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.
Jim Stump explores the meaning of the Lenten season from the perspective of evolutionary creation.
Here are some of the best responses from around the web to David's Barash's controversial editorial about God and Evolution in the New York Times.
If discussions of science and religion sometimes get bogged down in Genesis, perhaps that is because they have not made the preparatory journey through the rich material of the Wisdom books.
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.
Some people who brook no “god of the gaps” arguments anywhere else look to these three moments as more reasonable places to insert God into natural processes: God spoke matter/energy into existence, God made life out of lifeless matter, and God breathed a soul into human beings.
Sometimes, out of fear or some sense of being required to defend our position, Church leaders and teachers have hastily set up a boundary marker around some doctrinal theory which they have confused as a core doctrinal issue.
“It’s tempting to think that the church needs to decide quickly which of these [original sin] scenarios is right, and which ones must be wrong. I believe the church is better served by taking its time, holding several different scenarios in tension for a while as we think through the implications of each.”
Critics of Christianity look to evolution to show how the emergence of human life on earth demanded enormous ruin and ravage, billions of years of apparent waste and futility, species extermination and organism road kill. Not only was the massive dying off rampant, it’s mandatory too.
The gift of Love must be the gift of freedom, the gift of a degree of letting-be, and this can be expected to be true of all creatures to the extent that is appropriate to their proper character. It is in the nature of dense snow fields that they will sometimes slip with the destructive force of an avalanche. It is the nature of lions that they will seek their prey. It is the nature of cells that they will mutate, sometimes producing new forms of life, sometimes grievous disabilities, sometimes cancers.
These excerpts from Origins: Christian Perspectives on Creation, Evolution, and Intelligent Design, written by BioLogos president Deborah Haarsma and her husband Loren Haarsma, offer a sampling of the book's many topics, from exploring our disagreements and agreements on origins as Christians to explaining scientific processes to looking at how we read Genesis.
This ongoing series written by historian Ted Davis begins with a brief synopsis of his personal background, and then goes on to reveal his passion for debunking “the now-common view that the history of science and Christianity is one of ongoing, inevitable conflict.”
Were one to propose creation by means of theistic evolution, some of the presuppositions for these responses to the problem of evil no longer function. Therefore, advocating some form of theistic evolution poses problems for standard explanations of the problem of evil.
In this five-part series, David Williams responds to the book The Magician’s Twin: C.S. Lewis on Science, Scientism, and Society by John West and the Discovery Institute, showing that C.S. Lewis was a very complicated thinker whose views are hard to line up exactly with any camp in the current debates over the compatibility of Christian faith and evolutionary science.
If God himself is willing to die, particularly in such a gruesome way, then perhaps we should at least consider the possibility of God allowing the death of other creatures, too. But would this really be compatible with what we know of God through Scripture?
In this series, we reexamine the claim made by Intelligent Design proponent Michael Behe to have found a limit to “Darwinian” evolution in light of recent results from the laboratory of Richard Lenski.
The tension generated by our understanding of God’s character, as revealed in the Bible, and by the reality of the natural world around us has been the focus of much debate within the Christian church since the first century. This series examines critically several of the proposed solutions to this problem, viewing them from the perspective of a geologist, paleontologist, and orthodox evangelical Christian.
The debate is often not about evidence, but about making sure that others do not transgress our interpretive boundaries and insist that we're wrong. We've bitten from the tree of knowledge and we love its taste.