What does “Made in God’s Image” mean?

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Oct 31, 2011
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#1
Paul tells us that all have sinned. We are told that God's thoughts are not our thoughts. I am not Godlike, in many ways, and that is for sure.

I am Godlike in that I can make choices, I can create things, I can choose to do Godlike things, etc.

I think God means, when He tells us we are made in His image, that we are given a spirit within us that lives forever. There was a change in us when we learned both good and evil. Sin came into our life.

Sin means we cannot live forever, we need grace and forgiveness for that. Through the forgiveness that we are offered through Christ, we can go back to the original spirit we were given, to
the part of us that lives forever.

What do you think God means by telling us we are made in His image?
 

Blain

The Word Weaver
Aug 28, 2012
19,215
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#2
I think you pretty much nailed it:]
 
A

Abiding

Guest
#3
Will, creative minds, conscience, independance, emotions, rational mind, soul. Image and Likeness.

The eternal non eternal part i dont think is what He meant. We will never have divinity.
Jesus said whom He wills He will give imortality.
 
Nov 22, 2012
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#4
In the Image of God

The various Church Fathers focus on slightly different issues when discussing the image of God within man. St. John Chrysostom focuses on the latter portion of Genesis 1:26. He indicates that "image" refers to the matter of man having control over everything on the earth, for nothing on earth is greater than the human being (Fathers of the Church. Homilies on Genesis 1-17 by St. John Chrysostom). Chrysostom states that the human being is the creature more important than all other visible beings, and for this creature all others things have been produced (i.e., sky, earth, sun, moon, stars, reptiles, cattle, etc.). Man is the center of God's creation. However, in his Homilies on Genesis, Chrysostom doesn't really explain what distinguishes man from all the other created beings.

Some Church Fathers associate the image of God with man's intellect (The Orthodox Church by Timothy Ware). The image, or to use the Greek term the icon, of God signifies man's free will, his sense of reason, and his sense of moral responsibility. These are the highest aspects of man which distinguish him from the animals and makes him a person. With his spirit and spiritual intellect man attains the knowledge of God and union with Him.

St. Gregory Palamas argues that it is not sufficient to simply connect the image of God with man's intellect because man's nature is "mixed," material as well as intellectual. Thus, St. Gregory explains that the image of God embraces the entire person, body as well as soul. The fact that man has a body makes his nature more complete than the angelic and endowed with richer possibilities.

The aspect of free will is particularly important for an understanding of man as made in God's image (The Orthodox Way by Archimandrite Kallis Ware). As God is free, likewise man is free. Having freedom, each human being realizes the divine image within himself in his own distinctive fashion. As such, each human being is unique, and because he is an icon of God, each member of the human race is infinitely precious in God's sight, even the most sinful (The Orthodox Church by Timothy Ware). It is important to note that the image of God is distorted by sin, but never destroyed. In the words sung at an Orthodox Funeral Service for the laity, "I am the image of Thine inexpressible glory, even though I bear the wounds of sin." Thus, however sinful a man may be, he never loses the image of God. The respect for every human being is visibly expressed in Orthodox worship, when the priest censes not only the icons but the members of the congregation, saluting the image of God in each person. Clement of Alexandria taught that, "When you see your brother, you see God," and so after God, we must count all men as God himself.

Another important point is that man is made, not only in the image of God, but more specifically in the image of God the Trinity (The Orthodox Way by Archimandrite Kallis Ware). Since the image of God in man is a Trinitarian image, it follows that man, like God, realizes his true nature through mutual life. Just as the three divine persons live in and for each other, being made in the Trinitarian image, man becomes a real person by seeing the world through other's eyes, by making others' joys and sorrows his own. As St. Symeon the New Theologian explained we who are of the faith should be ready to lay down our lives for the sake of our neighbor for there is no other way to be saved, except through our neighbor, and as the Desert Fathers say, each of us should look upon our neighbor's experiences as if they were our own. We should suffer with our neighbor in everything and weep with him, and should behave as if we were inside his body; and if any trouble befalls our neighbor, we should feel as much distress as we would for ourselves. As another one of the Desert Fathers said, "If it were possible for me to find a leper and to give him my body and to take his, I would gladly do it. For this is perfect love." (The Orthodox Church by Timothy Ware) This is true precisely because man is made in the image of God the Trinity.

