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"… whether Paul, Apollos, Cephas, the world, life, death, the present, or the future— all things are yours, but you are Christ's…" (I Cor 3)

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What Does it Mean to be “In the Image of God?”

When the topic of evolution and the Bible is brought up, one of the many concerns people have is how that fits with humans being “in the image of God.”   But before we can go there, we have to address the underlying question:  What does it mean to be “in the image of God” anyway?

For years and years and in different movements and corners of the body of Christ, I have heard this question asked and answered in many different ways.   Let’s look at some of the ideas I have heard, and then I’ll share what I believe Genesis implies about the topic.

Theory A:  God is three parts, and so are we
In the charismatic church, many leaders and teachers put emphasis on teaching about the Tripartite (three-fold) nature of humans.    This comes from 1 Thessalonians 5:23 where people are refered to as being “Spirit, Soul, and Body” – as well as other scriptures alluding to this metaphysical anatomy.    I also believe humans are tripartite, and I did a whole investigation of the topic here.

So, in many areas of the charismatic church, I have heard it taught that humans being composed of three parts is what it means for us to be “made in the image of God.”

While this three-ness is indeed a similarity between humanity and God, I don’t think it actually is a good identification of what Genesis is implying when it first mentions humans are made in God’s image.   There’s nothing in the immediate context of the passage to suggest three-in-one is the main point of being made in God’s image, nor is there anything about being three-in-one in any other verse about being in the likeness of God in the rest of the Bible.   So to make this the main point of “being made in the image of God” is maybe as a conjecture and musing based on disconnected scriptural ideas, but I’m not sure it’s really the best case in the context of the passages where the actual ideas of “the likeness of God” are presented.   If there were nothing else to go on, I’d say its workable and there’s nothing specifically wrong with it – other than that it tends to overshadow the obvious and immediate meanings which I’ll get to later.

But the other problem with it as the dominant theory on Imago Dei (the image of God) being specifically about being in “three parts” is that this setup is not exclusive to humans.   Animals are also repeatedly referred to in the Bible as being “souls” (although English translations tend to obscure this badly; do a study on the Hebrew word nephesh for more clarity) and obviously they have bodies, and less often (sparsely, but it is there) they are referred to as having spirits.   So if animals are three-part beings too, it might bode well for discussing the implications and validity of evolution in theological circles, but it still doesn’t help arrive at what this unique, “being in the image of God” thing is that is supposed to be a specifically human thing.

Leaving my charismatic brethren, we’ll go to a theory I hear often from mainline and non-charismatic evangelical Christians:

 

Theory B: God is a moral agent, and So Are We

I don’t know what the hangup is …or love affair…that the church has with God and morality, as if the be-all of God and man is morality, but here it shows up again in this theory.   (I’ve written before of how I think it’s an unfortunately bad apologetic to try to “prove” God with the “morality exists, therefore a moral God must exist” line – see here, but this seems another symptom of the same obsession.)  While the entire gospel is about how we fail so desperately in terms of moral righteousness and that grace is the answer to it all, we still hang on to thinking morality is the highest aspect of humanity.  Our obsession with morality is right up there with why we as the church often seem to think the Ten Commandments needs to be displayed on secular government property, but I digress.   From here we tend to go to arguments and discussions about whether or not animals can display true empathy, or morality, with some presenting arguments that actually seem to be “yes” to some degree or another, while others hold out saying those animals don’t quite meet the human standard (obviously, as they are not human.)  But this is probably all very unnecessary.

Surely God is really into fairness and justice, truth, law-giving, and most specifically keeping His own oaths, but you’d be hard pressed to define Him as specifically “moral” by any usual definition of the word (that might be a topic for another day.)  But if you want to use the word “moral” to describe God, you’d have to note that the God of the Old Testament assumes all rights to transcend human morality and stand somewhat over and above it.   At any rate, we’ll save all those moral questions and debates about God for another day but….

Let’s just note that in Genesis, the promise of “knowing good from evil” is not something that Adam and Eve were endowed with as part of being “made in God’s image.”  Instead, the ability to become moral agents was something that another being, other than God, first offered Adam and Eve AFTER they were designed and created.   (Until then, humanity’s only morality was to do as God says and not do as God forbids, rather than figuring out good and evil for themselves.)

Why then, “being able to make moral decisions” would therefore be considered as what it means to be made in the image of God is beyond me, as the very concept seems uncannily like a repetition of the very lie that satan offered to Eve, “You shall be like God, knowing good from evil.”  While perhaps this is a type of “being like God” – it does not seem to have been the specific likeness of Himself that God was aiming for during the creation of humans in Genesis, but rather a similarity to God perhaps that came later as an add-on via the forbidden fruit, after the fact.  At any rate, to view humans as “moral like God”  seems almost like a Deist perspective to me, or perhaps a hangover from the enlightenment period’s humanist view of humankind.

