Image of God (imago dei)
The concept of the "Image of God" (imago dei) refers to the belief that humans are created in the likeness of God, a notion rooted in the biblical text of Genesis. This idea is primarily discussed within Christian and Jewish traditions, where it is understood as a foundational aspect of humanity's relationship with the divine. Interpretations of what it means to bear God's image vary among scholars and believers, generally falling into three categories: substantive, relational, and functional.
The substantive view posits that humans possess inherent divine traits, akin to a reflection of God’s own nature. The relational view suggests that the image of God is realized through acceptance of divine grace and loving relationships with others, emphasizing interpersonal connections. The functional perspective sees humanity's role as caretakers of creation, acting as God's representatives on Earth.
The concept has significant implications for discussions about human dignity, ethics, and purpose, suggesting a divine mandate for compassion, empathy, and stewardship. Additionally, the image of God raises complex questions about free will, human imperfection, and the nature of divine goodness, sparking ongoing debate among theologians and philosophers.
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Image of God (imago dei)
The image of God (imago dei) is a concept that refers to how humans perceive and relate to God. It is most commonly discussed in Christian and Jewish contexts. The book of Genesis, which is considered a sacred text in both religions, explicitly refers to God creating humanity in his own image. Exactly what that entails is something that religious scholars have debated for centuries. Many agree that it does not refer to the physical appearance of God, though even that is not universally agreed upon. There are a few predominant schools of thought regarding humanity's ties to God's image. The major ones can be categorized as substantive, relational, and functional.
While these categories have their differences, many students of all three take the idea that humanity is made in God's image to mean that humanity possesses one or more of the following traits: self-awareness, intelligence, empathy, possession of a soul, ability to understand God's word, and the ability to understand, reflect on, and repent of sin. Another aspect of the discussion is the question of humanity's purpose. The knowledge that humans were made to resemble God in some way is both an honor and a massive responsibility to many Jews and Christians, and they want to know how they should reflect that in their lives.
Background
The Bible directly references the image of God at only a few points. The first chapter of Genesis, which recounts the story of creation, describes God creating the first man: "Let us create him in our image, according to our likeness." It goes on to say that humans will have mastery over the rest of Earth. From the beginning, the Bible sets humans apart from other creations, but the connection between humanity's role and its status as inspired by God's image is not explicitly stated.
The image of God is closely related to the story of original sin and the fall of humanity. While Adam and Eve were created as perfect beings, God gave them free will to make their own decisions and one rule: not to eat the fruit from the tree of knowledge. In Genesis 3, a snake—which most interpretations identify as a disguised Satan—tempts them into eating the forbidden fruit, and they succumb. After this point, God considers humans imperfect but continues to love them and promises that he will give them a chance at redemption.
Later, in Genesis 9, it is written: "whoever sheds man's blood, by man his blood shall be shed, for God made man in his own image." In context, God is detailing how his people should respond to deaths among them under various circumstances. This followed the events of the flood, which marked a fresh start for humanity with new rules delivered by God. In this verse, God emphasizes that he places high value on human life because humans were created in his own image. A human taking another's life is considered a terrible offense that needs a strong penalty.
The remainder of the Old Testament does not make any more direct references to the image of God. The phrase returns in the New Testament, however. In 2 Corinthians 4:4, Jesus is said to be the image of God and is named as an example for people to follow. According to the New Testament, Jesus is simultaneously human and God. Also, according to quotes from Jesus in the New Testament books Luke and John, God's true form is a spirit and lacked tangible anatomy. This seemed to indicate that the reference to Jesus as the image of God was describing his thoughts, beliefs, actions, and qualities rather than his appearance.
During the Middle Ages and Enlightenment, the concept of the image of God helped theologians and philosophers argue for human rights. It was common for governments to officially support certain religions, and citizens often were given no choice but to practice the state-sponsored religion in whatever manner their leaders decreed. Favoritism and hierarchies were blatant, with some groups getting privileges over others. The notion that God created all humans in his image helped discredit the idea that certain individuals or groups should be favored over others. It also helped advocates for religious freedom argue that one person could not have authority over another's heart or soul and that the ways people worshipped could not be dictated. These changes were not total or immediate, but worship became gradually less restrictive, partially due to these ideas.
Overview
The relationship between God's statement that humanity was created in his own image and Adam and Eve's first sin has caused a great deal of controversy and debate among religious scholars and skeptics alike. The Bible repeatedly describes God as benevolent, flawless, and all-knowing, but a creation based on him committed sins and was flawed. Many have questioned why a benevolent, all-powerful, and all-knowing being would create a world in which evil and flaws were possible. A common response to that question is that free will is what gives human life meaning, and that is one thing that distinguishes humanity from other creations.
Complicating the concept of the image of God is that, according to the Bible, God has appeared in many forms. He is described as walking in the Garden of Eden. When guiding Moses and the Israelites through the desert, he appears as a pillar of flame. In the New Testament, he appears as a dove and a beacon of light on different occasions.
Another point that religious devotees contend with is what to do with the assertion that humans are made in the image of God. Even among those who accept it as true and rule out the possibility that it is referring to visual or physical traits, there is still a great deal of confusion and debate. Some theologians and philosophers argue that this meant humans are destined to become divine themselves. Others have difficulty reconciling that with the Bible's many references to humanity being flawed and barred from eternal life without God's grace and power.
Still others acknowledge that humans will never be divine on their own but consider the image of God to consist of traits that humans and God share. According to this line of thinking, humans reflect God in their capacity for compassion, love, empathy, forgiveness, self-reflection, and ability to do good for the world. Supporters of this line of thinking believe that people should embody these traits not out of obligation or in anticipation of a reward but out of sheer appreciation and joy for being given something that God himself considers good.
These debates led to many Christian theologians' beliefs in different interpretations of humanity's relationship to God's image. One of the most common was called the substantive view. According to its supporters, humans' souls are like reflections of God. Like a mirror, the human soul can be tainted or imperfect. What is distinct about substantive view is that these divine traits are an ingrained part of human souls. Even people who are unaware of or outright reject God still have some of his characteristics, according to this view.
In the relational view, the image of God is not something inherently present in humanity. Instead, it is something that people can obtain only if they accept God, ask for his grace and forgiveness, and acknowledge that he is the most important aspect of life. However, the relational view also advocates reaching out to fellow humans. It references the Bible passages in which Jesus commands Christians to love others and says that giving aid and compassion to others is caring for God's children and is highly encouraged.
The functional view describes humanity bearing God's image as a sign of the role people were meant to play. Supporters of this view believe that God gave humans the capacity to rule over and care for his creation, standing in as physical representatives of God on Earth. The Bible mentions the first humans' mastery of Earth during the creation story, but it rarely explores that idea further in later books. Many of the later commandments and teachings in the Bible focus on how humans should treat God and one another. Those who hold a functional view emphasize a God-given responsibility to care for the environment and other life forms on Earth. This view has gained more popularity among Christians in the twentieth and twenty-first centuries, when knowledge and concern for the environment have increased among society.
Bibliography
The Bible: New International Version. Biblica, 1978.
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McGlone, Mary M. "The Image of God." National Catholic Reporter, 30 Sep. 2017, www.ncronline.org/news/spirituality/image-god. Accessed 25 Feb. 2018.
Slick, Matt. "What Is Meant When It Says Man Is Made in the Image of God?" Christian Apologetics & Research Ministry, carm.org/questions/about-people/what-meant-when-it-says-man-made-image-god. Accessed 26 Feb. 2018.