This portrayal begins in Genesis, which depicts humans as finite, embodied, morally accountable creatures fashioned in God’s image for relationship with him and with one other. Genesis further reveals that after creating humans, God called everything he had made very good (Genesis 1:37).
Scripture’s origins account aligns with a “mimetic view” of reality, which sees the world as having meaningful givenness and orderliness setting boundaries on what creatures can (or should) do.
Scripture’s origins account aligns with a “mimetic view” of reality, which sees the world as having meaningful givenness and orderliness setting boundaries on what creatures can (or should) do.
For instance, a Biblical view of family mimetically regards children as gifts to be received from the Creator rather than as products to manufacture—a contrast which some authors infer from the terms pro-creation versus re-production.
In contrast, naturalism sees humans as evolved animals with only instinctive or socially constructed morality. Humans possess no transcendent meaning but are naturally programmed to perpetuate their purposelessness through survival and reproduction.
In contrast, naturalism sees humans as evolved animals with only instinctive or socially constructed morality. Humans possess no transcendent meaning but are naturally programmed to perpetuate their purposelessness through survival and reproduction.
This evolutionary perspective engenders a “poietic view,” which, according to Carl Trueman, “sees the world as so much raw material out of which meaning, and purpose can be created by the individual.”
Such a view regards human nature as subject to further evolutionary flux, which humans can technologically direct." AIG
