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Biblical Worldview versus Non-Biblical Worldview
Brittany Hertig
THEO 202
Liberty University Online
July 8, 2018
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The understanding of the image of humankind is critical to the understanding of
humanity. In particular, the doctrine of humanity offers an opportunity for Christians to study and
utilize in the course of interaction with the non-biblical views. Erickson outlines three non-
Christian doctrines of humanity: a machine, an animal, and a pawn. To begin with, scientists and
engineers regard humans as machines1
1 Millard J. Erickson. Christian Theology, 2nd ed. Grand Rapids, MI: Baker House, 1998.
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. In this regard, humans are equated to computers since they possess the energy, strength,
and skills that are required to complete tasks. Furthermore, the issue of automation, which results
in humans displaced from work by machines, affirms the comparison to humans. Also, humans
can be manipulated for instance through incentives and rewards to increase their efficiency.
Similarly, the effectiveness of mechanisms can be improved through proper maintenance.
Erickson notes that viewing humans as machines, gives the impression that we are insignificant
cogs however the Bible refutes this in Matthew 10: 28-31.
By contrast, Christian theologians such as Apostle Paul Tarsus and Marcella Althaus-Reid
regard humans as extraordinary creatures created in the image of God2
2 David Casas and Russell Fuller. The Difference Maker: What Makes Us Special? Answers 9, no.4, 2014.
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. Consequently, it would be wrong to reduce humankind to be equivalent of machines. In
addition, comparing the image of humans to devices results in the feeling that humans are
unimportant and ordinary creatures yet the Bible indicates that every human is valuable and
known to God. Moreover, the efficiency of humans is realized when a person is dependent on
and is guided by God. On the contrary, machines, and effectiveness of devices depends on their
ability to accomplish assigned tasks. Based on these differences, it is clear that Christianity view
of humanity fundamentally contrasts the non-biblical view of Christianity.
Another non-biblical view of humanity put forward by scientists is that humans are
animals derived from higher forms of the animal kingdom through evolution3
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. The evolution theory argues that humans came into existence through development from
the animal kingdom and therefore have no qualitative difference from other animals. In addition,
human behaviors can be conditioned by similar processes used on animals. For instance, the
reaction of beings is conditioned in a particular manner just as the Pavlon’s dog was conditioned
to salivate at the ringing of a bell. Moreover, the theory of evolution argues that humans diverged
from other animals to develop features that would facilitate survival in the environment.
Increased competition for resources meant that humans had to possess more adaptive features
than other animals.
On the contrary, theologians’ view of humanity is that God directly created humans4
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. The Bible in the book of Genesis accounts for the creation of all other creatures in the
universe including the other animals, which the evolution theory documents humanity to have
evolved from. Direct creation implies that God created all aspects of humanity including the
physical, emotional, and psychological elements of humanity as argued by the famous John
Ankernberg. As such, humans did not have to evolve to survive since the survival was in the
original plan of God. Additionally, the account of creation indicates that humans were given
dominion over other creatures. “Then God said, ‘Let us make man in our image, after our
likeness. And let them have dominion over the fish of the sea and over the birds of the heavens
and over the livestock and over all the earth and over every creeping thing that creeps on the
earth.” (Genesis 1:26). The argument of the theory of evolution that humans are not qualitatively
different from other animals is therefore misplaced. This is because humans were created in the
image of God and made superior to other animals so that they rule them.
Finally, humans are viewed as a pawn in the universe controlled by the forces in the
world, which have no concern for them.5
5 Millard J. Erickson. Christian Theology, 2nd ed. Grand Rapids, MI: Baker House, 1998.
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Some of these forces are those that humans have influenced such as political
superpowers. In this regard, humans are viewed as having been subdued by a hostile
environment that does not take care of the needs and welfare of humanity. Additionally, humans
are perceived as being helpless, and their survival is under full control of natural forces.
Elsewhere, humanity is recognized to be immersed in fearful thoughts of death and natural
extinction of the planet at some point in life. Thus, natural forces magnify the fact that humans
are helpless, resigned, and are at the mercy of the natural forces of the universe.
By contrast, theologians’ view of humanity is that humans have an eternal dimension.
The infinite future was given to humans at the point of creation, and therefore the experiences
humans go through are only temporal6
6 Gregg R. Allison. Historical Theology: An Introduction to Christian Doctrine. Grand Rapids, MI: Zondervan, 2011.
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. However, it is worth noting that human beings are physical creatures just as other
animals have physical needs that need to be met. The material requirements and comfort are
however only temporal. Christians recognize real humanity as a temporal stage and death as a
transformation into another form to fulfill the aspect of understanding. This biblical view of
humanity accords humans a sense of dignity and hope as opposed to resignation and
helplessness.
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References
Antony A. Hoekema. Created in God’s Image. Carlisle, UK: Eerdmans Publishing Company,
1994.
David Casas and Russell Fuller. The Difference Maker: What Makes Us Special? Answers 9,
no.4, 2014.
Gregg R. Allison. Historical Theology: An Introduction to Christian Doctrine. Grand Rapids, MI:
Zondervan, 2011.
Millard J. Erickson. Christian Theology, 2nd ed. Grand Rapids, MI: Baker House, 1998.
