No one can reasonably deny that the recent Intelligent Design movement has gathered considerable momentum in the last five years. And in spite of one’s overall assessment of that movement, it remains clear that its clarion call to critique contemporary philosophical naturalism is one that must be received warmly by Christian intellectuals. In this regard, William Dembski has reminded us that the Intelligent Design movement has a four–pronged approach for defeating naturalism: (1) A scientific/philosophical critique of naturalism; (2) A positive scientific research program (intelligent design) for investigating the effects of intelligent causes; (3) rethinking every field of inquiry infected by naturalism and reconceptualizing it in terms of design; (4) development of a theology of nature by relating the intelligence inferred by intelligent design to the God of Scripture.¹

There has been a growing debate about the proper way to integrate science and theology. On the one side are those who accept a complementarity view of integration and claim that science must presuppose methodological naturalism. On the other side are those who accept some form of theistic science. Central to this debate is the nature of divine and human action and the existence of gaps in the natural causal fabric due to such action that could, in principle, enter into the use of scientific methodology. In this article, I side with the second group. To justify this position, I first state the complementarity view and its implications for the nature of human personhood, second, explain libertarian agency in contrast to compatibilist models of action, and third, show why "gaps" are part of divine and human agency and illustrate ways that such a model of agency for certain divine acts could be relevant to the practice of science.

Among other things, scientists try to solve both empirical and conceptual problems. Conceptual problems, in turn, are of two basic types: internal and external. In this article, I offer a taxonomy of both types of conceptual problems that have constituted scientific practice throughout its history and argue that certain activities done by creationists fit this taxonomy nicely. I then conclude that these creationist activities cannot be faulted as being non-science or pseudo-science once we see how they fit a proper scientific pattern of addressing conceptual problems in other areas.

From space travel to organ transplants, one of the most important influences shaping the modern world is science. Amazingly, people who lived during the Civil War had more in common with Abraham than with us. If Christians are going to speak to that world and interact with it responsibly, they must interact with science. The question is, how are we to understand the relationship between science and Christianity? At a dinner party I was introduced to a professor of physics. On learning that I was a philosopher and theologian, he informed me of the irrational nature of my fields, contending that science had removed the need to believe in God.