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New Studies in Biblical Theology #36
Identity and Idolatry: The Image of God and its Inversion
So God created man in his own image, in the image of God he created him; male and female he created them." (Genesis 1:27) Genesis 1:26-27 has served as the locus of most theological anthropologies in the central Christian tradition. However, Richard Lints observes that too rarely have these verses been understood as conceptually interwoven with the whole of the prologue materials of Genesis 1. The construction of the cosmic temple strongly hints that the "image of God" language serves liturgical functions. Lints argues that "idol" language in the Bible is a conceptual inversion of the "image" language of Genesis 1. These constructs illuminate each other, and clarify the canon's central anthropological concerns. The question of human identity is distinct, though not separate, from the question of human nature; the latter has far too frequently been read into the biblical use of image'. Lints shows how the "narrative" of human identity runs from creation imago Dei) to fall (the golden calf/idol, Exodus 32) to redemption (Christ as perfect image, Colossians 1:15-20). The biblical-theological use of image/idol is a thread through the canon that highlights the movements of redemptive history. In the concluding chapters of this New Studies in Biblical Theology volume, Lints interprets the use of idolatry as it emerges in the secular prophets of the nineteenth century, and examines the recent renaissance of interest in idolatry with its conceptual power to explain the "culture of desire." Addressing key issues in biblical theology, the works comprising New Studies in Biblical Theology are creative attempts to help Christians better understand their Bibles. The NSBT series is edited by D. A. Carson, aiming to simultaneously instruct and to edify, to interact with current scholarship and to point the way ahead.
192 pages, Paperback
First published May 3, 2015
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Displaying 1 - 23 of 23 reviews
January 15, 2021
We hear a lot about “finding our identity in God” but it’s almost become a catch phrase in some circles. Lints takes that and returns to a very firm theological foundation. He expands on the concept of Imago Dei and the fact that we were created with a relationship that is grounded in reflection of our Creator. He then traces idolatry through Scripture demonstrating how it’s the inversion of that reflecting image. The book culminates with the ultimate reflection of God’s image, the exact representation in Christ.
The last two chapters are dynamite. The 7th covers 19th century philosophy and its influence on identity and the 8th chapter is summary & application.
It’s a short 170 pages but it took me a long time to read because there is not a single wasted word. Lints builds his argument layer by layer. Take your time and enjoy that “WOW” moment when it happens.
The last two chapters are dynamite. The 7th covers 19th century philosophy and its influence on identity and the 8th chapter is summary & application.
It’s a short 170 pages but it took me a long time to read because there is not a single wasted word. Lints builds his argument layer by layer. Take your time and enjoy that “WOW” moment when it happens.
October 23, 2015
This past summer, I read Lints' "Fabric of Theology" where he outlines a model of evangelical theological method. I loved it. It was a book I had been desiring to read but had not yet found. Reading it was a treat. Whenever I found out he had a book coming out in the NSBT series, my ears initially perked up: finally Lints was able to work out his method about an issue: the imago dei.
The NSBT series often fails to disappoint, though each volume has its own priorities. This volume is certainly more philosophical / theological, but models what good biblical and systematic theological method can look like in practice. Instead of disciplines silo'd in their own domains, there is a theological dialectic that builds out a more full account of the imago dei that is ultimately grounded in Holy Scripture.
This is a relatively short volume (170 pages) and not even remotely a definitive account of the imago dei in Scripture. But its emphasis upon the covenantal and relational nature of the imago dei in Scripture and the resulting damage sin in general, and idolatry in particular, enact upon the image should be helpful for Christian theologians and ministers.
The NSBT series often fails to disappoint, though each volume has its own priorities. This volume is certainly more philosophical / theological, but models what good biblical and systematic theological method can look like in practice. Instead of disciplines silo'd in their own domains, there is a theological dialectic that builds out a more full account of the imago dei that is ultimately grounded in Holy Scripture.
This is a relatively short volume (170 pages) and not even remotely a definitive account of the imago dei in Scripture. But its emphasis upon the covenantal and relational nature of the imago dei in Scripture and the resulting damage sin in general, and idolatry in particular, enact upon the image should be helpful for Christian theologians and ministers.
March 24, 2017
This book is pure gold.
July 23, 2021
The first chapter promises a somewhat different perspective, though I think probably compatible, view of human identity as it relates to imago Dei to that of Ryan Peterson. Lints relies on Clines' exegesis for "image," which is good. I also think Clines is generally correct in his textual assessments, criticisms notwithstanding.
