist. They assure us he is faithful when we’re filled with doubt.

And while some miracles are dramatic (seas parting, the blind seeing, the dead rising) many unfold in ways so gentle we might miss them if we’re not paying attention.

  • The burden lifts when you pray, even when circumstances haven’t changed.
  • The opportunity arises just when you’ve nearly given up hope.
  • It’s the hardened heart that softens, the prodigal who returns home; the soul once lost in despair that finds peace.

Through the lens of faith, today’s miracles may look different, but they carry the same message. God is near and working. He’s still making the impossible possible.

People gathered on a hillside symbolizing the setting of biblical miracles.

What Are Miracles?

Miracles are divine interventions that defy the ordinary course of events and natural laws of the universe.

We live in a world of patterns and predictability.

The sun rises. The tide rolls in. Seasons change.

The laws of nature keep everything moving in perfect rhythm.

But now and then, something happens that doesn’t fit the pattern. Something unexplainable. Something that makes us stop and wonder: Was that more than just chance?

That’s the realm of miracles.

A miracle isn’t just a rare event or an incredible coincidence. It’s more than a feel-good moment or an unexpected turn of luck. A miracle is when God steps in and does what only he can do. It’s something that defies natural explanation and points directly back to him.

Some miracles are dramatic and impossible to miss:

  • The withered hand is made completely whole and functional.
  • The axehead floats.
  • Water is turned into fine wine.

Others are quieter but no less powerful:

  • The mother who prayed for her wayward son, only for him to come to faith in a way no one could have predicted.
  • The provision that arrives at the exact moment of need, with no logical explanation.
  • The peace that floods a broken heart amid tragedy, a comfort no human words could provide.

Miracles are not random or purposeless. They serve as signs, pointing us back to the One who holds everything together. They reveal his power, presence, and love at work.

Miracles vs. Coincidences

How do miracles differ from everyday coincidences or rare events?

The easiest way to tell the difference is by considering the effect.

Coincidences happen. Miracles change us.

A coincidence is an unexpected alignment of events—a surprise, an anomaly, a rare stroke of timing. You bump into an old friend in a city of millions or find a $20 bill in your coat pocket when you need it. You think of someone, and moments later, they call.

These moments feel special, even meaningful, but they don’t transform anything. They’re happy accidents, fleeting moments that come and go without leaving a lasting imprint.

Miracles, however, do more than surprise us—they change us. They don’t just defy the odds; they defy the natural order. A coincidence might make us pause, but a miracle makes us believe.

A coincidence might help you for a moment; a lucky break, a near miss, a perfect turn of events. But a miracle? A miracle alters the course of a life.

  • A body riddled with disease is suddenly, inexplicably healed.
  • A prodigal, lost in addiction for years, wakes up one day and never turns back.
  • A door that should have been sealed shut swings open at just the right moment.
  • A heart once filled with bitterness is softened by an unexplainable peace.
  • A person bent on habitual evil practices suddenly stops, repairs the damage he’s caused, and consistently manifests Christlike character and love.

Coincidences are mere chances. Miracles are messages. They don’t just happen to us—they happen for us with purpose, meaning, and divine intention.

A coincidence fades with time. A miracle leaves a mark that never disappears.

Biblical scene of a man lying ill as Jesus reaches out to heal him, illustrating the healing miracles of Jesus.

Evidence of Divine Power

One of the clearest examples of a miracle in Scripture is Jesus raising Lazarus from the dead (John 11:1–44).

Lazarus wasn’t just sick, he had been dead for four days. His body had begun to decay. No doctor, medicine, or natural process could undo what had happened.

But then, Jesus arrived.

Despite the grief of Mary and Martha, the mourners who had gathered, and the weight of hopelessness in the air, Jesus was undeterred. He approached the tomb and commanded that the stone be rolled away.

Martha, ever practical, reminded him, “Lord, by this time there is a bad odor” (John 11:39).

But when has death ever gone too far for the Author of life?

Then, Jesus spoke.

“Lazarus, come out!”

And at the sound of his voice, everything changed.

  • The blood that had stopped flowing began to course through his veins again.
  • The organs that had shut down came back to life.
  • The lungs that had collapsed drew in breath.
  • The eyes that had been shut in darkness opened to the light.

A dead man took a breath. A buried man walked out of his tomb.

It wasn’t a coincidence or simply a rare event. It was a miracle.

No one standing there that day could claim otherwise. The mourners who had prepared his body, the family who had wept over his grave, the bystanders who had come to comfort, all of them witnessed the impossible happen right before their eyes.​​ Even the chief priests could not deny the miracle and plotted to kill Lazarus to stem the number of Jews who were deserting them to follow Jesus (John 12:10). The only explanation? The One who holds power over life and death had spoken.

Miracles remind us that God is still in control. They’re his way of showing that he’s not distant or indifferent but is deeply involved in the details of our lives.

So when we see something that defies logic and human explanation and leaves us with only one conclusion, God did this. We stand in the presence of a miracle.

In the end, miracles are not just about what happens.

They are about who makes them happen.

Scientist conducting laboratory research, representing the study of phenomena sometimes described as miracles.

