Humans are created in the image of God. This article highlights five things that explain the nature of man, and shows how the fall destroyed this image.
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.
This article considers what it means to be created in the image of God, even though that image has been marred by the fall.
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.
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 does it mean that Scripture is fulfilled in Jesus Christ? Wherein lies the unity of the Bible? Chapter 1 is an exercise in a redemptive-historical approach to an understanding of Scripture in which the stated questions are answered. The author reflects on the significance of Jesus being the image of God in the light of Adam who was first made in God’s image (Genesis 1:26-27).
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.