 

Theory C: God has arms and legs and stuff, so, so do we
I’m not sure this theory is worth covering but since I’ve heard and read people arguing for it, it doesn’t hurt I guess to mention it.   Most folks read the Bible and when it speaks of God having hands or nostrils or whatever normally “human” body parts may be ascribed to Him, they see this as anthropomorphism.  But that wouldn’t be everyone’s viewpoint.   Instead, some folks see physical attributes of humans being a reflection of some sort of metaphysical anatomy that God has.  Ok, sure, why not?   I can’t say for sure what “shape” God’s spiritual form takes.  But still, I don’t think this is what Genesis is aiming at when it talks about male and female being made in God’s image. Why not?

(Because in my opinion,)

Genesis actually makes it fairly clear what it means to be “made in God’s image” right in the context of the first mention of the notion.

So here’s theory D:
Being made in God’s image means taking dominion over the Earth.

Ok, I can see why this theory isn’t particularly attractive.   After all, the word “dominion” generally isn’t a very nice sounding word unless you’re playing a first person shooter video game or something.  And that’s just it: the dominion mandate in Genesis has to be one of the most abused concepts in all of Christianity.   Sinful humanity, and particularly religiously sinful humanity, has a way of really messing up anytime it has rights to power.

But that’s what’s there in Genesis:

Then God said, “Let us make man in our image, after our likeness; and let them have dominion over the fish of the sea, and over the birds of the air, and over the cattle, and over all the earth, and over every creeping thing that creeps upon the earth.” So God created man in his own image, in the image of God he created him; male and female he created them.  And God blessed them, and God said to them, “Be fruitful and multiply, and fill the earth and subdue it; and have dominion over the fish of the sea and over the birds of the air and over every living thing that moves upon the earth.”
Genesis 1:26-28 RSV

God is the ruler of the universe, the head honcho, the one who is greater than all of creation, and he makes humans – to be His representatives on the Earth.   They are the top of the food chain…errr…wait, that’s not what I meant – but they are the leaders of all the animal kingdom and all the created realm, as an echo (or image) of God’s leadership.

Adam is made both high priest and high king in Eden, along with his bride Eve.   Together they are going to rule the galaxy (or small patch of Earth…whatever people knew about at that point in time.)  In short, Adam and Eve are proxies – God’s government on Earth.  (At least pictured so before the “fall.”)

And there are extensions of this.   Jonathan David and Melissa Helser come to mind as they have an entire ministry geared towards releasing the creativity of musicians and artists and basically everyone who will listen – and one of their main points of teaching is that God is Creative, and so humans walking in true creativity is our inheritance as the image-bearers of the Father.   I see this as an extension of the dominion theme – because one of the reasons that God is the one who has dominion is that He created everything one way or another – and so humans being creative therefore the more beautiful form of “taking dominion” in the Earth than that previously mentioned first-person shooter game would conjure up.  Of course, stewardship, kindness, meekness (for these inherit the Earth), these are all Biblical themes about what the responsibility of having “dominion” actually looks like…and of course as the Helsers would remind us, beauty and creativity.

When I told my friends on FB I was writing on this topic, several stepped up to bring forth this very theory, and to also introduce me to the writing of Mike Heiser.   Here follows my friend Eric Weiss’s quote introducing me to Mike (thank you Eric and Mike):

Dr. Michael S. Heiser, Hebrew and ANE scholar for Logos Bible Software, says that the phrase means to be given authority to act as God’s representative. I.e., being made in God’s image meant that mankind was in charge of God’s earth and God’s creation:
“This last example directs us to what the Hebrew preposition translated in means in Genesis 1:26. Humankind was created as God’s image. If we think of imaging as a verb or function, that translation makes sense. We are created to image God, to be his imagers. It is what we are by definition. The image is not an ability we have, but a status. We are God’s representatives on earth. To be human is to image God.
“This is why Genesis 1:26–27 is followed by what theologians call the “dominion mandate” in verse 28. The verse informs us that God intends us to be him on this planet. We are to create more imagers (“be fruitful and multiply … fill”) in order to oversee the earth by stewarding its resources and harnessing them for the benefit of all human imagers (“subdue … rule over”).”

So why the heck does any of this matter?

Because there is theory E, which I’ll call the “theory of all the theories.”

Theory E:
Jesus is the ultimate “image of God”.

