This series by Denis Alexander reflects on advancements in genomics as well as their theological implications. He focuses on the relatedness of hominin genomes, arguing that this does not interfere with the image of God in humans. The image of God depends more on the capacity for relationship and covenant, not on a list of particular physical qualities. He then discusses why the recent studies of genomics provide “no grounds for genetic determinism.”

Were one to propose creation by means of theistic evolution, some of the presuppositions for these responses to the problem of evil no longer function. Therefore, advocating some form of theistic evolution poses problems for standard explanations of the problem of evil.

In this series, Ted Davis identifies the history, core tenets and assumptions about the Intelligent Design view.

The tension generated by our understanding of God’s character, as revealed in the Bible, and by the reality of the natural world around us has been the focus of much debate within the Christian church since the first century. This series examines critically several of the proposed solutions to this problem, viewing them from the perspective of a geologist, paleontologist, and orthodox evangelical Christian.

As I stressed in my column about the YEC view, creationism is ultimately about theodicy—it’s not only about theodicy, to be sure, but the belief that animals must not have suffered and died before Adam and Eve committed the first sin is crucial to the “young” in Young Earth Creationism. To a significant degree, Theistic Evolution is also about theodicy.

This exchange brings together related essays on death in light of evolution and Scripture from Southern Baptist theologian Dr. John Laing. Laing argues that evolutionary theory requires death to play a central role in the creation of new life, but sees Scripture depicting death only "as an invader, disturber of peace, and a force of evil." A BioLogos response is given by Dr. Jeff Schloss.

Today’s post features a preview of the updated Question, "Did death occur before the Fall?", revised by Senior Web Consultant and Writer Deborah Haarsma. This question provides an overview of the issue and points readers to more resources within and beyond the BioLogos website.

Many Christians believe that they face a painful choice-- either life was designed by God or it is an evolutionary product of natural selection. Charles Darwin himself believed in this dichotomy, and people ever since have felt the need to "choose sides". However, looking back at history, we find that one of Darwin's chief scientific colleagues, Asa Gray, did not share this perspective. In this three-part essay, part 1 charts the relationship of Asa Gray and Charles Darwin. Part 2 describes Darwin's struggle with the problem of natural evil and design in nature, and part 3 explores how Asa Gray was able to embrace evolution without rejecting the idea of design.

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

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.

My students twinge and recoil a bit at the thought that persons with disabilities can be made in God’s image. “They just don’t look like it,” they say, zeroing in on what is physically seen.

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 wish to question whether or not it is possible for the image of God to be produced through the evolutionary process apart from the special intervention of God.

I ask the question, “Why is the universe so special?” Now scientists don’t like things to be special; we like things to be general, and our natural anticipation would have been that the universe is just a common specimen of what a universe might be like.

Design arguments have been around forever and expressed in various ways. Most of them fall into what we call natural theology, which is the process of inferring something about the existence and nature of God by the inspection of nature.

I will take some time to clarify exactly how Michael Behe, the biochemist and Intelligent Design (ID) proponent who has most extensively developed the "irreducible complexity" argument, uses the term.

Physical death is a necessary and, perhaps, disconcerting element of the evolutionary process for many Christians. It is difficult to imagine a perfect and loving God designing such a universe where forces such as natural death and entropy operate.

When we get stuck on the idea of having biological ancestors, we can miss the point that being made in the image of God is a relational quality, not a biological trait. We can communicate and have a relationship with God, and we can reflect his character and represent him to the rest of creation.

In today's video, Oxford physicist Ard Louis discusses the famous debate between renowned evolutionary biologists Stephen Jay Gould and Simon Conway Morris over the idea of evolutionary convergence.