When we look across times and cultures and find very similar beliefs concerning the nature of physical, biological, and psychological reality, those similarities cry out for some explanation. Since these different individuals have a very diverse range of experience, something other than common experience alone just might account for the similarities of belief. In some cases we can fairly conclude that there is a common nature – some fundamental similarity in how human cognition works – that underlies broadly shared beliefs.

In this three-part series, Cal DeWitt offers insights and examples of why science and ethics must work together to help us make informed, practical decisions within our society. DeWitt’s science-ethics-praxis model provides a framework by which we can live more effectively as God’s stewards.

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 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.

In Washington DC, Church of the Advent teamed up with The Trinity Forum to offer a series of lectures exploring the synergy between modern science and Christian Faith. This presentation by psychiatrist Curt Thompson and philosopher James K.A. Smith addressed the process of Christian discipleship and spiritual formation through the lens of neuroscience.

I’m a physicalist when it comes to human persons. I believe, in other words, that we are wholly physical objects. I don’t believe there are non-physical souls in the natural world. So I don’t believe that we are or have such non-physical souls as parts. I believe we are through-and-through physical.

That we are animals is something we hardly needed Darwin to tell us. It is obvious from the fact that, like other animals, we have stomachs and skin, eyeballs and ears, limbs and teeth, muscles, brains, and other organs. Yet it doesn’t follow that we are mere animals.

“Bit by experimental bit,” writes philosopher P. Churchland, “neuroscience is morphing our conception of what we are.” For many, this includes dispensing with the “soul” in favor of biologically anchored processes.

The Scriptures teach that we human beings have been created in God’s image. What does that mean? I am in substantial agreement with Dr. Hammett on this question.

Many people use the words "dominion" and "subdue" as "unconditional permission to use the world as they please." I came to realize, like many, that such an interpretation is contradicted by the rest of the Bible.

Some criticized John for his theistic evolutionary position and even his appreciation for Darwin. But Stott saw no contradiction between his own commitment to the authority of Scripture and his openness to God’s use of evolution in His creative process.

In this brief series (taken from a 2009 paper), Jennifer Wiseman uses an excerpt from the famous hymn “How Great Thou Art,” to explain why the study of God’s creation can lead Christ’s followers into meaningful worship and overcome the obstacles which impede true praise. Creation as encountered through our senses is pondered by our minds, which flows into wonder-filled songs from the soul. She further explains how knowledge of creation will help Christians to address the moral dilemmas of science, and she encourages all to see the process of scientific inquiry as a means to discover God’s truth.

In 1967, biologists Roger Payne and Scott McVay discovered that humpback whales “sing” and published recordings of the whales’ complex vocalizations, after which “whale song” quickly entered the popular consciousness and helped propel the “save the whales” environmental movement forward.

Scholar and musician Jeff Warren addresses the questions of how music is meaningful, and where that meaning resides, by looking at the popular ideas that musical meaning is entirely subjective to the listener and that the meaning of music can be universal. He also explores the recent trend of attempting to explain music via neuroscience. Finally, he looks into the reasons why music continues to play such a critical role in the worshiping life of the Church.

In today's video, Brian McLaren discusses the value of considering Scripture in light of the cultures that surrounded them. The Biblical writers were aware of the myths of the power nations that surrounded them, but flipped their stories on their heads to reveal truth about God.

Pete Shaw highlights the story of Noah to explore how the story would have been understood in ancient times and from there he goes on to explore how we might consider it today.

Thomas Aquinas (1225-1274) was the foremost Christian scholar of the High Middle Ages and is today regarded as a "doctor" of the Catholic Church. No, Aquinas was not a materialist neuroscientist, but he understood the intimate interdependence of mind and body.

In this series, Ryan Pettey offers several clips from his powerful documentary "From the Dust". This feature-length film is divided up into various sections, each of which wrestles with the difficult problems that arise when reconciling Scripture with the theory of evolution. A light of hope dawns on the science-faith conversation, however, as scientists and theologians engage in honest dialogue about tough issues such as the interpretation of Genesis, the nature of the Fall, and the idea of random design. Their profound insights are sure to enlighten all minds, raise deeper questions, and provoke new thought.

In this series filmmaker Brian Godawa looks at the Stephen Spielberg movie A.I.. Godawa begins by summarizing the plot of A.I., explaining that a boy robot, raised in a human family, goes on a quest to find a mythical blue fairy who he believes will convert him into a “real boy.” The author goes on to highlight the philosophical and theological issues raised by the film, such as “the idea that we all live in a materialistic universe” and that meaning does not exist in reality but is rather created by complex machines.