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.”

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.

This exchange brings together related essays on death in light of evolution and Scripture from Southern Baptist theologian Dr. John Laing. Laing argues that evolutionary theory requires death to play a central role in the creation of new life, but sees Scripture depicting death only "as an invader, disturber of peace, and a force of evil." A BioLogos response is given by Dr. Jeff Schloss.

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”.

If death did not exist before Adam and Eve, how could God have used evolution to create man? And what about predators and natural catastrophes such as the mass extinction of the dinosaurs?

In this series, Pete Enns discusses what it means to be made in God’s image according to Genesis 1:26-27. These verses show that humans are made in God’s image in order to rule over all creation as representatives of God. He argues that humanity’s image is not wrapped up in their soul, but in their role as caretakers. In this discussion, he mentions that God commands Israel to make no graven images to represent God because humans are living images themselves. Ultimately, Jesus is the perfect image of God, and humans are called to live in Christ.

This series, written by Bethany Sollereder, seeks to address this question: “How could God create through a process that involves so much pain and death?” She first presents the two drastically opposite worldviews held by theologians and scientists. She also reflects theologically on how a world created through evolutionary means can be good, and concludes with some thoughts concerning the Fall, physical decay and spiritual death.

In this video conversation, N.T. Wright suggests that what the book of Genesis and the apostle Paul mean by humans "bearing the image of God" is less a static picture and more of a creative, dynamic proposition-- specifically, how we "reflect" God into the world.

Death has occurred since the first breath of biological life (and some would say since the first “breath” of cosmological life), long before Adam inhaled. Ironically, therefore, death must be a part of God’s good creation. Moreover, human death due to sin must be something different than the physical death we all die.

"Why would the omnipotent Creator of the universe use such a wasteful (and cruel) process of survival of the fittest to bring about the higher forms of life? This view of 'theistic evolution' goes against God's very nature -- and logic itself."

Genesis 1:26-27 reads: "Then God said, `Let us make man in our image, in our likeness, and let them rule over the fish of the sea and the birds of the air, over the livestock, over all the earth, and over all the creatures that move along the ground.' So God created man in his own image, in the image of God he created him; male and female he created them."

The meaning of the “image of God” has been debated for centuries in the church. A common view is that the image of God refers to the human abilities that separate us from the animals. However, scientists have found that abilities like communication and rationality are also present in animals on a basic level. Plus, theologians do not see the image of God as human abilities. Some theologians see the image of God as our capacity for a relationship with God. Other theologians see it as our commission to represent God’s kingdom on earth. Both of these theological positions are consistent with scientific evidence. Whether God created humanity through a miracle or through evolution, God gave us our spiritual capacities and calls us to bear his image. (Updated June 25, 2012)

When we get stuck on the idea of having biological ancestors, we can miss the point that being made in the image of God is a relational quality, not a biological trait. We can communicate and have a relationship with God, and we can reflect his character and represent him to the rest of creation.

My students twinge and recoil a bit at the thought that persons with disabilities can be made in God’s image. “They just don’t look like it,” they say, zeroing in on what is physically seen.

In this message, John Piper, one of America's most loved pastors explores the sense in which creation "begs for completeness."

This sermon is a clear reminder that we each have a choice. We can work to build cities that celebrate God’s love for us (the lineage of Seth), or we can live in the destructive lineage of Cain. May the spirit of prayer, humility, and love characterize the world’s cities on this the tenth anniversary of America’s most stark example of “The Tale of Two Cities.”

Dr. Keller explains several crucial implications that result from the radical idea that humans have been made in the image of God.

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.