Reflections of His Image (In His Likeness Book 2)

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Therefore, we can understand why Paul says that Christ is the image of God. But Jesus is a perfect image of God, where we are not. Jesus never sinned 1 Peter and always did the will of the Father John There are different opinions among Christians as to exactly what the image of God is, and to what extent it was affected by the sin of Adam.

Undoubtedly, the image of God continued after the fall Genesis , which states that whoever sheds man's blood, by man his blood shall be shed because he was made in the image of God.

Finally, because everyone is made in the image of God, then everyone should be treated with proper respect and honor because they reflect God. Of course, we know that many people are full of evil and hatred and we must guard ourselves and others against them. Since there is plurality and thus relationship and interaction within the Godhead, so they who are the image of God are likewise fundamentally relational in nature.

Two-Faced Longing—Stretched Between Heaven and Earth

Thus, the fall significantly damaged and perverted the image, without destroying it entirely see especially Genesis and James which indicate that whatever of the image was lost in the fall it in some sense still remains. The image, for Luther, was a special relation man had to God which Adam lost but Christ restores see Eph.

Created in God's Image

This is difficult to explain, but essentially entails the idea that the image is not to be found in the structure of human personality or in our functions or relationships, but rather is a goal or destiny to which redeemed humanity is moving. Although all humans are even now in the image of God, that image is fully embodied by Jesus Christ according to whose image we are being shaped and conformed.


Thus, the image is both a present reality and a dynamic and progressive telos goal toward which we are moving. He thus concludes with three claims about the imago dei in man. So it is said: "But we all beholding the glory of the Lord with open face, are transformed into the same image" II Cor It is therefore evident that the consideration of creatures has its part to play in building the Christian faith. And for this reason it is said: "I will remember the works of the Lord, and I will declare the things I have seen: by the words of the Lord are His works" Ecc The consideration of creatures is further necessary, not only for the building up of truth, but also for the destruction of errors.

Created in God's Image Essay

For errors about creatures sometimes lead one astray from the truth of faith, so far as the errors are inconsistent with true knowledge of God. Now, this happens in many ways. First, because through ignorance of the nature of creatures men are sometimes so far perverted as to set up as the first cause and as God that which can only receive its being from something else; for they think that nothing exists beyond the realm of visible creatures.

Such were those who identified God with this, that, and the other kind of body; and of these it is said: "Who have imagined either the fire, or the wind, or the swift air, or the circle of the stars, or the great water, or the sun and moon to be the gods" Wis Secondly, because they attribute to certain creatures that which belongs only to God.

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This also results from error concerning creatures. For what is incompatible with a thing's nature is not ascribed to it except through ignorance of its nature - as if man were said to have three feet. Now, what belongs solely to God is incompatible with the nature of a created thing, just as that which is exclusively man's is incompatible with another thing's nature.

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Thus, it is from ignorance of the creature's nature that the aforesaid error arises. And against this error it is said: "They gave the incommunicable name to stones and wood" Wis Into this error fell those who attribute the creation of things, or knowledge of the future, or the working of miracles to causes other than God.

Thirdly, because through ignorance of the creature's nature something is subtracted from God's power in its working upon creatures. This is evidenced in the case of those who set up two principles of reality; in those who assert that things proceed from God, not by the divine will, but by natural necessity; and again, in those who withdraw either all or some things from the divine providence, or who deny that it can work outside the ordinary course of things.