According to the Christian faith, Jesus Christ is the ultimate revelation not only of the nature of God the Creator but also of how God the Creator relates to the created order. The New Testament explicitly relates the act of creation to the person of Jesus Christ - who is also a participant within creation, and who is said, by his acts of participation, to have secured creation's ultimate redemption from the problems which presently afflict it. Christian theology proposes that Jesus Christ, the incarnate Word and Wisdom of God, the agent in whom the Spirit of God is supremely present among us, is the rationale and the telos of all things - time-space as we experience and explore it; nature and all its enigmas; matter itself. Christology is thus utterly fundamental to a theology of creation, as this is unfolded both in Scripture and in early Christian theology. For all this, the contemporary conversation about science and faith tends, to a remarkable degree, to neglect the significance of Jesus Christ, focusing instead on a generic "God of wonder" or "God of natural theology." Such general theism is problematic from the perspective of Christian theology on many levels and has at times led to a more or less deistic theology: the impression that God has created the world, then largely left it to itself. Such a theology is far removed from classical Christian renderings of creation, providence, redemption, and eschatology. According to these, the theology of creation is not just about remote "beginnings," or the distant acts of a divine originator. Rather, the incarnate Jesus Christ is himself - remarkably - the means and the end for which creation itself exists. If we would think aright about our world, study it and live within it wisely, we must reckon centrally with his significance. What might such a bold claim possibly mean, and why is Jesus Christ said by Christian theology to be so important for understanding God's overall relationship to the created order? What does this importance mean for science? Christ and the Created Order addresses these questions by gathering insights from biblical scholars, theologians, historians, philosophers, and scientists. This interdisciplinary collection of essays reflects on the significance of Jesus Christ for understanding the created world, particularly as that world is observed by the natural sciences. Contributors to Christ and the Created Order include Marilyn McCord Adams, Richard Bauckham, Deborah Haarsma, Paul Moser, Murray Rae, James K. A. Smith, Norman Wirzba, N. T. Wright, and more.

It is hard to think of an area of Christian theology that provides more scope for interdisciplinary conversation than the doctrine of creation. This doctrine not only invites reflection on an intellectual concept: it calls for contemplation of the endlessly complex, dynamic, and fascinating world that human being inhabit. But the possibilities for wide-ranging discussion are such that scholars sometimes end up talking past one another. Productive conversation requires mutual understanding of insights across disciplinary boundaries. Knowing Creation offers an essential resource for helping scholars from a range of fields to appreciate one another's concerns and perspectives. In so doing, it offers an important step forward in establishing a mutually-enriching dialogue that addresses, amongst others, the following key questions: Who is the God who creates? Why does God create? What is "creation"? What does it mean to recognize that a theology of creation speaks of a natural world that is subject to the observation of the natural sciences? What does it mean to talk about both a "natural" order and a "created" order? What are the major tensions that have arisen between the natural sciences and Christian thinking historically, and why? How can we move beyond such tensions to a positive and constructive conversation, while also avoiding facile notions such as a "god of the gaps"? Is it feasible for a natural scientist to maintain a belief in God's continuing creative activity? In what ways might a naturalistic understanding of the natural world be said to be limited? How can biblical studies, theology, philosophy, history, and science talk better together about these questions? At a time when the doctrine of creation - and even a mention of "creation" - has been disparaged due to its supposed associations with anti-scientific dogma, and theological offerings sometimes risk appearing a little more than reactionary exercises in naive apologetics, ill-informed by science or distinctly wary of engagement with it, it is more important than ever to offer a cross-disciplinary resource that can voice a positive account of a Christian theology of creation, and do so as a genuinely broad-ranging conversation about science and faith. Contributors to Knowing Creation include Marilyn McCord Adams, Denis Alexander, Susan Eastman, C. Stephen Evans, Peter van Inwagen, Christoph Schwobel, John H. Walton, Francis Watson, and more.