Imago Dei Research Paper Theo 310

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Imago Dei Amy A. Taylor THEO 310- Theology of Humanity August 13, 2023

1 CONTENTS Introduction…………………………………………………………….………………………2 Overview of the Doctrine of the Imago Dei……………………………………………….….3 Biblical Defense of Imago Dei…………………………………………...….….……… ..... …..4 Old Testament Defense………………………………………….…………..…………..4 New Testament Defense…………………………………………...……………………5 Major Views on Imago Dei…………………………………..…….…………………………..6 Representative View…………………………………………………………………….6 Functional View…………………………………………………………………………6 Relational View……………………………………………………...………………….7 Substantive/Ontological View…………………………………………………………..8 Defense of Substantive/Ontological View………………………...…………………………..8 Two Modern Perspectives on Human Nature…………………………………………….….9 Naturalism………………………………………………………………………………10 Postmodernism………………………………………………………………………….11 Practical Implications for Ethical Implications…………………..…………..………….…..12 Abortion…………………………………………………………….……………..…….12 The Role of the church in Racism………………………………………………………13 Conclusion………………………………………………………...……………………………14 Bibliography……………………………………………………………………………………16 ii

2 Introduction Human life was divinely created in the image of God, a concept known as “ imago Dei ”. This doctrine asserts that humans, originally fashioned in God’s likeness, fell into corruption due to sin, but can be restored to God’s image through Jesus Christ. The Biblical verse Genesis 1:27 (ESV) explicitly declares: “So God created man in his own image, in the image of God he created him; male and female he created them.” This unique aspect of creation sets humans apart, making them the sole beings in God’s image. Author, Robert Tracy McKensie says this about being created in the image of God: “We occupy a unique place in God’s created order- ‘a little lower than the angels’ according to the psalmist. We bear the divine imprint in the sense that we possess, among other things, an eternal soul, the faculty of reason, and a “capacity for moral goodness.” We’re not just animals with a more developed cerebral cortex. There’s a precious dignity inherent in our status as God’s image bearers.” 1 Striving for a greater understanding of the concept of imago Dei , this endeavor delves into the prominent viewpoints concerning this doctrine, including the substantial/ontological perspective, the relational standpoint, the functional interpretation, and the representative views. Throughout this examination, the core conviction perseveres that every individual, regardless of gender, race, ethnic background, or societal position, inherently holds value due to their creation in the divine image. While Christian theology firmly grounds itself in the Biblical truth of image Dei , it is essential to acknowledge that there are two modern and secular perspectives on the origins of human nature-Naturalism and Postmodernism. How we perceive our human origins carries significant implications for how we view and value others, how we relate to and treat them. However, these secular perspectives lack a meaningful basis for human dignity, rights, equality, and solidarity. By upholding the 1 McKenzie, Robert Tracy. We the Fallen People: The Founders and the Future of American Democracy . Westmont: InterVarsity Press, 2021. Accessed July 31, 2023. ProQuest Ebook Central, 67.

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3 belief in human creation through Christian theism and imago Dei , we can effectively defend the important implications of ethical considerations surrounding such issues as abortion and ministering to others of different race and ethnic backgrounds within the church. Embracing the stance that each person is created and fashioned in imago Dei , we empower ourselves to acknowledge the intrinsic worth of every individual, thereby nurturing a fairer and more empathetic society. Overview of the Doctrine of Image Dei Imago Dei is a concept that can be found in Genesis 1:26-27, 5:1-2 and 9:6. All three of these passages in the Old Testament show us that man was created in the image of God, and the phrase in the “image of God” is only applied to humans. Therefore, humanity can be distinguished from the rest of creation. Being created in the image of God “is the very thing that makes humanity different from every other created animal. It is what defines the human being’s unique identity.” 2 The image of God is unique only for humans. Genesis 2:7 is explicit “And the Lord God formed man out of the dust of the ground and breathed into his nostrils the breath of life; and man became a living being.” The verse describes that God was intentional on the creation of man. He simply did not state “Let there be” but breathed Himself into man creating him in His image. Likewise, he did the same for woman as woman was born from the God- breathed rib of man. Man as a whole person was created both physically and spiritually in the sense like his Maker; so, “we need to view the imago Dei as a declaration that God intended to 2 John MacArthur (2001). The Battle for the Beginning: The Bible on Creation and the Fall of Adam. Nashville, Tenn: Thomas Nelson Publishers, 203.

