The purpose of this article is to put forward an acceptable scriptural stance with respect to an evolutionary worldview. The authors posit that a theologically orthodox position can best be substantiated when the moral ideal embodied in Christ is the starting point for all deliberations. In light of this premise, the authors consider the following topics: the great divide between science and religion; the various theoretical shifts taking place on both sides of the science and religion arena concerning the veracity of evolution a substantive consideration of Darwin’s evolutionary theory; the issue of whether Genesis is only a myth or a narration of literal, historical events and the profound implications of evolutionary theory for religious belief. The authors conclude that a choice does not have to be made between evolution and religion but between good and bad evolutionary theory and good and bad religious beliefs.Contribution: The article’s challenge is to not only show that science and theology are not in conflict, but also that ascribing to an evolutionary worldview when discussing God’s creative acts, is also not in conflict with God’s Word.

This article is derivative of a larger study that discusses God as the centre of an often inarticulate, innate human desire and pursuit to enjoy and reflect the divine image in which every human being was created. The purpose of this article is to affirm the human elemental pursuit, as God’s intent, to fulfil this created, intrinsic human desire in the now, or what is referred to here as proleptic, spiritual transformation (PrōST). Moreover, the primary aim of this article suggests investigation of whether individuals must wait for the afterlife to have purification and spiritual transformation fully or largely ‘worked out’. That is, the eventual would demonstrate that PrōST, an experience of transformation and kingdom life, usually reserved for heaven in eternity, is greatly available today.

This article proposes that scholarship needs to take into account the intensely missional and practical nature of T.F. Torrance’s life and work. Using primary sources, it isolates mission to the Qiang in China as the area in which personal mission practice and theology coincide. It shows that Torrance’s theology of divine-human communion is rooted in the missio Dei, expressed in the nature of the perichoretic interrelations of the ontological Trinity and the mission of the economic Trinity in the world through the covenant history of Israel. This concept is illustrated practically in the mission history of the Qiang. A holistic concept of mission and theology is therefore at the heart of both Torrance’s biography and theology.