A Scientific Perspective on Miracles

Science loves definitions.

It organizes, categorizes, and classifies. It seeks order in a world that usually follows predictable laws.

Suppose you were to look up the word miracle in a dictionary. You’d likely find something like “a surprising and welcome event that is not explicable by natural or scientific laws and is therefore considered to be the work of a divine agency.”

A simple definition. Neat and tidy.

But a dictionary entry hardly seems enough for something so extraordinary, so world-shaking.

Science deals with what can be measured, tested, and repeated. Miracles, by their nature, refuse to fit into that box.

How Science Interprets Miracles

When met with a miracle—say, a sudden, unexplained healing or a disaster-defying escape—science looks for patterns. Could there be a natural explanation? A biological reason? A statistical probability?

And sometimes, science finds an answer. Diseases go into remission, winds shift, and human resilience surprises us.

But then there are the moments that go beyond probability.

These are the moments​​ that leave doctors utterly dumbfounded. These are moments when all logic says it shouldn’t have happened.

That’s where science meets its match.

  • A body riddled with cancer one day, completely cancer-free the next? No explanation.
  • A person clinically dead for minutes, even hours, and then suddenly breathing again? No explanation.
  • A blind man who sees? A deaf girl who hears? No explanation.

Science, for all its remarkable insight, cannot define the supernatural. It can only be observed when the natural bends to something greater.

Abstract cosmic explosion of light representing the wonder and mystery often associated with miracles.

Three Types of Miracles—and How Science Views Them

Miracles don’t all look the same. Some come in flashes of divine power, rewriting the laws of nature in an instant. Others unfold slowly, transforming a life over time. Some don’t change circumstances but carry us when we thought we wouldn’t survive.

Science approaches these miracles cautiously, applying the fundamental sensibilities of patterns, probabilities, and natural explanations. It seeks cause and effect, measurable outcomes, and repeatable processes.

But what happens when even the most advanced scientific methods cannot account for what unfolds before us? When the numbers don’t add up, when logic fails, when the unexplainable refuses to fit the formula?

Let’s consider different types of miracles and how science tries to make sense of them.

1. Transcendent Miracles: When Heaven Breaks Through

Transcendent miracles leave no doubt. These are the ones that defy the laws of physics, biology, and time itself. Blind eyes open. The dead are raised.

Take the resurrection of Jesus—the most powerful transcendent miracle in history. The historical evidence is overwhelming:

  • an empty tomb
  • hundreds of eyewitnesses
  • disciples who went from fearful to fearless, willing to die for their testimony

Yet, science struggles to engage with transcendent miracles because they cannot be repeated, tested, or measured.

Scientists might label them as legends, history distortions, or unknown phenomena.

But what science cannot explain, faith embraces. God is not bound by the laws of nature, because he is the One who created them.

If space and time had a beginning, and if science confirms that the universe was caused by something beyond time, space, and matter, then miracles are not just possible, they’re expected. Scientists have done that very thing (see, The Great Miracle below).

2. Transformative Miracles: When God Operates Within the Laws of Physics

Some miracles don’t violate the laws of physics but occur with such remarkable power, timing, and location as to leave no doubt that God was controlling the operation of the natural laws. Some examples include:

  • The ten plagues that struck all the Egyptians but none of the Jews (Exodus 7–11).
  • The parting of the Red Sea that permitted the passage of the Jews and their livestock but drowned the Egyptian army (Exodus 14).
  • King Jehoshaphat’s tiny army that defeated three powerful armies simply by singing, “Give thanks to the Lord, for his faithful love endures forever” (2 Chronicles 20).

3. Transformative Miracles: When God Changes a Life

Some miracles don’t rewrite the laws of nature; instead, they rewrite the human heart.

  • An addict walks away from addiction and never turns back.
  • A hardened criminal surrenders his life to Christ.
  • A marriage on the verge of collapse is restored beyond what seemed possible.

Scientists call these psychological shifts the result of willpower, therapy, or social influence. Psychologists study behavioral change, emotional healing, and the brain’s ability to rewire itself. While those explanations have merit, they fall short when transformation happens suddenly, permanently, and against all human odds.

  • Why do some people with an addiction recover after years of failed attempts?
  • Why do some people, known for their rage, become gentle overnight?
  • Why do some conversions come with no external influence, only an unshakable encounter with God?

Science can describe what happens inside the brain but cannot explain who changes the heart.

Only God can take a broken soul and breathe new life into it. That’s a miracle.

4. Sustaining Miracles: When God Holds Everything Together

In Colossians 1, the apostle Paul explains that Jesus Christ is the creator of all things, that he is before all things and in him all things hold together.

Scientists have discovered the miracle of everything holding together through their research on fine-tuning. For example, they note that without the ratio of the electromagnetic force to the gravitational force and the ratio of the proton mass to the electron mass both being exquisitely and continually fine-tuned there would be no molecules in the universe and, consequently, no life. Similarly, both the strength and the distance ranges over which the strong and weak nuclear forces operate must be exquisitely fine-tuned for atoms to exist in the universe.