4 create human persons to be the physical means through which he would manifest his own divine presence in the world.” 3 Biblical Defense on Imago Dei Old Testament Defense The term "image" found in Genesis 1:26-27 is derived from the Hebrew word " tselem ." This term originates from a root word associated with carving, suggesting that humanity is essentially sculpted in the likeness of God. Given our lack of knowledge about the physical form of God, we can infer that being fashioned in the image ( tselem ) of God pertains more precisely to His spiritual nature. Henry Morris writes about the physical attributes of God describing them as: “We can only say, that, although God Himself may have no physical body, He designed and formed man’s body to enable it to function physically in ways in which He Himself could function even without a body. God can see (Genesis 16:13), hear (Psalm 94:9), smell (Genesis 8:21), touch (Genesis 32:32) and speak (2 Peter 1:18). Whether or not He has actual physical eyes, ears, nose, hands and mouth…. there is something about the human body, therefore which is uniquely appropriate to God’s manifestation of Himself, and (since God knows all His works from the beginning of the world-Acts 15:18), He must have designed man’s body with this in mind.” 4 Man was created in imago Dei to be holy, to obtain wisdom, to have a spirit of goodness, truth, love, grace, mercy, longsuffering, and righteousness. Humanity was created to glorify Him 3 Marc Cortez, Resourcing Theological Anthropology: A Constructive Account of Humanity in the Light of Christ (Grand Rapids, MI: Zondervan, 2017), 109. 4 H.M. Morris, (1976). The Genesis Record . Master Books, 74-75.

5 and to enjoy Him forever. While animals were created with a natural posture to turn their gaze downward towards the earth, humans were created in a posture to look upward, towards the heavens, where they can worship and contemplate the glory of God that is displayed for everyone. New Testament Defense The New Testament word for image is eikōn . “ Eikōn appears in twenty verses throughout the New Testament. In twelve of these verses, it denotes physical representations. In one verse it refers to the law as not being the true image of things to come (Hebrews 10:1) Twice it is used to denote Christ as the image of God (2 Corinthians 4:4, Colossians 1:15) and five times it relates man to the image of Christ or God (Romans 8:29, 1 Corinthians 11:7, 15:49, 2 Corinthians 3:18, Colossians 3:10).” 5 In the New Testament, the image of God is Jesus Christ. Colossians 1:15 emphatically states “He is the image of the invisible God, the firstborn of all Creation.” Jesus is the brilliance of God’s glory and the representation of God’s nature. “ He is the radiance of the glory of God and the exact imprint of his nature, and he upholds the universe by the word of his power. After making purification for sins, he sat down at the right hand of the Majesty on high” (Hebrews 1:3). Reference to imago in the New Testament are explicitly Christological. 6 Since Jesus is the imago Dei in the New Testament, Jesus should be looked at as to what it means to “be human.” In the incarnation, imago Dei is shown in all its glory and fullness. In Christ, “the whole fullness of deity dwells bodily.” (Colossians 2:9) The New Testament emphasizes that through Jesus Christ the full image of God is visible to the whole world. 5 The Image of God by John Piper . (n.d.). Scribd. Retrieved August 10, 2023, https://www.scribd.com/document/92651734/The-Image-of-God-by-John-Piper 6 Marc Cortez (2018). Resourcing Theological Anthropology: A constructive account of humanity in the light of Christ . Zondervan, 99.

