My series on Biologos is sort of a multi-headed beast because that's the problem with error: it's never a linear sliver in the body of Christ which you can extract with a sharp razor cut and the quick pinch of a tweezer, or a tick which you can pull off at once if you get a good grip on it the first time. Error, as the New Testament tells us, is more like leaven -- or maybe more like Athlete's foot: you don't just remove it, but you have to clean house and treat the afflicted in order to get it all out.
One of the key matters at BioLogos is the idea of a diversity of readings of the OT -- which is an interesting ploy as already shown in this series. The root of it is the slogan that if guys as diverse as Origen and Augustine could read Genesis non-literally, we can too and still be in the great cloud of witnesses.
My opinion is that this reasoning comes from an application of what is called "the Bauer Hypothesis", or "the Bauer-Ehrman Hypothesis" (hereafter, BEH). For those of you who live in the real world and don't find esoteric battles over the retelling of history either compelling or actually-interesting, BEH was established in the first half of the 20th century by Walter Bauer -- the same eponymous creator of the most significant lexicon of NT Greek in use today, the BDAG. Bauer's thesis -- which he never really substantially proved -- was that if you surveyed the cities in the first three centuries of Christian faith, you would not find Christianity, a unified body of beliefs and practices. You would instead find christianities, a loosely-connected body of beliefs which were not consistent from place to place and which did not all teach the same thing. This is relevant to Bauer because this is reflected in the texts of the New Testament -- there is not one orthodox faith reflected in the texts of the NT, but a diversity of confluent teachings which may or may not harmonize but are nevertheless accepted as all part of the same general faith in this fellow Jesus.
The theory is now called "BEH" because the ubiquitous Bart Ehrman resuscitated the theory after it had been widely disproven in the 70's and 80's. Ehrman's, um, improvements to the theory include the idea that the variation in texts and text-types demonstrates Bauer's thesis, and that we should see the sociological history of Christianity as one in which the narrower view co-opted the ground of "orthodoxy" from the diversity of the earlier age. If we are to return to the source, we should return to a more-diverse Christian faith in which many views -- even conflicting views -- be welcomed in as family.
So when it comes up that Augustine didn't read Genesis literally, (in the view of the BioLogos advocates) we should see that first as part of the diversity which orthodoxy ought to represent -- and not to read too closely to see that Augustine's view is actually much more radically-supernatural than the one BioLogos promotes. When it comes up that Origen read Genesis "spiritually" and not historically, and therefore BioLogos is just doing the same thing, it should not be inquired too deeply what Origen's view includes:
Origen theorized that before God created the universe, he created — before the start of time — a group of rational beings which he called logika, but which might be thought of today as “souls.” These rational beings, Origen suggested, had God-like qualities. With eternity on their hands, they passed time endlessly contemplating divine mysteries. Finally, however, these beings or souls tired of their contemplation and started drifting away from God. Time began. Souls began to have an existence separate and apart from God. The only soul who escaped this fate, Origen argues, was “the soul of Christ” who returned to point the path back to the true function of all souls, all rational beings: contemplation of divine mysteries. [source]Certainly, the advocates at BioLogos wouldn't accept this as even remotely credible -- and whether this is an orthodox view I leave to the open discussion about Origen's own place in the history of Christianity.
The point being that BEH resides among the primary supports of the BioLogos approach -- and BEH is, frankly, a disreputable approach to the history of the faith.
The Heresy of Orthodoxy, which exposes BEH for the unsustainable opinion that it is. D.A. Carson says it "patiently, carefully, and politely [exposes] this shameful nakedness for what it is." I honestly could not have said it better myself.
Köstenberger and Kruger take the time to dismantle the textual and historical misunderstandings which compose BEH, and they do it in a way which any reader can understand. Their well-documented research and arguments frankly outshine the object of their investigation because of the sobriety with which they approach the task.
So as you engage this topic, approach it with this book in-hand. Educate yourself on the history of the text of the Bible and on the origins of orthodoxy -- especially of the text of the Bible and how it was received. But don't let someone who is allegedly serious about "orthodoxy" tell you that that "orthodoxy" is about how inclusive you can be.