Imago Dei
Encyclopedia
The Image of God is a concept and theological doctrine
within the Abrahamic religions
which asserts that human beings are created in God
's image and therefore have inherent value independent of their utility or function.
There have been many interpretations of the idea of God's image from ancient times until today, and Biblical scholars still have no consensus about the meaning of the term. The remainder of this article focuses on Christian interpretations of the term.
To assert that humans are created in the image
of God may mean to recognize some special qualities of human nature
which allow God to be made manifest
in humans. For humans to have a conscious recognition of having been made in the image of God may mean that they are aware of being that part of the creation through whom God's plans and purposes best can be expressed and actualized; humans, in this way, can interact creatively with the rest of creation. The moral implications of the doctrine of Imago Dei are apparent in the fact that, if humans are to love God, then humans must love other humans whom God has created (cf. John 13:35), as each is an expression of God. The human likeness to God can also be understood by contrasting it with that which does not image God, i.e., beings who, as far as we know, are without this spiritual self-awareness and the capacity for spiritual
/ moral reflection and growth. We may say that humans differ from all other creatures because of the self-reflective, rational nature of their thought processes - their capacity for abstract, symbolic as well as concrete deliberation and decision-making. This capacity gives the human a centeredness and completeness which allows the possibility for self-actualization and participation in a sacred
reality (cf. Acts 17:28). However, despite the fact that according to this concept the human is created in God's image, the Creator granted the first true humans a freedom to reject a relationship with the Creator that manifested itself in estrangement from God, as the narrative of the Fall
(Adam and Eve
) exemplifies, thereby rejecting or repressing their spiritual and moral likeness to God. The ability and desire to love one's self and others, and therefore God, can become neglect
ed and even opposed. The desire to repair the Imago Dei in one's life can be seen as a quest for a wholeness, or one's "essential" self, as described and exemplified in Christ's
life and teachings. According to Christian doctrine, Jesus acted to repair the relationship with the Creator and freely offers the resulting reconciliation as a gift.
Also in Colossians chapter 1, verses 1 to 15:
And also in 2 Corinthians, chapter 4 verses 4 to 7
Still, for the past 2,000 years, theologians have examined the difference between the concepts of the "image of God" and the "likeness of God" in human nature. Origen viewed the image of God as something given at creation, while the likeness of God as something bestowed upon a person at a later time. The theologian Irenaeus made a distinction between God’s image and his likeness by pointing to Adam’s supernatural endowment bestowed upon him by the Spirit. As Irenaeus’ view progressed, what eventually arose was:
The image of God and the likeness are similar, but at the same time they are different. The image is just that, mankind is made in the image of God, whereas the likeness is a spiritual attribute of the moral qualities of God.
Medieval theologians made a distinction between the image and likeness of God. The former referred to a natural, innate resemblance to God and the latter referred to the moral attributes (God’s attributes) that were lost in the fall.
put forward a distinctive difference between image and likeness. Humankind before the fall (the moral and spiritual failure of its original progenitors) was in the image of God through the ability to exercise free will
and reason. And we were in the likeness of God through an original spiritual endowment. Medieval scholars suggested that this was the holiness (or "wholeness") of humankind which was lost after the fall, though free will and reason remained. Calvin
and Luther
agreed that something of the Imago Dei was lost at the fall but that fragments of it remained in some form or another.
and Emil Brunner
argue that it is our ability to establish and maintain complex and intricate relationships that make us like God. For example, in humans the created order of male and female is intended to culminate in spiritual as well as physical unions , reflecting the nature and image of God. Since other creatures do not form such explicitly referential spiritual relationships, these theologians see this ability as uniquely representing the imago dei in humans.
Doctrine
Doctrine is a codification of beliefs or a body of teachings or instructions, taught principles or positions, as the body of teachings in a branch of knowledge or belief system...
within the Abrahamic religions
Abrahamic religions
Abrahamic religions are the monotheistic faiths emphasizing and tracing their common origin to Abraham or recognizing a spiritual tradition identified with him...
which asserts that human beings are created in God
God
God is the English name given to a singular being in theistic and deistic religions who is either the sole deity in monotheism, or a single deity in polytheism....
's image and therefore have inherent value independent of their utility or function.
