Written by BioLogos Fellow of Biology Dennis Venema, this series of posts is intended as a basic introduction to the science of evolution for non-specialists.

Is the contemporary theory of evolution an example of good science? Biologist Michael Buratovich explore this question in a well-researched two part essay.

So what then does Resurrection mean? For Benedict it represents a new dimension of reality breaking through into human experience. It is not a violation of the old; it is the manifestation of something new.

Congratulations to the 37 winners of the Evolution & Christian Faith (ECF) grants competition! ECF is a new BioLogos program designed to support projects and network-building among scholars, church leaders, and parachurch organizations.

A common argument leveled against the theory of evolution is that scientists have not been able to produce transitional fossils that show the change of one species into another. In this podcast, we address a common misconception about what transitional fossils actually are.

The God who created the cosmos is the God who came to us as a child in Bethlehem.

In the mid-seventeenth century, John Mayow conducted a series of experiments in which he showed that burning candles in bell jars consumed one-fifth of the enclosed air before extinguishing. Remarkably, mice placed in bell jars did exactly the same thing...

The BioLogos Foundation explains to the findings of the Encyclopedia of DNA Elements (ENCODE) project and responds to the claims that its discoveries challenge the theory of evolution, especially regarding so-called "junk DNA".

The Denisovans, an extinct hominid group that interbred with modern humans, made the news again lately with the publication of a more detailed study of their genome. One of the many interesting findings was that the Denisovans share the same chromosome 2 fusion that modern humans have.

“I flatter myself,” Hume triumphantly proclaimed, “that I have discovered an argument . . . which, if just, will, with the wise and learned, be an everlasting check to all kinds of superstitious delusion, and consequently, will be useful as long as the world endures.”

In this talk, Professor Plantinga addresses the fact that many contemporary thinkers—including many theologians—believe that God cannot perform miracles, providentially guide history, or interact in the lives of people, as these activities would be contrary to science. Plantinga, on the other hand, makes the case that this popular view is mistaken; excluding divine action in the world is not a central feature of natural science itself, but a philosophical or theological preference that has been added on to science (and can just as readily be removed). Plantinga concludes that it is completely logical to accept the miracles of the Bible and support contemporary science.

When they imagine evolution, many Christians picture novelty: new species arising over time, or speciation events. But as the most recent Southern Baptist Voices exchange makes clear, many Christians also focus on the role of death in evolution—something that can be a stumbling block.

Not only are evolution and biblical faith compatible, but committed Christians have been at the forefront of evolutionary science ever since Darwin published On the Origin of Species in 1859. This series looks at David Lack, an ornithologist and devout Christian who contributed greatly to the understanding of Darwin's finches.

In this series, James Kidder provides an intriguing study on transitional fossils and the evolutionary history of modern humans. He begins by discussing the fossil record, explaining how new forms are classified. He then explains the physically distinguishing trait of humankind—bipedalism. From the discovery of Ardipithecus, the earliest known hominin, to the australopithecines, the most prolific hominin, Kidder focuses on the discovery, the anatomy, and the interpretation of these ancestral remains.

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.

Does God need to supernaturally "intervene" in order to bring about the diversity of life that we observe today? Is that kind of action different from God’s ordinary action? We begin our three-part series with Robert John Russell’s description of how views of divine action have changed throughout history, excerpted from his book Cosmology: From Alpha to Omega. Part 2 addresses why “intervention” in the natural world is a problem philosophically, theologically, and scientifically; and Part 3 explains Russell’s own theory of divine action in the natural world.

We think that God created all living organisms, including humans, through the evolutionary process. But acceptance of creation through evolution does not mean that we reject the notion of a miracle-working God. On the contrary...

One of the challenges for discussing evolution within evangelical Christian circles is that there is widespread confusion about how evolution actually works. In this installment we explore how evolution is a theory in the scientific sense, how it is supported by converging lines of evidence, and how it can make accurate predictions about the natural world, using whale evolution as an example.

A common challenge to evolutionary theory is that while life does indeed change over time (what is known as microevolution), no one has ever seen one species evolve into another species (macroevolution).

Now that we have covered significant ground with respect to what various classes of pseudogenes are and how they arise, we are now able to properly evaluate antievolutionary arguments put forward in an attempt to discredit these lines of evidence for evolution.