Evolution in the Holy Land
All creation is the doings of God’s hands, no matter how he did it. When I look at a painting, I can connect somehow with the painter, and the same goes with the universe and God.
Science is an honest and noble pursuit, evidence of human intellect and curiosity, and to turn away from these is to deny a very important part of who God created us to be in the first place.
My childhood in the evangelical church gave me the toolkit that led me to eventually accept the evidence for evolution, and marvel at the God who created it all.
Recent high-school graduate Jacob shares about his journey from young-earth creationism to evolutionary creationism, and how his faith was challenged and strengthened along the way.
New BioLogos content editor Brad Kramer reviews Chapter 1 of “Surprised by Scripture” by NT Wright, and sees Wright’s work as a signpost for the future of the science/faith debate.
Read about the death of Wolfhart Pannenberg, still debating creation and evolution, and a really big dinosaur discovery.
For Augustine, the literal sense of scripture is not a scientific narrative of physical reality, but a liturgical and poetic narrative of God’s awesome power at the dawn of history. This is a vital thread in the story of how to read Genesis.
Christ is the reason the natural sciences work: he is the source of the laws of nature, and he contains and underpins the natural sciences. Christ is the pattern for all created things, while the Spirit – his presence in the created world – breathes the divine fire into the equations.
The new Gallup survey shows in broad strokes the challenge we face. But more nuanced surveys find that only 8% of Americans are convinced creationists whose beliefs are dear to them, and only 4% are convinced atheistic evolutionists whose beliefs are dear to them. The vast majority of Americans are not sure of their position and are open to a conversation.
We are searching for a qualified candidate to serve as Content Editor, beginning August 1.
We need to hear stories from others who have wrestled with evolution and Christian faith. What arguments made them change their views on science? How did they hold fast to their relationship with God? The essays in this series will eventually comprise a book, provisionally titled, “Evolving: Evangelicals Reflect on Evolution.”
We now take for granted an understanding of the Christian story that was largely worked out by Paul and later theologians. Even though the Gospels were composed after Paul’s letters, they were concerned to tell the story itself in all its strangeness as it had been preserved by the first generation of Christians. And what we find in the stories themselves is the shock and wonder and surprise that the resurrection caused.
Collins’ original use of the term “BioLogos” was as an alternative label for the position often known as “theistic evolution.” Now this gets a bit confusing as “BioLogos” became the name for our organization that Collins founded (after the publication of this book). We continue to be dissatisfied with the label “theistic evolution” because as Collins said, most non-theologians are unsure how the term “theist” “could be converted to an adjective and used to modify Darwin’s theory.”
Four Views on the Historical Adam shows that evangelical Christians are far from agreeing on the particulars of Adam and Eve. But this book also makes clear that there is strong agreement among evangelical Christians on the fundamentals of the Christian faith. We agree that all Scripture is inspired by God and authoritative, even while disagreeing on the interpretation of some passages.
The key point of continuity between redemption and creation is the idea that the future can be different from the past, i.e., the key is eschatology. More abstractly put, God does new things.
Does BioLogos believe that God is the creator? Yes, all Christians believe this; the question is, how did God create?
So what is BioLogos? Well it all began with a scientist and a book.