Biblical description
The primary source and documentation for this concept of the essential nature of human beings is found first in Genesis 1:26,27, and it appears in two other places:- And God said: Let us make a human in our image/b’tsalmeinu, as our likeness/kid’muteinu. And they will have dominion over [the animals]…․And God created the human in His image /b’tsalmo, in God's image/tselem He created him, male and female He created them. And God blessed them and God said to them: Bear fruit and multiply and fill the land and occupy her, and have dominion over the sea’s fish and the skies’ bird and every animal crawling over the land. (Gen 1:27–28)
- This is the book of Adam’s generations: on the day God created Adam, in God's likeness/d’mut He created him; male and female He created them, and He blessed them, and called their name Adam in the day of their being created. And Adam lived a hundred and thirty years and bore in his likeness/bid’muto like his image/k’tsalmo and called his name Seth. (Gen 5:1–3)
- One who spills the blood of the human, through/by the human, his blood will be spilled, for in God's image/tselem He made the human. (Gen 9:6)
There have been many interpretations of the idea of God's image from ancient times until today, and Biblical scholars still have no consensus about the meaning of the term. The remainder of this article focuses on Christian interpretations of the term.
To assert that humans are created in the image
Image
An image is an artifact, for example a two-dimensional picture, that has a similar appearance to some subject—usually a physical object or a person.-Characteristics:...
of God may mean to recognize some special qualities of human nature
Human nature
Human nature refers to the distinguishing characteristics, including ways of thinking, feeling and acting, that humans tend to have naturally....
which allow God to be made manifest
Manifest
Manifest has different meanings. It may refer to the following:Arts* Manifest , the Melbourne Anime FestivalBusiness* Manifest Limited, the UK marketing companyComputing...
in humans. For humans to have a conscious recognition of having been made in the image of God may mean that they are aware of being that part of the creation through whom God's plans and purposes best can be expressed and actualized; humans, in this way, can interact creatively with the rest of creation. The moral implications of the doctrine of Imago Dei are apparent in the fact that, if humans are to love God, then humans must love other humans whom God has created (cf. John 13:35), as each is an expression of God. The human likeness to God can also be understood by contrasting it with that which does not image God, i.e., beings who, as far as we know, are without this spiritual self-awareness and the capacity for spiritual
Spirituality
Spirituality can refer to an ultimate or an alleged immaterial reality; an inner path enabling a person to discover the essence of his/her being; or the “deepest values and meanings by which people live.” Spiritual practices, including meditation, prayer and contemplation, are intended to develop...
/ moral reflection and growth. We may say that humans differ from all other creatures because of the self-reflective, rational nature of their thought processes - their capacity for abstract, symbolic as well as concrete deliberation and decision-making. This capacity gives the human a centeredness and completeness which allows the possibility for self-actualization and participation in a sacred
Sacred
Holiness, or sanctity, is in general the state of being holy or sacred...
reality (cf. Acts 17:28). However, despite the fact that according to this concept the human is created in God's image, the Creator granted the first true humans a freedom to reject a relationship with the Creator that manifested itself in estrangement from God, as the narrative of the Fall
Original sin
Original sin is, according to a Christian theological doctrine, humanity's state of sin resulting from the Fall of Man. This condition has been characterized in many ways, ranging from something as insignificant as a slight deficiency, or a tendency toward sin yet without collective guilt, referred...
(Adam and Eve
Adam and Eve
Adam and Eve were, according to the Genesis creation narratives, the first human couple to inhabit Earth, created by YHWH, the God of the ancient Hebrews...
) exemplifies, thereby rejecting or repressing their spiritual and moral likeness to God. The ability and desire to love one's self and others, and therefore God, can become neglect
Neglect
Neglect is a passive form of abuse in which a perpetrator is responsible to provide care for a victim who is unable to care for himself or herself, but fails to provide adequate care....
ed and even opposed. The desire to repair the Imago Dei in one's life can be seen as a quest for a wholeness, or one's "essential" self, as described and exemplified in Christ's
Jesus
Jesus of Nazareth , commonly referred to as Jesus Christ or simply as Jesus or Christ, is the central figure of Christianity...
life and teachings. According to Christian doctrine, Jesus acted to repair the relationship with the Creator and freely offers the resulting reconciliation as a gift.
Christian Testament Insights into Imago Dei
The bible states that Jesus Christ is the visible image of God in Hebrews 1 verse 3:- "God, having in the past spoken to the fathers through the prophets at many times and in various ways, 2 has at the end of these days spoken to us by his Son, whom he appointed heir of all things, through whom also he made the worlds. 3 His Son is the radiance of his glory, the very image of his substance"
Also in Colossians chapter 1, verses 1 to 15:
- "and translated us into the Kingdom of the Son of his love; 14 in whom we have our redemption, the forgiveness of our sins; 15 who is the image of the invisible God, the firstborn of all creation."
And also in 2 Corinthians, chapter 4 verses 4 to 7
- "that the light of the Gospel of the glory of Christ, who is the image of God, should not dawn on them. 5 For we don’t preach ourselves, but Christ Jesus as Lord, and ourselves as your servants for Jesus’ sake; 6 seeing it is God who said, “Light will shine out of darkness,” who has shone in our hearts, to give the light of the knowledge of the glory of God in the face of Jesus Christ."
