The relationship between religious views of creation and the way that humans based on these views think about our relation to nature and/or other cultures and peoples.
The primary religious views of creation which are; evolutionary creation, dynamic development and young-earth creation are treated as consistent with a Judeo-Christian doctrine of theistic formation. Religious views of creation in the bible, Genesis 1:1-3a NRSV, it is well written that the earth was void and darkness was in control covering the surface of the deep while wind from God swept over the face of the waters and God said, ‘Let there be’Christian’s belief in the existence of a new creation which is also a change in the bible in the book of 2 Corinthians 5:17-18 NRSV (Whitehead, 1967). It educates the Christians that everything old has passed away, and everything now has become advanced since God has reconciled Christians to himself through Christ, and given Christians the ministry of reconciliation (John, 1991). Christian thought that the above two passages referred to two different religious activities which are salvation and creation.
God is represented as a divine person’s community whereby images of God are portrayed .God images as Father/mother, Friend and Lover reflect the relationship to God from a phonological stand’s images are infinite but only a few are deployed in describing the relationship of God-world (Barbour, 1997). There exists some ambiguity whether McFague’s representations of God as lover, friend and mother correspond to the classical Christian understanding of God as triune (Whitehead, 1967). The world is used symbolically to represent the body of God, meaning that God is close to all creatures (James, 1980). . These images are incorporated into a communitarian perceptive of divine persons to demonstrate a social ontology pertinent to the world of creation (James, 1980).
In the book of genesis, God formed animals and birds and brought them to man to see what he would call them which he deed. The lord saw how man was abandoned and took the effort of making him a helper (Barbour, 1997). He achieved this goal by causing a deep sleep to fall upon the man, where he took his rib so as to make a woman. God used the rib that he took from man to make a woman. The creation doctrine reveals to us that the Lord who loves us is also the Lord, who created us and all things, and this makes us believe in the creation, and it would be unthinkable for a religious person to think otherwise. This religious belief can be called progressive creation which happens through creations by modification. The man was extremely happy when he was provided with a woman that he said the following words, this is a bone of my bones and fleshy flesh of my fleshy tissue and shall be called woman since it was taken out of man (Whitehead, 1967). This concept is used by people, to relate to a situation whereby a man leaves his mother and father and clings to his wife thereby becoming one flesh. This has become part of a practice which is practiced by all Christians through marriage (James, 1980).
Aquinas believed that some truth was unavailable through sight, and specific disclosure was necessary so as to heal our theological musings to what we believe to be true about reality since God is truth.
The evolutionary world view is open to a pluralistic future, and God is viewed as the most prominent and his glory endure forever, and the list of praises goes on. Religious people are called upon to live a decent life, and any part of crime should not be tolerated, and sinners should be consumed from the earth so that we could take no more annoying people (John, 1991). This approach portrays God having full control of all creations, the world is full of your creatures, and the source of needs to these creations since we find God providing lions with food (Barbour, 1997). Religious people are made to get better that what nature provides comes from God and their culture is also shaped by living morally and peacefully. These religious people end up trimming some unscrupulous morals in their community since acts such thefts, corruption among others are totally discouraged (John, 1991).
In the evolutionary thinking about religious beliefs named in the idea of God and the processes that are envisioned by evolutionary theory argues that doing science is doing theology since the search for truth is a search for God and the two must be consistent. This calls for the pursuit of new synthesis, and it is a strong indication on how we relate to nature. There exist some misconceptions about evolutions. That evolution is not science since it cannot be tested or observed thus making an assumption that it is just a theory (Barbour, 1997).
Works Cited
Barbour, Ian G. Religion and Science. Franscico: HaperSanFrancisco, 1997. Print.
James, Moore. Christian Theology after the shoah. America: Md University Press, 1980. Print.
John, Barrow. Theories of Everything. Oxford: Oxford University Press, 1991. Print.
Whitehead, Alfred North. Adventures of Ideas. New York: Free press, 1967. Print.