In his debate with Eliphaz, Bildad, and Zophar, Job declared that if God were to withdraw his spirit, every living thing would breathe its last breath (Job 34:14).

5. Sustaining Miracles: When God Carries Us Through

Sometimes, the miracle isn’t expressed as the removal of suffering but the strength to endure it.

  • A mother who loses a child but still wakes up each morning with peace she cannot explain.
  • A man battling cancer, filled with joy instead of fear.
  • A woman facing financial ruin yet trusting God like never before.

Science might point to resilience, coping mechanisms, or neurological conditioning, but how do you explain peace where there should be despair? Joy where there should be fear? Strength where there should be nothing left?

The apostle Paul prayed three times for God to remove his “thorn,” but instead, God gave him the grace to endure it (2 Corinthians 12:9).

This is a sustaining miracle. It may not part seas, but it (meaning, God) holds people up when the waves crash down. God may not remove the fire, but he walks with you through the flames.

Science may not be able to explain it, but millions of Christians can testify that when life should’ve broken them, God held them together.

Microscopic view of living cells illustrating the complexity of life sometimes described as a miracle.

Scientific View: Do Miracles Happen?

Science is a gift, an incredible tool that allows us to explore the depths of the oceans, map the intricacies of the human genome, and glimpse the edges of the universe.

Does science observe miracles? Absolutely.

What it doesn’t do (at least, not within its framework) is label them as such. Where faith sees divine intervention, science sees an event that doesn’t fit the expected model. It acknowledges the pattern break but stops short of calling it a miracle, not out of dismissal, but because a miracle implies divine agency—and science, by its nature, works within the realm of the observable and testable and often excludes the possibility of the supernatural.

Will the residue of the supernatural fit in a lab report? Some say no.

Can the fingerprints of the divine be detected under a microscope? Maybe not with a microscope, but certainly with other scientific instruments such as the James Webb Space Telescope’s exploration of the first billion years of cosmic history giving us more evidence for the biblically predicted big bang creation model and the Initiator and Designer of the universe.

Where it can be unmistakably detected is in the extraordinarily exquisite fine-tuning at every cosmic size scale to make possible the existence of life (human beings in particular) and in the redemption of billions of humans on one planet from their sin and evil. Even more impressive is how much of this multi-faceted fine-tuning simultaneously occurs only during the narrow time window of possible human existence.   

So, science has its own words. The term phenomena is a useful one. Science recognizes that, at times, things happen that cannot yet be explained. A disease disappears. A storm changes course at just the right moment. A patient declared beyond hope recovers with no medical explanation.

These cases are documented, studied, and analyzed. But because—with rare exception—they do not lend themselves to repeatability, they remain categorized as extraordinary but unclassified events. One exception is when Christians who believe in the power of prayer pray for the healing and rapid recovery of hospitalized patients they do not know—people recovering from surgery, injury, or disease—without the patients ever knowing.

But for all its brilliance, science has its limits.

Science does not disprove miracles. It simply approaches them from a different lens.

Science can tell us when something is statistically impossible but can’t explain why it happened. It can observe the laws of physics, but can’t account for the moments when they appear to bend

Yet even science points to something beyond itself in its search for truth. Behind the forces of gravity, behind the finely tuned laws of the universe, behind the order and complexity of creation, there is a Lawgiver.

The Great Miracle: The Birth of Space and Time

If we’re looking for the most profound, undeniable miracle, we need only look to the universe’s beginning.

Before the first star flickered, before time had a first second, before space had a place to exist—God was.

And then, in a moment beyond human comprehension, he spoke. And everything began.

Science confirms what Christianity knows: The universe had a beginning. The space-time theorems of general relativity prove that the cosmic time and space dimensions we can observe had a beginning, that the universe we can observe came from that which we cannot observe (Hebrews 11:3).

But that raises the question: who or what created the space, time, matter, and energy that we observe?

The cause of all this must be an Entity beyond the time, space, matter, and energy that we observe; something uncaused, something eternal.

That “something” is a “Someone.”

And if the entire universe (the very fabric of existence) is built on a miracle, why should we doubt that any lesser miracles are possible?

More Miracles: The Origin of Life

Miracles didn’t stop with the stars. Life appeared. Some scientists assert that life arose naturally from nonlife on the early Earth. Yet despite decades of effort, no one has been able to replicate this process in the lab. While experiments have successfully simulated some of the basic chemical steps involved in the origin of life, these results were achieved only under tightly controlled conditions—using pure, preselected chemicals, regulated temperature and humidity, ideal pH levels, and the elimination of all contaminants and competing reactions.

Such conditions bear little resemblance to the chaotic, uncontrolled environment of the early Earth. Ironically, these very experiments demonstrate that the emergence of life requires far more knowledge, precision, and power than even the most skilled, well-funded scientists can provide—pointing instead to the work of an intelligent Creator.

That emergence includes not just physical life, but soulish and spiritual life.

Science can describe the biological complexity of a cell, map the human genome, and explain neural pathways, but it cannot explain why humans are different.

  • Why do we have a moral compass?
  • Why do we seek meaning and purpose beyond survival?
  • Why do we long for eternity?

