THE IMAGE OF GOD IN MAN - Tyndale House
THE IMAGE OF GOD IN MAN - Tyndale House
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.