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.”

“I flatter myself,” Hume triumphantly proclaimed, “that I have discovered an argument . . . which, if just, will, with the wise and learned, be an everlasting check to all kinds of superstitious delusion, and consequently, will be useful as long as the world endures.”

Does God need to supernaturally "intervene" in order to bring about the diversity of life that we observe today? Is that kind of action different from God’s ordinary action? We begin our three-part series with Robert John Russell’s description of how views of divine action have changed throughout history, excerpted from his book Cosmology: From Alpha to Omega. Part 2 addresses why “intervention” in the natural world is a problem philosophically, theologically, and scientifically; and Part 3 explains Russell’s own theory of divine action in the natural world.

We think that God created all living organisms, including humans, through the evolutionary process. But acceptance of creation through evolution does not mean that we reject the notion of a miracle-working God. On the contrary...

Denis Alexander begins this five part series by discussing both what a model is and whether it is appropriate to use one when building a bridge between scientific truths and theological truths. Providing evolutionary facts about the origins of humans as well as discussing the origin and meaning of Adam in Genesis, he constructs what he calls a Retelling model and a Homo divinus model. Both approaches, he concludes, “suggest that human evolution per se is irrelevant to the theological understanding of humankind made in the image of God.”

Is the human race descended from one ancestral pair in the recent past? Are we, as C.S. Lewis puts it in his Chronicles of Narnia, the “sons of Adam and daughters of Eve”?

God acts in more than one way in the natural world. God sustains the regular patterns of the physical world, but sometimes chooses to act outside of those patterns. God’s regular patterns are what scientists describe as natural laws (like gravity or photosynthesis). God’s actions outside those patterns are usually called supernatural actions or miracles (like raising someone from the dead). Evolutionary creationists believe in the miracles of the Bible and that God can do miracles today. Evolutionary creationists also believe that God is just as involved in the regular patterns of the universe as in miracles. (Updated on March 10, 2012)

What does it mean to be human? For the Christian, the answer is complex. In part, it is a reflection of being created in the image of God. But does the science of human evolution pose a threat to that uniqueness?

They all together cry out in unison with a loud voice—“Created!” However, they also, in a subtle, but persuasive whisper, add the all-important qualifying phrase—“…slowly and not in an instant!”

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 recent decades, scientists have discovered more about the beginnings of humanity. The fossil record shows a gradual transition over 5 million years ago from chimpanzee-size creatures to hominids with larger brains who walked on two legs. Later hominids used fire and stone tools and had brains as large as modern humans. Fossils of homo sapiens in east Africa date back nearly 200,000 years. Humans developed hearths for fire, stone points for spears and arrows, and cave paintings by 30,000 years ago. By 10,000 years ago, humans had spread throughout the globe. Genetic studies support the same picture. Humans share more DNA with chimpanzees than with any other animal, suggesting that humans and chimps share a relatively recent common ancestor. Also, the same defective genes appear in both humans and chimps, at the same locations in the genome—an observation difficult to explain except by common ancestry. Genetics also tells us that the human population today descended from more than two people. Evolution happens not to individuals but to populations, and the amount of genetic diversity in the gene pool today suggests that the human population was never smaller than several thousand individuals. Yet all humans, of all races, are descended from this group. Humanity is one family.

In this brief video “Conversation” Denis Alexander explains that common ancestry does not mean that we are descended from apes, rather, it means that we last shared a common ancestor with them roughly 6 million years ago.

It is obviously important to spend a lot of time discussing the scientific data. But it is also important to deal with the biblical data. Why? Because our expectations about the Bible affect how we handle the scientific data.

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.

It should be noted that indeterminacy does not imply that God does not have foreknowledge of future events. Christians ought not to be uncomfortable with the idea of God interacting with his creation through chance.

This series discusses the importance of unity among Christ’s believers. Ross Hastings, an expert in the areas of both chemistry and pastoral theology, is eager to see the church seek out unity rather than divisions in this science/faith interface. Unpacking Ephesians 4:1-6, he explains that unity in Christ through the Holy Spirit is the primary concern of both Jesus as seen in John 17 and Paul in Ephesians 4, making this matter pressing. He urges all believers to be in agreement that God indeed created, yet to be in dialogue over how that creative process occurred.

In this four part series, David Opderbeck explores the interesting relationship between God and his creation. He first looks at his transcendence over the material world. In one respect, God is completely distinct from all creation, yet he is also immanent, or present within all creation. Another aspect of God reflected in creation is his Triune nature. Just as love, fellowship, and delight exist within the Trinity, so these characteristics are present in the world, and experienced by humans. He completes his thoughts with a discussion about God’s interaction with humans.

... I would exhort these, my fellow conservative evangelical shepherds and thinkers, to set aside all reticence and fear, emerge from anonymity, and storm the forum of discourse, engaging this most pressing matter with vigor, equanimity, and humility. In doing so, know upfront that there will be few handrails to guide; you will not be building upon an extensive precedence of published conservative thought.

I look my students dead straight in the eye and tell them that no matter what, debate within the intellectual sphere cannot and should not take away or diminish the importance of the personal nature of their faith. The intellect, to use a scientific phrase, while necessary for the faith, is not sufficient

In this video Conversation, Denis Alexander asserts that contemporary Christians are not taking the early chapters of Genesis seriously enough.