The section subtitled "A reflected relationship" is a well presented and convincing argument that imago Dei in Genesis 1 at least implies a plurality in God reflected in man as male and female. In many ways this is a correction and renovation of Barth's relational imago Dei, though Lints does not locate imago Dei entirely within plurality, as Barth did. This is a good thing.
Lints suggests that the absence of selem and demut terminology to describe humanity after Genesis 9 is due to the fact that God will now dwell with mankind in covenant. Selem language is therefore subsumed and replaced by other sanctuary language under Abraham. I'm not so convinced of this. It seems to me more that the language of selem and demut lays a foundation for all that follows.
The jaunt through Israel's history and their slump into idolatry is a little bit . . . pedestrian. It isn't bad, and no doubt some will benefit from the overview, but there is nothing groundbreaking here. Oddly, Lints asserts repeatedly that the gods of the nations that tempted Israel away from faithfulness to YHWH "did not exist." Completely neglecting the demonic angle.
Lints takes the golden calf incident as the paradigmatic rebellion in Israel which inverts the image of God, as they create a deaf and dumb statue which they then become like (stiff necked, hard of heart, etc.). However, because Lints regards the rebellion as directly breaking the 1st rather than the 2nd word, I think he misses some opportunity here for further insight.
Lints' discussion of idolatry as inversion of imago Dei is generally helpful, but does not break new ground. Somewhat strangely, he insists on the total non-existence of idols. The truth is somewhat more complicated, I think. Indeed he refers to 1 Corinthians 10 in his discussion but studiously avoids addressing vv.20-21. Thankfully, he shifts to explore the Christology of imago Dei, which is a wonderful section.
The penultimate chapter is an engaging and insightful overview of the secular prophets of the nineteenth century, from Kant to Feuerbach to Nietzsche, and their criticism of Christianity from the standpoint of idolatry.
The concluding chapter contains brief but thought of observations on human identity and Trinitarian theology, and helpfully sees "identity" as being essentially the product of relationship, whether vertical or lateral. Thus, a restoration of human identity requires a restoration of relationship with the Creator. Lints casts a vibrant vision for just this, arguing that against the individualistic and consumerist idols of the age, what is most needed is the recovery of the objective biblical story, from creation to consummation and our place within it. This, most importantly can only take place in the community of the Church, through the preached Word and shared sacrament.
Overall an excellent study, and essential reading for understanding the image of God not in an abstract sense, but in a grounded way that affects every area of ordinary life. Highly recommended.
The section subtitled "A reflected relationship" is a well presented and convincing argument that imago Dei in Genesis 1 at least implies a plurality in God reflected in man as male and female. In many ways this is a correction and renovation of Barth's relational imago Dei, though Lints does not locate imago Dei entirely within plurality, as Barth did. This is a good thing.
Lints suggests that the absence of selem and demut terminology to describe humanity after Genesis 9 is due to the fact that God will now dwell with mankind in covenant. Selem language is therefore subsumed and replaced by other sanctuary language under Abraham. I'm not so convinced of this. It seems to me more that the language of selem and demut lays a foundation for all that follows.
The jaunt through Israel's history and their slump into idolatry is a little bit . . . pedestrian. It isn't bad, and no doubt some will benefit from the overview, but there is nothing groundbreaking here. Oddly, Lints asserts repeatedly that the gods of the nations that tempted Israel away from faithfulness to YHWH "did not exist." Completely neglecting the demonic angle.
Lints takes the golden calf incident as the paradigmatic rebellion in Israel which inverts the image of God, as they create a deaf and dumb statue which they then become like (stiff necked, hard of heart, etc.). However, because Lints regards the rebellion as directly breaking the 1st rather than the 2nd word, I think he misses some opportunity here for further insight.
Lints' discussion of idolatry as inversion of imago Dei is generally helpful, but does not break new ground. Somewhat strangely, he insists on the total non-existence of idols. The truth is somewhat more complicated, I think. Indeed he refers to 1 Corinthians 10 in his discussion but studiously avoids addressing vv.20-21. Thankfully, he shifts to explore the Christology of imago Dei, which is a wonderful section.
The penultimate chapter is an engaging and insightful overview of the secular prophets of the nineteenth century, from Kant to Feuerbach to Nietzsche, and their criticism of Christianity from the standpoint of idolatry.