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6 Major Views on Image Dei Representative View The representative view emphasizes that imago Dei means “ruling the earth as a vice- regent of God.” 7 Humans have been placed by God to be His agents or deputies. the God-made man is to take dominion of all things, effectively putting representation into action.” 8 Anthony Hoekema believes that man was created to mirror and represent God. “When one looks at a human being,” Hoekema avows, “one ought to see in him or her a certain reflection of God. Man, then, was created in God’s image so that he or she might represent God, like an ambassador from a foreign country.” 9 The image should be seen through his structure (his gifts, capacities, and endowments) and should be seen through his functions (actions, relationship to God and other humans, and the way he uses his gifts.) Functional View The functional view focuses on the image to be not something that a human is or experiences, but something that a human does. In Genesis 1:28, all humanity is given a responsibility to multiply the earth and have dominion over all of creation. The exercise of dominion is in essence the content of the image of God. This view strongly suggests that “Just as Jesus sent his apostles forth into the world and commissioned them to make disciples of all persons, so God sent his highest creatures, humans, out into creation and commissioned them to rule over it. This commission implies that humans are to make full use of their ability to learn 7 Owen Strachan, Reenchanting Humanity: A Theology of Mankind (Ross-shire: Mentor, 2019), 27. 8 IBID, Pg. 28. 9 9 IBID, Pg. 28.

7 about the whole creation; for by coming to understand the creation, humans will be able to predict and control its actions.” 10 Relational View Contemporary theologians hold the view that the image of God involves the capacity for experiencing relationships. The biggest advocate to this view is Karl Barth. Barth states that “The image of God consists neither in human nature nor in their action but is identified with the fact that humanity is a ‘counterpart to God.’” 11 He believed that “The image of God is not to be understood in terms of any structural qualities within humans; it is not something a human is or possesses. Rather, the image is a matter of one’s relationship to God; it is something a human experiences. Thus, it is dynamic rather than static.” 12 He believed that the relationship of a human to the image of God is paralleled by relationship of human to human. “Let US make man in OUR image (emphasis mine)”, Barth put emphasis on the plural pronouns, allowing for the Trinity to lay a foundation for the divine/human and human/human relationship. Barth believed the image to mean that God lives together with Himself, then God lives together with man and finally that men live together with one another. The relational view is summarized as “the divine image in a human being means that ‘God can enter into personal relationship with him, speak to him, and make covenant with him.’” 13 Substantive/Ontological View 10 Millard J. Erickson, Introducing Christian Doctrine , ed. Arnold L. Hustad, Third Edition. (Grand Rapids, MI: Baker Academic, 2015), 190. 11 Wondimu Legesse Sonsessa, “Imago Dei and the Tensions of Ethinc Identity, Journal of Ecumennical Studies, Volume 56, Iss. 1 (Winter, 2011), 116 12 IBID, Erickson, 188. 13 IBID, Sonsessa, 118.

8 Millard Erickson defines the “image” as “To consist of certain characteristics within the very nature of the human, either physical or psychological/spiritual.” 14 Substantialists view the nature of the image of God, the location of the image, is located within humans as a resident quality or capacity. Humanity is distinguished because they attain a soul. Noreen Herzfeld states that the ontological understanding of the imago Dei as “a quality of characteristic intrinsic to our species, inherent in our human nature, shared with God alone, thus serving to distinguish us from the rest of nature…The divine image, as a human quality, becomes a part of the substance of our very being.” 15 Defense of Substantive/Ontological View A good description of the ontological view is best described by St. Thomas: Wherefore we see that the image of God is in man in three ways. First, inasmuch as man possesses a natural aptitude for understanding and loving God; and this aptitude consists in the very nature of the mind, which is common to all men. Second, inasmuch as man actually or habitually knows and loves God, though imperfectly; and this image consists in the conformity of grace . Thirdly, inasmuch as man knows and loves God perfectly; and this image consists in the likeness of glory…The first is found in all men, the second only in the just, the third only in the blessed. 16 14 Millard J. Erickson, Introducing Christian Doctrine , ed. Arnold L. Hustad, Third Edition. (Grand Rapids, MI: Baker Academic, 2015), 187. 15 Noreen L. Herzfeld, In Our Image: Artifical Intelligence and the Human Spirit (Minneapolis, MN: Fortress Press, 2022), 16. 16 The Image of God by John Piper . (n.d.). Scribd. Retrieved August 10, 2023, https://www.scribd.com/document/92651734/The-Image-of-God-by-John-Piper