We are not just flesh and bone or only have electrical signals firing in the brain. We are soulish and spiritual beings, handcrafted by a Creator who placed eternity in our hearts.

Science can explain how life functions but cannot explain why we know there is more to life than existence.

Within the scientific community, some moments refuse to be explained, instances that challenge what is known and stretch the limits of understanding.

Spontaneous healings are among these mysteries. Researchers have documented cases where diseases vanish, wounds heal overnight, and medical scans show conditions that no longer exist despite no medical intervention that can account for the change.

Near-death experiences also defy explanation. Patients who have been clinically dead—some for minutes, others for longer—later describe encounters beyond this world or details of their surroundings beyond what their physical bodies or physical organs can detect. For example, a patient under anesthesia on the operating table describing upon recovery surgery tools that were beyond the line of sight of her body.

Scientists have spent years researching these accounts and have found compelling evidence that consciousness continues after brain activity ceases. While difficult to measure in a lab, these reports consistently suggest there’s more to human existence than the physical body.

Similarly, visions of recently passed loved ones have been widely reported, particularly in end-of-life care. Studies published by PubMed Central (PMC) suggest that as many as 50% of hospice patients experience brief, 5- to 6-second visions of deceased loved ones, offering reassurance that they are at peace in the afterlife.

For scientists who hold a strictly naturalistic view that assumes only what is measurable is real, these accounts are often dismissed as anomalies, coincidences, or the result of psychological and physiological factors.

Spontaneous healing can be attributed to unknown biological mechanisms or misdiagnoses.

At the same time, near-death experiences are sometimes explained as the brain’s response to extreme stress, a surge of neural activity, or even hallucinations brought on by oxygen deprivation.

Similarly, visions of deceased loved ones can be interpreted as the product of memory recall, subconscious processing, or the brain’s way of easing the transition from life to death.

Yet, despite these rationalizations, such experiences persist across cultures, eras, and belief systems, defying simple explanations. Many scientists who initially dismissed them as unscientific have been drawn into more profound research, compelled by the consistency of these reports and their profound impact on those who experience them.

Studies in quantum physics, consciousness, and neurobiology have begun to challenge the notion that reality is purely physical, raising new questions about the nature of existence, perception, and the limits of empirical observation.

While the scientific method relies on measurable, repeatable phenomena, some moments transcend those boundaries, leaving even the most skeptical minds with lingering questions.

For some, whether these mysteries represent the limits of current scientific understanding or point to something beyond the physical realm remains debatable. However, one thing is clear: Human experience doesn’t always fit neatly into what can be seen, tested, and quantified.

For those willing to consider the supernatural, these moments point to a reality far greater than what science alone can uncover.

Woman praying with folded hands, reflecting faith and hope for miracles.

The Skeptic’s View: Why Some People Doubt Miracles

Not everyone accepts the idea of miracles.

Some struggle because they’ve never witnessed one, and others find it hard to believe in something that cannot be tested or reproduced.

Psychologists often argue that hope, cultural background, or perception may influence some miraculous claims. They say the mind is powerful, and people may interpret events as supernatural in moments of deep emotion or trauma.

Yes, the human mind is powerful. Faith can bring strength in suffering. Hope can change our outlook. But faith apart from God cannot cure cancer. Hope apart from God cannot bring the dead back to life.

There are times when something happens that goes beyond human psychology and reasoning. And when that happens, we must ask: Who is behind it?

To acknowledge miracles is to recognize a Miracle-Maker. It is to admit there is something—or Someone—more significant than us. And for some, that’s a difficult concept to accept. To embrace miracles is to surrender to the reality that we are not the ones writing the story.

Some resist the idea, not because miracles lack evidence but because miracles point to a God who is sovereign, in control, and not bound by our limitations.

And if that’s true, then it raises the question of what that means for us.

Faith and Science: Complementary, Not Contradictory

This is where faith and science meet, not as rivals but as partners in the search for truth.

If miracles are real, faith and science can help us understand them. The two are not enemies; at their best, they are allies.

  • Science explains how things work. Miracles remind us who is at work.
  • Science studies creation. Miracles reveal the Creator.
  • Science seeks knowledge. Miracles whisper of a deeper truth.

Skeptics may demand more proof, and scientists may wrestle with what cannot be measured. But in the end, miracles are not so much about data but revelation.

They are God’s fingerprints left on the world he created.

They are the impossible made possible by the One who has never been bound by impossibility.

And maybe, just maybe, they are invitations to believe, to trust, to open our eyes to a world far greater than the one we can see.

But miracles—whether in the birth of the universe, the origin of life, the formation of the soul, the resurrection of Jesus, or the healing of the broken- continue to whisper a truth. The truth that there is more to this world than what we can see.

The question is are we willing to look beyond what we can measure and step into what we must believe?

Magician performing a card trick with playing cards, illustrating the difference between magic and miracles.

Miracles vs. Magic: The Power Behind the Impossible

Miracles and magic often get tangled together in a world captivated by the extraordinary.

Both speak of things unseen and break from the expected. Both stretch the limits of human understanding.