For just as Adam (and Eve) were the image of God which became corrupted, Jesus (and those who ultimately rule with Him as His bride) is the image of God, uncorrupted – in a NEW CREATION.   Just as Jesus said to the Pharisees that Abraham was not their father as they were claiming, because they didn’t ACT like Abraham would have acted, so also we have failed to really be God’s proxies and look and act like Him in this creation.   But there is a new Adam (and Eve) and a new creation, and this one is not corrupted.   This one will see a New Heaven and New Earth ruled over in all the beauty that God ever intended.   And Jesus, as human and new Adam, laid down His life as the ultimate act of selflessness, dominion taking turned on its head in the truest way.

And this, this is ultimately what it means to be in the Image of God.

 

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Adam in the genealogy of Jesus

Twice in the past 48 hours someone has asked me about the genealogy of Jesus in the book of Luke – and how it traces Jesus right back to Adam.    The question is then, “If Adam was not a real, historical person, why is He in Jesus’s genealogy?”   Or, conversely, “How do you know who in Jesus’s genealogy was real and who wasn’t real?”

I have stated before that I do believe Adam is *real* in some sense, in that, there really was some person back in the history of Mesopotamia who God used as the starting point for revelation about Himself, revelation that would become the lineage of the Jewish people.   This *real* person was mythologized, and honestly I don’t know that the genealogy leading back to him is historical, hardcore fact or not.    My guess would be…not.family tree

But to someone earnestly asking the question of “if Adam isn’t a *real* person, what do you do about him being in Christ’s genealogy in Luke?”  I guess I’d have to offer this – your problems are a lot bigger than what to do with Adam in the list of people in Luke.   Behold:
The entire genealogy found in Luke leaves itself wide open for all sorts of conjecture and concern and critique on a much broader level than the fact that it leads back to a possibly mythical or mythologized figure, because it’s completely a zillion miles apart from Matthew’s genealogy of Jesus.  The question you first have to ask is: which genealogy can be trusted at all?   Over the years people have tried to explain away the discrepancies between the two genealogies as “well, one is Mary’s genealogy, and the other is Joseph” but I think that’s really creative damage control, damage control that actually doesn’t control for the damage at all. Both genealogies SAY they are the genealogy of JOSEPH, not Mary.

And they disagree right from the start –

about who Joseph’s dad is (Matthew says “Jacob” while Luke says “Heli.”) It just gets worse from there.  Luke takes 19 people to get back to Zerubbabel, while Matthew only takes 10 people – but that is where the genealogies first agree on something, that Joseph is a direct descendant of ZerubbabelThey both say Z’s dad was Salathiel, but then they disagree on Z’s grandfather’s name (Matthew says his name was Jechonias while Luke says his name was Neri).

The real problem starts at that juncture, however – because even if someone wants to say that one of the genealogies is from Mary, and the other from Joseph, what really-really-really doesn’t make sense nor work is that while they both led back to Zerubbabel and Salathiel, neither one of them agrees on a single name after that point until David.   Luke takes 20 people to get from Neri to David, while Matthew takes 14 people to get from Jechonias to David, with not a single common person in the lists until David.   This just isn’t solved in the least by construing these genealogies as being from each of Jesus’s earthly parents.

An additional, but small problem that results from this is that Matthew’s genealogy is too short to be workable in a time frame that Luke’s geneaology takes (see http://www.errancy.org/matthew-genealogy.html)

Another problem, of particular interest to the query about who in the genealogy is real or not real, is that Luke inserts Cainan into the genealogy between Shem and Abraham, which is not present in the Hebrew Bible’s rendering of Genesis (although it is found in the Septuagint.) Is the Septuagint accurate on this point, or did Luke copy an error from the LXX? (see  http://www.errancy.org/cainan.html)

Now on what I think might be a more refreshing note, I see a parallel between how Genesis has what has often been noted as “two” creation stories (the first is Genesis 1:1-2:3, the second is Genesis 2:4-25), and the fact that Jesus is given “two” beginnings, two stories of his genealogy, in the gospels. Just as each creation account in Genesis is concerned with expressing a different angle of divine truth, so also the genealogy of Jesus in each book is concerned with Jesus’s lineage in two different facets: one is concerned with Jesus as the descendent of Abraham and David, and the other, as a descendent of both man and God. Thus one genealogy tracks back to Abraham and stops, and the other one tracks to Adam (man) and then to God. As always, the concern/question I have with the scriptures very often has little to do with “did this really happen/is this person really real” as much as it has to do with “What is the Holy Spirit inspired message in this story?” One approach ultimately runs up against the inevitable “errancy” found in the scriptures, an “errancy” I believe that was put there as a signpost from God to say, “It’s not the letter of this that matters, but what’s hiding in the message underneath the letters.”

(End note: This of course can take us right back to an earlier posting about what the Bible means when it talks about being descended from someone to begin with, and the allegorical language employed there: Adam and Eve, and Original Sin )

Non-historical Adam and Eve, and original sin

I got in an unplanned discussion with a friend today about Adam and Eve and not taking Genesis 1 and 2 literally.   I’ve written about my views on that before but there are some rubber-meets-the-road questions about how the gospel segues with that viewpoint, that I am asked pretty routinely.   The difference is that today I took the time to write out some replies, which I thought I would share here.

