1101:, he writes "For by the hands of the Father, that is by the Son and the Holy Spirit, man, and not a part of man, was made in the likeness of God." For Irenaeus, the physical body is evident of the image of God. Further, because the Son is modeled after the Father, humans are likewise modeled after the Son and therefore bear a physical likeness to the Son. This implies that humans' likeness to God is revealed through embodied acts. Humans do not currently just exist in the pure image of God, because of the reality of sin. Irenaeus claims that one must "grow into" the likeness of God. This is done through knowingly and willingly acting through one's body. Because of sin, humans still require the Son's salvation, who is in the perfect image of God. Because humans are physical beings, their understanding of the fullness of the image of God did not become realized until the Son took physical form. Further, it is through the Son's physicality that he is able to properly instruct us on how to live and grow into the full image of God. Jesus, in becoming physically human, dying a human death, and then physically resurrected, "recapitulated," or fully revealed, what it means to be in the Image of God and therefore bears the full restoration of being in God's image. By so doing, Jesus becomes the new Adam and through the Holy Spirit restores the human race into its fullness.
744:. In fact, the account of Adam and Eve disobeying God's mandate is neither expressly rendered as "sin" in B'reishit, nor anywhere else in Torah for that matter. It is instead likened to a "painful but necessary graduation from the innocence of childhood to the problem-laden world of living as morally responsible adults." That God fashions garments for Adam and Eve out of skins (Gen 3:21), is cited as proof of God's quickly fading anger. Midrashim, however, finds common ground with the Thomist view of humanity's response to the image of God in the stories of Cain and Abel filtered through the, "Book of Genealogies" (Gen 5:1-6:8). Insofar as the image and likeness of God is transmitted through the act of procreation, Cain and Abel provide examples of what constitutes adequate and inadequate response to the image, and how that image either becomes fully actualized or utterly forsaken. The murder of Abel is cast as preempting the perpetuation of the image through Cain’s potential descendants. This idea may be likened to the Christian idea of "original sin" in that one's transgression is seen to have grave unintended, or unforeseen, repercussions. Midrashim interprets Gen 4:10 as Abel's blood crying out not only to God, but also "against" Cain, which lays the onus squarely on Adam's firstborn.
689:, a medieval theologian writing almost 700 years after Augustine, builds on the Trinitarian structure of Augustine but takes the Trinitarian image of God to a different end. Like Irenaeus and Augustine, Aquinas locates the image of God in humanity's intellectual nature or reason, but Aquinas believes that the image of God is in humanity in three ways. First, which all humanity possess, the image of God is present in humanity's capacity for understanding and loving God, second, which only those who are justified possess, the image is present when humanity actually knows and loves God imperfectly, and thirdly, which only the blessed possess, the image is present when humanity knows and loves God perfectly. Aquinas, unlike Augustine, sees the image of God as present in humanity, but it is only through humanity's response to the image of God that the image is fully present and realized in humanity. Medieval scholars suggested that the holiness (or "wholeness") of humankind was lost after the fall, although free will and reason remained.
617:
view uphold that the rational soul mirrors the divine. According to this mirroring, humanity is shaped like the way in which a sculpture or painting is in the image of the artist doing the sculpting or painting. While the substantive view locates the image of God in a characteristic or capacity unique to humanity, such as reason or will, the image may also be found in humanity's capacity to have a relationship with the divine. Unlike the relational view, humanity's capacity to have a relationship with the divine still locates the image of God in a characteristic or capacity that is unique to humanity and not the relationship itself. The substantive view, however, need not focus on a single specific way in which humanity is like God. It can apply to every way in which humanity is like God, just as Seth could be like his father Adam in multiple ways What is important is that the substantive view sees the image of God as present in humanity whether or not an individual person acknowledges the reality of the image.
631:
1060:
in proclaiming Jesus, the renewal of the image of God is experienced, not just eschatologically but also physically (cf. vv 10-12,16). In 2 Corinthians 4:10, Paul states that
Christians are "always carrying the death of Jesus, so that the life of Jesus may also be made visible in our bodies." However, in v. 16 he states that though the external body is "wasting away," the inner being is renewed each day. In sum, for Paul it seems that being restored in Christ and inheriting the Image of God leads to an actual corporeal change. As one changes internally, so too does one's body change. Thus, the change affected by Jesus envelopes one's entire being, including one's body.
609:
777:(AD 425) the Image of God does not refer to any human nature (corporeal and spiritual), but the relationship with God. "From this we learn that man is not the image of God because of his soul from him or because of his body from him. If that were the case, woman would be the image of God in exactly the same way as man, because she too has a soul and a body. What we are talking about here is not nature but a relationship. For just as God has nobody over him in all creation, so man has no one over him in the natural world. But a woman does she has man over her".
372:—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. The image of God and the likeness are similar, but at the same time they are different. The image is just that, mankind is made in the image of God, whereas the likeness is a spiritual attribute of the moral qualities of God.
857:, or situations in which the Biblical text was being misused in the opinion of some. While some would argue this is appropriate, J. Richard Middleton argued for a reassessment of the Biblical sources to better understand the original meaning before taking it out of context and applying it. Instead of various extra-biblical interpretations, he pushed for a royal-functional understanding, in which "the imago Dei designates the royal office or calling of human beings as God's representatives or agents in the world."
398:
offering us this explanation, gives us the key that while humans are all in the image of God, they likewise have the capacity to become more and more in the image of God; that is, created with the potential to mirror divine attributes." This lines up with several of the New
Testament texts which refer to "being renewed in knowledge" and "being conformed to the image". The idea is that through spiritual growth and understanding one can mature spiritually and become more like God and represent him better to others.
1162:
such prejudice, feminist scholars have argued that the body is critical for self-understanding and relating to the world. Furthermore, bodily phenomena typically associated with sin and taboo (e.g. menstruation), have been redeemed as essential pieces of the female experience relatable to spirituality. Feminism attempts to make meaning out of the entire bodily experience of humanity, not just females, and to reconcile historical prejudices by relating to God through other frameworks.
725:
385:
are like God and represent God. "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 only needs to affirm that man is like God, and the rest of
Scripture fills in more details to explain this." The various ways in which this is explored are found below in the discussions about substantive, relational, and functional understandings of the image of God.
125:
in human relationships with God and each other; and a functional view interprets the image of God as a role or function whereby humans act on God’s behalf and serve to represent God in the created order. These three views are not strictly competitive and can each offer insight into how humankind resembles God. Furthermore, a fourth and earlier viewpoint involved the physical, corporeal form of God, held by both
Christians and Jews.
794:, or at the very least the author of Genesis 1 "certainly did not master at once all its implicit wealth of meaning." He went on to say that "In the very essence of the individual, in terms of its quality as a subject; the image of God, we believe, is the very personal and solitary power to think and to choose; it is interiority." He eventually concluded that the Image of God is best summed up as free will.
666:, a fifth century theologian who describes a Trinitarian formula in the image of God. Augustine's Trinitarian structural definition of the image of God includes memory, intellect, and will. According to Augustine, "will unites those things which are held in the memory with those things which are thence impressed on the mind's eye in conception." The influence of Greco-Roman philosophy, particularly
674:'s assertion that the human mind was the location of humanity, and thus the location of the image of God. Augustine believed that, since humanity reflects the nature of God, humanity must also reflect the Triune nature of God. Augustine's descriptions of memory, intellect, and will held a dominant theological foothold for a number of centuries in the development of Christian Theology.
849:, according to Luther, was the perfect existence of man and woman in the garden: all knowledge, wisdom and justice, and with peaceful and authoritative dominion over all created things in perpetuity. Luther breaks with Augustine of Hippo's widely accepted understanding that the image of God in man is internal; it is displayed in the trinity of the memory, intellect and will.
1350:. In eschatology, Christians are called to be both in the world but not of the world. In Christology, Jesus Christ is a cyborg with both divine and human natures. Finally, in theological anthropology, the hybridity of human nature is seen in the concept of the image of God itself, since humans are both formed "from the dust" and stamped with the divine image.
784:, a twentieth century Swiss Reformed theologian, wrote that "the formal aspect of human nature, as beings 'made in the image of God", denotes being as Subject, or freedom; it is this which differentiates humanity from the lower creation." He also sees the relationship between God and humanity as a defining part of what it means to be made in God's image.
571:
and God coming in human form in the incarnation. The Second
Anaphora in the Armenian Liturgy of St. Basil and the anaphora in the Byzantine Liturgy of St. Basil even highlight the restoration of the image through the incarnation and the sharing in the glory of God. The Anaphora in the Liturgy of St. James also has a reference to the divine image:
1069:
with immortality, and the body with mortality. J. R. Middleton contends that
Christian theologians have historically relied more on extra-biblical philosophical and theological sources than the Genesis text itself. This led to an exclusion of the body and a more dualistic understanding of the image found in dominant Christian theology.