But look closer, and you’ll see they are not the same, not even close.

Magic is an illusion, a crafted spectacle designed to deceive the senses, while miracles are interventions that transcend what naturally happens under the operation of the laws of physics and chemistry. It seeks to impress, drawing attention to the performer’s skill, whereas miracles seek to reveal something greater, pointing beyond human capability.

Magic is about manipulating perception to create wonder, but miracles are about surrender, inviting trust in something beyond explanation.

One is a performance. The other is a proclamation.

The Difference Between Miracles and Magic

Magic is about illusion, manipulation, and control. It attempts to bend reality to human will, whether through sleight of hand, deception, or the pursuit of hidden forces. Magic whispers, “Look what I can do. Look at my power.”

A miracle, however, is not man’s attempt to gain power; it’s God’s revelation of his power. It’s not an illusion or an act of deception but truth breaking through.

MagicMiracles
seeks to entertain or impressseek to reveal and redeem
is about technique, formulas, and secretare about relationship—God’s hand
knowledgemoving on behalf of his people

When Jesus performed miracles, he never did them for spectacle.

He didn’t turn stones into bread to satisfy his hunger or summon angels to rescue him from the cross. His miracles were meant to heal, restore, and proclaim God’s kingdom’s presence.

When the blind received sight, it was about restoring vision and revealing the Light of the World.

When the storm was calmed, it wasn’t just about silencing the waves. It was about revealing the One whom even the winds and seas obey.

When the dead were raised, it wasn’t just about bringing life back to a body. It was about pointing to the resurrection power of the Savior who would conquer death itself.

Magic tricks the eye. Miracles transform the heart.

Is Magic Real?

The Bible is clear on this topic. There is a supernatural realm and forces beyond human understanding. But not all supernatural power comes from God.

Scripture warns against sorcery, divination, and attempts to seek power outside God (Deuteronomy 18:10–12; Acts 8:9–24). Why? Because magic is about self-exaltation. It’s about seeking power apart from the Creator.

Consider Pharaoh’s magicians in Exodus. They mimicked some of Moses’s miracles—turning staffs into serpents and water into blood. But they couldn’t undo what God had done, and they couldn’t match his power. Ultimately, they were defeated, unable to stand before the one true God.

There is no competition between magic and miracles. One is a counterfeit. The other is the real thing.

The Bible acknowledges that angels, both the righteous angels and the evil angels, can perform miracles to a limited degree. Consequently, John, in his first epistle exhorts us, “Do not believe every spirit, but test the spirits to see whether they are from God” (1 John 4:1).

The Significance for Christians

Why does this matter? Because where we seek our power determines where we place our faith.

The world is drawn to magic because it promises control. Miracles remind us that God is in control.

Magic says that if you learn the secret, say the right words, and tap into the right force, you can shape your destiny.

Miracles say, “Be still and know that I am God.”

The faithful don’t chase after illusions, after hidden forces, after shadows pretending to be light. We follow the One who created light itself.

Miracles are not about what we can do. They are about what God has already done and is still doing.

Because absolute and eternal power doesn’t come from spells, formulas, or human effort. It comes from the One who spoke the universe into existence, the One who conquered the grave, the One whose name makes demons tremble and hearts come alive.

And that’s no illusion. That’s true. That’s Jesus.

Person stepping into light from darkness, symbolizing the transformative power often associated with miracles.

The Miracle Worker: The Evidence of a Living God

Miracles are more than just moments that make us wonder. They are signposts pointing to the One who holds all things together. They whisper through the impossible, echo through the unexplainable, and remind us that we are not alone.

Because behind every miracle—every healing, every divine provision, every heart that beats again—is a living, present, all-powerful God.

God: The Source of All Miracles

From the first breath of creation to the resurrection of Christ, every miracle in history has one common denominator: God himself.

The Red Sea didn’t part because of Moses’s greatness. The blind didn’t see because of their strength. The dead didn’t rise by accident. These things happened because the Creator of the universe stepped in and did what only he can do.

Miracles are not random events. They are evidence. Evidence of God’s power and his love. Proof that he is not distant or detached but deeply involved in the lives of his children.

Science may explain the mechanics of the world, but miracles reveal the heart of the One who made it. They remind us that we’re more than atoms and molecules—that eternity is real, that hope is not in vain, and that the impossible is possible when placed in God’s hands.

1: God Works Through His People

Although miracles originate from God, he often works through people to accomplish his purposes.

He used Moses to call down plagues and part the sea, Elijah to bring fire from heaven, Peter to heal the sick, and Paul to raise the dead.

And he still uses his people today.

  • The doctor who prays before surgery and watches a tumor disappear.
  • The missionary who lays hands on the sick and witnesses their healing.
  • The Christian who speaks a word of truth that turns a hardened heart toward Christ.

Miracles aren’t locked in the pages of history. They still unfold in the lives of those who trust him, step out in faith, and believe that the same God who worked wonders then is still working today.

