The author deals with the biblical teaching of the image of God and its implications and applications in various areas of life. The author notes that this doctrine has implications for two main ethical subjects: capital punishment and the dignity of man.

What does it mean that man was created in the image of God? This article deals with the doctrine of the image of God, in the face of modern philosophical views that have tended to deify the individual.

The author gives insight into the doctrines of man and sin, such as creation of man in the image of God, the fall, the nature of the fall, and man's fallen condition before God.

The article gives insight into the reality of death, the sanctity of life, and the creation of man in the image of God.

Athanasius, the fourth-century church father, made his famous statement that the Son of God became man “that he might deify us in himself." This is called the doctrine of theosis. Some refer to it as deification, divinization, or participation in God.

Are you suffering from identity crisis? How are you meant to see yourself? This article is a helpful guide to buildiing our sense of self, as it considers the foundation stone: being made in the image of God.

God created us in his image. What does it mean to be created in the image of God? This article explains ten things you need to know on the point.

Man is created in the image of God. What does that mean? This article gives three ways of helping you think about the meaning of God's image.

Where do you find your personal identity? Since the fall into sin, man has sought his identity in three things: status, performance, and exclusivity.

This article defines from Genesis 1:26-27 and Genesis 2:7 what it means that man is created in the image of God.

In this article, the author speaks of our discipleship in terms of being conscious that we bear the image of God as restored and renewed in Christ.

What gives people their worth? The world system says it is their contribution, but the Bible says it is the image of God in which they are created. This article looks at people with disabilities and special needs, to show how their worth is derived from bearing the image of God.

The call to creativity is realized once believers understand what it means to be created in the image of God. To achieve this thinking we must see ourselves within the scope of the gospel narrative, which is creation, fall, redemption, and restoration. This article explains.

Human dignity is rooted in the truth that man is created in the image of God. This article shows what it means to think about man being in the image of God in terms of creation, fall, and redemption.

A wrong understanding of self-worth can be damaging for our faith. How should we value ourselves as images of God?

Have you been wondering if God cares about your emotions? This article discusses the question through the lens of Scripture, explaining that a biblical view of humanity must reject both the dismissal of emotions as well as the exaltation of them.

It is only in Christ that human dignity finds its true meaning. This article shows how the gospel is the most important aspect of our mission for human dignity,  and how this impacts our thinking about abortion and protecting the weak and vulnerable.

What does it mean that God created man is his own image? John Calvin defining the image of God in man in both the narrower and broader sense. He also showed how the fall impacted the image of God in man. This article explains these concept from Calvin’s point of view.

This article considers what it means to be created in the image of God, even though that image has been marred by the fall.

Dyrness discusses the doctrine of the imago dei as expressed in Genesis 1:26-28 in the light of human artistic expression.

The author sees Christian humanism as an appreciation of the dignity of man as created by God. Restoration of that dignity is only through redemption in Jesus Christ. This essay focuses on the essentials of a Christian humanism.

Beale notes the cultic affinities drawn between the garden of Eden and the temple of Israel. The word pair usually translated as "cultivate" ('abad) and "keep" (shamar) occur together in the Old Testament elsewhere referring only either to Israelites "serving" God and "guarding" (keeping) God's Word, or to priests who "keep" the "service" (or "charge") of the tabernacle.

How was it possible that Adam was created good, and yet he sinned? This article answers this question by showing that although God created Adam good, Adam could sin and receive God's judgment of death. His life depended on obedience to God, while disobedience meant death.

Is every person a bearer of God’s image? This article addresses those who claim that every person is God’s image bearer. The author shows that by nature man's will and understanding are darkened and dead. Not all men bear God's image.

Only God’s children are true bearers of God’s image. This is so because bearing God’s image implies that one is righteous, holy, and knows God. Only the regenerate can be referred to in this way.

Is every person a bearer of God’s image? In order to answer this question, this article first defines what it means to be created in the image of God. Being created in the image of God means that one is a child of God. Only children of God are true image bearers; therefore, not everyone bears God’s image.

What is the nature of man? What is the true significance of viewing man as image of God? Otto argues for a relational understanding of the imago dei. The interpretation of Genesis 1:28 plays a central role in consideration of man made in God's image.

There are only three explicit Old Testament references to the doctrine of the image of God in man: Genesis 1:26, Genesis 5:2, and Genesis 9:6. However, the importance of the doctrine is out of all proportion to the limited treatment it receives in the Old Testament. That man is a [creature]] implies limitations upon the range and degree of his similarities to God.

What is the significance of man being created in the image of God? This article outlines the current state of exegesis on this doctrine and the problems connected with the traditional theological interpretation of Genesis 1:26. Next, he considers the newly recognized importance of intertestamental Judaism for a Christian doctrine of the image of God.

Grenz's concern is the telling of the story of salvation in terms of Jesus as image of God. He begins by outlining the <em>imago Dei</em> Christology of the New Testament. Next, he places this Christology in the context of the biblical story of man as image of God. Grenz also draws out the implications of this Christology for the flow of theological construction.

What does it mean that man is called the image of God (Imago Dei)? What is the nature of the "image"? This article surveys three interpretations: the substantialist, relational, and vocational, and concludes that the vocational view reflects the biblical evidence best. The ethical implications flowing from this view are then considered.