Introduction
The doctrine of creation is a central theological narrative that implies that God – an eternal being – created the rest of the world. In other words, God is the beginning point of the universe, and every living being and object exists only because of him. The current essay discusses the implications of the doctrine, showing that humans are special in the universe because they were created in God’s image.
Discussion
Although God created the whole universe, the doctrine of creation does not entail equal rights for every living being. According to this narrative, humans were inherently superior to animals and other creatures because God made them in this manner. Some experts assign this uniqueness due to God’s efforts to “create, sustain, redeem, and perfect” people (Whitney 47). In other words, human creation was an elaborate process, which is reflected in Genesis 1:27, “So God created man in his own image” (Whitney 46). This narrative is called Imago Dei, which can be translated as “The Image of God,” and it is the central concept that connects humans and God (Whitney 46). As a result, in the hierarchy of creation, humans hold the highest position among living non-holy beings, with only God and angels above them. This order transparently shows the significance of human creation and God’s dedication to conveying his love and morality to people.
Conclusion
There is an extensive number of theories about the creation of the universe and humans, but the doctrine of creation in Christianity and Judaism recognizes God as the beginning point of everything. He created all living beings, allocating a special place for humans, which he made in his own image. The concept of Imago Dei implies a spiritual connection and physical similarity between people and God. Lastly, this narrative supports the idea that humans are at the top of the creation hierarchy above animals, trees, and plants.
Work Cited
Whitney, William. “Beginnings: Why the Doctrine of Creation Matters for the Integration of Psychology and Christianity.” Journal of Psychology and Theology, vol. 48, no. 1, 2019, pp. 44-65.