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.

There’s a word beneath the water, and the Bow River belongs to God. Have you been listening?

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.”

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

The language of a collapsing universe is related to the end of the old covenant and the coming of the new covenant as God’s “new world order.”

The Queen had only one way of settling all difficulties, great or small. “Off with his head!” she said, without even looking round

If God himself is willing to die, particularly in such a gruesome way, then perhaps we should at least consider the possibility of God allowing the death of other creatures, too. But would this really be compatible with what we know of God through Scripture?

During his seminary education, Dr. Murphy also gained a deeper understanding of Luther’s theology of the cross, and he realized that it’s really the best way to approach the science and theology dialogue.

Speaking in parables is indeed similar to an artist’s craft. They create impressions, whole new worlds of meaning intended to turn old worlds on their heads.

Classical Christian orthodoxy as expressed in the Creeds begins at the beginning: nature owes its existence to and is sustained by Jesus Christ. One implication is that the best way of finding out about nature is to look at nature.

Since the sermon is the main component used to build the congregation’s collective approach to understanding how the church relates to the world, I want to take a few moments to lay out what has worked in my preaching and what has not when it comes to science, and more specifically, the subject of evolution.

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.

The six-part series by Dr. Keller considers three main clusters of questions lay people raise with their pastors when introduced to the teaching that biological evolution and biblical orthodoxy can be compatible. As a pastor and evangelist, Keller takes these concerns seriously and offers suggestions for addressing them without requiring believers to adopt a particular view or accept a definitive answer.

A combination of observation and interpretation can help us better appreciate the way the whole world speaks of the glory of its Creator, including those parts we are inclined to find supremely inglorious.