The concluding chapter contains brief but thought of observations on human identity and Trinitarian theology, and helpfully sees "identity" as being essentially the product of relationship, whether vertical or lateral. Thus, a restoration of human identity requires a restoration of relationship with the Creator. Lints casts a vibrant vision for just this, arguing that against the individualistic and consumerist idols of the age, what is most needed is the recovery of the objective biblical story, from creation to consummation and our place within it. This, most importantly can only take place in the community of the Church, through the preached Word and shared sacrament.
Overall an excellent study, and essential reading for understanding the image of God not in an abstract sense, but in a grounded way that affects every area of ordinary life. Highly recommended.
February 24, 2016
the book was worth the price and read if for nothing else chapter 7. Lint's over view of the philosophy of the 18th and 19th century in relation to identity was awesome! the rest of the book was repeat read largely of "We become what we worship" by G.K. Beale and "The Temple and the Churches Mission" all in all a good book and informative read.
November 24, 2019
The depth of biblical analysis was impressive, in depth, convicting and edifying.
August 23, 2017
Richard Lints is a deep thinker who helped me understand how the question of human identity is a vital thread that ties together the entire biblical story line. "The "image of God" in humanity runs through creation (imago Dei) to fall (the golden calf/idol, Exodus 32) to redemption (Christ as perfect image, Colossians 1:15-20). Its counter argument, that is the idea of idolatry is a conceptual inversion of the "image" language of Genesis 1." He will help the thoughtful reader delve more deeply into this vital theme found in our Bibles.
September 14, 2015
In the newest addition to the NSBT series (New Studies in Biblical Theology) Richard Lints explores the relationship between identity and idolatry, with special regard to relevancy of the topic for modern Christians and how it actually affect how Christians think. He is currently the Vice President for Academic Affairs and Dean of the Hamilton Campus at Gordon-Conwell Theological Seminary. He is also the Andrew Muth distinguished Professor in Theology. His focuses in philosophy and theology, apologetics, and identity, all shine through his work. Identity and Idolatry utilizes these areas to show how and why imago Dei is an absolutely formative element to establishing and maintaining Christian identity, and even humanity.
He begins by providing an introduction to identity dynamics outside of a philosophical anthropological context and indicates a fundamental key that God is the triune, communal creator who is apart and unique from creation. Following he illustrates the constraints and conceptual resources viable for understanding imago Dei. He provides two important keys: Genesis is not metaphysically concerned but theologically concerned with the well-being of created community, and human identity involves the reflecting of the identity of God or idols. In his words, “the key question of the Scriptures is, what will images reflect? Will the image of God (humankind) image God” (42)?
Chapters Three through Five explore the Hebrew Bible and its appropriations of imago Dei and semantically related ideas. Rooted initiates his analysis of Scripture’s view of imago Dei through the “two accounts of creation in Genesis” (43). In essence, he argues that Genesis 1:1 – 2:3 is frame for the narrator, intricacies indicate liturgical value, and Genesis 1 is presented as God’s temple-building activity. These three elements frame his following discussion about what imago Dei actually is. Imago Dei is, for Lints, most succinctly and clearly understood as a reflective and relational to Yahweh which finds parallels in ancient Near Eastern image reflections and becomes negated through the remainder of the Bible, after Genesis 1-11. Chapter Five then focuses on how the Hebrew Bible turns upside down the imago Dei, a rhetoric often accomplished by pairing imago Dei with idolatry and the prophetic stances. In short, the paramount inversion is the event of the worshipping of the golden calf at Sinai, an incident in stark contrast to God’s diatribe for relational fidelity. The relational fidelity, in which prophets claim ancient Israelite identity should be found, is the primary framework for idolatry in prophetic literature, indicative that idolatry is, in fact, an inversion of imago Dei and marring of human identity.
Shifting gears to New Testament literature, Lints establishes the New Testament historical context for imago Dei and attempts to show consistent appropriations of the relation between image, idolatry, and Jesus as an inversion of the original imago Dei, with Jesus as the perfect imago Dei. The perfect image of Jesus, according to Lints, is rooted in the a triune God. Having determined the biblical theology of imago Dei, Lints delves into modern philosophy with an apologetic tone. In his brief coverage of the philosophies of Kant to Nietzsche, he expresses the development towards strong atheism that rids of God and results in a meaningless life. This development implicitly suggests the inability of modern philosophical discourse to answer pertinent questions of life and identity as it progressively established a world with no logic of the divine. Finally, Chapter Eight attempts to guide the reader to understand the purpose and significance of his whole discussion about identity and idolatry by focusing on how life’s business prevents remembrance of the importance, there is no transcendent source of reality, and an eternal, overarching story of God’s redemptive purpose must be within the theological vision of Christians. To summarize the book’s focus in one statement, Christian, and even human, identity must be shaped by God’s perspective of man as his reflection through the biblical narrative, and that narrative ought be the center of Christian communities.
