Andy Crouch examines the life of a scientist based on his experience of walking alongside his wife Catherine, an experimental physicist. That relationship has shown him that a life in science is a journey “into a set of virtues,” of cultivating a specific character suited to the particular demands of research and investigation. Crouch's hope is to persuade pastors and others in the church to prayerfully support the scientific endeavor as a reflection of God’s image in humankind as well as offers some suggestions for ministering to their needs.

For concordists, the temptation is to interpret every Bible verse to match the current scientific picture. For non-concordists, the temptation is to interpret every Bible verse that appears to disagree with science as figurative.

Over the next few months, with permission from Yale University Press, BioLogos will offer edited versions of chapters from John Polkinghorne's best books, Belief in God in an Age of Science and Theology in the Context of Science, in order to help readers delve more deeply into some of his most important ideas.

In our current culture, we’re defined by our jobs. It’s having a vocation. I wanted to shift away from that. I didn’t want to be a doctor first and foremost, or a scientist, but one who praises God.

In this video Conversation, Denis Alexander asserts that contemporary Christians are not taking the early chapters of Genesis seriously enough.

Although committed to the principle of sola Scriptura, Calvin recognized that the Bible would have been written in terms its original recipients would have understood. Calvin inherited the medieval cosmology of his time, a way of viewing the world heavily influenced by Greek thought and one which was about to receive shocks from astronomers such as Copernicus and Galileo. But not just yet.

If we can understand the experiences of the people who work every day in the lab, our dialogues concerning science and religion will be far more fruitful.

Augustine had a great deal to say about those chapters in Genesis that are especially controversial within Christianity today.

In this series, David Buller pays careful attention to the original language and cultural context of Genesis 2, revealing that our responsibility to care for creation is a sacred task given to us by God, not merely a modern secular activity. By taking Scripture seriously, we learn that we have a God-given mandate to be diligent stewards of His creation.

As an Evangelical and a scientist, Katharine Hayhoe is already a member of a rare breed. As a climate change researcher who is also married to an evangelical Christian pastor, she is nearly one of a kind.

In our sixth BioLogos videocast, we take a look at the age of the Earth. We explain four methods scientists have used to determine that age: tree ring, lake varve, radiometric, and seafloor spread dating, and also offer some theological insight on how an old earth can fit with the first chapters of Genesis.

In this talk, originally delivered at the BioLogos President's Circle meeting in October 2012, Dr. John Walton discusses the origin stories of Genesis 1-3, and why their focus on function and archetypes mean there is no Biblical narrative of material origins.

Many people assume that until Darwin came along, devout Christians everywhere read and understood Genesis in the same way. But Dr. Pak points out that some of the most revered figures in Christian history--Origen, Augustine, Aquinas, Luther, and Calvin--offered insightful but distinctive interpretations of the text that are often overlooked today. First presented at a symposium in Raleigh, NC, Dr. Pak's paper is presented here as a three part series.

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 related ideas of the “fixity of species” and “natural kinds” have been prominent in the science and faith conversation. Some Christians take Genesis to mean that God created (bara) fixed species (mîn). But does the text truly indicate such a concept? Biblical scholar Dr. Richard Hess looks at the Biblical context and meaning of the Hebrew mîn, and suggests that when Christians use it to frame our understanding of the entire created order, we may be asking too much of this single word.

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.

Theologian, historian and Christian apologist Dr. John P. Dickson addresses the history and interpretation of Genesis 1. Making no claims about human biological origins, Dickson urges us to treat the early chapters of Genesis as a literary and historical statement, and listen carefully to it on those terms.

At the center of the theological and cultural controversy surrounding biological evolution stands the question: “How do human beings—creatures uniquely created in the image and likeness of God—fit into the scientific picture of life’s origins and development?” In this three-part series, Dr. Joshua Moritz endeavors to address this question by exploring what Scripture means—and does not mean—by the designation “image and likeness of God”.

I am a Christian. I believe that God is the ultimate reality and that the world, including me, was created by God. But this is not just an idle affirmation, a faith statement to be recited in church on Sunday.