Genesis 1:26-27 And God said, Let us make man in our image, after our likeness: and let them have dominion over the fish of the sea… To this day no fact in natural history remains more conspicuous than the strong contrast betwixt man and every other animal, in their relations to nature — particularly in their power to master and utilize the forces of nature. Once man appears upon the globe, no matter how he came there, he reacts upon his environment in a way that is possible to no other organism. In popular language, he is not the mere "creature of circumstances" in the same sense in which that may be affirmed of other creatures. To a large and growing degree, he makes his own world — modifying, conquering, counteracting, utilizing the forces of nature, with its living productions, to his own ends. This process, which the venerable book before us calls "subduing" the earth, and which it regards as a special task assigned to our human family, is due to two faculties peculiar to man. The first is the power to store up his observations upon nature and compare them, until by degrees the laws according to which her forces operate come to be understood: the result of this power is science. Next, is the power to recombine matter in fresh combinations so as to utilize the forces of nature for new ends of his own: the results of this we term the Mechanical Arts. Neither of these two faculties exists in any other animal, save in the most rudimentary form. These two in combination have given birth to human civilization. Man enlarges his power from day to day, while the very ball on which he is a pigmy resident seems to contract itself in his grasp. Space and time are nearly annihilated: seas almost cease to divide; the engineer alters even the face of the land; matter becomes less and less our enemy, more and more our minister. By science and by art, we are entering upon a veritable "dominion" over this globe which God has given us to possess, and a crown is set upon man's head of "glory and honour." I do not pause to insist upon the strange foresight exhibited in these ancient words, or how strangely the destiny of our race which was thus foreshadowed in the dim dawn of history has come to be fulfilled in our time. Let me rather ask you to notice how revelation at its outset is not content to recognize this mastery of man over the rest of nature as his preeminent function — it undertakes already to explain it. It assigns a reason for it. It finds that reason in the constitution of human nature itself, viz., in man's dual nature, and especially in his resemblance on one side of his two-fold being to his Creator. "God made man in His own likeness." Now, to do justice to this theory, accounting for man's supremacy and power over nature, we must bear in mind that when it assigns to man a dual origin it is in order to correspond with the dual constitution which he possesses. In the picturesque and poetic style of primitive thinkers, man came in part from the "dust of the ground," and in part from "the breath of God." In other words, he is on one side of his being a mundane product, fashioned, or, more probably evolved, out of material nature, under the operation of the same biological laws which account for the origin of other species on the globe; but on another side he is something more than that, a spiritual being possessed of a different order of life from that which we find in other species, a life which natural evolution fails to account for. The truth of that statement depends on facts which lie outside the sphere of biology as one of the physical sciences — lie in the region of metaphysics and of religion. They must justify themselves to other observation than that of the five senses. Nay, we may go further and say: So long as there remains a class of facts in human consciousness, of whose origin biology can give no account — facts, for example, like the sense of duty, the instinct of worship, the feeling of responsibility, the desire to pray, or the yearning after immortality — so long is it only scientific to postulate like Scripture a second origin for man's nature. The dual constitution of this exceptional creature, so long as it cannot be resolved into unity, calls for a dual cause to account for it. If the breath of the beast, and of the animal life in man too, goeth downward, "returning to the earth as it was," shall not the spirit of man go upward, "returning to God who gave it"? So much as man possesses in common with the brutes, comes from "the dust of the ground" — that physical science will explain to us. So much as separates man from the brutes and makes him a scientific, inventive, responsible, and religious animal — this demands another explanation. Can we find a better than the old one — "God breathed into man the breath of life," or "God created man in His own image"? I do not claim this scriptural theory of man's spiritual origin as a result of the modern science of anthropology. On the contrary, I believe it to be a revelation. At the same time, the facts seem to call for some such extra-physical cause; and so far, nothing equally good even as a working hypothesis has been discovered. The spiritual nature of man is a fact, as I have said, both of metaphysics and of religion: and neither metaphysics nor religion has yet been swallowed up (like the magicians' rods) by physical science. It was not along the road of metaphysical speculation, however, that the Hebrews reached the great fact that man is a spiritual being akin to his Creator. That road was travelled by the Greek mind. St. Paul found in Greek poetry traces of the same truth; and Greek poetry had learned it from Greek philosophy. That "we are the offspring of Zeus" was the result of observing human nature on its intellectual and ethical side rather than on its religious. But the Hebrews were not a speculative, they were preeminently a religious, people: and when they said, man is akin to Jehovah and wears His likeness, they meant that they were profoundly conscious through their own religious experience of having much in common with a personal God. It was by their devotional instincts, first and chiefly, and by the spiritual fellowship they were conscious of enjoying with the Living Object of their worship, that the great Hebrews, like Moses, David, Isaiah, or Paul, realized man's kinship with the Eternal, in spite of those obvious ties which link him as an