Being made in God's image, man is a mirror of the divine. Because he is God's icon, man can find God by looking within himself for "Blessed are the pure in heart, for they shall see God (Mt 5:8)." The doctrine of man's creation according to the image means that within each person, within his or her truest and innermost self, often termed the deep heart or ground of the soul, there is a point of direct meeting and union with the Uncreated. As Luke stated the kingdom of God is within you (Luke 17:21). The image doctrine means that man has God as the innermost center of his being. This is the determining element in our humanity (The Orthodox Way by Archimandrite Kallis Ware).
 
Nov 22, 2012
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#5
This quest for the inward kingdom is one of the primary themes found in the writings of the Church Fathers. St. Clement of Alexandria said that "The greatest of all lessons is to know oneself; for if one knows himself, he will know God; and if he knows God, he will become like God." St. Basil the Great stated that, "When the intellect is no longer dissipated among external things or dispersed across the world through the senses, it returns to itself; and by means of itself it ascends to the thought of God." And Saint Isaac of Syrian wrote, "If you are pure, heaven is within you; within yourself you will see the angels and the Lord of the angels." (The Orthodox Church by Timothy Ware

Another way to understand the divine image of God in man is to see man as priest and king of the creation (The Orthodox Way by Archimandrite Kallis Ware). Consciously and deliberately, man can do two things that other animals can only do unconsciously and instinctively. First, man is able to bless and praise God for the world. Man is not only a logical animal but a Eucharistic animal. He does not merely live in the world, think about it and use it, but man is capable of seeing the world as God's gift, as a sacrament of God's presence and a means of communion with Him. Therefore man is able to offer the world back to God in thanksgiving, as stated in the Divine Liturgy, "Thine own from thine own, we offer to thee, on behave of all and for all."

Secondly, besides blessing and praising God for the world, man is also able to reshape and alter the world. Man puts the seal of his understanding and his intelligent work onto creation. The world is not only seen as a gift from God, but also as a task for man. It is mans calling to cooperate with God in His creation. As St. Paul explained, man is called to be God's fellow worker (1 Cor 3:9). The fact that man is made in God's image means that man is a creator after the image of God the Creator. Man fulfills this creative role through the clarity of his spiritual vision; his vocation is not to dominate and exploit nature, but to transfigure and hallow it. Thus, man is priest of the creation through his power to give thanks to God and to offer the creation back to God. Man is also king of the creation through his power to mold and fashion the world.

Several issues associated with the image of God within man are described above; however, the image means more than this. It means that there is a similarity between God and man such that man can be considered God's offspring (Act 17:28). Thus, the gulf between Creator and created is not impassable. Man is a microcosm, a bridge and point of meeting for the whole of God's creation. Since we are made in God's image, man can know God and be in communion with Him. If man makes proper use of this faculty for communion with God, man will acquire the divine likeness and be assimilated to God through virtue (The Orthodox Church by Timothy Ware).
 
Nov 22, 2012
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#6
In the Likeness of God

"God made Himself man, that man might become God." These words are first attributed to St. Irenaeus but are also found in the writings of St. Athanasius, St. Gregory of Nazianzua, and St. Gregory of Nyssa (In the Image and Likeness of God by Vladimir Lossky). However, as mankind was endowed with the image of God from the first moment of his existence, man can only acquire the likeness of God by degrees. St. John Chrysostom indicates that we become like God to the extent of our human power (Fathers of the Church. Homilies on Genesis 1-17 by St. John Chrysostom). We resemble him in our gentleness and mildness and in regard to virtue. To expand upon this further, the likeness of Christ consists of truth, meekness, righteousness, humility, and love of mankind (The First-Created Man by St. Symeon the New Theologian). The truth is beheld in all one's words and meekness in all words spoken by others to oneself because, one who is meek preserves himself passionless and is neither exalted by praises nor embittered by reproaches. Righteousness is beheld in all deeds by keeping in mind those measures which the Lord has given us - the commandments. Humility is formed in the mind that bears the conviction that only by the power of grace are there any good qualities to be shown in oneself. Love of mankind is a likeness of God, since it does good to all men, both the pious and impious, both good and evil, and both those known and those unknown, just as God also does good to all.

