Series: Evolution Basics (46 entries)
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.
For Augustine, the literal sense of scripture is not a scientific narrative of physical reality, but a liturgical and poetic narrative of God’s awesome power at the dawn of history. This is a vital thread in the story of how to read Genesis.
Christ is the reason the natural sciences work: he is the source of the laws of nature, and he contains and underpins the natural sciences. Christ is the pattern for all created things, while the Spirit – his presence in the created world – breathes the divine fire into the equations.
This weeks in Origins news: studies of a skeleton uncovered in 2007 provide clues about rapid human evolution in the Americas, our climate and Christian stewardship, a few BioLogos folks give interviews, and some cool links to miscellaneous finds.
We must press beyond the various creation narratives in the Hebrew Bible, including the final chapters of Job, to the picture of God revealed in the New Testament—the Creator who does not rationally explain away the scandal of suffering but who instead enters into it.
This week in our Origins News Roundup: News of new nucleobases, the future of synthetic biology, and some healthy dialogue and critique of certain aspects of modern science.
Today’s Origins News Roundup features a tour of trending topics in neuroscience, from commentaries and questions made recently by popular media to developments in neuroengineering and the BRAIN initiative.
We now take for granted an understanding of the Christian story that was largely worked out by Paul and later theologians. Even though the Gospels were composed after Paul’s letters, they were concerned to tell the story itself in all its strangeness as it had been preserved by the first generation of Christians. And what we find in the stories themselves is the shock and wonder and surprise that the resurrection caused.
Four Views on the Historical Adam shows that evangelical Christians are far from agreeing on the particulars of Adam and Eve. But this book also makes clear that there is strong agreement among evangelical Christians on the fundamentals of the Christian faith. We agree that all Scripture is inspired by God and authoritative, even while disagreeing on the interpretation of some passages.
The key point of continuity between redemption and creation is the idea that the future can be different from the past, i.e., the key is eschatology. More abstractly put, God does new things.
Collins poses, as the central question of his book: “In this modern era of cosmology, evolution, and the human genome, is there still the possibility of a richly satisfying harmony between the scientific and spiritual worldviews?”
“I believe it is fair to conclude that the supposed threat posed to human free will and moral responsibility from the very much work-in-progress social and cognitive human sciences is quite overblown.”
The idea that the story we know is only the very beginning raises a new question in place of Feynman’s objection that Christianity is provincial. Is it presumptuous to claim that in such a grand universe, possibly with intelligent life arising in many places, the redemption and transformation of the entire cosmos starts here, on our pale blue dot?
A deep love for scripture, coupled (ironically) with a lifelong struggle with religious doubt, led Robert Boyle to write several important books relating scientific and religious knowledge. We explore aspects of this fascinating interaction.
This entry was originally posted on February 17, 2010. In this video conversation, Jeff Schloss makes the observation that when we use the term “evolution”, it is not always exactly clear what we are actually discussing unless we denote the intended usage.
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.
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.
The evidence suggests that God has chosen to work through a random process, one which involves the routine creation and destruction of millions of cells that never get used. This is the ordinary means by which God maintains our health. The miracles of healing recorded in the Bible are miraculous precisely because they don’t occur by this normal, natural process.
The problem is that as human beings, we know that goodness exists, so it must be accounted for, and if one is a staunch believer in scientism, it must be accounted for scientifically.
Once we have a scientific hypothesis for how something exists, it is tempting to make the philosophical inference that this is also why it exists.