EVOLUTIONARY CREATIONISM AND THE IMAGE OF GOD IN MANKIND
From all indications the entire animal and plant kingdoms are just two twigs on the branch of Eukaryotes . There are still the two other branches of the Bacteria and Archaea to be accounted for. The extrapolation of the Darwinian mechanisms from peppered moths and fruit flies and finch beaks to the production and evolution of every living thing is a breathtaking extrapolation of gargantuan, brobdingnagian proportions. We know that in science such extrapolations often fail. For example, Albert Einstein attempted to extrapolate his principle of relativity from the special theory to a general principle of relativity that would relativize not only uniform motion but also accelerated and rotary motion. But the extrapolation failed. Instead, what Einstein discovered was a new theory of gravitation. The name “general theory of relativity” is thus something of a misnomer.
Where is the evidence for the extraordinary extrapolation the current paradigm involves? Michael Behe says that “the evidence for common descent seems compelling,” but “. . . except at life’s periphery the evidence for a pivotal role for random mutations is terrible.” Now if he’s wrong about this, then what is the evidence? But what is it? looking at the evidence objectively , there's no good reason to think that the neo-Darwinian mechanisms are sufficient to explain the evolution of the extraordinary diversity of life that we see on this planet during the time available.
So its not convincing that evolutionary creationism is true. It seems that so-called progressive creationism fits the evidence quite nicely. Progressive creationism suggests that God intervenes periodically to bring about miraculously new forms of life and then allows evolutionary change to take place with respect to those life forms. But as for grand evolutionary change, this would not take place by the mechanisms of natural selection and mutation undirected by God. Rather we would need miraculous interventions of God in the process of biological evolution to bring about broad evolutionary change. So instead of evolutionary creationism, we would have a kind of progressive creationism whereby God creates biological complexity over time.
Ancient Near Eastern context, refer to man as God’s representative regent on Earth and in order to fulfill such a function, man would have to possess certain properties inherent to personhood, like self-consciousness, rationality, freedom, and the ability to stand in personal relationships. These are the sort of properties which theologians have traditionally identified as constitutive of God’s image in man. These are not properties belonging to man’s hominid body but to his soul. So it seems a matter of indifference how man’s physical body might have originated. However God chose to bring about our hominid bodies, the crucial thing that makes us human is our soul, invested with the aforementioned features.
credits to William