2: All God’s People Can Experience Miracles

The apostle Peter exhorts Christians to always be ready to give good reasons for their faith and hope in Jesus Christ, and to do so with gentleness, respect, and a clear conscience (1 Peter 3:15–16). When Christians undergo such preparation, God will perform miracles to bring them into contact with non-Christians who will respond to the good reasons and Christian demeanor by committing to become followers of Jesus Christ. Examples of such miracles are documented in the book of Acts. They also occur in the lives of many Christians today as documented in the book, Always Be Ready

Are Miracles Real? Signs of a God Who Still Moves

Miracles surround us. Some are grand, and some are quiet. But they all speak the same truth that God is near.

The greatest miracle isn’t just what God has done. It’s what he is still doing. In hearts, in lives, in moments we may never fully understand.

One day, we will experience the crowning miracle of God’s story. The moment we step into eternity, where every tear is wiped away, death is no more, and God’s presence is not just felt but seen.

Until then, we walk by faith.

We trust. We believe. And we give thanks to the God of miracles.

Frequently Asked Questions About Miracles

Miracles spark wonder, stir faith, and make us lean in and ask the big questions. Here are a few quick answers to some of the most common ones.

1. What Is the True Meaning of a Miracle?

At its core, a miracle is a sign—a glimpse of God’s power, a whisper of his presence, a reminder that he is near.

A miracle isn’t just an unlikely event or a happy coincidence. It occurs when God steps in and does what only he can do. It’s when the natural world bows to the supernatural, the impossible becomes possible, and heaven touches Earth.

2. Why Don’t We Hear More About Miracles?

Miracles happen more often than we realize. The problem isn’t that God isn’t working; the problem is that we aren’t always seeing.

Sometimes, we expect miracles to look like lightning from heaven, but more often, they unfold unexpectedly. A prodigal child returning home. A cancer scan that comes back clear. A moment of peace in the middle of the storm.

Miracles happen all around the world, but we often dismiss them. Missionaries report healings and doctors see recoveries they can’t explain. God is still moving. The question is do we have eyes to see them?

3. Can Miracles Still Happen Today?

Absolutely.

The same God who parted the Red Sea, raised Lazarus, and fed 5,000 with a few loaves and fish has not changed. His power is not confined to the past.

Miracles still happen in hospital rooms, church pews, and the faithful’s quiet prayers. People are healed, hearts are restored, and prodigals come home.

And the greatest miracle of all? A life transformed by Jesus.

Some miracles unfold instantly, and others take time. But God is still at work. He still hears, moves, and does the impossible.

4. Why Are Some Prayers Miraculously Answered While Others Are Not?

This is a tricky question. If we’re honest, we’ve all struggled with it.

If God can do anything, why does he sometimes seem silent?

Here’s the truth: Every prayer is heard. Every prayer is answered.

But not always in the way we expect.

  • Sometimes, God says yes.
    • The healing comes. The provision arrives. The door swings wide open.
  • Sometimes, God says wait.
    • Because something is happening behind the scenes—something we can’t yet see.
  • Sometimes, God says no.
    • Not because he doesn’t care but because he sees what we cannot. Because what we want isn’t always what we need. Because his plan is always bigger, always better, and always filled with wisdom beyond our understanding.

Even when the miracle doesn’t happen as we hoped, God is still good. His love is still sure, and his presence is still near.

And one day, when we stand in his presence and see the whole picture, every seemingly unanswered prayer will make sense.

Until then, we trust. 
We believe. 
We hold onto the God who still works miracles.

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Did Jesus Go to Hell? https://reasons.org/jesus/death-resurrection/did-jesus-go-to-hell Wed, 28 Jan 2026 21:30:40 +0000 https://reasons.org/?p=392542 Have you ever wondered what happened to Jesus between his death on the cross and his resurrection? This question has captivated Christians since the dawn of the faith and has provoked a fair share of friendly arguments among theologians and other Christians. The idea that Jesus might have descended into hell during this time is controversial, but it’s worth exploring to gain a deeper understanding of Christ’s sacrifice and the nature of the afterlife. In this article, we’ll look at what Scripture actually says, explore how different Christian traditions understand Jesus’s “descent into hell,” and sort out what the Bible […]

The post Did Jesus Go to Hell? appeared first on Reasons to Believe.

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Have you ever wondered what happened to Jesus between his death on the cross and his resurrection?

This question has captivated Christians since the dawn of the faith and has provoked a fair share of friendly arguments among theologians and other Christians. The idea that Jesus might have descended into hell during this time is controversial, but it’s worth exploring to gain a deeper understanding of Christ’s sacrifice and the nature of the afterlife.

In this article, we’ll look at what Scripture actually says, explore how different Christian traditions understand Jesus’s “descent into hell,” and sort out what the Bible means by the different words it uses for the realm of the dead.

The Place of the Dead: Sheol and Hades

Before we can tackle the question of whether Jesus descended into hell, we need to understand what the Bible says about the realm of the dead. In the Old Testament, the Hebrew word used to describe this place is “Sheol.” It’s not exactly hell as we might think of it today, but rather a shadowy underworld where both the righteous and the wicked were believed to go after death.