1250:, a criticism that pride leads to moral folly, and a theme which has been interpreted from the Genesis accounts of Adam and Eve and the Tower of Babel. In these stories, God was in no real danger of losing power; however, Patrick D. Hopkins has argued that, in light of technological advancement, the hubris critique is changing into a
883:
of God. This formulation of the functional view isolates and excludes those with disabilities, and some theologians even use it to go so far as to state that animals more fully display the Image of God than people with profound disabilities. At the same time, however, the substantive view has been criticized for exactly this issue.
162:
His image, in the image of God He created him, male and female created He them. And God blessed them; and God said to them: 'Be fruitful, and multiply, and fill the earth, and subdue it; and have dominion over the fish of the sea, and over the fowl of the air, and over every living thing that creepeth upon the earth.'
376:"in our image" with "after our likeness." Second, Genesis 1:27 simply reads "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 to say that "in the image" and "after the likeness" refer to the same thing, with each clarifying the other."
458:
practice of kings setting up images of themselves in places where they want to establish their authority. Other than that, it is only other gods who are made in the image of gods. Thus, their traditions speak of sons being in the image of their fathers but not of human beings created in the image of God.
1540:"Thus, the early Christians affirmed both human dignity, because people are created in the image of God, and human depravity, because the image of God in people is warped and perverted by sin." Allison, Gregg; Allison, Gregg. Historical Theology: An Introduction to Christian Doctrine (p. 322). Zondervan.
737:
embraces the substantive view and likens humankind to the earthly presence of God. Yet this immanent presence enjoys the ambiguity of midrashim; it is never outrightly characterized as "Godlike," as in ontologically equivalent to God, or merely "Godly," as in striving towards ontological equivalency.
393:
Early
Christians recognized that the image of God was perverted by sin. The Genesis 9 text, however, confirms that the image of God is not destroyed by sin, for the image remains in humanity after the fall and flood. Without compromising a commitment to the dignity of humanity as made in the image of
752:
The relational view argues that one must be in a relationship with God in order to possess the 'image' of God. Those who hold to the relational image agree that humankind possess the ability to reason as a substantive trait, but they argue that it is in a relationship with God that the true image is
466:
The
Biblical texts sketch some moral implications of the image of God in humanity. The Genesis 9 passage links the image of God to the rationale for prohibiting and punishing murder. The James 3 passage also points out that the tongue which is made by God should not curse that which God has made in
457:
epics contain similar elements in their own stories, such as the resting of the deity after creation. Many
Mesopotamian religions at the time contained anthropomorphic conceptions of their deities, and some scholars have seen this in Genesis's use of the word "image." John Walton notes, however "the
227:
The Lord created man of the earth, and turned him into it again. He gave them few days, and a short time, and power also over the thing therein. He endued them with strength by themselves, and made them according to his image, And put the fear of man upon all flesh, and gave him dominion over beasts
161:
And God said: 'Let us make man in our image/b'tsalmeinu, after our likeness/kid'muteinu; and let them have dominion over the fish of the sea, and over the fowl of the air, and over the cattle, and over all the earth, and over every creeping thing that creepeth upon the earth.' And God created man in
1238:
have become commonly accepted in religious circles as means of addressing human frailty. Nevertheless, these acceptable technologies can also be used to elevate human ability. Further, they correct the human form according to a constructed sense of normalcy. Thus the distinction between therapy and
1077:
2 Enoch details how humans are made in God's image—namely, as representations of God's "own face." Although it can be argued the reference to God's "own face" is a metaphor for God's likeness, the passage carries the usage of "face" forward by emphasizing what is done to the physical human face is,
1068:
Many theologians from the patristic period to the present have relied heavily on an
Aristotelian structure of the human as an inherently "rational animal," set apart from other beings. This view was combined with Pre-Socratic notions of the "divine spark" of reason. Reason was thought to be equated
1059:
at times displays both an appreciation for and a denial of the physical body as the image of God. An example of the importance of the physical body and the imago dei can be found in 2 Corinthians 4:4, in which Paul claims that Jesus Christ, in his entire being, is the image of God. Paul states that
882:
is that some formulations might convey a negative message that it conveys about persons with disabilities. Within the functional view, it is often thought that disabilities which interfere with one's capacity to "rule," whether physical, intellectual, or psychological, are a distortion of the image
834:
cultures where kings were often labeled as images of certain gods or deities and thus, retained certain abilities and responsibilities, such as leading certain cults. The functional approach states that Genesis 1 uses that common idea, but the role is broadened to all humanity who reflect the image
736:
focuses on the function of image of God in kingship language. While a monarch is cast in the image or likeness of God to differentiate him ontologically from other mortals, Torah's B'reishit portrays the image as democratic: every human is cast in God's image and likeness. This leveling effectively
616:
The substantive view locates the image of God within the psychological or spiritual makeup of the human being. This view holds that there are similarities between humanity and God, thus emphasizing characteristics that are of shared substance between both parties. Some proponents of the substantive
487:
are apparent in the fact that, if humans are to love God, then humans must love other humans whom God has created (cf. John 13:35), as each is an expression of God. The human likeness to God can also be understood by contrasting it with that which does not image God, i.e., beings who are ostensibly
401:
Humans differ from all other creatures because of the self-reflective, rational nature of human thought processes – their capacity for abstract, symbolic as well as concrete deliberation and decision-making. This capacity gives the human the possibility for self-actualization and participation in a
397:
In Genesis 5, the image of God in humanity is correlated with the image of Adam in his son Seth. Commentators have reflected that the son better reflects the father as he matures and that while there may be physical comparisons there is also a resemblance in character traits. "The biblical text, by
325:
that the light of the Gospel of the glory of Christ, who is the image of God, should not dawn on them. For we don't preach ourselves, but Christ Jesus as Lord, and ourselves as your servants for Jesus' sake; seeing it is God who said, "Light will shine out of darkness," who has shone in our hearts,
124:
The history of the Christian interpretation of the image of God has included three common lines of understanding: a substantive view locates the image of God in shared characteristics between God and humanity such as rationality or morality; a relational understanding argues that the image is found
941:
Revolution as an affirmation of the religious liberty of all persons. The concept was based not only on natural reason but also on the Christian struggle for liberty, justice, and peace for all. The background of this struggle lay in the time of the English Revolution. The king had been alienating
570:
make mention of the creation in the image of God when recounting the institution narrative. In a recent peer-reviewed article, Zakhary has argued that such anaphoras utilize image language to introduce the salvation narrative using parallel structure: the human made in the image of God in creation
384:
The primary biblical texts do not convey any specific ways in which the image of God is recognized in humanity. They do not speak about rationality, morality, emotions, free will, language, or any other similar statements. The words "image" and "likeness" simply carry the basic meaning that humans
375:
However, the medieval distinction between the "image" and "likeness" of God has largely been abandoned by modern interpreters. According to C. John Collins, "Since about the time of the Reformation, scholars have recognized that this does not suit the text itself. First, there is no "and" joining
1161:
thinkers have drawn attention to the alienation of the female experience in Christian thought. For two millennia, the female body has only been recognized as a means to separate women from men and to categorize the female body as inferior and the masculine as normative. In an attempt to eliminate
988:
in creation. Human rights entail whatever humans need in order to best act as God's divine representatives in the world. All human beings are created in God's image, rather than only a ruler or a king. Any concept of human rights will therefore include: first, democratic relationships when humans
575:
You made humankind from the earth after your image and likeness, and granted them the enjoyment of paradise; and when they transgressed your commandment and fell, you did not despise or abandon them, for you are good, but you chastened them as a kindly father, you called them through the law, you
173:
This is the book of the generations of Adam. In the day that God created man, in the likeness of God made He him. Male and female created He them, and blessed them, and called their name Adam, in the day when they were created. And Adam lived a hundred and thirty years, and begot a son in his own
1082:
2 Enoch 44:1–3: The Lord with his own two hands created mankind; and in a facsimile of his own face. Small and great the Lord created. Whoever insults a person's face insults the face of the Lord; whoever treats a person's face with repugnance treats the face of the Lord with repugnance. Whoever
650:
and Augustine, and Medieval Theologians, like Aquinas. Irenaeus believes that the essential nature of humanity was not lost or corrupted by the fall, but the fulfillment of humanity's creation, namely freedom and life, was to be delayed until "the filling out the time of punishment." Humankind
482:
in humans. For humans to have a conscious recognition of having been made in the image of God may mean that they are aware of being that part of the creation through whom God's plans and purposes best can be expressed and actualized; humans, in this way, can interact creatively with the rest of
440:
A uniquely Christian perspective on the image of God is that Jesus Christ is the fullest and most complete example of a human in God's image. Hebrews 1:1 refers to him as "the very image of his substance" and Colossians 1:15 reveals Jesus as "the image of the invisible God". This is relevant to
869:
concerns the functional interpretation of the image of God has grown in popularity. Some modern theologians are arguing for proper religious care of the earth based on the functional interpretation of the image of God as caregiver over created order. Thus, exerting dominion over creation is an
1047:
as originally incorporating both physical and spiritual components. Modern Christian commentators generally argue that the image of God is not related to physical appearance. John Walton writes "The Hebrew word selem (“image”) is a representative in physical form, not a representation of the
258:
God, having in the past spoken to the fathers through the prophets at many times and in various ways, has at the end of these days spoken to us by his Son, whom he appointed heir of all things, through whom also he made the worlds. His Son is the radiance of his glory, the very image of his
817:
The functional view interprets the image of God as a role in the created order, where humankind is a king or ruler over creation/the earth. This view, held by most modern Old Testament/Hebrew Bible scholars, developed with the rise of modern Biblical scholarship and is based on comparative
357:
Theologians have examined the difference between the concepts of the "image of God" and the "likeness of God" in human nature. Origen for instance viewed the image of God as something given at creation, while the likeness of God as something bestowed upon a person at a later time.