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9 Derived from Genesis 1:27-28, I am inclined to believe that the substantive/ontological perspective stands as the most accurate interpretation of the concept of imago Dei . The image in which humans bear is a matter of our being as we represent God as His image bearers. The ontological view issues forth an active, purposeful, moral, and volitional existence. We are made to display the intelligence, excellence and multifaceted capabilities of God which differs us from any other creation of God. “The image and likeness of God in humans consists in the fact that the human person is gifted with a soul that is rational, immortal, and capable of interpersonal relationship, has free will and has the ability to know and love God the Creator.” 17 The ontological view of imago Dei makes it clear that all humans were created in the image of God because of their ability to have a will and purpose, their ability to love, to rationalize, and to bring God glory. Isaiah 43:7 says: “Everyone who is called by my name, whom I created for my glory, whom I formed and made.” Humanity was created in imago Dei to bring glory to the One that created them. Two Modern Perspectives on Human Nature Defending the Ontological view of humanity being created in imago Dei , Alvin Plantinga suggests that there are two “competitors vying for spiritual supremacy: two fundamental perspectives or ways of thinking about what the world is like, what we ourselves are like, what is most important about the world, what our place in it is, and what we must do to live the good life.” 18 These two perspectives are Naturalism and Postmodernism. 17 E. Akpobolokemi, (2016). Imago Dei: Ontology and functionality in perfect Harmony . https://www.academia.edu/21736955/IMAGO_DEI_ONTOLOGY_AND_FUNCTIONALITY_IN_PERFECT_HA RMONY 18 James, N. Anderson. What are we? Three views on human nature . (2017, May 30). Reformed Faith & Practice. https://journal.rts.edu/article/three-views-human-nature/

10 Naturalism Naturalism is defined as only the natural universe exists. Something that can be defined as something that is “Natural if and only if it can be studied and explained, at least in principle, by the so-called natural or empirical sciences (physics, chemistry, biology).” 19 Carl Sagan is credited with saying this about the Naturalist worldview: “The cosmos is all that was, or is, or ever will be.” 20 A Naturalist view of God is simple- there is no God! God is a supernatural being and therefore cannot exist. Naturalism rejects the idea of any supernatural causes or beings because the world came into existence spontaneously through evolution. There are no moral agents or rational intellect behind creation or the universe. Humanity is just physical, material beings, and they have no soul distinct from their bodies. When a human body dies, life ceases to exist, and nothing more comes of it. Naturalism points that humans have no value. They are nothing more than an organism and have no more intrinsic worth than an atom. A Naturalist will treat humans in two ways. For subjective naturalist, they would answer that humans should be treated as others prefer or desire to treat them. Utilitarian’s answer would be that humans should be treated to promote the greatest happiness for the greater number. One man’s accomplishments mean nothing if the whole of humanity doesn’t benefit from them. Postmodernism Postmodernism is defined as “there are no absolute norms and there is no objective reality.” 21 It can also be described as there are no absolute standards over humans that we are subject to, and there is no relevant and accessible reality that exist independently of us. What is ‘real’ and what is ‘true’ are ultimately defined by humans. A postmodernism’s view of God is 19 IBID 20 IBID 21 IBID, Anderson.

11 that there is no God. There is no transcendent Creator who exists objectively and absolutely. The value of something good is only valuable because it means something to the human. Humans decided what is good and what isn’t. They define who themselves as whoever or whatever they want to be. They believe that their origins were not an act of creation from an absolute, powerful God instead they might believe that humans evolved, maybe aliens brought them here from another planet, or maybe humans just came into existence. For this view, “it doesn’t really matter how humans began because postmodernism seeks to decouple human nature from any objective historical events.” 22 Humans have no value independent from their own preferences and judgments. If we value people highly, then they are highly valuable, if we don’t value them highly, then they are of lower value to us and society. Postmodernism is the opposite of true imago Dei , as they see themselves as virtually God with power and authority. They are the creators of themselves and the ultimate authors of their future. Both views hold no meaningful basis for humanity because there is no value to humans. Christian theism (Christianity) is defined by Christ and the Scriptures affirm the very words of God. We are creatures who are made in the image of God, gendered creatures, social creatures, physical creatures and fallen creatures. Because of this, we have enormous value. Practical Implications for Ethical Implications Ken Magnuson describes Christian ethics as “Concerned with the proper aims, behavior, and character for human life, which focuses our attention on how human beings are to live in relation to God, one another and the world.” 23 Abortion 22 IBID, Anderson. 23 Ken Magnuson, 2020, Invitation to Christian Ethics: Moral Reasoning and Contemporary Issues, Invitation to Theological Studies Series (Grand Rapids, MI: Kregel Academic), 59.

