In teaching at an evangelical liberal arts college that holds firmly to the inspiration and authority of Scripture, I find most of my students think the biblical doctrine of creation (DoC) is limited to two points...

Kimberly Alexander’s work as an artist is inextricably tied to her work as an ESL teacher, welcoming international students to her classroom and to their new country and language.

To summarize the key points of this essay: first we have that subjective perceptions and reasoning are essential to discovery and explanation in all of the most important fields of human knowledge and experience, including scientific inquiry just as much as religious belief.

Cunningham argues that we need the “biology of being” within which to place the “biology of becoming” of the neo-Darwinian synthesis.

This book shares and even embodies the very inspiration that launched BioLogos—the desire to help people find answers to “Genuine Questions” about relating scientific accounts of origins to their faith in God as creator.

During the medieval era, as we can see in examples from three different fields—science, theology, and literature—people were interested and engaged. They were not shrouded in darkness and anti-progression, yet for centuries the period was characterized in this way.

This video features a discussion with Mark Sprinkle -- painter, educator, writer, and BioLogos Senior Fellow -- about the relationship between art and science.

After Adam and Eve are expelled from the Garden, they have two children: Cain and Abel (Genesis 4:1-2). The birth of these two figures, especially of Cain, raised some questions in the minds of early interpreters—just as they continue to for contemporary readers of Genesis.

Today the dominant assumption among the intelligentsia is very different, namely an autonomous “mother nature” that runs on its own. If there is a God, then they feel he should show himself by intervening — “poking into” — that world.

The call to think differently about the faith/science intersection that I’ve been laying out over the past few weeks is not rooted in a Romantic notion of the power of art on its own, as if finding new, beautiful images for ideas that some find confusing or even offensive (such as common descent) will magically eliminate conflict over their truthfulness.

At the heart of Orthodox Christianity is an experience of connection with God. In the Eastern view, the whole point of Christian faith—the whole point of human life—is that connection, or, to put it more precisely, communion.

Science and theology are parallel human activities: what they seek to know can never be known or described apart from very human passions, beliefs, and communities.

Since his pivotal 2006 paper, Todd has continued to evaluate and respond to arguments against human common ancestry brought forth by other creationists. One group that is frequently the target of Todd’s criticism is the Old-Earth Creationist group Reasons to Believe.

The BioLogos Foundation, with its commitment to the “integration of science and Christian faith” is one of many signs that the 150-year-old idea of a “warfare” between science and religion is ending.

In this video, Pastor Daniel Harrell encourages the Christian community to embrace science as an element which can harmonize and strengthen, rather than attack and undermine their understanding of theology.

Conor Cunningham has entered fully into the evolution discourse by probing contested areas of biological research that question what he calls “ultra-Dawinianism” or “vulgar Darwinianism”.

Understanding the serpent as the devil, however, leaves open a pretty basic question in Genesis: why did the devil want to trick Adam and Eve in the first place?

The work of poetry is to polish human language until it reflects the structural orderliness and the improvisational freedom and playfulness God gifted to the cosmos. It helps us pay attention to the essentially relational character of both the physical and social worlds—the way things really are connected in intricate and meaningful patterns that are both dependable and surprising.

What is the character of our creative interaction with the world—not only the material world alone, but also the spiritual one? What do we literally make of the gift we of all creatures have—to see the intricacies of the cosmos and to recognize that they point not just to a god or designer, but to the Lord who invites us into intimate relationship with Him and each other?

Dr. Polkinghorne looks at two explanations for the so-called "fine-tuning" principle -- the multiverse theory and the existence of a divine intelligence -- and explains why natural theology alone is not sufficient to make the case for a God who interacts and cares for his creation.

Who is this that obscures my plans with words without knowledge? Brace yourself like a man; I will question you, and you shall answer me. “Where were you when I laid the earth’s foundation? Tell me, if you understand.

The Homo divinus model takes very seriously the Biblical idea that Adam and Eve were historical figures. It also sees the Fall as an historical event involving the disobedience of Adam and Eve to God’s express commands.

This led some ancient interpreters to say that Adam both tilled the land and also guarded it. But from what or from whom does Adam do this?

On November 9-11, 2010, a group of pastors, church leaders, scholars, scientists, and laypersons met in New York City for the second Theology of Celebration BioLogos Workshop. There was extensive discussion around the following three themes.

Many barriers to the acceptance of the BioLogos model by evangelical Christians arise from popular misconceptions about the nature of science and its relationship to God's action in our world.

So far in my discussions of the way imagery helps us to formulate and hold onto abstract ideas I have used largely pictorial terms, as we are now so saturated in visual images that we can hardly imagine that they are not the best kind of representation of the world simply because they seem the most direct and approachable—the most concrete, in fact.

It is often said, “Knowledge equals Power.” But for all the explanatory power of science, we make a mistake If we adopt an instrumental view of the world and see the primary goal of our explorations as better control over the world rather than deeper understanding.

As an evolutionary biologist I am fascinated by the emergence of cognitive abilities that make us so distinctive from other living species. There are, however, risks in making up evolutionary "just-so" stories to explain the origins of complex human beliefs.

In fact, I can think of only one major difference between us: my colleague is a Young Earth Creationist, whereas I am an Evolutionary Creationist. His name is Todd Wood, and he is a faculty member at Bryan College in Dayton, Tennessee.

Picking up where my last series left off, today’s post is the first drawn from Faithful Poetics and Christian Knowledge of the World, a new paper added to the Scholarly Essay section of the BioLogos site that, itself, continues the thoughts and arguments begun in my previously-posted essay Metaphor, Mystery and Paradox at the Confluence of Science and Faith.

One of the most fruitful and exciting areas of research in palaeoanthropology is the search for the last common ancestor to the higher apes and humans.

The tenth anniversary of the human genome has been marked by some striking new genetic insights into human evolution and diversity. Do these new discoveries have any significance for the dialogue between science and religion?

For years I have spent Tuesday nights distributing food to those who live on the streets and hotels in downtown San Diego. In order to show that it is the church present, not some benevolent humanism, I always wear a clerical collar when I am on the streets.

In the Homo divinus model, God in his grace chose a couple of Neolithic farmers in the Near East, or maybe a community of farmers, to whom he chose to reveal himself in a special way, calling them into fellowship with himself.

In the artist’s own description of the plate, “God’s hand reaches from a swirl of clouds and passes the spark to three hands...."

It has become an article of faith for those espousing both the young earth creation model and many who hold to the intelligent design model that transitional fossils do not exist and therefore evolution has not taken place.