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.”

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”?

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.

In this series, Kathryn Applegate addresses the concern that randomness implies the absence of God's activity and involvement in the natural world. She begins by clearing up some common misconceptions about the concept of "randomness", and later focuses on the mechanisms of the immune system to demonstrate that God works through random processes to preserve life. Far from being an indication of a "godless" universe, one might conclude that randomness is one of God’s favorite mechanisms for creating and sustaining life!

A common argument leveled against the theory of evolution is that scientists have not been able to produce transitional fossils that show the change of one species into another. In this podcast, we address a common misconception about what transitional fossils actually are.

In this series, James Kidder provides an intriguing study on transitional fossils and the evolutionary history of modern humans. He begins by discussing the fossil record, explaining how new forms are classified. He then explains the physically distinguishing trait of humankind—bipedalism. From the discovery of Ardipithecus, the earliest known hominin, to the australopithecines, the most prolific hominin, Kidder focuses on the discovery, the anatomy, and the interpretation of these ancestral remains.

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.

In the mid-seventeenth century, John Mayow conducted a series of experiments in which he showed that burning candles in bell jars consumed one-fifth of the enclosed air before extinguishing. Remarkably, mice placed in bell jars did exactly the same thing...

In this excerpt from the book Delight in Creation: Scientists Share Their Work with the Church, astronomer Deborah Haarsma shares her excitement about recent findings about our universe from a Christian perspective.

Resilient learners and a robust faith can handle challenges. But the faith of the students my professor described was different— strong, but brittle; it did not have the resilience that comes through testing.

Gregg Davidson and Ken Wolgemuth seek to remove the stumbling block of the Genesis flood in this four part series. Though many believe in an ancient world-wide flood, the evidence given does not hold up to geological scrutiny, but points rather to something regional instead. It is their hope that Christians will not walk away from faith in Christ simply because a global flood is not supported by science. Looking at natural phenomena like the Grand Canyon, salt beds, and fossil deposits, they reveal reasons for these deposits and structures while showing that their origin did not stem from a violent flood that covered the planet.

How can it be that two things we love and treasure—two things that are absolutely central to ourselves and the lives we’ve built—seem so often to be at odds with each other?

If they left their children in the public classroom, should they as concerned parents, as committed Christians, as agents of truth and light in this dark world, remain quiet or should they speak out?

Many Christians believe that they face a painful choice-- either life was designed by God or it is an evolutionary product of natural selection. Charles Darwin himself believed in this dichotomy, and people ever since have felt the need to "choose sides". However, looking back at history, we find that one of Darwin's chief scientific colleagues, Asa Gray, did not share this perspective. In this three-part essay, part 1 charts the relationship of Asa Gray and Charles Darwin. Part 2 describes Darwin's struggle with the problem of natural evil and design in nature, and part 3 explores how Asa Gray was able to embrace evolution without rejecting the idea of design.

The BioLogos Forum is pleased to present this infographic about the current anthropological understanding of human evolution, which takes into account research into both physiological and cultural developments among our ancient ancestors.

This BioLogos videocast addresses the age of recently discovered hominid fossils and how scientists are able to obtain those dates.

There is a sense in which we look at Temma and we want to affirm that she is made in the image of God by denying that the image of God has anything to do with her physical, material body.

At the center of the theological and cultural controversy surrounding biological evolution stands the question: “How do human beings—creatures uniquely created in the image and likeness of God—fit into the scientific picture of life’s origins and development?” In this three-part series, Dr. Joshua Moritz endeavors to address this question by exploring what Scripture means—and does not mean—by the designation “image and likeness of God”.