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THE IMAGE OF GOD IN MAN - Tyndale House

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<strong>THE</strong> <strong>IMAGE</strong> <strong>OF</strong> <strong>GOD</strong> <strong>IN</strong> <strong>MAN</strong> 101<br />

fruitful and multiply; although from the point of view of strict<br />

logic the human species as a whole cannot multiply, if 'species'<br />

is defined as 'the sum-total of members of that species', yet in<br />

ordinary language it is possible to say that the human race<br />

propagates itself without implying that it propagates other<br />

human races.<br />

Thus man, so long as he remains man, is the image of God,<br />

for man as mankind, not as primeval man, is made the image<br />

of God. We concur with K. Barth's statement: ‘[The image]<br />

does not consist in anything that man is or does. It consists<br />

in the fact that man himself and as such is God's creation. He<br />

would not be man, were he not the image of God. He is God's<br />

image, in that he is man.’ 197<br />

In summary, we formulate the image doctrine thus:<br />

Man is created not in God's image, since God has no image<br />

of His own, but as God's image, or rather to be God's image,<br />

that is to deputize in the created world for the transcendent<br />

God who remains outside the world order. That man is God's<br />

image means that he is the visible corporeal representative of<br />

the invisible, bodiless God; he is representative rather than<br />

representation, since the idea of portrayal is secondary in the<br />

significance of the image. However, the term 'likeness' is an<br />

assurance that man is an adequate and faithful representative<br />

of God on earth. The whole man is the image of God, without<br />

distinction of spirit and body. All mankind, without distinction,<br />

are the image of God. The image is to be understood not so<br />

much ontologically as existentially: it comes to expression not<br />

in the nature of man so much as in his activity and function.<br />

This function is to represent God's lordship to the lower orders of<br />

creation. The dominion of man over creation can hardly be<br />

excluded from the content of the image itself. Mankind, which<br />

means both the human race and individual men, do not cease<br />

to be the image of God so long as they remain men; to be human<br />

and to be the image of God are not separable.<br />

VI <strong>THE</strong> <strong>IMAGE</strong> <strong>OF</strong> <strong>GOD</strong> <strong>IN</strong> <strong>THE</strong> NEW TESTAMENT<br />

The doctrine that man the image of God, made in the like-<br />

ness of God, is still to be found in the New Testament, in the<br />

two passages in 1 Corinthians and James we have already<br />

noted.<br />

197 K. Barth, CD III/ 1 184.

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