961:(1612) by the Puritan group living in Amsterdam. "That as God created all men according to his image . That the magistrate is not to force or compel men to this or that form of religion, or doctrine but to leave Christian religion free, to every man's conscience ."
535:
This blessing is a version of blessings mentioned in the Tosefta (Berakhot 6:18) and in the Babylonian Talmud (Menaḥot 43b). It is also found manuscript fragments found in the Cairo Genizah. Also, in expanding upon the ten commandments in prayer, this line
1078:
in turn, done to the face of LORD—and, as is important for this writer, when one damages the face of another human being created in the very exact image of God's face, one damages God's face and will incur the expected consequences of such an offense.
809:, "Its nature as an image has to do with the fact that it goes beyond itself and manifests .…the dynamic that sets the human being in motion towards the totally Other. Hence it means the capacity for relationship; it is the human capacity for God."
852:
The twentieth and early twenty-first centuries saw the image of God being applied to various causes and ideas including ecology, disabilities, gender, and post/transhumanism. Often these were reactions against prevailing understandings of the
761:
argue that it is man's ability to establish and maintain complex and intricate relationships that make him like God. For example, in humans the created order of male and female is intended to culminate in spiritual as well as physical unions
682:
Medieval theologians also made a distinction between the image and likeness of God. The former referred to a natural, innate resemblance to God and the latter referred to the moral attributes (God's attributes) that were lost in the fall.
1043:) often refers to an idol or physical image. While the physicality of the image may be of prime importance, because Ancient Israelites did not separate between the physical and spiritual within the person, it is appropriate to think of
1209:
Transhumanism's assertion that the human being exist within the evolutionary processes and that humans should use their technological capabilities to intentionally accelerate these processes is an affront to some conceptions of
365:
in which an idea is reinforced using two different words, a view arose that "image and likeness" were separate; the image was the human's natural resemblance to God, the power of reason and will, while the likeness was a
583:
and the Anaphora in the Liturgy of St. Gregory the Theologian have an interesting link between image and authority, complementing Genesis 1:26, which references humanity’s dominion after creation in the Divine image.
509:, there is reference to being created in the divine image. For example, in the "Blessing for a New Day" (prayed at the beginning of Shabbat by Orthodox, Conservative, and other Jewish communities) there is this line:
1311:. Therefore, it is understandable that a person's first reaction to the image of a cyborg would be apprehension. For Garner, the wider scope of Haraway's "cultural cyborg" can be characterized by the term "
1296:. While the biological flesh/machine cyborg of pop culture is not a literal reality, Haraway uses this fictional metaphor to highlight the way that "all people within a technological society are cyborgs."
239:
But people, who have been formed by your hands and are called your own image because they are made like you, and for whose sake you have formed all things – have you also made them like the farmer's seed?
953:
movement that first argued for human rights as belonging to all human persons. One of the themes that foreshadowed Richard Overton's reason for giving voice to human rights, especially the demand for
1141:
included the physical body as well as the whole of creation. Upon seeing a void in the development of Western theology, modern writers have begun drawing upon works of third century monks the desert
1246:
which condemned enhancement as "radically immoral" stating that humans do not have full right over their biological form. Christians concerns of humans "playing God" are ultimately accusations of
2528:
Cole-Turner, Ronald (2014). "Introduction: The Transhumanist Challenge". In Transhumanism and Transcendence: Christian Hope in an Age of Technological Enhancement. Georgetown University Press.
766:, reflecting the nature and image of God. Since other creatures do not form such explicitly referential spiritual relationships, these theologians see this ability as uniquely representing the
1280:
has not presented a threat but a positive challenge. Some theologians, such as Philip Hefner and Stephen Garner, have seen the transhumanist movement as a vehicle by which to re-imagine the
270:
and transferred us into the Kingdom of the Son of his love; in whom we have our redemption, the forgiveness of our sins; who is the image of the invisible God, the firstborn of all creation.
1334:
imagery." Garner, however, sees a multitude of metaphors within Christian tradition and scripture that already speak to this reality. He identifies the three major areas of hybridity in
314:
But we all with unveiled face, beholding and reflecting like a mirror the glory of the Lord, are being transformed into the same image from glory to glory, even as from the Lord Spirit.
662:
While Irenaeus represents an early assertion of the substantive view of the image of God, the specific understanding of the essence of the image of God is explained in great detail by
445:
which is beyond the scope of this article. Christians however would look to the teachings and example of Jesus to guide their spiritual maturity and conformity to the image of God.
701:
was lost at the fall but that fragments of it remained in some form or another, as Luther's Large Catechism article 114 states, "Man lost the image of God when he fell into sin."
1759:
Irenaeus made a distinction between God's image and his likeness by pointing to Adam's supernatural endowment bestowed upon him by the Spirit.Irenaeus. "Against Heresies," 23.1
2510:
Hook, Christopher (2004). "Transhumanism and Posthumanism". In Stephen G. Post. Encyclopedia of Bioethics (3rd ed.). New York: Macmillan. pp. 2517–2520. ]. OCLC 52622160. 2517
588:
quotes Genesis 1:26 verbatim, while the Anaphora in the Liturgy of St. Gregory the Theologian uses the interesting phrase "You inscribed upon me the image of Your authority."
418:) exemplifies, thereby rejecting or repressing their spiritual and moral likeness to God. The ability and desire to love one's self and others, and therefore God, can become
989:
rule others, cooperation and fellowship with other humans, cooperation with the environment, and the responsibility for future generations of humans created in God's image.
945:
According to the scholar of Puritan literature William Haller, "the task of turning the statement of the law of nature into ringing declaration of the rights of man fell to
1149:, as well as various gnostic systems, providing a more comprehensive view of the body in early Christian thought and reasons why modern theology should account for them.
121:, but rather the reverse: that the statement is figurative language for God bestowing special honour unto humankind, which he did not confer unto the rest of creation.
1441:
432:
life and teachings. According to Christian doctrine, Jesus acted to repair the relationship with the Creator and freely offers the resulting reconciliation as a gift.
1414:
790:, a twentieth century French philosopher best known for combining phenomenological description with hermeneutics, argued that there is no defined meaning of the
1218:. In response, these traditions have erected boundaries in order to establish the appropriate use of transhumanistic technologies using the distinction between
634:
Issues surrounding "the fall" and "original sin" often became a crucial points of contention among Christian theologians seeking to understand the image of God.
1254:
critique. According to Hopkins, "In Greek myth, when Prometheus stole fire, he actually stole something. He stole a power that previously only the gods had."
1430:
N.N. Townsend, "'In the Image of God': Humanity's Role within Creation and Ecological Responsibility", VPlater (online modules on Catholic Social Teaching),
1083:
treats with contempt the face of any person treats the face of the Lord with contempt. (There is) anger and judgement (for) whoever spits on a person's face.
826:
discovered many texts where specific kings are exalted as "images" of their respective deities and rule based on divine mandate. There is some evidence that
612:
In "Creation of Adam," Michelangelo provides a great example of the substantive view of the image of God through the mirroring of the human and the divine.
1772:. From "Nicene and Post-Nicene Fathers, First Series, Vol. 3." Edited by Philip Schaff. Buffalo, NY: Christian Literature Publishing Co., 1887, XIII.26
1963:
J. Rogerson, "The Creation Stories: Their Ecological Potential and Problems," in Ecological Hermeneutics ed. D. Horrell (T&T Clark, 2010), 21-31
1901:
Joseph Ratzinger , "In the Beginning: A Catholic Understanding of the Story of Creation and the Fall, (Grand Rapids, MI: Eerdmans, 1995), 44-45, 47.
303:"Because those whom He foreknew, He also predestinated to be conformed to the image of His Son, that He might be the Firstborn among many brothers";
630:
1854:
Emil Brunner, The Christian Doctrine of Creation and Redemption: Dogmatics, Vol.2, Olive Wyon, trans., (London: Lutterworth Press, 1952), 55-58.
2553:
Hopkins, P. D. (2002). Protecting God from science and technology: how religious criticisms of biotechnologies backfire. Zygon, 37(2), 317-343.
106:
image, in the image of God created he him; male and female he created them." The exact meaning of the phrase has been debated for millennia.
1016:
is held in parallel with the Sixth Commandment: "I am the LORD your God," and "Do not murder." Harming a human is likened to attacking God.