organism to brute life upon the globe. Unquestionably this is, if one can attain it, the surest demonstration of all. The religious man who, in his worship and in the inward crises of his experience, finds that he can fling himself forth upon the unseen, and, in the darkness, where sense avails no longer, can touch One who is a real person like himself — can exchange with that awful invisible One personal confidences and affections, can ask and receive, can love and be loved, can lean and be upheld; he knows with certainty that he is born of God and akin to God. To be conscious from day to day of an interior life, utterly apart from that of sensation, to which life God forms the ever-present conditioning environment, just as nature surrounds and conditions my animal life — this is to be as sure that God is, and that my spirit is kindred with His, as I am sure that nature is, and that my organism corresponds to it. No one who actually leads this super sensuous life of personal intercourse with God will ask or care for any lower proof that man's spirit wears God's likeness. But although the religious experience of mankind be the leading proof that we are made in a Divine likeness, it is far from being the only one. From man religious I fall back on man scientific, and inquire if even his achievements do not imply that he is akin to his Maker. Could man be the student and master of nature that he is, were he not in some real sense intellectually akin to nature's Maker? Does not the dominion which he is come to wield through science over physical forces argue in favour of that anthropology of Genesis which says, God's own breath is in him. The great masters of science tell us that they experience a very keen intellectual delight in tracing out the hidden unity of forces and of the laws of force by which this vast complex world is reduced to simplicity. It is not from the observation of isolated facts that this intellectual pleasure springs. It arises when the observer becomes aware of something more than a crowd of isolated facts. Of what more? Of some relationship binding facts together — binding together whole classes of facts; as, for example, of an identical force at work in widely sundered departments of being, or of correlated forces; of a type-form running through large families of organisms, underlying their diversities; of universal laws creating cosmical order amid such a multiplicity of details. The studious mind becomes aware of an ordering, designing Mind. The thought with which God began to work leaps up anew for the first time after all these intervening cycles of dead material change, leaps up in a kindred mind. The dead world knew not what its Maker meant, as change succeeded change, and race was evolved out of race, and cycle followed cycle; but I know. Across it all, we two understand each other — He, and I His child. Is not science a witness to the likeness of God in the mind of man? But I cannot dwell on this, for I should like to suggest in a word how the Divine image in man further reveals itself when, from being a student of nature, he goes on to be its imitator. The arts are, one and all of them, so many imitations of nature, that is, of the Divine working upon matter. For example, we discover the dynamical laws of matter, and at once set about imitating their natural applications in our mechanics. We discover the laws of chemical affinity and combination; and we set about bringing into existence such combinations as we require, or resolving compounds into their elements, at our pleasure. We discover the laws of electrical force, and straightway we proceed to utilize it as a motor or a light. In short, we have no sooner learnt His method from the Author of nature (which is the task of science) than we try to copy it and become ourselves workers, makers, builders, designers, modellers, just like Himself, only on our own reduced and petty scale. Thus our artificial products, like our science, bears witness to the ancient word: "There is a Spirit in man; and the breath of the Almighty giveth him understanding." Here, therefore, I return to the point item which I set out. Along this two-fold road, of science, which traces out the thoughts of God; and of art, which imitates His working in obedience to known laws, man fulfils his destined function according to the ancient oracle of Genesis. He "subdues the earth" and wins dominion over it. He is the solitary creature on earth who even attempts such a function. He is fitted for it by his exceptional nearness to, and likeness to, the Creator. He can be the student and the copyist of God's works, because he was made in the image of God. Just in proportion as he realizes this godlike lordship over the globe, with its dead and living contents — a lordship based on his deciphering and sharing the Creator's thoughts — in that proportion does he approach the lofty position which Scripture assigns to him, and in which Scripture recognizes his crown of glory and honour. But "we see not yet all things put under him." During the long ages past it has been merely a faint shadow of royalty man has enjoyed. In the main, natural forces have mastered him. So they do still over a great portion of the earth. Science and art in this late age of man certainly seem to sweep rapidly to their goal, winning and recording year by year victories such as were never seen before. Notwithstanding, men are still far from satisfied, and complain that the physical ills of life and of society are far from overcome — all things far from being put under man's feet. What is to be the future condition of humanity, its final condition, in relation to nature? Is its lordship to grow much more perfect than we see it? Shall nature ever yield up all her secrets, or stoop to serve our welfare with all her forces? I know nothing that pretends to answer such inquiries save Christianity. And her answer is: We see Jesus, sole and perfect type of man's likeness to God, Representative and Forerunner of humanity redeemed; and Him we see already exalted to an ideal height of mastery over nature, crowned with the ancient royalty promised to our race, Head over all, with the world beneath His (J. O. Dykes, D. D.) Parallel Verses KJV: And 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 fowl of the air, and over the cattle, and over all the earth, and over every creeping thing that creepeth upon the earth. |
    |