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Historical Understandings of the Meaning of the Image of God



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Historical Understandings of the Meaning
of the Image of God


For the past 2,000 years, theologians have tried to figure out the difference between “image of God” and the “likeness of God” in human nature. Origen viewed the image of God as something given to humankind at Creation; at a later time, humanity received the likeness of God.0 Irenaeus later developed his own theological understanding:

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.0

One can easily see how these different views came into being. Theologians, wrestling with reconciling how man could be made in God’s image and then afterwards completely fall into sinful behaviors, sought various explanations. If, as some scholars suggest, God gave likeness to humankind at a later time, it would help explain how a person made in the image of God, like Adam, could revert to a sinful state.

John C. Collins reveals that this initial explanation of the difference between “image” and “likeness” has no textual support:

As theologians continued to examine the text, they began to realize that previous theologians had made an error. Since about the time of the Reformation, scholars have recognized that this [image/likeness distinction] does not suit the text itself. First, there is no ‘and’ joining ‘in our image’ with ‘after our likeness.’ Second, in Genesis 1:27 we find simply ‘in God’s image’; and finally, in Genesis 5:1 God made man ‘in the likeness of God.’ The best explanation for these data is so say that ‘in the image’ and ‘after the likeness’ refer to the same thing, with each clarifying the other.0

Following the Reformation, scholars developed three basic views regarding imago Dei—the image of God in man: substantive, relational, and functional.0 The following provides a summary of these three views, as described by Millard J. Erickson, in his book, Introducing Christian Doctrine.0 According to the substantive view, each human reflects some substantial God-like characteristics. Erickson believes that humankind mirrors God’s essential image and nature.0 Other scholars, such as Calvin and Luther, believe that humanity lost most of the imago Dei at the Fall of Adam and Eve in the Garden of Eden.0 However, after the Fall, a small amount of God’s image remained in humankind.

The relational view states that a person must be in a personal relationship with God in order for the imago Dei to reside in his or her life. The true image of God in humankind can only be found as individuals develop a relationship with God. Therefore, people who do not know God in a personal way do not have the image of God in their lives.

The functional perspective of the image of God differs from the other two views in that it believes that the imago Dei only resides within a person when he or she does what God has requested. Genesis 1:26 represents God’s command to humanity; God commanded humankind to rule over the fish of the sea, birds of the air, and the animals on the land. Furthermore, God commanded Adam to name the animals and rule over all of the earth. From the functional perspective, when humanity rules over creation it provides the best expression of the imago Dei.


Community: A Reflection of God’s Triune Nature


The desire to be in community stems from being made in the nature of a triune God. Gilbert Bilezkian writes, “Buried deep within every human soul throbs a muted pain that never goes away. It is a lifelong yearning for that one love that will never be found. Our mourning is for the closeness that was ours by right of creation. Our grief is for the gift lost in the turmoil of rebellion.”0 Scripture establishes the community of the Godhead. God the Father created the heavens and earth, the Spirit of God hovered over the waters, and God the Son spoke light into the world (Gen. 1:1-3; John 1:1-4). On the sixth day of creation, God spoke animals into existence and formed Adam from the dust of the ground and breathed the breath of life into him.

God gave Adam the job of naming every living creature. While all of the living creatures had mates, Adam did not. Therefore, God created woman from man and brought Eve to Adam. According to Genesis 2:24, “That is why a man leaves his father and mother and is united to his wife, and they become one flesh.” God gave humanity the community experienced within the Godhead. People long to regain the community they lost in the Garden of Eden through sin, which can only be found in the Lord Jesus Christ. As Bilezikian states, “God could not reproduce himself and create another God since he is absolute and, therefore, unique. But God did the next best thing. He created beings in his image. This was the closest he could get to giving of himself without compromising his own divine nature.”0

God chose to replicate himself through humankind; later Jesus prayed “that all of them may be one, Father, just as you are in me and I am in you” (John 17:21). Three times in John 17, Jesus requests that His followers be one with God like Christ is one with the Father. In John 10:30, Jesus says: “I and the Father are one.” The Greek for one (hen) could be either a masculine, feminine, or neuter word. God chose neuter indicating that God’s image for community is possible for everyone. God desires that humanity be in community with Him just as the Father, Son, and Holy Spirit are in community with each other. This applies equally to the church and individual Christ-followers as Scriptures instruct believers to be holy just as God is holy (Lev. 20:7; 1 Pet. 1:15-16).


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