Functional Understanding of the Imago Dei - Literature review Example

Imago Dei Teacher’s [Pick the Contents Introduction 3 Substantive View of Imago Dei 4 Functional View of Imago Dei 5 Relational View of Imago Dei 6 Other Theological Views of Imago Dei 8 Conclusion 9 References 11 Introduction Imago Dei is one of the fundamental concepts in religions like Islam, Judaism and Christianity. These religions recognize each other’s existence and this apparent synchronization is a result of common concepts and beliefs1. Various religions and theologies question the functionality and purpose of the mankind and rationale behind their supremacy over other creatures. In this attempt, Christianity, Judaism and Islam consider mankind as an image of God or consider them being created in the image of God. Genesis and Psalm are the Old Testament that are widely accepted and used as reference while discussing Imago Dei. Other testament passages are James 3:9 and 1 Corinthians 11:7. In order to understand the definition of Imago Dei, it is important to consider the actual meaning that can be derived out of this term, its theological aspects and human attributes that are perceived as a reflection of God and other perspectives present related to its functional view, relational capacity, humankind’s destiny and intellectual formation. Imago Dei not only emphasizes on religious aspects of this notion but also attempts to derive a scientific view out of this conception. In specific contexts, Christianity provides four definitions of Imago Dei. According to these definitions, humans bear similarity to God, they are God’s counterpart in this universe, human have dominion in this universe, and they are God’s representatives2. Substantive View of Imago Dei According to Gardoski, content and context of Genesis 1:26 help in viewing Imago Dei in a substantive manner. This substantive view illustrates that God has provided man with intelligence, volition, morality and spirituality. These characteristics helps man in operating as God on earth and this is how God has restored himself in creation of man which also differentiates him from other living beings. These spiritual and non-material aspects when combine with a physical body form a human in a holistic view3. Existence of man, his ability to function independently and rule the land does not make him capable of being a reflection of God. Instead, God gave him this body as a vessel or mean to enjoy the resources provided to him. However, along with these earthly blessings, he is also given an opportunity to exercise two significant corollaries of God’s image. These corollaries demand man to rule over other creation as the representative of God in whom all the trust and power of God has been bestowed along with enjoying cordial relationship with the creator and his creations. These corollaries provide us an indication as to why God made man his representative and created him in his image. Hence, this body provided to man is just a mean of fulfilling God’s will4. As far as view of a fallen man is concerned, a fallen man is a sinner who has digressed from the path of God but remains God’s creation and thus, inherits a reflection of God. However, for a fallen man, it is important to renew himself to be and act like God and live a life as God intends man to live. On the other hand, Christianity renders Jesus Christ as an example of restoration of Godly image in man and salvation believers expect to renew themselves in the same manner. Although attempt of seeking salvation in Jesus Christ does not restore the same image of God instead it affects the behavior and mannerism of the believer to match the conduct of God. Substantive view further illustrates that man attempts to match his actions to God’s and tries to seek conformity even in the daily life activities. Functional View of Imago Dei Imago Dei helps in identifying the functional purpose of humankind and his existence in a corporate sense. Hence, valuation of mankind can be performed and assessed. According to excerpts of Genesis in Klasson’s work, “God said: Let us make humankind, in our image, according to our likeness! Let them have dominion over the fish of the sea, the fowl of the Heavens, animals, all the earth, and all crawling things that crawl about upon the earth! So God created humankind in his image, in the image of God did he create it, male and female he created them. God blessed them,” This excerpt helps in laying down the foundation of Imago Dei with the help of Old testament5. One functional explanation of this excerpt illustrates that God has created humans as he looks. This explanation further confirms with Jewish explanation of God and his relation to humans since Gods in Israel were physical creatures walking among men. However, Christianity sees this similarity in spirituality. Superiority of humans over other living beings is considered as the fundamental Godly trait borne by humans only. Klasson further emphasizes that images are viewed as means of restoring the existence of any living being. Therefore, perceiving human as an image of God actually helps in actualizing this representation. Another aspect of functional image illustrates that since humans are Gods representatives, they have dominion over other creations of God. This explanation also confirms with the image of imago of God. Thirdly, functional view asserts that human in a holistic view is God’s image and its individual attributes or counterparts cannot be seen as the representation of God. Hence, it’s not either physical or spiritual aspect of humans that can be viewed as God’s equivalence or image. It is whole of a man that is God’s representation. Another functional aspect of God’s representation is the creation of males and females. Klasson further mentions the work of Karl Barth and asserts that God’s image is present in humanity irrespective sexual interpretation.6 Relational View of Imago Dei Where substantive and functional views of imago dei focus on providing a rationale for human existence and finding