1323:" problematic. There is no longer a clear line between the old dualities of human/machine, human/environment, and technology/environment.
1989:, "Male and Female He Created Them: Gen 1:27b in the Context of the P Account of Creation," Harvard Theological Review 74 (1981), 129-159
835:
through ruling the created order, specifically land and sea animals, according to the pattern of God who rules over the entire universe.
1109:
Throughout the 20th and 21st centuries, a small population of theologians and church leaders have emphasized a need to return to early
1475:
1186:
which seeks to transform the human through technological means. Such transformation is achieved through pharmacological enhancement,
801:
states, " It is in Christ, "the image of the invisible God," that man has been created "in the image and likeness" of the Creator.
136:
of each human life regardless of class, race, gender, or disability, and it is also related to conversations about the human body.
845:, focused their reflections on the dominant role mankind had over all creation in the Garden of Eden before the fall of man. The
558:
Admittedly, the creation in God's image is not a prevalent or dominant theme in Jewish prayers, but the reference still exist.
1095:
was unique for his time in that he places a great deal of emphasis on the physicality of the body and the image of God. In his
410:
necessary to reject a relationship with the creator that manifested itself in estrangement from God, as the narrative of the
2562:
Donna Jeanne. Haraway, A Cyborg Manifesto: Science, Technology, and Socialist-feminism in the Late Twentieth Century (2009)
1998:
Elaine Graham, "In Whose Image? Representations of Technology and the 'Ends' of Humanity," Ecotheology 11.2 (2006) 159-182.
978:
780:
In the Modern Era, the Image of God was often related to the concept of "freedom" or "free will" and also relationality.
2801:
Washbourn, Penelope (1992). "Becoming woman: menstruation as spiritual challenge". In Carol Christ; et al. (eds.).
2243:
1299:
Building off of Haraway's thesis, Stephen Garner engages the apprehensive responses to the metaphor of the cyborg among
2041:
1319:, hybridity does not only problematize traditional conception of human as the image of God, but also makes terms like "
1031:
and the physical body has undergone considerable change throughout the history of Jewish and Christian interpretation.
337:
With the tongue we praise our Lord and Father, and with it we curse human beings, who have been made in God’s likeness.
292:
For a man ought not to have his head covered, since he is God's image and glory; but the woman is the glory of the man.
1411:
1133:, in order to provide theological frameworks which positively view the physical body and the natural world. For early
2814:
2746:
2709:
2671:
2648:
2274:
1303:. For Garner, these "narratives of apprehension" found in popular movies and television are produced by "conflicting
638:
The substantive view of the image of God has held particular historical precedence over the development of Christian
2460:, "Motherearth and the Megamachine: A theology of Liberation in a Feminine, Somatic and Ecological Perspective," in
1307:
of the person." The cyborg represents a crossing and blurring of boundaries that challenges preconceived notions of
2544:
International Theological Commission (2002)."Communion and stewardship: human persons created in the image of God".
1741:
Grudem, Wayne A.; Grudem, Wayne A.. Systematic Theology: An Introduction to Biblical Doctrine (p. 444). Zondervan.
1531:
Grudem, Wayne A.; Grudem, Wayne A.. Systematic Theology: An Introduction to Biblical Doctrine (p. 443). Zondervan.
1004::"the astonishing assertion that God created human beings in God's own 'image.'" This insight, according to Rabbi
453:
Scholars still debate the extent to which external cultures influenced the Old Testament writers and their ideas.
2849:
2834:
2771:
The significance of the concept of imago dei for the theology of human rights in the writings of Jürgen Moltmann
2844:
2791:
2690:
2533:
2108:
2057:
Greenspoon, Leonard J. (January 1, 2008). "From Dominion to Stewardship? The Ecology of Biblical Translation".
954:
428:
in one's life can be seen as a quest for wholeness, or one's "essential" self, as described and exemplified in
712:
which is the "image of God;" both faculties which differentiate mankind from animals, and allow man to grasp
64:
2854:
17:
1890:
1000:
holds the essential dignity of every human. One of the factors upon which this is based is an appeal to
1670:, ed. Paul F. Bradshaw and Maxwell E. Johnson (Collegeville, MN: Liturgical Press Academic, 2019), 144.
946:
596:
In Christian theology there are three common ways of understanding the manner in which humans exist in
99:
2226:
Eugene B. Borowitz, "The Torah, Written and Oral, and Human Rights: Foundations and Deficiencies," in
913:
argues that both the concept and the term human rights originated more than a half-century before the
254:
The New Testament reflects on Christ as the image of God and humans both as images of God and Christ.
1330:
presents insurmountable problems for scripturally-based theological metaphors bound in "pastoral and
1203:
2497:
Fiorenza, Elizabeth Schussler, "Feminist Spirituality, Christian Identity, and Catholic Vision," in
2839:
2457:
1364:
1347:
1270:
281:
And have put on the new man, which is renewed in knowledge after the image of him that created him.
1581:
Walton, John H.. Genesis (The NIV Application Commentary) (Kindle Locations 2803–2805). Zondervan.
2325:
Walton, John H.. Genesis (The NIV Application Commentary) (Kindle Locations 2801–2802). Zondervan
1732:
Akin, Daniel L. "A Theology for the Church." Nashville: B & H Publishing Group, 2007, p. 387.
1549:
Walton, John H. Genesis (The NIV Application Commentary) (Kindle Locations 2826–2828). Zondervan.
608:
94:
with regard to the fundamental understanding of human nature. It stems from the primary text in
2266:
2260:
1384:
209:
185:
One who spills the blood of man, through/by man, his blood will be spilled, for in God's image/
44:
394:
God, the biblical texts point to the idea that the image of God can be developed and matured.
2700:
Haslam, Molly (2012). "Imago dei as rationality or relationality: history and construction".
1622:
659:
and reason. And humans were in the likeness of God through an original spiritual endowment.
1483:
1292:". The manifesto explores the hybridity of the human condition through the metaphor of the
1199:
1187:
1126:
914:
1558:
8:
2803:
2702:
A Constructive Theology of Intellectual Disability: Human Being as Mutuality and Response
1274:
1215:
926:
212:, there are three passages that explicitly use "image" terminology to describe humanity.
128:
Doctrine associated with God's image provides important grounding for the development of
1129:, among others, draw from aspects of mystical theology, central to the Christian desert
981:
in 1970. Moltmann understands humans as in a process of restoration toward the original
957:, is implicitly connected to the concept of the image of God. This was expressed in the
2379:
Thomas G. Weinandy, "St. Irenaeus and the Imago Dei: The Importance of Being Human" in
1769:
1369:
1235:
934:
774:
671:
567:
2664:
Transhumanism and Transcendence: Christian Hope in an Age of Technological Enhancement
2166:, 2nd Rev. Ed. (Valley Forge, PA: Judson Press, 2011), pp. 118, 128 (Articles 27 § 84)
970:
479:
2810:
2787:
2774:
2742:
2705:
2686:
2667:
2644:
2529:
2270:
2104:
2037:
1642:
1308:
1227:
1206:, a point at which humans engineer the next phase of human evolutionary development.
1097:
831:
819:
802:
216:
For God created man to be immortal, and made him to be an image of his own eternity.
2081:
1634:
1423:
1331:
1289:
1231:
1056:
1013:
326:
to give the light of the knowledge of the glory of God in the face of Jesus Christ.
118:
1223:
1039:
Old Testament scholars acknowledge that the Hebrew word for "image" in Genesis 1 (
2859:
2159:
1663:
1418:
1300:
1242:
Human enhancement has come under heavy criticism from Christians; especially the
406:
reality (cf. Acts 17:28). However, the creator granted the first true humans the
154:
95:
91:
35:
1431:
1405:
1191:
1146:
1142:
620:
75:
2072:
Deland, Jane S. (1999-09-24). "Images of God Through the Lens of Disability".
1638:
838:
787:
2828:
1659:
1646:
1471:
1316:
1285:
1277:
1183:
1118:
1114:
930:
842:
694:
529:
Blessed are You, LORD our God, King of the universe who made me in His image.
55:
1938:(1st ed.). Saint Louis, MO: Concordia Publishing House. pp. 55–72.
1793:
Gerhard Wehemeier, "Deliverance and Blessing in the Old and New Testament,"
2659:
2622:
1986:
1389:
1379:
1335:
1327:
1263:
1198:, and computer simulation. Transhumanist thought is grounded in optimistic
1122:
910:
899:
781:
763:
758:
741:
667:
489:
475:
415:
411:
150:
129:
87:
2085:
1402:
The Personhood of God: Biblical Theology, Human Faith And the Divine Image
728:
Hebrew Midrashim depict the image of God in democratic or universal terms.
2464:, ed. Carol Christ, et al. (Harper Collins:San Francisco, 1992), pp 44-45
2420:
Desert Christians: An Introduction to the Literature of Early Monasticism
2262:
Abraham's Children: Liberty and Tolerance in an Age of Religious Conflict
2230:
London and Philadelphia: SCM Press and Trinity Press International, 1990,
1359:
1343:
1339:
1239:
enhancement is ultimately questionable when addressing ethical dilemmas.
