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.

Andy Crouch examines the life of a scientist based on his experience of walking alongside his wife Catherine, an experimental physicist. That relationship has shown him that a life in science is a journey “into a set of virtues,” of cultivating a specific character suited to the particular demands of research and investigation. Crouch's hope is to persuade pastors and others in the church to prayerfully support the scientific endeavor as a reflection of God’s image in humankind as well as offers some suggestions for ministering to their needs.

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.

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.

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.

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.”

If we can understand the experiences of the people who work every day in the lab, our dialogues concerning science and religion will be far more fruitful.

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?

As an Evangelical and a scientist, Katharine Hayhoe is already a member of a rare breed. As a climate change researcher who is also married to an evangelical Christian pastor, she is nearly one of a kind.

Gregg Davidson and Ken Wolgemuth seek to remove the stumbling block of the Genesis flood in this four part series. Though many believe in an ancient world-wide flood, the evidence given does not hold up to geological scrutiny, but points rather to something regional instead. It is their hope that Christians will not walk away from faith in Christ simply because a global flood is not supported by science. Looking at natural phenomena like the Grand Canyon, salt beds, and fossil deposits, they reveal reasons for these deposits and structures while showing that their origin did not stem from a violent flood that covered the planet.

This BioLogos videocast addresses the age of recently discovered hominid fossils and how scientists are able to obtain those dates.

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

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.

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 am a Christian. I believe that God is the ultimate reality and that the world, including me, was created by God. But this is not just an idle affirmation, a faith statement to be recited in church on Sunday.

Many people use the words "dominion" and "subdue" as "unconditional permission to use the world as they please." I came to realize, like many, that such an interpretation is contradicted by the rest of the Bible.