In this essay, Godawa argues that the decreation language of a collapsing universe with falling stars and signs in the heavens was actually symbolic discourse about world-changing events and powers related to the end of the old covenant and the coming of the new covenant as God’s “new world order.” In this interpretation, predictions of the collapsing universe were figuratively fulfilled in the historic past of the first century.

Professor Denis Lamoureux presents the theory of evolutionary creation, which claims that the Father, Son, and Holy Spirit created the universe and life through an ordained, sustained, and design-reflecting evolutionary process. The view of origins, says Lamoureux, fully embraces both the religious beliefs of biblical Christianity and the scientific theories of cosmological, geological, and biological evolution.

"As a Christian and a biblical scholar, I care both about Scripture as truth and about the ongoing scholarly conversation regarding the composition of the Hebrew Scriptures. And so, when I was asked to speak on the story of creation in Genesis 1, I welcomed the opportunity to give my thoughts on the interaction between this text and its ancient Near Eastern context."

Hastings provides a biblical and theological basis for healthy and fruitful dialogue on the theology and science of origins.

Geologists Davidson and Wolgemuth address the widely promulgated notion that the Flood can account for the earth’s complex geology, and that all genuine Christians should accept this viewpoint.

Philosopher Robert Bishop explores the Biblical doctrine of creation, which he describes as "perhaps one of the most helpful pieces of theology for thinking about science", and describes why the doctrine needs to be recovered from narrower, contemporary interpretations of creation.

Science and Religion scholar Denis Alexander presents two models for relating Adam and Eve with the findings of contemporary anthropology. This essay was presented at the November 2010 Theology of Celebration Workshop

In this essay, Hastings looks at “front edge” areas for promoting healthy dialogue in the field of science and Christian theology, areas which are specifically theological in nature.