Although the Framework View has existed for about ninety years, its attitude toward the Genesis “days” is similar to that held by Augustine. He taught that God created all things at once and told us about it in the pattern of six days, in order that we could understand it. The days themselves, however, were “unknowable” and not meant as a “literal” description of the passage of time.

The BioLogos Forum is pleased to present this infographic about the current anthropological understanding of human evolution, which takes into account research into both physiological and cultural developments among our ancient ancestors.

The Zhoukoudian site in China boasted the single largest collection of Homo erectus fossils ever found at one site, as well as presenting one of the greatest mysteries in paleoanthropology.

Up to this point, all human fossils had been found on the surface, eroding out of the side of a bank, or as a result of farming. It had not occurred to anyone to go looking for human ancestors.

We live in exciting times for a geneticist: more and more genomes are being sequenced, and more and more novel genome-wide analyses are being performed to shed light on what all those newly-determined sequences mean.

This BioLogos videocast addresses the age of recently discovered hominid fossils and how scientists are able to obtain those dates.

Studying God is a balancing act. At times theologians have to hold their breath, as it were, and suspend their sense of the sacred in order to understand deep truths, but they should also spend time on their knees – perhaps both mentally and literally - revelling in the presence of God as they study his attributes.

It is of course possible to appreciate the beauty of creation intuitively, simply delighting in a scene full of colour, pattern and variety. But there is great pleasure to be had in training the senses to a higher degree of observation, and this is something that poets practice as well as scientists.

It appears to be a universal experience for scientists to find beauty in their experimental systems. Most, I think, simply delight in the beauty of creation. For a Christian, this encounter with beauty draws them nearer to God.

The Hebrew term mîn carries a sense of all types of divisions between plants and animals, not necessarily in the categories of modern scientific divisions, but certainly in those distinctions that were meaningful to ancient Israel, movement within their domain of sky, sea, and land, and clean and unclean.

Our desire to engage in gracious dialogue with fellow believers who reject biological evolution has been receiving increased attention in both the Christian and secular press. More importantly, we are being joined in this reconciling project by our brothers and sisters in Christ who have often been defined primarily as our “opponents”.

The role of a single word in Christian doctrine can sometimes make all the difference in the world. In the Old Testament, the Hebrew word mîn is usually translated into English as “kind” or “kinds”. Can we be more specific? Does the word imply a zoological classification such as the term “species” would in scientific discussions of the animal and vegetable kingdoms?

Trinitarian theology and the image of God are important, non-essentialist resources to help us think about the distinct place of humanity in creation.

Metaphysical naturalism is not necessary nor inextricably tied to the practice of science, and essentialism is only one of the historically Christian ways to think about being human.

In order to have a robust theology of Genesis 1- 3, one must realize that it was spoken into existence. This means that what came into being begins with an idea in the mind of God, an idea that determines the shape of what is.

If what has been called an essence (Plato referred to these as Forms, and Augustine as Ideas in the mind of God or eternal reason) explains natural kinds, it is easy to see how this would logically lead to the idea of fixity of species.

Concordism in general is as old as references to the “book of nature” as a valid source of truth, supplementing the Bible. These go back at least to the Middle Ages and were very common by the 17th century.

The BioLogos Forum is pleased to present this infographic about the tools scientists use to determine the age of the Earth. The graphic, titled "How Do We Know the Earth is Old?", uses data compiled and summarized by geology professor Dr. Gregg Davidson.

We've recently been looking at the evidence for an old earth and the long history and vibrancy of this view among evangelical Christians. Today’s post features a preview of the updated Question, “How are the ages of the Earth and universe calculated?" revised by Senior Web Consultant and Writer Deborah Haarsma.

There are two opposite errors which need to be countered about the fossil record: 1) that it is so incomplete as to be of no value in interpreting patterns and trends in the history of life, and 2) that it is so good that we should expect a relatively complete record of the details of evolutionary transitions within all or most lineages.

I cannot overstate the joy and privilege of leading an organization that— from the beginning—was so uniquely poised to help the conservative church in its process of coming to peace with science in general, and evolutionary biology, in particular.

At a press conference on July 4, 2012, and with 99.99994% confidence (5 sigma), CERN announced the discovery of a particle consistent with that of a Higgs boson (a.k.a. “the God particle”). This is very exciting for elementary particle physicists. But what is the Higgs particle, and what is its meaning?

The discovery of the Higgs boson would certainly be a breakthrough for particle physics and cosmology, but would such a finding also radically redefine theology’s understanding of God or challenge the existence of such a deity? Is there actually any theological or religious significance in Higgs physics at all?

As previously discussed in part 1 of “God Look-Alikes,” God made each person with his unique image. He created humankind to be his living, ruling, and loving representatives here on Earth through their relationship with God. In the latter half of the sermon, Pastor Boyd first explains how the Fall of Man marred God’s image and then how God restored humanity through his Son, Jesus Christ.

Colossians 1:15-20 declares that Jesus Christ is the image of the invisible God. What exactly does this mean? According to Pastor Greg Boyd, this has two all-important ramifications: first, Jesus is the exact representation of God’s character and second, he is the perfect revelation of what it means to be human.

The Galileo incident teaches us that we should be humble enough to distinguish between what the Bible says and our interpretations of it. The biblical text might just be more sophisticated than we first imagined, and we might therefore be in danger of using it to support ideas that it never intended to teach.

Rather than scientific language, the Bible often uses what is called phenomenological language—the language of appearance. It describes what anyone can see. Saying that the sun “rises” does not commit the Bible, or a scientist for that matter, to any particular model of the solar system.

It would be a pity if, in a desire to treat the Bible as more than a book, we ended up treating it as less than a book by not permitting it the range and use of language, order, and figures of speech that are familiar to us from our ordinary experience of conversation and reading.

Indeed, concordists usually seem to be writing with one eye on YEC readers. Hugh Ross, an outspoken advocate of the day-age view whose views have already been discussed, is probably the most obvious example of such an author today.

Over the last two weeks, the Forum has explored the imago Dei from various perspectives. Today’s post features a preview of the updated Question, “How could humans have evolved and still be created in the ‘ Image of God’? written by Senior Web Consultant and Writer Deborah Haarsma.

There is a sense in which we look at Temma and we want to affirm that she is made in the image of God by denying that the image of God has anything to do with her physical, material body.