1219:
1195:
1110:
1005:
823:
724:
713:
690:
652:
454:
442:
110:
2730:
Historical Theology: an Introduction to the History of Christian Thought
1699:
514:בָּרוּךְ אַתָּה יהוה אֱלֹהֵינוּּ, מֶלֶך הָעוֹלָם שֶׁעָשַׂנִי בּֽצַלְמוֹ
1304:
1251:
1130:
918:
754:
740:
The rabbinic substantive view does not operate out of the framework of
705:
643:
1442:"Communion and Stewardship: Human Persons Created in the Image of God"
2034:
Scripture, Culture, and Agriculture: an Agrarian reading of the Bible
1312:
1134:
950:
663:
656:
407:
205:
2501:, ed. Carol Christ, et al. (Harper Collins:San Francisco, 1992), 138
1063:
117:, argued that being made in the image of God does not mean that God
1243:
1158:
1092:
709:
647:
639:
625:
362:
2138:, Vol. 1 (New York, N.Y.: Columbia University Press, 1933), p. 111
719:
677:
1953:(1st ed.). Washington: Catholic University Press of America.
1374:
1320:
1182:
has come under new scrutiny when held up against the movement of
1009:
997:
973:
proposed an ecumenical basis for a concept of human rights using
938:
866:
733:
686:
419:
133:
83:
898:
concept had a very strong influence on the modern conception of
2784:
Just Peacemaking: Transforming Initiative for Justice and Peace
1520:
Genesis 1–4: A Linguistic, Literary, and Theological Commentary
1326:
Brenda Brasher thinks that this revelation of the hybridity of
1293:
1247:
591:
506:
403:
2756:
Ricoeur, Paul (1961). "The image of God and the epic of man".
2407:
Oasis of Wisdom: The Worlds of the Desert Fathers and Mothers
471:
429:
114:
2101:
The Disabled God: Toward a Liberatory Theology of Disability
1704:
1702:
878:
One of the critique of the functional interpretation of the
704:
The substantive view can also be seen in the Jewish scholar
621:
History of Christian interpretations of the substantive view
149:
The phrase "image of God" is found in three passages in the
98:, which reads (in the Authorized / King James Version): "So
520:
488:
without this spiritual self-awareness and the capacity for
69:
1696:, 2nd ed. (Grand Rapids: Baker Book House, 2001), 172-175.
1501:
1499:
964:
655:) was in the image of God through the ability to exercise
109:
Following tradition, a number of Jewish scholars, such as
2265:. New Haven and London: Yale University Press. pp.
2228:
Ethics of World Religions and Human Rights Concilium 2.
1496:
1284:. Many of these theologians follow in the footsteps of
942:
many Christians by favoring some churches over others.
474:
of God may mean to recognize some special qualities of
347:
2136:
Tracts on Liberty in the Puritan Revolution, 1638-1647
1948:
1683:, (Grand Rapids, MI: Baker Book House, 1994), 498-510.
1509:, 2nd ed. (Grand Rapids: Baker Book House, 1998), 522.
1226:
technologies. Therapeutic uses of technology such as
199:
1008:, is "Judaism's greatest gift to the world." In the
642:
particularly among early Patristic Theologians (see
545:
517:
483:
creation. The moral implications of the doctrine of
174:
likeness, after his image; and called his name Seth.
49:
2802:
1806:Thomas Aquinas. "Summa Theologiae," Q 93, A 4 Body
1019:
553:Do not murder those formed in my image / likeness.
2805:Womanspirit Rising: a Feminist Reader in Religion
2499:Womanspirit Rising: A Feminist Reader in Religion
2462:Womanspirit Rising: A Feminist Reader in Religion
2176:McCord, James I. (1977). Miller, Allen O. (ed.).
1522:(Phillipsburg, NJ: P&R Publishing, 2006), 62.
1257:
1173:
1104:
1064:Hellenistic influence on Christian interpretation
905:
2826:
2739:The Liberating Image: the Imago Dei in Genesis 1
2381:Logos: A Journal of Catholic Thought and Culture
1934:Luther, Martin (1955). Pelikan, Jaroslav (ed.).
1608:. (New York, NY: Rabbinical Assembly 2016), 364.
1596:. (New York, NY: Rabbinical Assembly 2016), 103.
949:." Richard Overton was a founding member of the
626:Patristic interpretation of the substantive view
2786:. Louisville, KY: Westminster John Knox Press.
2685:. Louisville, KY: Westminster John Knox Press.
2666:. Washington, DC: Georgetown University Press.
2641:From Creation to Babel: Studies in Genesis 1–11
1027:Interpretation of the relationship between the
720:Rabbinic interpretation of the substantive view
678:Medieval interpretation of the substantive view
1165:
870:imperative for responsible ecological action.
1936:Luther's Works, Volume 1: Lectures on Genesis
1862:
1860:
1606:Siddur Lev Shalem for Shabbat & Festivals
1594:Siddur Lev Shalem for Shabbat & Festivals
886:
2704:. New York: Fordham Press. pp. 92–116.
2594:
2592:
2074:Journal of Religion, Disability & Health
1838:
1836:
1668:Prayers of the Eucharist: Early and Reformed
1034:
708:who argues that it is consciousness and the
592:Three ways of understanding the image of God
830:language appeared in many Mesopotamian and
716:and ideas that are not merely instinctual.
423:
422:and even opposed. The desire to repair the
379:
367:
82:) is a concept and theological doctrine in
2056:
1949:Saint, Bishop of Hippo, Augustine (1963).
1857:
1768:Augustine. "De Trinitatae." Translated by
1152:
1012:Mekhilta D'Rabi Ishmael, the First of the
600:: Substantive, Relational and Functional.
388:
2800:
2736:
2589:
2485:
2473:
2422:New York: Oxford University Press. p. 19.
2358:
2289:
2233:Küng, Hans and Jürgen Moltmann, eds., 26.
2019:
2007:
1971:
1969:
1921:
1910:
1833:
1714:
1708:
523:ʾĔlōhênû, melek̲ hāʿôlām šeʿāśanî bṣalmô.
505:In Jewish liturgy, and especially in the
470:To assert that humans are created in the
2768:
2723:. New York, NY: The Rabbinical Assembly.
2396:San Francisco:Harper Collins, pp. 35-51.
2214:
2202:
2190:
2180:. Grand Rapids, MI: Eerdmans. p. 7.
2098:
2036:. New York: Cambridge University Press.
1623:"Imago Dei in Early Christian Anaphoras"
1559:General Term: Imago Dei ("image of God")
1087:
723:
629:
607:
495:
2781:
2755:
2727:
2178:A Christian Declaration on Human Rights
2147:
2123:
1878:
1866:
1781:
1620:
965:An ecumenical proposal for human rights
14:
2827:
2718:
2699:
2683:The Social God and the Relational Self
2657:
2610:
2598:
2583:
2571:
2175:
2071:
1975:
1966:
1933:
1842:
1827:
1815:
1444:. International Theological Commission
561:
2809:. San Francisco, CA: Harper Collins.
2680:
2346:
2334:
2258:
2031:
1720:
1616:
1614:
1589:
1587:
1470:
753:made evident. Later theologians like
542:לֹא חִּרְצָח כּלוּל בִּדְמוּת הוֹדִי
461:
448:
2623:Library Thing: The Personhood of God
2244:"Strangers in the Land of the Free."
860:
352:
348:Interpretation of the Biblical texts
27:Doctrine in Judaism and Christianity
2638:
2409:Collegesville, MN: Liturgical Press
2313:
2301:
2249:. 31 January 2017. 1 February 2017.
1569:
1051:
979:World Alliance of Reformed Churches
500:
139:
39:
24:
2764:(1). Translated by George Gringas.
2741:. Grand Rapics, MI: Brazos Press.
2252:
1611:
1584:
1395:
435:
200:Apocrypha / Deuterocanonical books
25:
2871:
2059:Journal of Religion & Society
1202:ideals which look forward to the
1072:
576:taught them through the prophets.
90:. It is a foundational aspect of
2370:Irenaeus, Against Heresies 5.6.1
799:Catechism of the Catholic Church
361:While "image and likeness" is a
249:
2732:. Oxford: Blackwell Publishing.
2721:Etz Hayim: Torah and Commentary
2662:. In Ronald Cole-Turner (ed.).
2631:
2616:
2604:
2577:
2565:
2556:
2547:
2538:
2522:
2513:
2504:
2491:
2479:
2467:
2451:
2438:
2425:
2412:
2399:
2386:
2383:, Vol. 6 No. 4, Fall 2003, p.22
2373:
2364:
2352:
2340:
2328:
2319:
2307:
2295:
2283:
2236:
2220:
2208:
2196:
2184:
2169:
2152:
2141:
2128:
2117:
2092:
2065:
2050:
2025:
2013:
2001:
1992:
1980:
1957:
1942:
1927:
1915:
1904:
1895:
1884:
1872:
1848:
1821:
1809:
1800:
1787:
1775:
1762:
1753:
1744:
1735:
1726:
1686:
1673:
1653:
1599:
929:of all persons was used by the
547:Lōʾ ḥirṣāḥ klûl bid̲mût̲ hôd̲î.