Mankind can only achieve these degrees and the likeness of God through the grace of the Holy Spirit (In the Image and Likeness of God by Vladimir Lossky). By receiving the Holy Spirit, man bears witness in full consciousness to the divinity of Christ. As the Son has become like us in the incarnation; likewise man can become like Him by partaking in the divinity of the Holy Spirit. The grace of the Holy spirit is not only a function, and it is more than a relation of God to man. It is God Himself communicating Himself and entering into ineffable union with man. By grace, God totally embraces those who are worthy, and this divine experience is given to each according to his measure and can be more or less profound, depending on the worthiness of those who experience it. We know that man can attain this likeness to God, this deification, by looking at the lives of the saints. Take for example, St. Mary of Egypt, the life of whom we just celebrated recently on April 9, 2006 (the 5th Sunday of Great Lent), she walked acros s the River Jordan to receive the Holy Mysteries. Only through attaining the likeness of God was St. Mary of Egypt able to perform this miracle.
 
Feb 21, 2012
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#7
Paul tells us that all have sinned. We are told that God's thoughts are not our thoughts. I am not Godlike, in many ways, and that is for sure.

I am Godlike in that I can make choices, I can create things, I can choose to do Godlike things, etc.

I think God means, when He tells us we are made in His image, that we are given a spirit within us that lives forever. There was a change in us when we learned both good and evil. Sin came into our life.

Sin means we cannot live forever, we need grace and forgiveness for that. Through the forgiveness that we are offered through Christ, we can go back to the original spirit we were given, to
the part of us that lives forever.

What do you think God means by telling us we are made in His image?
God is Spirit - so man was made in His image - which would be spirit. Adam started out with a spiritual connection with God but lost that connection when he sinned and from that brought sin and death to all. That is why we must be born again - That which is born of the flesh is flesh and that which is born of the Spirit is spirit.

Therefore if any man be in Christ, he is a new creature. . .what is new? the new birth of the spirit within . . .old things are passed away; behold, all things are become new . . .as we put off the old [flesh], it is replaced by the new [spirit]

And all things are of God, who hath reconciled us to himself by Jesus Christ, and hath given to us the ministry of reconciliation; To wit, that God was in Christ, reconciling the world unto himself. . . .

 
K

KOHELETH

Guest
#8
Since God created man and man does not exsist without God, lets look at this in a different light. We don't look like God, we are the image He wanted us to look like. Think of an artist, an artist can create an image in his mind and make that image on canvas or mold it with clay. Our image is the mold or form which God had in mind for man to be, and thus formed man from the clay of the earth as a sculpture. When God had finished molding the shape or form He wanted for His ultimate creation, He blew into the nostrils the soul of life. Always remember that this soul lives on forever and does not die with the body. If you're still confused, get some clay and create an image. Koheleth
 
Oct 31, 2011
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#9
God is Spirit - so man was made in His image - which would be spirit. Adam started out with a spiritual connection with God but lost that connection when he sinned and from that brought sin and death to all. That is why we must be born again - That which is born of the flesh is flesh and that which is born of the Spirit is spirit.

Therefore if any man be in Christ, he is a new creature. . .what is new? the new birth of the spirit within . . .old things are passed away; behold, all things are become new . . .as we put off the old [flesh], it is replaced by the new [spirit]

And all things are of God, who hath reconciled us to himself by Jesus Christ, and hath given to us the ministry of reconciliation; To wit, that God was in Christ, reconciling the world unto himself. . . .

We both say that God is spirit and we are made spirit. Our spirit is in a fleshly body and without Christ we would die.

To understand just what "made in God's image" means we need to explain the many thousands of years before Christ lived with us as a man. They, too, were made in God's image. We know there was eternal life because several of these people are talked of as alive well after fleshly death.

I have a theory. Because death was spoken of as being with their ancestors in the OT, in the NT we are told we will live again as Christ explained to the thief on the cross. There seems to be a different way of life after death before and after Christ. They had atonement, for the bible says so, but it was not complete. The bible doesn't speak of being born again until after Christ yet there was eternal life.

The central point is Christ, both in the OT and the NT.
 
N

nathan3

Guest
#10
Made in His image, would be Christ. The word "our" is you.. I'm trying to say in this post that in God's image means, Christ. , and the "Our" image , is you. Image means :



Hebrew:
tseh'-lem
from an unused root meaning to shade; a phantom, i.e. (figuratively) illusion, resemblance; hence, a representative figure, especially an idol:--image, vain shew.


Phantom means, just like, in appearance, for the most part. So you looked, like you did there. Christ was the express image, of God, and I think we are all familiar by now, with all those scriptures about Christ and God.

