The trouble with evolution as an account of the way things work is that, if it is wrong, then a Creator must exist. There is no way around it. No wonder atheists are frightened.

In response to the recent Kansas Board of Educations decision not to teach the Theory of Evolution, Michael Behe's New York Times editorial argues that we should teach Darwins elegant theory, but also be willing to discuss where it has real problems accounting for the data and where scientists seem to be engaged in wishful thinking.

The Church has no problem with evolution so long as divine causality is not excluded. In October of 1996, Pope John Paul II delivered a message to the Pontifical Academy of Sciences regarding the theory of evolution.

In January 1933, the Belgian mathematician and Catholic priest Georges Lemaitre traveled with Albert Einstein to California for a series of seminars. After the Belgian detailed his Big Bang theory, Einstein stood up applauded, and said, "This is the most beautiful and satisfactory explanation of creation to which I have ever listened."

Nothing irks the secular world so much as a hint, let alone a scholarly demonstration, that supernatural revelation, as registered in the Bible, is germane to science.

A serious spiritual problem confronting us in the technological age is that in having effectively solved the problem of information scarcity, we now find that we lack the transcendent narratives that would provide us with the moral guidance, social purpose, and intellectual economy necessary to tell us what we need to know, and especially what we do not need to know.

Richard Dawkins has been accused of spreading a cold and joyless message, a pessimistic nihilism and his latest book, Unweaving the Rainbow: Science, Delusion, and the Appetite for Wonder, was written in response to these charges. But the book is based, in its entirety, on a simple mistake.

Edward O. Wilson, in his book Consilience: the Unity of Knowledge, tries to make the case that morality is simply a product of evolution, a more developed version of a survival instinct that originated in our animal ancestors.

While our attention has been riveted on the momentous political and ideological realignments that mark the century's end, we have all but overlooked a quiet revolution in scientific understanding with far more radical implications for the modern world view.

John Polkinghorne's Belief in God in an Age of Science, based on his Terry Lectures at Yale, explores the sweeping consequences of recent revolutions in science for the conflict between skepticism and faith.