out God’s representation in man by virtue of rational construct and works of humanity respectively. However, relational view takes away rationality and emotions away from Imago dei and focuses on reverting back to God and his relation to humanity and vice versa. Further extension of this concept defines how humans relate to each other and the rest of the creations in the world. Robert Saucy asserts that Imago Dei provides a relational value of humanity. Hence, God valued human beings and wanted them to have an association with each other. By virtue of this relation, the bearers of this relationship are inherently important. This theology of relationship helps in ascertaining an intrinsic value of humankind. As Lemke puts it, “In the classics locus for the creation of the image of God (Gen. 1:26-28), it is notable that both God (“Let us create . . .”) and humans (“man and woman . . .”) are described as being in relationship. God is relational, and this is an inbred component of human existence as well. Humans are social beings. We are not just capable of relating; we need relationships. We find fulfillment only when we are properly related to God and to other humans, the tasks which Jesus described as the first and second greatest commandments (Matt. 22:36-40; c.f. Deut. 6:5).7 Incarnation of Jesus on earth also asserts the relational view of Imago Dei. St. Paul describes in Colossians 1:15 that Jesus Christ was the image of God not in physical sense but in relational perspective that restores the relationship within humanity and gives rise to community structure. 8 Other Theological Views of Imago Dei Other than the fundamental doctrines discussed earlier, there are various other ways of viewing Imago Dei. In layman’s perspective, Imago Dei is a simple mechanism through which humans perceive God, develop relation or affinity towards him and develop a desired behavior that conforms to the religious doctrines. Hence, each individual is God’s image and not just Jesus Christ himself. This view asserts that humans are God’s creation like animals and it is our capacity to have relationship with God that enables us to have control over other creatures. It further illustrates that God’s image in humans is distorted and has to be restored. Incarnation of Christ, existence of church and its control over society are attempts of restoring this image. 9 Other views include anthropomorphite , socinian, roman catholic, eastern orthodox and the broader view. Anthropomorphites indicated that God has a physical body like humans, therefore, man is God’s reflection. This argument is supported by the excerpts of the book of Mormon, “In the image of his [i.e., God’s] own body, male and female, created he them" (6:9). Anthony Hoekema is correct: Mormons "understand the expression ‘image of God’ as referring primarily to man’s physical nature.” On the other hand, The Socinians focus on the man’s dominance over other creatures. Whereas roman catholic view follows that resemblance between human and God is well-reflected in various human attributes such as physical existence, intellect etc. Where fall has caused the loss of spiritual attributes, tshe image of God in humans is not lost completely. The Eastern Church takes a slightly different stance than the Roman Church by distinguishing between the image and likeness of God. Eastern church accepts the incarnation of Christ but encourages the fallen man by identifying some good left in him and refuses to worship the icons of incarnation i.e. Jesus Christ, Mary and the saints. 10 Another view projected by reformed and Presbyterian churches is broader and narrower view. This doctrine takes a stance that God’s trait present in men varied in narrow and broad sense. With the fall of man, the narrower traits i.e. holiness and righteousness, was lost whereas other broader traits remained in the humankind. These broader traits included intellect, morality, love and affection. In addition to these church-based views, ethical and spiritual views refuse the existence of broader views of Imago Dei and only recognize the existence of spiritual aspects such as holiness and righteousness. 11 Conclusion Imago Dei is one of the fundamental concepts in various religions especially Christianity. There are various schools of thought that define this basic concept in a functional, relational and substantive way. These doctrines assert that man is a reflection of God and it bears various traits of God that make him his representative. These doctrines further provide rationale for evaluating man’s supremacy over other creatures and helps in defining criteria for explaining human value. These theological views bear conflicting nature as to whether humans still have a broader or narrow senses of God and what can be the possible purpose of this image of God in humankind however all these views do have a consensus that man is God’s creation and is representative on earth whereas this reflection give him dominion and ability to rule other creatures. References Altmann, Alexander.“ Homo Imago Dei in Jewish and Christian Th eology ,”Journal of Religion 48 ( 1968 ): 235 –59. Ferris, Theodore Parker. Image of God. New York: Oxford University Press, 1965. Gardoski, Kenneth M. “The Imago Dei Revisited.” The Journal of Ministry & Theology, (2007): 5-37. Klassen, Ryan. “As The Image: A Functional Understanding of the Imago Dei.” Quodlibet Journal 6, no. 3 (2004). http://www.quodlibet.net/articles/klassen-imago.shtml#_edn1 Lemke, Steve W. “The Intelligent Design of Humans: The Meaning of the Imago Dei for theological Anthropology.” Last modified 2008. http://www.nobts.edu/faculty/itor/lemkesw/personal/PersonhoodETSpaper.pdf Religionfacts. “Image of God.” Last modified December 2012. http://www.religionfacts.com/christianity/beliefs/imago_dei.htm Saucy, Robert L . Christian Perspectives on Being Human, ed. J.P. Moreland and David M. Ciocchi. Michigan: Baker Books, 1993. Stewart, Angus. “The Image of God In Man: A reformed assessment.” British Review Journal 38 (2003): 21-35. Read More