As the most recent addition to the NSBT series, I expected more analysis of the Hebrew Bible and New Testament. Unfortunately the textual analysis, while present, was very much driven by philosophical discourse. While philosophy is essential to a well-constructed theology and does have much value, his understanding of imago Dei was seemingly shaped by his philosophizing rather than textual analysis of the Bible. Were Identity and Idolatry a philosophical-theological discussion of Scripture, it should have been specified. Yet, as a part of the NSBT series, it is almost so focused on philosophy that his conclusions seem to be defined not by the text itself, but by the philosophical assumptions.
Second, Lints use of the Bible seems to use the text for pre-supposed theological stances rather allowing texts speak their own theologies as rooted in the historical context. For example, when he engages with Deutero-Isaiah, he does not take into consideration what makes it unique from proto-Isaiah. For more reliable analysis of the biblical text, his analysis should have taken seriously the internal divisions of Isaiah and historical contexts. In doing so, he could avoid questions regarding why the entire first 39 chapters of Isaiah are not in favor on all other gods as nothing. While Proto-Isaiah with no doubt encourages worship of Yahweh alone, it is only in Deutero-Isaiah that the theme of monotheism becomes present.
Third, whether in his analysis of the Hebrew Bible, the New Testament, or philosophy following the enlightenment, there is never clear organization. The analysis is muddled together almost with the assumption that the Bible contains a unified biblical theology. Such a claim is not honest to the text, as it assumes that each author writes to the same audiences, extent, and purposes. Rather than grouping everything together, it would have been beneficial to reflect on the meaning of each major occurrence of idolatry of identity based on its own context.
Overall, Lints discussion about identity and idolatry was not incredibly convincing. His work is too apologetic in nature and is too broad scope. As an addition to the New Studies in Biblical Theology, his work should have focused on just that: biblical theology and the exegesis of biblical passages, though perhaps with nothing more than an ear to philosophy. Instead, his work focuses so much on the philosophical aspects of imago Dei that it seems to have little root in the bible itself. The majority of his arguments feel forced and do not flow naturally. And while there are little intriguing tidbits here and there, his work is not convincing and does not contribute significantly to the field of biblical theology.
October 1, 2020
I need to read this again: there is a lot to unpack here. Overall, the book did not tie up all of the ends on this topic. I feel like something is missing from the presentation, but I cannot put my finger on it yet. Maybe it's just me.
Regardless, I enjoyed the book and learned a lot. The philosophical interlude on Marx, Feuerbach, and others was fascinating and well-written. The most important take-away for me was Lints refocus on the "image of God" discussion on human identity versus human nature. In the little research I've done on the imago Dei, the focus on human nature has been less than satisfying ("Is that all?"). Lints writes: "Too often theological treatments of imago Dei have oriented themselves towards accounts of human nature and less towards human identity. Theologians have every right to be interested in questions of human nature, but the unfortunate consequence is that they have therefore made the construct of the imago Dei bear more conceptual weight than it was intended to bear" (p. 35).
I was relieved to read this as I've had a sense of this (mis?)alignment for a long time. Lints' book has encouraged me to read and learn more about this topic. For that, I am grateful.
As I read through it again, I hope to be able to see the full coherence of his argument.
Regardless, I enjoyed the book and learned a lot. The philosophical interlude on Marx, Feuerbach, and others was fascinating and well-written. The most important take-away for me was Lints refocus on the "image of God" discussion on human identity versus human nature. In the little research I've done on the imago Dei, the focus on human nature has been less than satisfying ("Is that all?"). Lints writes: "Too often theological treatments of imago Dei have oriented themselves towards accounts of human nature and less towards human identity. Theologians have every right to be interested in questions of human nature, but the unfortunate consequence is that they have therefore made the construct of the imago Dei bear more conceptual weight than it was intended to bear" (p. 35).
I was relieved to read this as I've had a sense of this (mis?)alignment for a long time. Lints' book has encouraged me to read and learn more about this topic. For that, I am grateful.
