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

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.

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?

In this video, Aaron Daly offers his thoughts on theistic evolution, creation, and how Christians should handle disagreements over these issues. Most of all, Aaron highlights the need for love in our discussions with one another, especially when we disagree.

In this series, Dennis Venema describes his personal journey that took him away from the Intelligent Design arguments toward the evolutionary creation worldview. Through careful and honest research, he discovered ID scientific reasoning to be analogy-based, in sharp contrast to evolutionary science, which was supported by concrete data. After accepting this view, God’s presence ever strengthened him as he explored the compatibility between the Bible and God’s creative mechanism.

Media-hungry atheist, creationist and religious fundamentalist provocateurs have dominated the science and religion narrative for the past decade. A recently published large-scale survey of college students, however, finds that the call to arms has fallen on deaf ears.

Many evolutionary critics have identified the Cambrian Explosion as a stumbling block to the theory of evolution, arguing that the “expected transitions between major invertebrate phyla are absent, and that the suddenness of their appearance in the fossil record demonstrates that evolutionary explanations are not viable.” Keith Miller argues that the Cambrian Explosion is not so problematic as these opponents claim after all.

Robert C. Bishop explains that many believe two things about creation: that the universe was created out of nothing by God and that he accomplished this in six days. This overly simplistic view does not do the robust Doctrine of Creation (DoC) justice, and it unnecessarily hinders much of the dialogue between evolution and Christianity. Bishop “recovers” the DoC by exploring the limitations of creation, God’s sovereignty in the process, God’s Trinitarian activity and ongoing purpose for his creatures, and the salvation of creation in space and time.

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.

To understand and apply Genesis 1 correctly, we have to consider issues of genre and intention. Too often these chapters are read as if they present a purely straightforward historical and even scientific account of cosmic and human origins.

In this three part series, geologist Stephen Moshier critiques John MacArthur’s articles on uniformitarianism, while offering an alternative perspective on the principle. He exposes faulty conceptions about and misleading definitions of uniformitarianism. Gregory Bennett further defends the idea of an old earth as Biblical and focuses on the unchanging nature of God. He also discusses the Scriptural doctrines of creation and God’s providence.

We at BioLogos believe that God used the process of evolution to create all the life on earth today. While we accept the science of evolution, we emphatically reject evolutionism. Evolutionism is the atheistic worldview that says life developed without God and without purpose. Instead, we agree with Christians who adhere to Intelligent Design and Creationism that the God of the Bible created the universe and all life. Christians disagree, however, on how God created. Young Earth Creationists believe that God created just 6,000 to 10,000 years ago and disagree with much of mainstream science. Supporters of Intelligent Design accept more of evolutionary science, but argue that some features of life are best explained by direct intervention by an intelligent agent rather than by God's regular way of working through natural processes. We at BioLogos agree with the modern scientific consensus on the age of the earth and evolutionary development of all species, seeing these as descriptions of how God created. The term BioLogos comes from the Greek words bios (life) and logos (word), referring to the opening of the Gospel of John. “In the beginning was the Word, and the Word was with God, and the Word was God. He was with God in the beginning. Through him all things were made.” (Updated on March 1, 2012)

In his sermon, Dave Swaim discusses the early chapters of Genesis that seemingly contradict scientific evidence, and he suggests that Christians have simply asked the “wrong questions” about this ancient text, which has led to warfare between the two. In light of this, Swaim wraps up his sermon with the three concluding points that he feels sums up the Biblical truth of creation: there is an all-powerful God, he has a perfect plan, and he has given us his love through Jesus Christ.

Philosopher Robert Bishop explores the Biblical doctrine of creation, which he describes as "perhaps one of the most helpful pieces of theology for thinking about science", and describes why the doctrine needs to be recovered from narrower, contemporary interpretations of creation.

In these two brief video Conversations, John Walton discusses the problem of trying to integrate ancient scripture with our modern worldview.

In this video Conversation, N.T. Wright explores how the ancient Jewish audience read Genesis before and up to the time that Jesus arrived. He asserts that readers of Genesis today who focus simply on the number of days of creation and whether there is evidence in the text pointing to an old or new earth—are in effect not reading the complete text.

John Walton offers some important reminders in this video with regard to how we should approach a reading of the book of Genesis. While it is a text that is written for us—in the sense that it was written for all people in all times and places—it was not written to us.

Genesis 1 and 2 tell the story of creation, and it says things that are at odds with what modern people know to be true of the world and universe around us. One of those issue concerns the second day of creation (Genesis 1:6-8), where God made the "expanse" or the "firmament".

In the ancient world people were inclined to be much more interested in issues like order, functions, roles and general operations than in the material stuff of the physical world. Because of this, even their thinking about creation is more focused on the functional rather than the material.