Over the next few months, with permission from Yale University Press, BioLogos will offer edited versions of chapters from John Polkinghorne's best books, Belief in God in an Age of Science and Theology in the Context of Science, in order to help readers delve more deeply into some of his most important ideas.

Astronomers have many different methods for measuring the age of various objects in the universe, and they all support ages of billions of years, not thousands. Even if the assumptions of one or two methods were faulty, it is highly unlikely that all of the methods would be affected.

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.”

In this three-part series, Cal DeWitt offers insights and examples of why science and ethics must work together to help us make informed, practical decisions within our society. DeWitt’s science-ethics-praxis model provides a framework by which we can live more effectively as God’s stewards.

In this series, David Buller pays careful attention to the original language and cultural context of Genesis 2, revealing that our responsibility to care for creation is a sacred task given to us by God, not merely a modern secular activity. By taking Scripture seriously, we learn that we have a God-given mandate to be diligent stewards of His creation.

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 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.

Trinitarian theology and the image of God are important, non-essentialist resources to help us think about the distinct place of humanity in creation.

At a press conference on July 4, 2012, and with 99.99994% confidence (5 sigma), CERN announced the discovery of a particle consistent with that of a Higgs boson (a.k.a. “the God particle”). This is very exciting for elementary particle physicists. But what is the Higgs particle, and what is its meaning?

The discovery of the Higgs boson would certainly be a breakthrough for particle physics and cosmology, but would such a finding also radically redefine theology’s understanding of God or challenge the existence of such a deity? Is there actually any theological or religious significance in Higgs physics at all?

Over the last two weeks, the Forum has explored the imago Dei from various perspectives. Today’s post features a preview of the updated Question, “How could humans have evolved and still be created in the ‘ Image of God’? written by Senior Web Consultant and Writer Deborah Haarsma.

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.

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.

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”.

I wish to question whether or not it is possible for the image of God to be produced through the evolutionary process apart from the special intervention of God.

Many people use the words "dominion" and "subdue" as "unconditional permission to use the world as they please." I came to realize, like many, that such an interpretation is contradicted by the rest of the Bible.

Today we have a chance to witness a special moment in history as Venus transits across the disk of the Sun for people across the world to see. Not only is this process of discovery exciting for natural science, but it has profound theological ramifications as well.

Some criticized John for his theistic evolutionary position and even his appreciation for Darwin. But Stott saw no contradiction between his own commitment to the authority of Scripture and his openness to God’s use of evolution in His creative process.

I ask the question, “Why is the universe so special?” Now scientists don’t like things to be special; we like things to be general, and our natural anticipation would have been that the universe is just a common specimen of what a universe might be like.

BioLogos is pleased to share excerpts from Karl Giberson’s book The Wonder of the Universe: Hints of God in a Fine-Tuned World. It presents a two-part argument: in the first section Giberson outlines the history of our understanding of the universe, emphasizing the reliability of our knowledge of its properties and its history. In particular he outlines the remarkable evidence of design. In part two of the book, however, he discusses the complexities of drawing inferences from the design of the universe, cautioning against arguments that fine-tuning of the universe proves the existence of God.