Doctrine: Imago Dei

The Divine Image

The human heart holds no question so close as, “Who am I?” Scripture responds even before the birth of Adam. Genesis 1:26-28 affirms God made humanity in his image (Imago Dei). There are two words used in the original Hebrew to describe “image.” The first is dĕmuwth. Dĕmuwth is an adverb meaning “in the likeness of.” It describes similitude. More scholars focus on the word tselem, which is a masculine noun meaning “image, likeness, or resemblance.” It derives its origins from an unused root word meaning “to shade.” After Adam’s fall, sin tainted humanity. Something in its essential nature turned away from the creator whose image it bears (Romans 1:18-32). Jesus Christ, as fully God and fully human, perfectly illustrates the true image of God without the effects of sin and provides us the opportunity to be made whole again (Colossians 1: 15-20).

Thomas Aquinas concerns himself with the degree of similitude between Creator and creation. “The original in this case being infinitely distant from the image.”[1] He continues to clarify exactly how he views humankind reflects the divine. “Things in general resemble God in existing, some things also in being alive, and some finally in intellectual discernment: the closest likeness to God in creation. Properly speaking then, only creatures with intellect are made to God’s image. And the point at which such creatures most closely resemble God is when they imitate his self-understanding and love. So there are levels to the imaging of God by man: the very nature of mind gives to all men a natural aptitude for understanding and loving God; grace adds to some men an actual if imperfect understanding of love and God; and the glory of heaven brings this to perfection.”[2] Principally, Aquinas views humanity as the reflection of God here on earth in the sense that because humans are rational, they can conceive (at least in part) of love. “A first image of the Trinity in our minds is found in our activities of thinking out and formulating an inner word from the information we have, and then bursting out from this in a love.”[3]

Rather than focus on a specific trait or list of traits that define humanity as the image bearer of God, Wayne Grudem simply relies on Scriptures proclamation that it is. “Such an explanation is unnecessary, not only because the terms had clear meanings, but also because no such list could do justice to the subject: the text needs only to affirm that man is like God, and the rest of Scripture fills in more details to explain this.”[4] Grudem concentrates on seeking to better understand God, the giver of the divine image. He affirms that “man is still in God’s image… however, since man has sinned, he is certainly not as fully like God as he was before… After the fall, then, we are still in God’s image, we are still like God, and we still represent God- but the image of God in us is distorted; we are less fully like God than we were before the entrance of sin.”[5] In this way, Grudem builds his understanding of Imago Dei on Christology and Eschatology. According to this view, the divine image is progressively recovered and will reach complete restoration at Christ’s return. [6]

Stanly Grenz echoes Grudems eschatological focus. “Although it may be multifaceted in its connotations, at the heart of the divine image (or the synonymous term, ‘the divine likeness’) is a reference to our human destiny as designed by God. We are the image of God insofar as we have received, are now fulfilling, and one day will fully actualize a divine design. And this design-God’s intent for us- is that we mirror for the sake of creation the nature of the Creator.”[7] He elaborates on the divine image as a special standing, a special fellowship, and a special community. Humanity serves as God’s earthly representative, and since the Christ event, God imputes righteousness to those who are saved (special standing). “Our divinely given destiny begins with a special standing before God, but it focuses on fellowship with God.”[8] This unity with Christ is what Grenz calls “special fellowship.” Finally, he clarifies that the divine image is a corporate reality, or special community, in which God’s creation mirrors the self- giving love of the Trinity.

With all of these views in mind, the divine image may be understood as something both inherent and progressive. God creates everyone with inherent worth, need for community, and eschatological potential. Jesus Christ died for all humankind. He didn’t differentiate between gender, race, or socio-economic status. He spent time with oppressors and the lowest of the low. Sin invades everyone’s body. All are equal.[9] All are called to community and unity. Individually, humans are called to love God and love their neighbor. Corporately, they have the same call. The image of God is most fully realized when his creation mirrors the self-giving love that encompasses his Trinitarian essence.

Practically, a person’s view of the divine image directs the way that they love others. If they view love as the ultimate reflection of God’s likeness, then above all, they desire unity with God and others. Words of encouragement overflow out of a heart full of the Holy Spirit. Gossip, curses, and dividing speech become unthinkable. Violence is forgotten and deemed useless. Forgiveness and reconciliation move hearts to peace. Believers take care of the homeless, orphans, and widows. They read the Bible and seek their greatest love in prayer. No one is deemed too different to be loved. The divine image joins all of humanity. “From him the whole body, joined and held together by every supporting ligament, grows and builds itself up in love, as each part does its work.”[10]

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[1] Aquinas (144)

[2] Aquinas 144

[3] Aquinas 145

[4] Grudem (443)

[5] Grudem 444

[6] Grudem 445

[7] Grenz 177

[8] Grenz 177

[9] Galatians 3:28

[10] Ephesians 4:16