492:/ moral reflection and growth.
144:
2737:Middleton, J. Richard (2005).
2719:Lieber, David L., ed. (2001).
1694:Introducing Christian Doctrine
1575:
1563:
1552:
1543:
1534:
1525:
1512:
1464:
1258:Positive view of transhumanism
1174:Negative view of transhumanism
1105:Modern mystical interpretation
955:separation of church and state
906:Puritan origin of human rights
865:With the rise of contemporary
603:
13:
1:
2782:Stassen, Glen Harold (1992).
2773:(Master's thesis). Calcutta:
2769:Ratnaraj, Billa John (2003).
2435:San Francisco: Harper Collins
2392:Taylor, Barbara Brown(2009),
2103:. Nashville: Abingdon Press.
1457:
812:
747:
697:agreed that something of the
119:possesses human-like features
2728:McGrath, Alister E. (1998).
70:
7:
2259:Clark, Kelly James (2012).
2164:Baptist Confession of Faith
2099:Eiesland, Nancy L. (1994).
1353:
873:
546:
518:
478:which allow God to be made
50:
10:
2876:
2681:Grenz, Stanley J. (2001).
2448:San Francisco: Jossey-Bass
1795:Indian Journal of Theology
1621:Zakhary, Beniamin (2023).
1261:
992:
59:
2458:Ruether, Rosemary Radford
2418:Harmless, William (2004)
1639:10.1177/00393207221144062
1204:Technological Singularity
1035:Old Testament scholarship
2658:Garner, Stephen (2011).
2158:Lumpkin, William L. and
2032:Davis, Ellen F. (2009).
1365:Be fruitful and multiply
1348:theological anthropology
1262:Not to be confused with
380:Specific nature of image
1434:Living Life to the Full
1412:The Image of God in Man
1153:Feminist interpretation
839:Reformation theologians
586:Apostolic Constitutions
389:Progressive resemblance
2850:Judeo-Christian topics
2835:Christian anthropology
2643:. London: Bloomsbury.
2394:An Altar in the World
1385:Self-expression values
1048:physical appearance."
732:Furthermore, rabbinic
729:
635:
613:
581:Apostolic Constitution
578:
538:
424:
368:
345:
334:
322:
311:
300:
289:
278:
267:
247:
236:
224:
221:Wisdom of Solomon 2:23
197:
182:
170:
92:Judeo-Christian belief
79:
2845:Christian terminology
2444:Palmer, Parke (2000)
2431:Nouwen, Henri (1981)
2405:Keller, David G. R.,
2086:10.1300/J095v03n02_06
1692:Millard J. Erickson,
1679:Millard J. Erickson,
1505:Millard J. Erickson,
1178:The understanding of
1088:Irenaeus and the body
1023:and the physical body
937:) at the time of the
727:
633:
611:
573:
566:Many early Christian
533:
496:In liturgical prayers
335:
323:
312:
301:
290:
279:
268:
256:
237:
225:
214:
183:
171:
159:
2660:"The hopeful cyborg"
2433:The Way of The Heart
1410:David J.A. Clines, "
1188:genetic manipulation
1127:Barbara Brown Taylor
969:Reformed theologian
820:Ancient Near Eastern
2855:Bereshit (parashah)
2446:Let Your Life Speak
1275:Christian tradition
1216:Christian tradition
959:Confession of Faith
562:Christian anaphoras
331:2 Corinthians 4:4–7
102:created man in his
2639:Day, John (2013).
2488:, pp. 248–257
2476:, pp. 247–248
2337:, pp. 143–144
1770:Arthur West Haddan
1681:Christian Theology
1518:Collins, C. John,
1507:Christian Theology
1427:19 (1968): 53–103.
1417:2011-07-17 at the
1370:Christian humanism
1236:psychotropic drugs
775:Severian of Gabala
730:
636:
614:
462:Moral implications
449:Historical context
369:donum superadditum
319:2 Corinthians 3:18
297:1 Corinthians 11:7
275:Colossians 1:13–15
2775:Serampore College
2134:Haller, William.
1797:20 (1971): 30-42.
1309:personal identity
1228:cochlear implants
1169:and transhumanism
927:religious liberty
861:Ecological impact
803:Pope Benedict XVI
714:abstract concepts
353:Image vs likeness
68:
48:
16:(Redirected from
2867:
2820:
2808:
2797:
2778:
2765:
2752:
2733:
2724:
2715:
2696:
2677:
2654:
2625:
2620:
2614:
2613:, pp. 92–96
2608:
2602:
2596:
2587:
2581:
2575:
2569:
2563:
2560:
2554:
2551:
2545:
2542:
2536:
2526:
2520:
2517:
2511:
2508:
2502:
2495:
2489:
2486:Washbourn (1992)
2483:
2477:
2474:Washbourn (1992)
2471:
2465:
2455:
2449:
2442:
2436:
2429:
2423:
2416:
2410:
2403:
2397:
2390:
2384:
2377:
2371:
2368:
2362:
2359:Middleton (2005)
2356:
2350:
2344:
2338:
2332:
2326:
2323:
2317:
2311:
2305:
2299:
2293:
2290:Middleton (2005)
2287:
2281:
2280:
2256:
2250:
2240:
2234:
2224:
2218:
2212:
2206:
2200:
2194:
2188:
2182:
2181:
2173:
2167:
2156:
2150:
2145:
2139:
2132:
2126:
2121:
2115:
2114:
2096:
2090:
2089:
2069:
2063:
2062:
2054:
2048:
2047:
2029:
2023:
2020:Middleton (2005)
2017:
2011:
2010:, pp. 17–24
2008:Middleton (2005)
2005:
1999:
1996:
1990:
1984:
1978:
1973:
1964:
1961:
1955:
1954:
1946:
1940:
1939:
1931:
1925:
1924:, pp. 26–27
1922:Middleton (2005)
1919:
1913:
1911:Middleton (2005)
1908:
1902:
1899:
1893:
1888:
1882:
1876:
1870:
1864:
1855:
1852:
1846:
1840:
1831:
1825:
1819:
1813:
1807:
1804:
1798:
1791:
1785:
1779:
1773:
1766:
1760:
1757:
1751:
1748:
1742:
1739:
1733:
1730:
1724:
1718:
1712:
1709:Middleton (2005)
1706:
1697:
1690:
1684:
1677:
1671:
1657:
1651:
1650:
1627:Studia Liturgica
1618:
1609:
1603:
1597:
1591:
1582:
1579:
1573:
1567:
1561:
1556:
1550:
1547:
1541:
1538:
1532:
1529:
1523:
1516:
1510:
1503:
1494:
1493:
1492:
1491:
1482:, archived from
1474:(January 2007),
1468:
1453:
1451:
1449:
1424:Tyndale Bulletin
1315:". According to
1290:Cyborg Manifesto
1232:prosthetic limbs
1098:Against Heresies
1057:The Apostle Paul
1052:The Apostle Paul
1014:Ten Commandments
925:in reference to
890:and human rights
805:wrote regarding
710:ability to speak
670:, is evident in
549:
525:
501:Jewish blessings
427:
371:
343:
332:
320:
309:
298:
287:
276:
265:
245:
234:
222:
195:
180:
168:
140:Biblical sources
73:
63:
61:
53:
43:
41:
21:
2875:
2874:
2870:
2869:
2868:
2866:
2865:
2864:
2840:Jewish theology
2825:
2824:
2823:
2817:
2794:
2749:
2712:
2693:
2674:
2651:
2634:
2629:
2628:
2621:
2617:
2609:
2605:
2597:
2590:
2582:
2578:
2570:
2566:
2561:
2557:
2552:
2548:
2543:
2539:
2527:
2523:
2518:
2514:
2509:
2505:
2496:
2492:
2484:
2480:
2472:
2468:
2456:
2452:
2443:
2439:
2430:
2426:
2417:
2413:
2404:
2400:
2391:
2387:
2378:
2374:
2369:
2365:
2357:
2353:
2345:
2341:
2333:
2329:
2324:
2320:
2312:
2308:
2300:
2296:
2288:
2284:
2277:
2257:
2253:
2241:
2237:
2225:
2221:
2215:Ratnaraj (2003)
2213:
2209:
2203:Ratnaraj (2003)
2201:
2197:
2191:Ratnaraj (2003)
2189:
2185:
2174:
2170:
2160:Bill J. Leonard
2157:
2153:
2146:
2142:
2133:
2129:
2122:
2118:
2111:
2097:
2093:
2070:
2066:
2055:
2051:
2044:
2030:
2026:
2018:
2014:
2006:
2002:
1997:
1993:
1985:
1981:
1974:
1967:
1962:
1958:
1947:
1943:
1932:
1928:
1920:
1916:
1909:
1905:
1900:
1896:
1889:
1885:
1877:
1873:
1865:
1858:
1853:
1849:
1841:
1834:
1826:
1822:
1814:
1810:
1805:
1801:
1792:
1788:
1780:
1776:
1767:
1763:
1758:
1754:
1749:
1745:
1740:
1736:
1731:
1727:
1719:
1715:
1707:
1700:
1691:
1687:
1678:
1674:
1658:
1654:
1619:
1612:
1604:
1600:
1592:
1585:
1580:
1576:
1568:
1564:
1557:
1553:
1548:
1544:
1539:
1535:
1530:
1526:
1517:
1513:
1504:
1497:
1489:
1487:
1476:"Another Islam"
1469:
1465:
1460:
1447:
1445:
1440:
1419:Wayback Machine
1398:
1396:Further reading
1356:
1301:popular culture
1267:
1260:
1176:
1171:
1155:
1107:
1090:
1075:
1066:
1054:
1037:
1025:
995:
971:Jürgen Moltmann
967:
947:Richard Overton
908:
892:
876:
863:
815:
750:
722:
680:
628:
623:
606:
594:
564:
556:
555:
554:
551:
543:
532:
531:
530:
527:
515:
503:
498:
464:
451:
438:
436:Christ as image
391:
382:
355:
350:
344:
341:
333:
330:
321:
318:
310:
307:
299:
296:
288:
286:Colossians 3:10
285:
277:
274:
266:
263:
252:
246:
243:
235:
232:
223:
220:
202:
196:
193:
181:
178:
169:
167:Genesis 1:26–28
166:
155:Book of Genesis
147:
142:
71:eikón toú Theoú
28:
23:
22:
15:
12:
11:
5:
2873:
2863:
2862:
2857:
2852:
2847:
2842:
2837:
2822:
2821:
2815:
2798:
2792:
2779:
2766:
2758:Cross Currents
2753:
2747:
2734:
2725:
2716:
2710:
2697:
2691:
2678:
2672:
2655:
2649:
2635:
2633:
2630:
2627:
2626:
2615:
2603:
2588:
2576:
2564:
2555:
2546:
2537:
2521:
2512:
2503:
2490:
2478:
2466:
2450:
2437:
2424:
2411:
2398:
2385:
2372:
2363:
2351:
2339:
2327:
2318:
2306:
2294:
2282:
2275:
2251:
2242:Wolpe, David.