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12 Regarding abortion and the concept that all of humanity is created in imago Dei for some it would lead to the belief that human life begins at conception or fertilization; therefore, an embryo, even in its earliest stages of formation, is complex, unique and has been created in the image of God. Magnuson further states that “Fertilization is the decisive moment, when a new and distinct life comes into being, and there is continuity from that time through birth and/or until death.” 24 Psalm 139:13-16, is a passage to defend that God and His image are a part of created beings inside a women’s womb. For you formed my inward parts; you knitted me together in my mother's womb. I praise you, for I am fearfully and wonderfully made Wonderful are your works; my soul knows it very well. My frame was not hidden from you, when I was being made in secret, intricately woven in the depths of the earth. Your eyes saw my unformed substance; in your book were written, every one of them, the days that were formed for me when as yet there was none of them. From fertilization, “Human beings are fully human and therefore persons with human dignity, worthy of full moral status. Human embryos are thus persons by virtue of the fact that they are human beings (created in imago Dei), and ought to be treated with dignity that is accorded all human beings.” 25 Lucy Peppiatt describes the beauty of being created in the Image of God as: “To have been created intentionally, imagined in the mind of God, and then brought into being communicates something profound about a person’s intrinsic wroth. It speaks- you are loved, you are wanted, you are valued. Further to this, to have been created as some kind of reflection or embodiment of the diving serves only to strengthen the idea that human beings are of infinite worth and beauty.” 26 Through the lens of imago Dei within the context of abortion ethics, it 24 IBID, Pg 280. 25 IBID, Pg. 278. 26 Lucy, Peppiatt, Lucy. 2022. The Imago Dei the Imago Dei: Humanity Made in the Image of God . Cascade Books, 182.

13 becomes evident that abortion can be categorized as an act of taking a human life, as every form of human existence, starting from fertilization, is a manifestation of God's created image. Race in the Church Being created in God’s image, humanity must ask themselves the question, “How are we to treat our neighbors on behalf of God? As image bearers we are to promote the spirit of love and respect. We are to bring about a sense of belonginess and we are to have an attitude of mutual recognition within the societies of ethnic diversity. We are to hold each other accountable regardless of another’s ethnic heritage. Every individual holds equal standing with God, for each person is formed in His image. Because of the fall of Adam, sin entered the world, and everyone who has been created in the image of God are equally affected by the Fall. It didn’t just happen to one race, ethnic group, or nation. It fell upon everyone. As the church of Jesus Christ, we as believers must come together to fight the sin of racism that lies within churches and their members, communities, and the country. Thabiti Anyabwile asserts that “if we don’t take sin seriously, we will be tempted to think that racism, racial animosity, prejudice, and bigotry are justifiable in some measure or eradicable by education alone. You cannot educate people out of racism, racial hatred, and animosity.” We need a much deeper and more transformational change, one that comes only when someone is washed, sanctified, and justified “in the name of the Lord Jesus Christ and by the Spirit of our God.” 27 Fostering diversity within our congregations requires a continuous recognition that all individuals are God's offspring, crafted with equal value and inherent dignity in His likeness. The objective is to extend an invitation to all, irrespective of their racial or ethnic background, for the purpose of embracing salvation and 27 Ken Magnuson, Invitation to Christian Ethics: Moral Reasoning and Contemporary Issues , Invitation to Theological Studies Series (Grand Rapids, MI: Kregel Academic, 2020), 487.