Imagine Sheol as a vast, underground waiting room—not necessarily a place of torment, but a place of silence where the dead did not praise God (Psalm 115:17). The ancient Israelites had a pretty vague concept of the afterlife, and Sheol was basically their catchall term for “wherever dead people go.”

In the New Testament, we encounter the Greek word “Hades.” This is essentially the Greek equivalent of Sheol, and it’s often used interchangeably in translations of the Old Testament. The New Testament, however, starts to paint a more detailed picture of the afterlife, suggesting that Hades might have different compartments for the righteous (sometimes called “Abraham’s bosom” or “paradise”) and the wicked.

This idea is most vividly illustrated in Jesus’s parable of the rich man and Lazarus (Luke 16:19–31), where we see a clear separation between the comfortable resting place of the righteous and the torment of the wicked.

A freshly dug grave with a wooden cross and surrounding cemetery markers in the background, representing death.

What Happens at Death?

In the Christian understanding, death is essentially the separation of the soul from the body.

But was the afterlife experience different before Jesus’s resurrection compared to after? Many theologians believe that before Christ’s victory over death, all souls—both righteous and unrighteous—went to Sheol/Hades. The righteous stayed in “Abraham’s bosom,” the comforting side, while the unrighteous were in the part that was anything but comforting. 

But after Jesus died and resurrected, things changed dramatically. Many Christians believe that Christ’s sacrifice opened the gates of heaven, allowing the souls of the righteous to ascend directly to God’s presence. This fulfills the Old Testament’s hint that the spirit returns to God who gave it (Ecclesiastes 12:6-7).As the apostle Paul puts it, “to be absent from the body is to be present with the Lord” (2 Corinthians 5:8).

This shift in the afterlife landscape is crucial to understanding the debate about whether Jesus descended into hell. But before we dive into that, let’s take a closer look at what the Bible says about Sheol and Hades.

What Is Sheol?

Sheol, in the Old Testament, is often described as a place of darkness, silence, and forgetfulness. In Psalm 88:12, the psalmist asks rhetorically, “Are your wonders known in the place of darkness, or your righteous deeds in the land of oblivion?” This description gives us a sense that Sheol was a place cut off from God’s presence and activity.

But Sheol wasn’t necessarily seen as a place of punishment. Both the righteous and the wicked were thought to go there. It was more like a holding pen or waiting area for souls.

When we move into the New Testament, we encounter Hades, which is often used as the Greek translation of Sheol. But as we mentioned earlier, the concept starts to evolve. In the parable of the rich man and Lazarus, we see Hades divided into two regions: a place of comfort (Abraham’s bosom) and a place of torment.

This parable gives us a glimpse into the developing Jewish and early Christian understanding of the afterlife. It suggests that even before the final judgment, there’s a separation between the righteous and the unrighteous. But it’s important to note that this is still not the same as the Christian concept of heaven and hell as final destinations.

Dark, rolling sand dunes under a dim sky, symbolizing the realm of the dead.

What Is Hell?

Now we come to the main question: What exactly is hell?In the New Testament, we encounter a few different terms that are often translated as “hell” in English:

  1. Hades: This is more of an intermediate state than a final destination.
  2. Gehenna: This term, used by Jesus, refers to a place of fiery punishment. The name comes from a valley outside Jerusalem where trash was burned.
  3. Tartarus: This word appears only once in the New Testament (2 Peter 2:4) and refers to a place where fallen angels are imprisoned.

When most people today think of hell, they’re usually thinking of Gehenna—a place of eternal punishment for the wicked. But it’s crucial to understand that this concept of hell as we know it today developed over time and isn’t always clearly distinguished in the biblical text.

Did Jesus Descend into Hell?

Now that we’ve laid the groundwork, let’s tackle the big question: Did Jesus go to hell? This idea comes primarily from a phrase in the Apostle’s Creed, which states that Jesus “descended into hell.” But does the Bible teach this?

There’s no clear, unambiguous statement in the Bible that says, “Jesus went to hell.” However, there are a few passages that have led some theologians to believe that Jesus did, in fact, descend to the realm of the dead after his crucifixion.

Let’s look at some of the key passages:

  1. 1 Peter 3:19–20: “After being made alive, he went and made proclamation to the imprisoned spirits—to those who were disobedient long ago . . . “
  2. Ephesians 4:8-9: “This is why it says: ‘When he ascended on high, he took many captives and gave gifts to his people.’ (What does ‘he ascended’ mean except that he also descended to the lower, earthly regions)”
  3. Acts 2:31: “he spoke of the resurrection of the Messiah, that he was not abandoned to the realm of the dead, nor did his body see decay.”

These passages have led to different interpretations among theologians. Let’s list each briefly.

The Protestant View
The Catholic View
The Eastern Orthodox View

Many Protestant theologians interpret these passages metaphorically. For example, they see Ephesians 4:9 as referring to Christ’s incarnation or burial, not a literal journey to the underworld. Likewise, Acts 2:31 is believed to affirm that Jesus truly died but was not abandoned in death. They point out that Jesus told the thief on the cross, “Today you will be with me in paradise” (Luke 23:42-3), suggesting that the two went directly to heaven after their deaths.

