The “Cosmogonic” Form of Genesis 1
In both form and content, then, Genesis 1 reveals that its basic purposes are religious and theological, not scientific or historical.
Collection of the best articles of the past several weeks on science (and faith) from around the web.
Some of the Christian objections to evolutionary creation come from a misunderstanding of what the Bible means when it says “God created”.
When we sit down to read sacred Scripture, we need to develop a rapport with the Bible’s various authors and their worldviews. Otherwise, we will unintentionally demand they communicate in the same manner we do.
Ted Davis traces the interesting (and often disturbing) history of how Christians have used evolutionary science to justify un-Christian views, and makes some suggestions about a better relationship between science and Christian faith.
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.
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.”
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.
It is precisely the recognition of the qualities of elegance, economy and naturalness which solves the problem of the under-determination of theory by experiment, so often pressed by philosophers of science, who sometimes speak of the process of discovery as if it were a dull routine of fitting curves to data points.
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.
Although committed to the principle of sola Scriptura, Calvin recognized that the Bible would have been written in terms its original recipients would have understood. Calvin inherited the medieval cosmology of his time, a way of viewing the world heavily influenced by Greek thought and one which was about to receive shocks from astronomers such as Copernicus and Galileo. But not just yet.
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.
In this three-part series, Cal DeWitt offers insights and examples of why science and ethics must work together to help us make informed, practical decisions within our society. DeWitt’s science-ethics-praxis model provides a framework by which we can live more effectively as God’s stewards.
In this series, David Buller pays careful attention to the original language and cultural context of Genesis 2, revealing that our responsibility to care for creation is a sacred task given to us by God, not merely a modern secular activity. By taking Scripture seriously, we learn that we have a God-given mandate to be diligent stewards of His creation.
In this talk, originally delivered at the BioLogos President's Circle meeting in October 2012, Dr. John Walton discusses the origin stories of Genesis 1-3, and why their focus on function and archetypes mean there is no Biblical narrative of material origins.
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.