Evolution, Atonement, and the Redemption of All Creation (Part 1)
The point is that the ‘Fall’ reaches backward into the evolutionary history of the world, as well as pointing forward as a shadow on human history.
Pope Francis's June 2015 encyclical has stirred international conversation on how science and faith come together on the question of ecology and climate change. This short series features several responses from friends of BioLogos, including world-renowned Christian climate scientist Katharine Hayhoe. The series concludes with closing thoughts by BioLogos content manager Jim Stump.
Collection of the best articles of the past several weeks on science (and faith) from around the web.
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.
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.
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.
Some criticized John for his theistic evolutionary position and even his appreciation for Darwin. But Stott saw no contradiction between his own commitment to the authority of Scripture and his openness to God’s use of evolution in His creative process.
Humanity faces tremendous moral dilemmas today, and science has relevance to most of them. As followers of Christ, we understand that our lives are entrusted to us for a short time, and that we will give an account for the things we do.
In 1967, biologists Roger Payne and Scott McVay discovered that humpback whales “sing” and published recordings of the whales’ complex vocalizations, after which “whale song” quickly entered the popular consciousness and helped propel the “save the whales” environmental movement forward.
Scholar and musician Jeff Warren addresses the questions of how music is meaningful, and where that meaning resides, by looking at the popular ideas that musical meaning is entirely subjective to the listener and that the meaning of music can be universal. He also explores the recent trend of attempting to explain music via neuroscience. Finally, he looks into the reasons why music continues to play such a critical role in the worshiping life of the Church.
Thomas Aquinas (1225-1274) was the foremost Christian scholar of the High Middle Ages and is today regarded as a "doctor" of the Catholic Church. No, Aquinas was not a materialist neuroscientist, but he understood the intimate interdependence of mind and body.
Genesis 2:2-17 places an interesting emphasis on work—not only does God work to bring about all creation, but also, man is called to the task of caring for God’s world.
Let me briefly suggest three elements in the pine savanna ecology that Christians may take as prompts for meditation on life in Christ.
The religion-environmental movement is powerful exactly for these reasons. When people are motivated by a deep-rooted desire to worship God, they are willing to invest time, energy and emotion to what they believe is the right thing to do.
Seven years ago, fellow filmmaker Terry Kay Rockefeller and I set out on a voyage of discovery that would result in RENEWAL, the first feature-length documentary about America’s religious-environmental movement.
As an evolutionary biologist I am fascinated by the emergence of cognitive abilities that make us so distinctive from other living species. There are, however, risks in making up evolutionary "just-so" stories to explain the origins of complex human beliefs.
As much as I love the fertilized soccer green at the foot of the library, I can’t imagine Gordon College without the woods and wetlands. They are our best classrooms.
Interestingly, I find this sort of cynicism about climate change especially prevalent among Christians. Why is this?
As we mark the 40th anniversary of Earth Day, we’d do well to remember that it was successful because of its remarkable grassroots response. We’ve all become aware of the daily choices we encounter where we could all do our part.