Still, for the past 2,000 years, theologians have examined the difference between the concepts of the "image of God" and the "likeness of God" in human nature. Origen viewed the image of God as something given at creation, while the likeness of God as something bestowed upon a person at a later time. The theologian Irenaeus made a distinction between God’s image and his likeness by pointing to Adam’s supernatural endowment bestowed upon him by the Spirit. As Irenaeus’ view progressed, what eventually arose was:
- The image was the human’s natural resemblance to God, the power of reason and will. The likeness was a donum superadditum—a divine gift added to basic human nature. This likeness consisted of the moral qualities of God, whereas the image involved the natural attributes of God. When Adam fell, he lost the likeness, but the image remained fully intact. Humanity as humanity was still complete, but the good and holy being was spoiled.
The image of God and the likeness are similar, but at the same time they are different. The image is just that, mankind is made in the image of God, whereas the likeness is a spiritual attribute of the moral qualities of God.
Medieval theologians made a distinction between the image and likeness of God. The former referred to a natural, innate resemblance to God and the latter referred to the moral attributes (God’s attributes) that were lost in the fall.
Three ways of understanding Imago Dei
There are three common ways of understanding the manner in which humans exist in Imago Dei: Substantive, Relational and Functional.Substantive
The substantive view holds to the idea that there is some substantial characteristic of the human race that is like God. Some may argue that we are a mirror image of God's essential nature. Other substantive views suggest a spiritual commonality with God, God being a spirit and not having a physical body. Throughout the ages there have been different interpretations of substantive likeness to God. IrenaeusIrenaeus
Saint Irenaeus , was Bishop of Lugdunum in Gaul, then a part of the Roman Empire . He was an early church father and apologist, and his writings were formative in the early development of Christian theology...
put forward a distinctive difference between image and likeness. Humankind before the fall (the moral and spiritual failure of its original progenitors) was in the image of God through the ability to exercise free will
Free will
"To make my own decisions whether I am successful or not due to uncontrollable forces" -Troy MorrisonA pragmatic definition of free willFree will is the ability of agents to make choices free from certain kinds of constraints. The existence of free will and its exact nature and definition have long...
and reason. And we were in the likeness of God through an original spiritual endowment. Medieval scholars suggested that this was the holiness (or "wholeness") of humankind which was lost after the fall, though free will and reason remained. Calvin
John Calvin
John Calvin was an influential French theologian and pastor during the Protestant Reformation. He was a principal figure in the development of the system of Christian theology later called Calvinism. Originally trained as a humanist lawyer, he broke from the Roman Catholic Church around 1530...
and Luther
Martin Luther
Martin Luther was a German priest, professor of theology and iconic figure of the Protestant Reformation. He strongly disputed the claim that freedom from God's punishment for sin could be purchased with money. He confronted indulgence salesman Johann Tetzel with his Ninety-Five Theses in 1517...
agreed that something of the Imago Dei was lost at the fall but that fragments of it remained in some form or another.
Relational
The relational view argues that one must be in a relationship with God in order to possess the ‘image’ of God. Those who hold to the relational image agree that humankind possess the ability to reason as a substantive trait, but they argue that it is in a relationship with God that the true image is made evident. Later theologians like Karl BarthKarl Barth
Karl Barth was a Swiss Reformed theologian whom critics hold to be among the most important Christian thinkers of the 20th century; Pope Pius XII described him as the most important theologian since Thomas Aquinas...
and Emil Brunner
Emil Brunner
Heinrich Emil Brunner was a Swiss Protestant theologian. Along with Karl Barth , he is commonly associated with neo-orthodoxy or the dialectical theology movement....
argue that it is our ability to establish and maintain complex and intricate relationships that make us like God. For example, in humans the created order of male and female is intended to culminate in spiritual as well as physical unions , reflecting the nature and image of God. Since other creatures do not form such explicitly referential spiritual relationships, these theologians see this ability as uniquely representing the imago dei in humans.
Functional
This third view differs from the previous two in that it argues that the image of God imprinted on us resides in function rather than in form or relationship, this function being primarily our task of ruling over earth. Genesis 1:26 speaks of humankind being made in the image of God and given the function of naming and ruling over the fish of the sea and the animals on land, reflecting God’s rule over all the universe, ourselves included. This view sees this ruling function of dominion as best expressing the imago dei, or our likeness to God.Further reading
- The Personhood of God: Biblical Theology, Human Faith And the Divine Image, Yochanan MuffsYochanan MuffsYochanan Muffs was an American-Jewish professor of the Bible and religion at the Jewish Theological Seminary in New York.-Biography:...
- David J.A. Clines, "The Image of God in Man," Tyndale BulletinTyndale BulletinThe Tyndale Bulletin is an academic journal published by Tyndale House in Cambridge....
19 (1968): 53-103.