Other theories of evolution had been proposed before Charles Darwin's Origins of Species but its publication 1859 meant that evolution would come to take a preeminent place in the so-called conflict between Religion and Science.The widespread interest in natural selection as the primary mechanism for how species change over time presented a radical challenge that could not be ignored by Jewish and Christian thinkers.In large part this was largely because of Darwin's insistence upon the chance processes, the cruelty, and the wastage of life that appeared inherent to the "struggle for life", which appeared to call into serious question the claims of natural theology concerning divine providence and the beauty, order and harmony of God's creation.The newly enhanced scientific credibility of the challenge to the origins story of Genesis made more pressing than ever the question of how to relate materialistic science to the sacred scriptures.Debates would rage over issues including the age of the world, whether lifeforms had changed over time or had remained static since creation, how the claim that humankind reflected the divine image sat with the alleged animal origins of humans, and whether the roots of morality lay in the Garden of Eden and at Mount Sinai or whether morality was also an evolved phenomenon.For those who sought to reconcile their theology with the science, theistic interpretations of evolution (i.e. that the natural laws of evolution were directed by God) were de rigeur, although panentheistic conceptions (i.e. the idea that the cosmos was not distinct from the divine but encompassed within it) were also offered at first by a few Jews and Christians in the 19 cent., and then by more Christians in the post World War Two period.In terms of Jewish-Christian interaction, Jews were much more likely to engage with Christian writings than vice versa, although, in reality, liberal Christians shared more in common