My friend asked the million dollar question (or posed the million dollar objection, whichever 🙂 ) which was:

When you remove the idea that there was a literal Adam and Eve from the picture, you set up a scenario that says Original Sin does not actually exist. In other words if there were other human beings who had been born before the Fall, then there’s still a race out there that hasn’t fallen potentially and therefore does not need a savior?”  

Image

My first reply to my friend was thus:

“This is somewhat off the main topic of what you are bringing up, but just for the record: “original sin” is a term that is somewhat modern compared to antiquity, and postdates the break of the eastern church from Catholicism – the entire Eastern Orthodox church doesn’t believe in “original sin” but something called “ancestral sin” which is a somewhat different spin on the topic – not particularly relevant to a discussion of whether or not Adam and Eve are the first humans, but worth mentioning nonetheless. (http://www.stmaryorthodoxchurch.org/orthodoxy/articles/ancestral_versus_original_sin)

Since that has next to nothing to do with the main discussion here but is offered just as an informative freebee, I just thought I’d throw it out there, hit send, and then reply to what you’re actually writing about.   I’m not mentioning this because I believe in the Eastern Orthodox perspective per se, but simply to point out that there are a lot of unexamined ideas that we inherit as Christians about something even as seemingly straightforward as our belief in “original sin” which turns out to be not so straightforward as we’d like it to be, after all.  ”

Then I hit send, and wrote my next post, the one that everyone wants to dig into anyway: 

I personally don’t believe that removing a literal Adam and Eve from the picture sets up a scenario that original sin doesn’t not actually exist, at least, not in a way that would deny the purpose of Christ’s sacrifice – because I think the Adam and Eve story is parable, it’s meaning is to reveal truth – truth about Gods reasons for sending His son. Just as like 2 chapters later in Genesis we read stuff like, “Jubal was the father of all who play the pipe” and “Jabal; he was the father of those who dwell in tents and have livestock” I don’t take to means that anyone who ever played the pipe, or lived in a tent and has livestock, is literally the descendants of one of these two guys (and why? because when the [literal,  proportedly worldwide]  flood came, everyone would have been wiped out except Noah’s descendants, and unless Noah was descended from all three guys…this isn’t talking about NATURAL descent, but spiritual descent. )

If we’re going to interpret scripture with scripture, then we need to look about how scripture interprets what it means to be “the father” or “the mother” of someone – and if two chapters after Adam and Eve, we see scripture speaking metaphorically about what it means to be someone’s descendent, that should give us something to chew on. Sin is transmitted through spiritual descent, just as righteousness is transmitted through spiritual descent. Sin resides in the flesh, but so also can righteousness reside in the flesh (the Word was made flesh and dwelt among us.) Just as in Christ, “all are made alive” through yes, “one man” – one is not a physical descendant of Christ in order to inherit His righteousness. Neither does one have to be a literally physical descendant of the “one man Adam” to inherit his spiritual unrighteousness. This is one of the reasons that Jesus could rail at the pharisees and tell them that they weren’t children of Abraham when push came to shove:

John 8 38-39, ESV: “I speak the things which I have seen with My Father; therefore you also do the things which you heard from your father.” They answered and said to Him, “Abraham is our father.” Jesus said to them, “If you are Abraham’s children, do the deeds of Abraham. “But as it is, you are seeking to kill Me, a man who has told you the truth, which I heard from God; this Abraham did not do.…”

Sure, they were physically literal descendants of Abraham, but what counts in the spirit realm is who one is spiritually descended from. To be a descendant of Abraham is to descend from the faith of Abraham, not from the flesh of Abraham.  Likewise, Adam *means* man, Eve means *woman*: He represents the condition of the flesh which is not choosing the tree of life (Jesus) to eat from but rather the knowledge of good and evil (earthly morality/the conscience without the Spirit of God.) – the Adam and Eve story, among other things, is revealing the condition of a human without a vital connection by the Spirit to the life of God in the Heavenlies.

So, there was my answer.   I didn’t really get into the issue of whether or not there were other people around before “Adam and Eve” although I think the age old question of “Who did Cain marry?” hints at that.   But it wasn’t important to go there, because the main idea of why it even matters is in the above material.   Of course, I find that I learn the best as I discuss my viewpoints and others viewpoints together, so feel free to add or question or tweek or say anything at all as long as it is respectful and civil, below 🙂

For more reading, I appreciated this post:
http://tamedcynic.org/do-you-have-to-believe-in-original-sin-to-be-a-christian/

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