As far as you are concerned. Remember God said " Jacob I loved, but Esau I hated. God knew Esau when he was with God, before Earth .

Remember what God said to Jeremiah ? ? ?

Jeremiah 1:5

(KJV)

5 Before I formed thee in the belly I knew thee; and before thou camest forth out of the womb I sanctified thee, and I ordained thee a prophet unto the nations.


Before, before before. So you where with God:

" To be absent from the body is to be present with the LORD.( 2 Corinthians 5 : 8 )


This is the " our " , your image, Our image, in Gen 1:

Genesis 1:26

King James Version (KJV)

26 And God said, Let us make man in our image, after our likeness: 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.

One of the our there, is you.

The other is The Word made Flesh :

Hebrews 1:3

(KJV)

3 Who being the brightness of his glory, and the express image of His person, and upholding all things by the word of his power, when he had by himself purged our sins, sat down on the right hand of the Majesty on high:

Hebrews 2:14



14 Forasmuch ( in light of the fact ) then as the children are partakers of flesh and blood, He also himself likewise took part of the same; "that through death He might destroy him that had the power of death, that is, the devil;"

Philippians 2 :
5 Let this mind be in you, which was also in Christ Jesus:

6 Who, being in the form of God, thought it not robbery to be equal with God:

7 But made himself of no reputation, and took upon him the form of a servant, and was made in the likeness of men:

8 And being found in fashion as a man, he humbled himself, and became obedient unto death, even the death of the cross.

9 Wherefore God also hath highly exalted him, and given him a name which is above every name:

10 That at the name of Jesus every knee should bow, of things in heaven, and things in earth, and things under the earth;

11 And that every tongue should confess that Jesus Christ is Lord, to the glory of God the Father.




It follows God's nature that, kind after their own kind is produced. So in light of these scriptures, we should still make sure, that since God did create us from the start, we should not think of God as some force out in space. but that we are created in His image only in the sense that He is, The Heavenly Father, and He created us. and we should work to be His children in the end. Right ?

But i dont mean to take that away from the verses i posted. those should probably be kept in their context.

Jeremiah 1:5



5 Before I formed thee in the belly I knew thee; and before thou camest forth out of the womb I sanctified thee, and I ordained thee a prophet unto the nations.


( naturally, i dont expect, everyone to agree with me. )
 
Last edited:

pickles

Senior Member
Apr 20, 2009
14,479
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#11
Well, just something I have pondered a bit.
But when I look in the mirror, the image I see is just the reflection of who I am, no life just an image.
Scripture says that God is Spirit, so Ive often wondered if the image of spirit is flesh.
Just like the image we see in the mirror has no life with out us, no being.
I have often pondered that just as the flesh will die, that we the image, flesh, have no life with out God.
For the Spirit, God is the true substance.
That is why we are called in Jesus to life, alive in God's Spirit, why we recive Jesus!
So that God's Spirit will reside in us, thus life!

God bless
pickles
 
K

KOHELETH

Guest
#12
And God said'Let us make man in Our image,after Our likeness. I implore the use of 'pluralis majestatis' or the royal "we" to explain that the "Our" does not mean many Creators, that would be ignorant. The first part of this verse "Our image" would give reason for a clay mold laying lifeless on the earth from which God formed man. This is what man will look like, not that we look like God, God has no image, therefore, make no image of God. Now, the second part of the verse, "after Our likeness" is altogether another type of image, yes? The Talmud [Berachos 10a] comments: Just as God fills the whole world, so the soul fills the body; God sees but is not seen, so is the soul; God sustains the world, so does the soul sustain the body; God is pure, so is the soul; God abides in the innermost precincts, so does the soul: Let that which has these five qualities come and praise Him who has the five qualities. This is the meaning of 'in our likeness' (Vilna Gaon). The deeper meaning is a spiritual one, Life came to a form, now the form must make its way back the the Life. The soul is the likeness of God,having all the attributes of the One who gave it to man. This is what we strive for and war with, perfecting the soul to His image; our outward appearence justs gets old and wrinkled and dies. All souls return to the One who gave it, what will God see? Koheleth
 
Feb 13, 2013
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#13
An image is a physical representation. God has a human form but a holy,sinless Spirit. We are physically like God.
 
A

Abiding

Guest
#14
An image is a physical representation. God has a human form but a holy,sinless Spirit. We are physically like God.
Like i said before I dont think physicality has anything to do with image and likeness. God has
no form or physicality.