2235:
2219:
2207:
2195:
2183:
2168:
2151:
2148:Stassen (1992)
2140:
2127:
2124:Stassen (1992)
2116:
2109:
2091:
2064:
2049:
2043:978-0521518345
2042:
2024:
2012:
2000:
1991:
1979:
1965:
1956:
1941:
1926:
1914:
1903:
1894:
1883:
1879:Ricoeur (1961)
1871:
1867:Ricoeur (1961)
1856:
1847:
1832:
1820:
1808:
1799:
1786:
1782:McGrath (1998)
1774:
1761:
1752:
1743:
1734:
1725:
1713:
1698:
1685:
1672:
1652:
1610:
1598:
1583:
1574:
1562:
1551:
1542:
1533:
1524:
1511:
1495:
1472:Novak, Michael
1462:
1461:
1459:
1456:
1455:
1454:
1438:
1428:
1408:
1406:Yochanan Muffs
1397:
1394:
1393:
1392:
1387:
1382:
1377:
1372:
1367:
1362:
1355:
1352:
1259:
1256:
1192:nanotechnology
1175:
1172:
1170:
1164:
1154:
1151:
1113:spirituality.
1106:
1103:
1089:
1086:
1085:
1084:
1074:
1073:Pseudepigrapha
1071:
1065:
1062:
1053:
1050:
1036:
1033:
1024:
1018:
994:
991:
966:
963:
917:thinkers like
907:
904:
891:
885:
875:
872:
862:
859:
814:
811:
749:
746:
721:
718:
679:
676:
627:
624:
622:
619:
605:
602:
593:
590:
563:
560:
552:
541:
540:
539:
528:
519:Bārûk̲ ʾattāh
513:
512:
511:
502:
499:
497:
494:
463:
460:
450:
447:
437:
434:
390:
387:
381:
378:
354:
351:
349:
346:
339:
328:
316:
305:
294:
283:
272:
261:
251:
248:
241:
230:
218:
201:
198:
191:
176:
164:
146:
143:
141:
138:
60:εἰκών τοῦ Θεοῦ
40:צֶלֶם אֱלֹהִים
26:
9:
6:
4:
3:
2:
2872:
2861:
2858:
2856:
2853:
2851:
2848:
2846:
2843:
2841:
2838:
2836:
2833:
2832:
2830:
2818:
2816:9780060613778
2812:
2807:
2806:
2799:
2795:
2789:
2785:
2780:
2776:
2772:
2767:
2763:
2759:
2754:
2750:
2748:9781587431104
2744:
2740:
2735:
2731:
2726:
2722:
2717:
2713:
2711:9780823239405
2707:
2703:
2698:
2694:
2688:
2684:
2679:
2675:
2673:9781589017948
2669:
2665:
2661:
2656:
2652:
2650:9780567215093
2646:
2642:
2637:
2636:
2624:
2619:
2612:
2611:Garner (2011)
2607:
2600:
2599:Garner (2011)
2595:
2593:
2585:
2584:Garner (2011)
2580:
2573:
2572:Garner (2011)
2568:
2559:
2550:
2541:
2535:
2531:
2525:
2516:
2507:
2500:
2494:
2487:
2482:
2475:
2470:
2463:
2459:
2454:
2447:
2441:
2434:
2428:
2421:
2415:
2408:
2402:
2395:
2389:
2382:
2376:
2367:
2360:
2355:
2349:, p. 150
2348:
2343:
2336:
2331:
2322:
2315:
2310:
2303:
2298:
2291:
2286:
2278:
2276:9780300179378
2272:
2268:
2264:
2263:
2255:
2248:
2245:
2239:
2232:
2229:
2223:
2216:
2211:
2204:
2199:
2192:
2187:
2179:
2172:
2165:
2161:
2155:
2149:
2144:
2137:
2131:
2125:
2120:
2112:
2106:
2102:
2095:
2087:
2083:
2079:
2075:
2068:
2060:
2053:
2045:
2039:
2035:
2028:
2021:
2016:
2009:
2004:
1995:
1988:
1983:
1977:
1976:Haslam (2012)
1972:
1970:
1960:
1952:
1945:
1937:
1930:
1923:
1918:
1912:
1907:
1898:
1892:
1887:
1880:
1875:
1868:
1863:
1861:
1851:
1844:
1843:Lieber (2001)
1839:
1837:
1829:
1828:Lieber (2001)
1824:
1817:
1816:Lieber (2001)
1812:
1803:
1796:
1790:
1783:
1778:
1771:
1765:
1756:
1747:
1738:
1729:
1723:, p. 142
1722:
1717:
1710:
1705:
1703:
1695:
1689:
1682:
1676:
1669:
1665:
1661:
1660:R.C.D. Jasper
1656:
1648:
1644:
1640:
1636:
1632:
1628:
1624:
1617:
1615:
1607:
1602:
1595:
1590:
1588:
1578:
1571:
1566:
1560:
1555:
1546:
1537:
1528:
1521:
1515:
1508:
1502:
1500:
1486:on 2014-04-04
1485:
1481:
1477:
1473:
1467:
1463:
1443:
1439:
1437:
1435:
1429:
1426:
1425:
1420:
1416:
1413:
1409:
1407:
1403:
1400:
1399:
1391:
1388:
1386:
1383:
1381:
1378:
1376:
1375:Human dignity
1373:
1371:
1368:
1366:
1363:
1361:
1358:
1357:
1351:
1349:
1345:
1341:
1337:
1333:
1329:
1324:
1322:
1318:
1317:Elaine Graham
1314:
1310:
1306:
1302:
1297:
1295:
1291:
1287:
1286:Donna Haraway
1283:
1279:
1278:transhumanism
1276:
1272:
1265:
1255:
1253:
1249:
1245:
1240:
1237:
1233:
1229:
1225:
1221:
1217:
1213:
1207:
1205:
1201:
1200:Enlightenment
1197:
1193:
1189:
1185:
1184:transhumanism
1181:
1168:
1163:
1160:
1150:
1148:
1144:
1140:
1136:
1132:
1128:
1124:
1120:
1119:Parker Palmer
1116:
1115:Thomas Merton
1112:
1102:
1100:
1099:
1094:
1081:
1080:
1079:
1070:
1061:
1058:
1049:
1046:
1042:
1032:
1030:
1022:
1017:
1015:
1011:
1007:
1003:
999:
990:
987:
984:
980:
976:
972:
962:
960:
956:
952:
948:
943:
940:
936:
932:
931:free churches
928:
924:
920:
916:
915:Enlightenment
912:
903:
901:
897:
889:
884:
881:
871:
868:
858:
856:
850:
848:
844:
843:Martin Luther
840:
836:
833:
829:
825:
821:
810:
808:
804:
800:
795:
793:
789:
785:
783:
778:
776:
771:
769:
765:
764:Genesis 5:1–2
760:
756:
745:
743:
738:
735:
726:
717:
715:
711:
707:
702:
700:
696:
695:Martin Luther
692:
688:
684:
675:
673:
669:
665:
660:
658:
654:
649:
645:
641:
632:
618:
610:
601:
599:
589:
587:
582:
577:
572:
569:
559:
548:
537:
524:
522:
510:
508:
493:
491:
486:
481:
477:
473:
468:
459:
456:
446:
444:
433:
431:
426:
421:
417:
413:
409:
405:
399:
395:
386:
377:
373:
370:
364:
359:
338:
327:
315:
304:
293:
282:
271:
260:
255:
250:New Testament
244:2 Esdras 8:44
240:
233:Sirach 17:1–4
229:
217:
213:
211:
207:
190:
188:
179:Genesis 5:1–3
175:
163:
158:
156:
153:, all in the
152:
137:
135:
131:
126:
122:
120:
116:
112:
107:
105:
101:
97:
93:
89:
85:
81:
77:
72:
66:
57:
52:
51:ṣelem ʾĔlōhīm
46:
37:
33:
19:
2804:
2783:
2770:
2761:
2757:
2738:
2729:
2720:
2701:
2682:
2663:
2640:
2632:Bibliography
2618:
2606:
2601:, p. 90
2586:, p. 88
2579:
2574:, p. 89
2567:
2558:
2549:
2540:
2524:
2515:
2506:
2498:
2493:
2481:
2469:
2461:
2453:
2445:
2440:
2432:
2427:
2419:
2414:
2406:
2401:
2393:
2388:
2380:
2375:
2366:
2361:, p. 24
2354:
2347:Grenz (2001)
2342:
2335:Grenz (2001)
2330:
2321:
2316:, p. 14
2309:
2304:, p. 13
2297:
2292:, p. 25
2285:
2261:
2254:
2247:The Atlantic
2246:
2238:
2231:
2227:
2222:
2217:, p. 69
2210:
2205:, p. 58
2198:
2193:, p. 42
2186:
2177:
2171:
2163:
2154:
2143:
2135:
2130:
2119:
2100:
2094:
2080:(2): 47–81.