As I read through it again, I hope to be able to see the full coherence of his argument.
September 9, 2024
What should we consider the source of our identity either as a human being or as a believer? And why do we end up falling into idolatry?
In "Identity and Idolatry: The Image of God and its Inversion," Richard Lints gives an interesting persective in this book. With all the emphasis on our individual identity (e.g. race, gender, etc.) I expected this to be a critique of this mindset and pointing out that image seeking could be rooted in idolatry. Nope. He goes back to the beginning (Genesis 1), and investigates what is meant when the Bible teaches mankind is made in the image of God. He then goes to how humans have rejected worship of God and have created idols, such as when a month after Israel heard the voice of God give them the Ten Commandments, they ask Aaron to make a golden calf, and then declared that statue was the God who delivered them.
Lints also looks at how Christianity attacked idolatry, and then how Enlightenment Philosohers like Kant, Hegel, Marx, and Nietzsche use the arguments Christians employed to discredit idols to discredit Christianity (and religion as a whole).
Definitely a though provoking book. I recommend it and also the New Studies in Biblical Theology series "Identity and Idolatry" is a part of.
In "Identity and Idolatry: The Image of God and its Inversion," Richard Lints gives an interesting persective in this book. With all the emphasis on our individual identity (e.g. race, gender, etc.) I expected this to be a critique of this mindset and pointing out that image seeking could be rooted in idolatry. Nope. He goes back to the beginning (Genesis 1), and investigates what is meant when the Bible teaches mankind is made in the image of God. He then goes to how humans have rejected worship of God and have created idols, such as when a month after Israel heard the voice of God give them the Ten Commandments, they ask Aaron to make a golden calf, and then declared that statue was the God who delivered them.
Lints also looks at how Christianity attacked idolatry, and then how Enlightenment Philosohers like Kant, Hegel, Marx, and Nietzsche use the arguments Christians employed to discredit idols to discredit Christianity (and religion as a whole).
Definitely a though provoking book. I recommend it and also the New Studies in Biblical Theology series "Identity and Idolatry" is a part of.
August 20, 2025
This was an excellent book, with clear arguments and incisive theological writing. Lints distinguishes human nature (what we are) from human identity (who we are), and argues that both are necessary to a biblical anthropology. The task of his book is to develop the latter by looking at the image of God as a relational and social concept, whose counterpart after Genesis 3 is (at least in part) the idea of idolatry. In God's intended design, we reflect and relate to the living God in community with other worshippers; in idolatry, we order our lives around a god-substitute, and ironically become remade in the image of the idol we ourselves construct. He concludes with an analysis of the concept of idolatry in the philosophical writings of Kant, Feurbach, Marx, Nietzsche, and Freud - work reminiscent of Trueman's subsequent The Rise and Triumph of the Modern Self .
Overall, highly recommended.
Overall, highly recommended.
July 25, 2019
Lints' insights into the biblical concept of human identity are helpful and faithful to the text. He contends, I think rightly, that the image of God is not primarily an aspect of ontological or metaphysical human nature, but rather the primary grounds for identity. He argues also that idolatry is pictured in the Scriptures as the opposite of the call to image God, where instead of reflecting our Creator and sole proper recipient of worship we reflect the gods we make in our own image. His analysis of cultural idols facing modern evangelicalism and the way they manifest themselves is unfortunately accurate. Although I found little to disagree with in this study, I do wish he had provided some more thorough arguments for particular ideas. All in all, though, this book is certainly worth reading.
May 4, 2019
Buku ini sudah diterbitkan di Indonesia melalui Literatur SAAT, tetapi tidak diterjemahkan. Bahasanya akademisi, dan teknis buat pembaca awam. Akibatnya, pembahasan mengenai Imago Dei dan Alkitab jadi mendalam dan mengena ke seluruh aspek kehidupan. Kesimpulannya, buku ini baik dibaca dan dipertimbangkan kembali bagi gereja, hamba Tuhan, atau anak Tuhan untuk kembali memaknai pentingnya Imago Demi itu.
August 27, 2020
The book has a good premise: Man is created in the image of God, the inversion of that image leads to idolatry and Christ who is the exact representation of God restores mankind to its proper place. However, the author gets too technical and takes too long to present the premise which makes for a difficult read. More than once, I found myself at the end of page wondering what I read and needing to go back and read again.
July 5, 2022
The image of God is not as simple as it has commonly been taught. For Lints, it must be understood in its relationship to idolatry.