The Catholic Church, on the other hand, has traditionally taught that Jesus did descend to the realm of the dead. They often cite 1 Peter 3:19-20 as describing Christ’s proclamation to the “spirits in prison.” Acts 2:31 is read as confirming that Jesus entered Hades but was not left there. However, they don’t see this as a descent into hell as a place of punishment, but rather as a visit to the righteous souls waiting in Sheol/Hades. The Catechism of the Catholic Church states that Jesus “descended there as Savior, proclaiming the Good News to the spirits imprisoned there.”

Eastern Orthodox theology also draws on these key passages but emphasizes their triumphant tone. 1 Peter 3:19 is seen as Christ’s victorious proclamation to the dead. Ephesians 4:8-9 is interpreted as his descent into death’s domain to liberate captives. They see Christ’s descent as a triumphant invasion of death’s domain, where he liberated the righteous souls and defeated the power of death.

Where Did Jesus Go When He Died?

Jesus Went to Hades

So, if Jesus didn’t go to hell in the sense of a place of punishment, where did he go? Based on biblical passages and many Christian traditions, it seems most likely that Jesus went to Hades—specifically, to the realm of the dead, often understood as including the righteous dead.

Within this realm of the dead is the place of the righteous—often called Abraham’s bosom or paradise. Many Christians understand Jesus’s descent to refer specifically to this part of Hades, which fits both his promise to the thief on the cross and the passages about him proclaiming victory to the spirits in prison.

But Jesus didn’t just visit this realm, he transformed the realm of death itself. As the book of Revelation puts it, Jesus holds “the keys of Death and Hades” (Revelation 1:18).

He Ascended to Heaven

After his time in the realm of the dead, Jesus didn’t just come back to life, he ascended to heaven. This ascension is a crucial part of the Christian story, not only symbolizing Christ’s victory over death, but also marking his return to the Father and his rightful place of honor.

The apostle Paul describes it this way in Ephesians 4:8–10:

This is why it says: ‘When he ascended on high, he took many captives and gave gifts to his people.’ (What does ‘he ascended’ mean except that he also descended to the lower, earthly regions)

Some traditions interpret this passage to mean that Jesus brought with him the righteous souls who had been waiting in Hades, while others see it as a metaphor for his triumph over the powers of sin and death.

A heavy chain snapping apart, symbolizing Jesus breaking the chains of sin.

It Is Finished

Perhaps the most powerful argument against the idea that Jesus suffered in hell comes from his own words on the cross: “It is finished” (John 19:30). With these words, Jesus affirmed that his work of atonement was completed on the cross—there was no need for further suffering.

With this declaration, Jesus was essentially saying, “Mission accomplished. The debt is paid. The victory is won.” His descent into the realm of the dead wasn’t about suffering more punishment, but about proclaiming his victory and, as many traditions teach, liberating the captives.

What Does This Mean for Believers?

Understanding what happened to Jesus between his death and resurrection isn’t just an academic exercise—it has profound implications for Christian faith and hope.

First, it reassures believers that death is not the end. Because Jesus conquered death and Hades, Christians trust that they too will overcome death through him. As Paul writes in 1 Corinthians 15:54–55, “Death has been swallowed up in victory. Where, O death, is your victory? Where, O death, is your sting?”

Second, it emphasizes the completeness of Christ’s sacrifice. Jesus didn’t just die for our sins—he entered into the very realm of death itself to defeat it from the inside out.

Finally, it expands our vision of salvation. The idea that Jesus proclaimed his victory to the spirits in prison reminds us that God’s saving reach is not bound by time. His victory unites the saints of old with all who trust in him, assuring salvation for every generation.

A wooden cross surrounded by white flowers on the ground.

Let’s address some common questions about this topic:

The exact phrase “He descended into hell” is not found in the Bible. It comes from the Apostles’ Creed, which developed over time as a summary of Christian beliefs.

Not to the place of punishment. He went to the realm of the dead (Hades), where he affirmed his victory over sin and death.

Yes. 1 Peter 3:19 tells us that Jesus did proclaim his victory over sin and death to “the spirits in prison.” However, the exact nature and content of this proclamation is not spelled out in Scripture and is  debated among theologians.

No. There’s no biblical evidence to support the idea that Jesus suffered in hell after his death. His suffering was complete on the cross, where he bore the full weight of sin and  said, “It is finished.”

Jesus didn’t go to “hell” as we typically think of it—a place of punishment. In the realm of the dead (Hades), he proclaimed his victory over sin and death and liberated the souls of the righteous who were waiting there.

Conclusion

The question “Did Jesus go to hell?” is more complex than it might first appear. Jesus didn’t descend into a place of punishment, but scripture teaches that he did enter the realm of the dead—not to suffer, but to conquer.

This journey into death’s domain was the final stage of Christ’s redemptive work, where he proclaimed his triumph over sin and death. It’s a powerful reminder of the lengths to which God went to secure our salvation.

Christ’s descent and ascent show that no depth lies beyond God’s reach and no height beyond his power to raise us. The cross and resurrection declare once for all: death defeated, salvation given, eternity opened. So live with courage, rejoice in Christ, and share his victory with others.

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