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Caleb Herman
Bio 122 // KSP
29 April 2016
The Imago Dei: Reductionism and Stewardship
From the beginning, God has made it clear that humans possess an
important position in creation. The Genesis narrative recounts the Holy
Trinitys decision to create a species different than any that already existed:
a species that bore the image of the godhead. The concept of the imago Dei
provides a biblical insight into certain evolutionary, reductionist theories
regarding human nature. However, this same image-bearing status that has
set the human race above all other works of creation also bears implications
regarding dominion and stewardship. For Christian readers, Elizabeth
Kolberts book, The Sixth Extinction, brings to light contemporary issues
concerning the biblical mandate of dominion and the position of the human
race in evolutionary thought.
A tiny set of genetic variations divides us from the Neanderthals, but
that has made all the difference (Kolbert 258). With these seemingly
haunting words, Elizabeth Kolbert concludes her chapter on the
Neanderthals lasting impact on the human genome. Kolbert argues that the
only dividing factor between humans and Neanderthals is the slight
differences in the genetic code that constitutes their beings. While in a
sense there is an accuracy to this thoughtdifferences in species are
evident in their genetic codethere is also an underlying sense of

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reductionism that accompanies this mindset. In other words, the idea that
we are who our genome says we are reduces the complexities of what it
means to be human to the arrangement of a series of nucleotides. To
reduce the human species to its genome overlooks other complex variables
that shape what it means to be human, namely, experiences and culture that
inevitably shape human populations. As Christians, we know that human
identity resides in something more than even experiences and culture. All of
humanity bears the image of God.
What does it mean to say that we, as humans, are created in the
image of God? This phrase is often thrown aroundespecially in Christian
circlesto provide support for ideas and debates regarding equality.
Phrases such as All people are created in the image of God, therefore we
should or we should act in such and such a way because all people
somehow bear the image of God usually preface statements that deal with
social equality. While the concept of the imago Dei does support such
claims, I doubt that when God breathed the breath of life into the newly
formed mankind, an egalitarian mindset is what comprised his endowment
of the imago Dei. When seen in the context of the greater creation
narrative, the image of God is what God used to set aside humanityhis
crowning act of creation. So what does this imago Dei entail? Most likely,
the image of God consists of more than simple physical characteristics. This
is evidenced in the many other human-like species that exist or have existed
that bear many of the same physical characteristics of humans, yet do not

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bear the image of God. Therefore, the image of God deals with existential
characteristics regarding spirituality, cognitive processes, emotion, and
love. Ultimately, the image of God as seen in mankind is the reflection of
Gods attributes. Humanity possesses attributes such as self-awareness,
justice, mercy, love, and righteousness; and it is these attributes that place
the human race in a position of dominion over the rest of creation.
Not only does the image of God provide humans with a sense of
identity, but with it comes the added responsibility of dominion. In The
Sixth Extinction, the great auks facilitated the beginnings of our discussions
regarding stewardship. The great auks were a species of birds similar to
penguins that inhabited northern European islands and coasts, but because
of overhunting by various people groups, the great auks soon became an
extinct species. Genesis 1 recounts how God gave mankind dominion over
the earth and over all creatures that dwell therein. God placed humanity in
a unique position of authority. Because of the Fall, however, the ingenuity
that God had infixed within mankind became warped, as evident in
humanitys interactions with the great auks. Auks were used for food, their
feathers were used for pillows and clothes, and their fat was used for fuel.
Human ingenuity was effectively used to wipe out an entire species. In light
of this human-induced extinction, we must further examine the concept of
dominion.
As Christians, there must be a line that we can draw around what
dominion really involves. Is dominion the utilitarian approach that many

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take to the special diversity of life (i.e. the great auks)? Should we continue
to feed the human species at the detriment of other species? How are we
using our God-given, creative abilities with respect to animals? Certainly
God did allow for the consumption and use of animals for human purposes,
but to what extent? The Hebrew word for dominion as seen in Genesis 1:26
(And let them have dominion (ESV)) bears connotations of treading upon
or trampling ones enemies in order to bring them into subjection to oneself.
With this definition, humans actions with the great auks seems permissible,
even mandated by Scripture. However, we also know that God called his
creation good after his creative act, and the concept of driving a species
to extinction does not align with this view. Therefore, we must read
dominion in a different light. The dominion that humanity has been given
falls under the category of stewardship. Mankind is to be stewards of the
earth, subjugating all of creation to rule of Christ the Redeemer so that all
of creation together brings praise to its Maker. Adhering to the definition of
the word, we are to be stewards of the earth until Christ returns in a final,
consummative redemption of all creation. Until then, we are to assist in
bringing that redemption by preserving and developing our earthly
cohabitants.
In a practical sense, dominion ultimately centers on awareness. As
Christians and stewards, we need to be aware of the impact our actions
have on the species that share this earth with us. We are given the liberty to
use animals for food and clothing, but we are also given the command to

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help these same animals be fruitful and multiply. Are these two commands
mutually exclusive? Or as Elizabeth Kolbert claims, has there ever been a
time when man lived in harmony with nature (235)? We know that God
initially created a perfect world, and therefore there was a way for other
species to coexist and thrive alongside our beloved homo sapiens species.
The balance between utilitarianism and pantheism takes place when we, as
humans recognize our need to live selflessly and modestly. The life of
entitlement and luxury adds fellow organisms to the endangered species
lists. The selfish overuse of various species for comfort and ease is what has
placed many species in critical circumstances and has made others extinct.
As Christians, we must examine our actions and choices in light of the
biblical mandate to steward the creation that we have the privilege of
enjoying.
The concept of the imago Dei provides an alternative perspective to
the reductionist perspective offered by Kolbert in her book, The Sixth
Extinction, while similarly supporting her efforts that push for conservation
and stewardship of the other species that inhabit our earth. The unique
position that humanity enjoys because of its possession of the imago Dei is
not one to take lightly; instead, Christians and non-Christians alike can
uphold this position with joy and honor as we seek to bring about the
redemption that finds its ultimate fulfillment in Christ. Stewardship does
not involve decisions that in and of themselves are revolutionary.

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Stewardship is the daily choice, through awareness and simple practices, to
selflessly flourish the creation that exists around each and every one of us.

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Works Cited
Holy Bible: English Standard Version. Wheaton, IL: Crossway, 2001. Print.
Kolbert, Elizabeth. The Sixth Extinction: An Unnatural History. New York:
Picador, 2014. Print.