In both ancient mythological religions and modern evolutionary philosophy, humankind is an accidental appearance on the earth. In ancient Mesopotamian myths, for example, the creation of man is a by-product of the cosmic struggle between competing deities. The evolutionary philosophy that underlies the modern view of man is not far removed from that of ancient mythology, for it sees the origin of humankind as the result of the operation of blind, impersonal forces of time and chance. By contrast, the Bible represents humankind as the deliberate creation of God, who made humans, male and female, in his own image (Gen. 1:27).
The concept of humankind as created in God’s image has several implications for human artistic activity. First, it suggests that there is no need to fashion an artistic image of the deity; humankind is already that representation—the handiwork of the Creator who has provided his own visual reminder of his presence in, and ownership of, the earth. As an ancient king would erect an image of himself at the boundaries of his territory to signify the extent of his kingdom, so God has placed humankind on the earth as a sign of his dominion. The scriptural prohibition of any kind of molten or sculpted image of Yahweh, which stands at the head of the laws of the covenant (Exod. 20:4; 34:17), gives statutory expression to this principle.
Second, as the representative of the Creator, humankind is charged with the management of the earth and the life that fills it (Gen. 1:28–30; 2:15). Human beings fulfill this role in exercising their capacity for making. To use J.R.R. Tolkien’s word, they become sub-creators; as sub-creators, “we make in our measure and in our derivative mode because we are made: and not only made, but made in the image and likeness of a Maker (“On Fairie Stories,” in Tree and Leaf [Boston: Houghton Mifflin, 1964], pp. 54–55). To create a work of art, as a reflection of God’s creative activity, is to bring together seemingly unrelated elements into a new design that does not occur in nature.
Third, as beings made in the image of God, people find their deepest selves through worship, the expression of communion, and covenant with their Maker. The artistic effort should not be motivated by “self-expression” in worship but by the desire to glorify the Lord and express longing for him.