The phrase “image of God” comes from the creation account in Genesis 1:26-27, which states: “Then God said, ‘Let us make mankind in our image, in our likeness, so that they may rule over the fish in the sea and the birds in the sky, over the livestock and all the wild animals, and over all the creatures that move along the ground.’ So God created mankind in his own image, in the image of God he created them; male and female he created them.”
Being made in the image of God is a foundational concept for understanding what it means to be human. Throughout history, theologians and philosophers have pondered the meaning of the imago Dei and offered insights into its implications. Here is an overview of key perspectives on what it means for humanity to be made in the image of God:
1. The image of God refers to human reason, morality, spirituality, and relational capacities.
Many theologians such as Augustine, Thomas Aquinas, John Calvin, and William Temple have seen the image of God as involving human faculties and capacities that reflect God’s nature. These include:
– Reason – The ability to think rationally, solve problems, and gain wisdom reflects God’s nature as a rational being. Our mental capacities distinguish us from animals.
– Morality – Humans have a moral conscience and ability to discern good and evil. This reflects God’s moral character.
– Spirituality – Humans have a spiritual dimension and ability to relate to God. We yearn for meaning and purpose beyond the physical world.
– Relationships – Humans have the capacity for meaningful relationships, reflecting the relational nature of the triune God. Our communal nature reflects being made for fellowship.
This view sees the image of God involving qualities that set humanity apart from other creatures and reflect divine attributes. These capacities were severely damaged by the Fall but not completely lost. Christ’s redemption starts the process of restoring the imago Dei.
2. The image of God refers to human dominion and authority over creation.
Some scholars point to Genesis 1:26 as indicating the image of God refers to the human role and function of having dominion over the earth. As God’s appointed vice-regents or representatives, humans are to steward creation on God’s behalf. Their authority reflects God’s ultimate authority over all things.
Supporters of this view include Emil Brunner, John Kilner, and Anthony Hoekema. They highlight how the cultural mandate to subdue the earth follows immediately after the imago Dei, linking them together. Christ’s redemption equips believers to properly exercise domain as God intended.
3. The image of God refers to human relationships and community.
Other theologians emphasize that God is a relational being as Trinity. The image of God, therefore, includes human relationship and community reflecting the relational nature of God.
Karl Barth saw the image arising from male and female together, reflecting interdependence in community. Dietrich Bonhoeffer similarly saw Christ restoring humanity to the intended image of male-female unity, interdependence, and collective bearing of God’s image.
This relational view of imago Dei connects it to the biblical emphasis on human dignity, love, and care for others as reflecting God’s character.
4. The image of God refers to the human task and calling
Some scholars link the image of God to the human calling and purpose. G. C. Berkouwer stated, “Man created in God’s image is not first and foremost ‘nature’ but appointed calling.” The task appointed to humanity is to live as God’s representatives on earth, faithfully stewarding creation.
Being made in God’s image gives humans a mission and direction. Redemption in Christ enables believers to resume this calling. The image is not just static faculties but a life purpose.
5. The image of God is Christ-centered
For some theologians, the meaning of imago Dei is centered on Christ as the perfect image of God. Jesus alone fully images God’s nature and humans only derive the divine image from union with Christ.
Thomas Forsyth Torrance writes that the incarnation of Christ renews the image of God in humanity as Christ assumes fallen Adamic flesh to restore humanity to God’s design. Believers are complete in Christ as the true imago Dei.
6. The image of God refers to all human life’s inestimable worth
Many scholars connect the imago Dei to the intrinsic worth and dignity of all human life. All humans have immeasurable value regardless of gender, race, age, ability, or socioeconomic status because all are made to reflect God’s glory. The image gives sacredness and equality to human life.
Theologians like Reinhold Niebuhr, Hans Kung, and Karl Rahner link this to ethical treatment of all people. Created dignity requires loving all humans as bearers of the imago Dei. It gives the moral vision to uphold justice.
7. The image of God refers to human embodiment
Some Catholic and orthodox theologians root the imago Dei in human bodiliness and materiality. Human flesh and blood reflect the invisible God. In taking on human flesh (John 1:14), Christ perfectly images God in bodily form.
Irenaeus tied the image of God to the material, human body. For embodied creatures to reflect their invisible Creator points to bodily existence as blessed by God, though still longing for redemption.
8. The image of God means human representation and manifestation of God
A central thrust of the imago Dei is that humans are made to uniquely represent and manifest God on earth. There is a calling for humans to mirror and display God’s character and kingdom. Christ is the perfect “eikon” or visible likeness of God and humans are also called to gloriously radiate God’s presence.
Theologians like T.F. Torrance describe the image not as a set of qualities but a task of “imaging” God through obedient, Spirit-led living that testifies to God’s reality and grace. Being God’s image bearers calls for reflecting God in all areas of life.
9. The image of God refers to human stewardship and care for creation
Many theologians connect being made in God’s image with the human responsibility to benevolently rule and care for God’s creation as His representatives. It forms the basis for environmental stewardship and use of resources for human flourishing.
Made in God’s image, humans are called to selflessly nurture life as stewards utilizing their gifts to cultivate shalom. This gives us an ecological framework rooted in Genesis 2:15: “The Lord God took the man and put him in the Garden of Eden to work it and take care of it.”
10. The image of God points to human destiny beyond the present world
Theologians like Wolfhart Pannenberg portray the image of God as the eschatological destiny awaiting humanity. Jesus Christ is the proleptic representation of the eschatological imago Dei that will be fully realized in the world to come. The image is our Christ-shaped hope.
This view reminds us that the imago Dei’s implications are fulfillment in resurrection. While never losing its important present meaning, the image also testifies to a future with restored humanity and defeat of sin’s corruption.
Conclusion:
What does it mean to be made in God’s image? The diversity of perspectives points to the concept’s richness. In ways consistent with Scripture, most theologians affirm the image involving sacred value, human vocation, relationships, reason, dominion, representation, and destiny. Christ as the perfect imago Dei empowers believers to grow in reflecting God’s character. The image of God gives holistic meaning to all of human existence by grounding it in living for God’s glory.