2077:
2073:
2067:
2058:
2052:
2033:
2027:
2022:, p. 27
2015:
2003:
1994:
1987:Phyllis Bird
1982:
1959:
1951:De Trinitate
1950:
1944:
1935:
1929:
1917:
1906:
1897:
1886:
1881:, p. 50
1874:
1869:, p. 37
1850:
1845:, p. 26
1830:, p. 18
1823:
1811:
1802:
1794:
1789:
1784:, p. 68
1777:
1764:
1755:
1746:
1737:
1728:
1721:Grenz (2001)
1716:
1711:, p. 19
1693:
1688:
1680:
1675:
1667:
1655:
1633:(1): 24–36.
1630:
1626:
1605:
1601:
1593:
1577:
1572:, p. 17
1565:
1554:
1545:
1536:
1527:
1519:
1514:
1506:
1488:, retrieved
1484:the original
1480:First Things
1479:
1466:
1446:. Retrieved
1433:
1422:
1401:
1390:Theomorphism
1380:Inward Light
1336:Christianity
1328:human nature
1325:
1298:
1281:
1268:
1264:Eutychianism
1241:
1211:
1208:
1179:
1177:
1166:
1156:
1138:
1123:Henri Nouwen
1108:
1096:
1091:
1076:
1067:
1055:
1044:
1040:
1038:
1028:
1026:
1020:
1001:
996:
986:
982:
974:
968:
958:
944:
922:
911:Glen Stassen
909:
900:human rights
895:
893:
887:
879:
877:
864:
854:
851:
846:
837:
832:Near Eastern
827:
816:
806:
798:
796:
791:
788:Paul Ricoeur
786:
782:Emil Brunner
779:
772:
767:
759:Emil Brunner
751:
742:original sin
739:
731:
703:
698:
685:
681:
668:Neo-Platonic
661:
637:
615:
597:
595:
585:
580:
579:
574:
565:
557:
544:(romanized:
534:
516:(romanized:
504:
484:
476:human nature
469:
465:
455:Mesopotamian
452:
439:
416:Adam and Eve
400:
396:
392:
383:
374:
360:
356:
336:
324:
313:
302:
291:
280:
269:
257:
253:
238:
226:
215:
210:Deuterocanon
203:
189:He made man.
186:
184:
172:
160:
151:Hebrew Bible
148:
145:Hebrew Bible
130:human rights
127:
123:
108:
103:
96:Genesis 1:27
88:Christianity
32:image of God
31:
29:
18:Genesis 1:27
1818:, p. 9
1750:"Grenz_142"
1664:G.J. Cuming
1448:January 14,
1344:Christology
1340:eschatology
1273:circles of
1271:progressive
1224:enhancement
1220:therapeutic
1196:cybernetics
1157:Similarly,
1006:David Wolpe
824:Archaeology
770:in humans.
691:John Calvin
604:Substantive
467:his image.
443:Christology
308:Romans 8:29
264:Hebrews 1:3
194:Genesis 9:6
111:Saadia Gaon
2829:Categories
2793:0664252982
2692:066422203X
2534:1589017803
2519:Hook, 2518
2314:Day (2013)
2302:Day (2013)
2110:0687108012
1891:CCC, §1701
1570:Day (2013)
1490:2014-10-18
1458:References
1432:Module A,
1305:ontologies
1252:Promethean
1167:Imago dei
983:imago Dei
975:imago dei
935:Dissenters
919:John Locke
867:ecological
813:Functional
755:Karl Barth
748:Relational
706:Maimonides
644:Patristics
228:and fowls.
1647:0039-3207
1313:hybridity
1282:imago dei
1212:imago dei
1180:imago dei
1139:imago dei
1029:imago dei
1021:Imago dei
1002:imago dei
923:Imago dei
896:imago dei
888:Imago dei
880:imago dei
855:imago dei
847:imago dei
828:imago dei
822:studies.
807:imago dei
792:imago dei
768:imago dei
699:imago dei
672:Augustine
664:Augustine
657:free will
598:imago dei
568:anaphoras
490:spiritual
485:Imago dei
425:imago dei
420:neglected
408:free will
342:James 3:9
259:substance
206:Apocrypha
80:imago Dei
65:romanized
45:romanized
2162:, eds.,
1436:, unit 3
1415:Archived
1360:B'Tselem
1354:See also
1332:agrarian
1159:feminist
1131:ascetics
1111:monastic
1093:Irenaeus
977:for the
951:Leveller
874:Critique
653:the fall
648:Irenaeus
646:), like
640:Theology
480:manifest
430:Christ's
363:Hebraism
340:—
329:—
317:—
306:—
295:—
284:—
273:—
262:—
242:—
231:—
219:—
192:—
177:—
165:—
132:and the
1321:natural
1269:Within
1244:Vatican
1214:within
1147:fathers
1143:mothers
1135:mystics
1010:Midrash
998:Judaism
993:Judaism
939:Puritan
841:, like
734:Midrash
687:Aquinas
651:before
536:exists:
204:In the
134:dignity
84:Judaism
67::
47::
2860:Sufism
2813:
2790:
2745:
2708:
2689:
2670:
2647:
2532:
2273:
2267:14, 17
2107:
2040:
1645:
1346:, and
1294:cyborg
1248:hubris
1234:, and
1137:, the
1125:, and
507:Siddur
404:sacred
187:tselem
157:1–11:
36:Hebrew
1045:selem
1041:selem
985:given
472:image
115:Philo
76:Latin
56:Greek
30:The "
2811:ISBN
2788:ISBN
2743:ISBN
2706:ISBN
2687:ISBN
2668:ISBN
2645:ISBN
2530:ISBN
2271:ISBN
2105:ISBN
2038:ISBN
1662:and
1643:ISSN
1450:2014
1288:'s "
1222:and
1145:and
894:The
797:The
773:For
757:and
693:and
521:YHWH
412:fall
113:and
86:and
2082:doi
1635:doi
1421:,"
1338:as
208:or
104:own
100:God
34:" (
2831::
2762:11
2760:.
2591:^
2269:.
2076:.
1968:^
1859:^
1835:^
1701:^
1666:,
1641:.
1631:53
1629:.
1625:.
1613:^
1586:^
1498:^
1478:,
1404:,
1342:,
1230:,
1194:,
1190:,
1121:,
1117:,
921:.
902:.
78::
74:;
62:,
58::
54:;
42:,
38::
2819:.
2796:.
2777:.
2751:.
2714:.
2695:.
2676:.
2653:.
2279:.
2113:.
2088:.
2084::
2078:3
2061:.
2046:.
1649:.
1637::
1452:.
1266:.
933:(
550:)
526:)
414:(
20:)
Text is available under the Creative Commons Attribution-ShareAlike License. Additional terms may apply.