Theological Anthropology Study Notes

THEOLOGICAL ANTHROPOLOGY: IMAGE OF GOD CREATION AND HUMAN PERSONHOOD

The Worldview Pillar of Creation

  • It encompasses both our view of God as the creator and the understanding of humans.
  • Humans are made in God's image, leading to significant implications concerning human identity and existence.

THE IMAGE OF GOD: Scriptural Observations

  • Key Scriptures on the Image of God:
    • Genesis 1:26-28
    • God declares the creation of man in His image and likeness.
    • Humans are given dominion over all creation (fish, birds, livestock, etc.).
    • God created male and female.
    • Genesis 5:1-3
    • Confirms man was created in the likeness of God (male and female).
    • Adam had children in his likeness, reflecting the notion of image.
    • Genesis 9:5-6
    • Emphasizes the value of human life as made in God's image; a moral imperative against murder is established.
    • James 3:9
    • Discusses inherent dignity in humans made in the likeness of God.
    • Psalm 8
    • Explores the majesty of God’s creation and the dignity and responsibilities of humans.

VIEWS OF THE IMAGE OF GOD: Theological Perspectives

  • “The concept of the image of God is the heart of Christian Anthropology” (Hoekema).
A. Functional View: What We Do
  • Humans, created in the image of God, serve as God's representatives on earth with a task to rule over creation (Genesis 1:26-28).
B. Substance View: What We Are
  1. Thomas Aquinas and Roman Catholic Perspectives
    • Image is associated with intellect or reason, which is never lost despite the Fall; restoration requires God’s grace.
    • Some modern scholars adopt a functional view.
  2. John Calvin
    • Defined the image as the soul, incorporating elements of human nature that elevate it above animals.
    • After the Fall, the image was tainted but retained.
  3. Human Capacities
    • Refers to structures enabling humans to fulfill God's designed activities.
C. Relational View: How We Relate
  • The image of God is primarily about the relationship between God and humanity, which was damaged, but not lost, in the Fall.
  • This view is championed by Neoorthodoxy figures like Barth and Brunner.

CONCLUSION: Integrating Substance, Function, and Relationship

  • The nature of humanity provides the foundation for duties and relationships.
  • The image of God is intrinsic to being human both before and after the Fall.
  • It connects identity with purpose and responsibilities, reflecting a holistic view rather than a fragmented one.

SIGNIFICANCE OF THE IMAGE OF GOD

A. Significance for Humanity
  1. Differentiates humans from lower life forms (Genesis 1:26-28).
  2. Establishes humans as God’s highest creation, which denotes dignity (Psalm 8:3-4).
  3. Rejects the notion of humans being accidental products of evolutionary processes.
  4. Asserts that the image of God is an essential characteristic of humanness that cannot be reduced to mere functions or traits.
  5. Highlights the danger of defining personhood through a checklist that could undermine the value of certain individuals.
B. Significance for Life's Purpose
  1. Humans are designed to reflect God's glory (1 Corinthians 11:7; 2 Corinthians 3:18; 4:4).
  2. Humans are tasked with stewardship and dominion over creation.
C. Significance for Relationships
  1. Highlights God’s desire for a unique relationship with humanity (Genesis 1:26-27).
  2. Indicates equality and inherent value between genders (Genesis 1:27).
  3. Carries a foundational belief that image bearers possess intrinsic worth and dignity (Genesis 9:6; James 3:9).
  4. Suggests that all humans are to be treated with respect and honor (James 3:9).

CONTINUITY OF PERSONAL IDENTITY FROM CONCEPTION ONWARD

A. Biblical Data
  1. Psalms on Formation
    • Psalm 139:16: God recognizes individual identity before birth.
    • Psalm 51:5: Emphasizes inherent sinfulness from conception.
    • Job 3:3: Reflects the significance of conception.
  2. Incarnation of Christ
    • Jesus assumed human nature at conception (Matthew 1:18-25; Luke 1:31, 34-38; John 1:4).
  3. Protection of the Vulnerable
    • Implications of biblical texts that affirm the protection of all persons, including preborn humans, grounded in the image of God.
B. Implications of Personal Identity
  1. The image of God implies that every human, from conception, bears rights to life and dignity.
  2. Embryos and fetuses are seen as neighbors, deserving moral consideration according to the second Great Commandment.

ARGUMENTS FOR HUMANS AS SUBSTANCES AND NOT PROPERTY

A. Ontological Whole
  • Every human being is seen as an integrated whole, with interconnected properties and capacities.
B. Common Behavior
  • Humans exhibit species-specific behaviors indicative of personhood (e.g., rationality, language).
C. Same Absolute Personal Identity
  • Presupposition of identity continuity as one ages, which underpins moral responsibility.
  • Example of Timothy McVeigh concludes continuity despite changes.
D. Moral Responsibility
  • Legal systems attribute moral responsibility to individuals recognizing consistent identity throughout life.

SIGNIFICANCE OF HUMANS AS SUBSTANCES

  1. Continuous growth from conception constitutes moral personhood.
  2. No interruption in developmental stage undermines the claim to human dignity from conception onwards.

IMPLICATIONS OF THE CHRISTIAN VIEW

  1. Distributive Justice in Health Care: Decisions based on life valuation.
  2. Beginning of Life Issues: Abortion and reproductive technologies are viewed ethically.
  3. End of Life Issues: Dilemmas surrounding euthanasia and assisted suicide.
  4. Genetics of Life Issues: Ethical considerations regarding stem cell research and genetic manipulation.
  5. Social Class Issues: Addressing human worth within social hierarchies.
  6. Sexual Ethics: Affirming identity beyond chosen desires and societal constructs.