I really appreciate the way Lints wrote a work of BT without writing systematically through every section of the Bible (Law, prophets, gospels, etc.) but employed a imaginative writing style through major places where the themes revealed themselves.
I really appreciate the way Lints wrote a work of BT without writing systematically through every section of the Bible (Law, prophets, gospels, etc.) but employed a imaginative writing style through major places where the themes revealed themselves.
This entire review has been hidden because of spoilers.
March 6, 2018
This book was super hyped up by various people, so I had unrealistic expectations going in. Quite good, but more or less a recapitulation of themes that many, like Dante, have developed at length. That’s not meant as a critique, just an observation.
April 23, 2018
I really enjoyed this unpacking of identity and idolatry through the Scripture narrative. This is something that is so integral to our personhood. This is not a light read, but for those serious about delving into the topic, this will not disappoint.
March 19, 2020
More like 3.5 stars. This book is dense and reads slowly. The second to last chapter is a fascinating application of idolatry principles applied by 19th-century philosophers to Christianity itself. It was a fun book to discuss with plenty of application to discipleship.
September 13, 2017
This is one of the best theological books I've read in a long time! Highly recommended.
July 1, 2018
Excellent biblical survey and theological reflections
November 21, 2020
Brilliant. Must read.
July 31, 2024
The thrust of Identity and Idolatry Lints argues that mankind was made in the image of God (Gen. 1:26-27) and never lost their image after the fall (Gen. 5:1-3; 9:1) but were tempted away from imaging God and imaging themselves after idols (the inversion). Throughout most of the Old Testament, the language of 'image' focuses on idols or idolatry, Israel's biggest temptation (and ours). Once we get to the New Testament, the language of image shifts and focuses on Jesus Christ being the image of God, and we need to conform to his image. Lastly, Lints ends with a historical analysis of thinkers such as Marx and Kant to name a couple and their influence on the subject.
December 6, 2023
Some takeaways below:
"The imago Dei does not appear as a place marker for an otherwise long list of human traits and qualities. Nor does the imago Dei seem to be an umbrella under which many other concerns are placed. The imago Dei is the reminder that humans image God."
Simply put, we reflect what we revere and by revering idols of creation we alter the telos of human identity - and become reformed into the image of that idol.
"The inextricably relational character of imaging language across the canon forces us to affirm both the social character of human identity as well as its fundamentally liturgical nature in relationship to God."
So, if we are blind - like our idols - how can we "see" the Creator again and reflect him? We need illumination... light by which to see and reflect.
"The imago Dei finds its fullest theological significance in Jesus, in whom the ironic reversal of the original reversal of sin has begun and will be consummated. Jesus took on our humanity and restored its glory as the reflection of God. If idolatry was the theological act of honoring the creature above the Creator, Jesus was the one who reversed that theological move by reconstituting the imago Dei with the full reflection of the divine glory in his own person.... As the perfect image, Christ completes the original vocation of humankind and thereby shows humankind who they were originally intended to be."
Thus, in Christ, we find the imago Dei perfected and the telos of human identity restored.
This was a short but difficult read (took me several months to get through) but its insights are well worth the effort. Highly recommended.
"The imago Dei does not appear as a place marker for an otherwise long list of human traits and qualities. Nor does the imago Dei seem to be an umbrella under which many other concerns are placed. The imago Dei is the reminder that humans image God."
Simply put, we reflect what we revere and by revering idols of creation we alter the telos of human identity - and become reformed into the image of that idol.
"The inextricably relational character of imaging language across the canon forces us to affirm both the social character of human identity as well as its fundamentally liturgical nature in relationship to God."
So, if we are blind - like our idols - how can we "see" the Creator again and reflect him? We need illumination... light by which to see and reflect.
"The imago Dei finds its fullest theological significance in Jesus, in whom the ironic reversal of the original reversal of sin has begun and will be consummated. Jesus took on our humanity and restored its glory as the reflection of God. If idolatry was the theological act of honoring the creature above the Creator, Jesus was the one who reversed that theological move by reconstituting the imago Dei with the full reflection of the divine glory in his own person.... As the perfect image, Christ completes the original vocation of humankind and thereby shows humankind who they were originally intended to be."
Thus, in Christ, we find the imago Dei perfected and the telos of human identity restored.
This was a short but difficult read (took me several months to get through) but its insights are well worth the effort. Highly recommended.
Displaying 1 - 23 of 23 reviews