14 collectively engaging in worship of the Divine Creator. The pursuit of unity is essential, as humanity shares the fundamental connection of being fashioned in imago Dei and benefiting from the reconciliation brought about by Jesus Christ's sacrifice on the cross. Conclusion As previously explored, the doctrine of imago Dei highlights that humanity was formed resembling God, with His essence intricately woven into our existence. God breathed life into us, setting us apart from all other creations. Unlike the mere command "Let there be," God established a personal connection with everyone by designing us in "Our Image." Irrespective of gender, race, ethnicity, or societal position, every person possesses inherent worth due to being crafted in the image of God. We are all images of God, and no one can stamp out this truth. “We are stamped by God, and no one can scratch out the seal of God’s making. Genesis 1 tells us why we were made, who made us, and what marks us out among all the living creatures.” 28 With the fall of Adam that image became distorted; however, God’s redemption plan came alive through His Son coming as the ultimate image of God to restore what was originally designed when God breathed life into Adam. Jesus Christ is our example of what it means to be human. “Jesus is the true anthrōpos, the last Adam, the perfect image of God, and the revelation of true humanity.” 29 Through Him, it enables humans to recognize the inherent value of every individual fostering a more just and compassionate society and directs us to a place and time whereas Revelation 7:9- 10 declares “After this I looked, and behold, a great multitude that no one could number, from 28 Owen Strachan, Reenchanting Humanity: A Theology of Mankind (Ross-shire: Mentor, 2019), 21. 29 Marc Cortez, Resourcing Theological Anthropology: A Constructive Account of Humanity in the Light of Christ (Grand Rapids, MI: Zondervan, 2017), 259.

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15 every nation, from all tribes and peoples and languages, standing before the throne and before the Lamb, clothed in white robes, with palm branches in their hands, and crying out with a loud voice, “Salvation belongs to our God who sits on the throne, and to the Lamb!” Embracing the stance that each person is created and fashioned in imago Dei , we empower ourselves to acknowledge the intrinsic worth of every individual, thereby nurturing a fairer and more empathetic society that comes together, through salvation, to bring glory to the Creator. Bibliography Akpobolokemi, Emmanuel. 2016. “Imago Dei: Ontology and Functionality in Perfect Harmony.” https://www.academia.edu/21736955/IMAGO_DEI_ONTOLOGY_AND_FUNCTIONA LITY_IN_PERFECT_HARMONY. Anderson, James. “ What Are We? Three Views on Human Nature.” 2017. Reformed Faith & Practice. May 30, 2017. https://journal.rts.edu/article/three-views-human-nature/. Cortez, Marc. 2018. ReSourcing Theological Anthropology: A Constructive Account of Humanity in the Light of Christ . Grand Rapids, MI: Zondervan. Herzfeld, Noreen L. 2002. In Our Image: Artificial Intelligence and the Human Spirit / Noreen L. Herzfeld . Minneapolis, MN: Augsburg Fortress. MacArthur, John F. 2005. The Battle for the Beginning . Nashville, TN: Thomas Nelson.

16 Magnuson, Ken. 2020. Invitation to Christian Ethics: Moral Reasoning and Contemporary Issues . Grand Rapids, MI: Kregel Publications. Mckenzie, Robert Tracy. 2021. We the Fallen People – the Founders and the Future of American Democracy: The Founders and the Future of American Democracy . Downers Grove, IL: IVP Academic. Morris, Henry M. 1976. The Genesis Record . Master Books. Peppiatt, Lucy. 2022. The Imago Dei the Imago Dei: Humanity Made in the Image of God . Cascade Books. Sonsessa, Wondimu Legesse “Imago Dei and the Tensions of Ethinc Identity, Journal of Ecumennical Studies, Volume 56, Iss. 1 (Winter, 2011). Strachan, Owen. 2019. Reenchanting Humanity: A Theology of Mankind . Tain, Scotland: Mentor. “The Image of God by John Piper.” n.d. Scribd. Accessed August 10, 2023. https://www.scribd.com/document/92651734/The-Image-of-God-by-John-Piper.

Imago Dei Research Paper Theo 310

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