The world is not full of items stamped “made by God”—the Creator is more subtle than that—but there are two locations where general hints of the divine presence might be expected to be seen most clearly. One is the vast cosmos itself, with its fifteen-billion-year history of evolving development following the big bang. The other is the “thinking reed” of humanity, so insignificant in physical scale but, as Pascal said, superior to all the stars because it alone knows them and itself.

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.

The Galápagos Islands were not a distinct “center of creation,” but a workshop for evolution in which an ancestral species made it to the yet uncolonized island and underwent a massive degree of speciation to adapt to the environment of the island. This is precisely what one would expect if the species of islands had arisen by evolution.

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.

Right on this tabletop, you could make materials that by current manufacturing processes would otherwise cause a great amount of environmental hazard … In 50 years, we should be able to do things in ways we don’t do them now, that will be cheaper, less toxic, less polluting, more efficient, and so forth…

In this video conversation, N.T. Wright discusses how the Enlightenment worldview -- which clearly separates God from the world -- has impacted our view of Scripture, and why cleaning the "spectacles" through which we view the world can help us see both Scripture and the world more clearly.

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.”

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.

Do you believe in God? If a cadre of outspoken, strong atheists wrote a litmus test for scientists, that might very well be question #1.

In this series, we reexamine the claim made by Intelligent Design proponent Michael Behe to have found a limit to “Darwinian” evolution in light of recent results from the laboratory of Richard Lenski.

To say something is poetic is not to declare it ultimately untrue, futile and meaningless—it is to say it is more profound and meaningful and true than many other modes of expression.

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.

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.

We live in exciting times for a geneticist: more and more genomes are being sequenced, and more and more novel genome-wide analyses are being performed to shed light on what all those newly-determined sequences mean.

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

The discovery of the Higgs boson would certainly be a breakthrough for particle physics and cosmology, but would such a finding also radically redefine theology’s understanding of God or challenge the existence of such a deity? Is there actually any theological or religious significance in Higgs physics at all?

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.