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The passage from Genesis which reads "Let us make man in our image,
after our likeness" is fundamental in our understanding of the
relationship between God and human beings. This statement can be
and has been interpreted in several ways. Opinions of a few of the
patristic fathers will be explored, the inspiration for their
philosophies, and how their views are still applicable in our age.
The God said: "Let us make man in our image, after our likeness. Let
them have dominion over the fish of the sea, the birds of the air, and
the cattle, and over all the wild animals and all the creatures that
crawl on the ground.
God created man in his image; in the divine image he created him; male
and female he created them." (Gen 1:26-27)

"Is everyone clear?" strained anxiety colored the doctor's voice. The
swarming nurses and technicians with hesitant urgency pulled away
from the gurney. Pressing the buttons simultaneously, the doctor
watched the lifeless patient seize just a little. "Nothing, let's keep
going!" With this proclamation the ministers exhaled a breath of
disappointment and closed ranks about the still being.
Visio hovered gently above his quiet form. Not really anxious or
fearful, he felt a faint curiosity. Soon, however, the urgent voices
below began to fade, and a faint mist engulfed him. Before long there
was only a silent, darkening, cool fog, a shroud that extinguished
all light. The chill which was now making Visio uneasy was relieved
by a distant halo of warm light. Was he walking to the light or was
the light approaching him, he was unsure, but the light and its
cheerfulness grew.
The light had been a gateway to a most peaceful meadow.
Everything around him was extraordinary, the colors so vivid, the
air so sweet, the fragrance that enveloped him was ambrosial, dearer
than the richest rose. The temperature was paradisiacal. Sitting upon
a small stump he let the peace of the meadow fill his sprit.
"I wonder where I am?" he thought.
"You mean you do not know?" the voice which floated upon the air
was gentle and soothing.
"Am I in heaven?" Visio ventured quietly.
"Yes, you are on the very edge of the Kingdom."
Visio was silent for a while, not so much as thinking but feeling.
Emotions he had not felt since being a child. Slowly he ventured in a
whisper, "Are you…are you God?"
While Visio heard no laughter the meadow was instantly filled with
the spirit of mirth."No I am not God." was all the voice said.
"An angel then?"
"Yes, an angel." was the hushed reply.
"I see, or rather I do not see. Where are you?"
"I am not a material being," the spirit answered, "as you are, you are
both material and spiritual, you as all men, have been made in the
image of God."
"Do you mean our spirits, our intelligence, and our souls were made
in His image?'
"Indeed yes, but so was your physical form, made in his image."
"Surely not our physical form." answered Visio.
"Your physical form as well. Earlier philosophers, such as Plato and
Descartes, had a dualistic view which placed the image of God only in
the spiritual aspect of human nature, as the mind or intelligence,
and viewed the physical aspect of human beings as an appendage. The
Gnostics went further, they too felt the soul was the only divine
aspect of man, and their material form, their flesh if you will, was
evil, made by a lesser God. They believed man spent his life denying
his material nature which was in constant conflict with the
Goodness of his spiritual nature."
"I was not thinking of the body of man as being evil, just of lesser
importance." answered Visio.
"In recent time secular science would teach man he is little more
than an animal, that for some minor changes in his DNA he could be
a squirrel. However, God said he made man in his image, not part of a
man. The spirit of a man without the flesh is the spirit of a man, not
the man; conversely the body of a man without the spirit is the body
of a man. God made man in his image a spirit, a soul, and a body. More
recently Vatican II reaffirmed the whole of man is created in the
image of God, not just an aspect such as masculinity or intellect.
Additionally man is a relational being, not isolated, "male and female
he created them". Man exits in relationships with one another, with
God, with the world, and with himself.
"But I thought God was, well invisible?" ventured Visio.
"In one aspect this is true. His intelligence is beyond not only our
intelligence, but beyond intelligence itself, His being is beyond being
and as such incomprehensible to us. He is the "hidden transcendent
God." However, He, by the power of the Holy Spirit sent to man His Son
the perfect image of God."
"Christ is the perfect image of God?"
"He is the perfect image. St Irenaeus believed strongly that man had
lost his likeness to God through Adam's disobedience and fall. But
Christ became flesh and spirit, he was the image of God. By living a
perfect and sacrificial life and death he erased the fall of Adam. By
His resurrection he restored in men their image and likeness to God.
Although he did also feel man must actively participate, turn ones
face to the light, and pray to become the image of God.
Transformation to imago dei is also accomplished through the
sacraments particularly baptism, the finding your new image
through Christ."
Visio sighed, "It seems like our image of God is derived from the image
of men. This appears turned around; would not it be easier if we
could see God?"
"It is said no man can see the face of God." answered the voice.
"A picture then?"
"That is a sensitive subject amongst some men."
"How so?" asked Visio.
"Many feel it is wrong to create an image of God, think of the
second commandment, you shall not make yourself an idol. Also some
feel this separates God's human nature from His divine nature. Others
would answer God Himself fashioned an image of God when he made
men in His own image. God made men and women and they have
children who are likewise in His image."
"You have talked about man's physical image of God, what about
man's spiritual image of God?" said Visio.
"Hmmm?" the voice on the wind paused as if wondering where to
begin. "Let me begin with St Theophilus of Antioch, he is the first of
the Church fathers to use the term trinity, and he begins to define
the trinitarian nature of God from the text in Genesis 1:26,27, 'Then
God said: Let us make man in our image, after our likeness.' In using
the pleural He sees God speaking to the Word and to Wisdom, the Son
and the Spirit, whom he believes are God's hands, and the only hands
worthy of creating man. St Theophilus does not yet see the
trinitarian nature in man, but does have a particularly beautiful
way of picturing the image of God in man. He sees God as the sun and
man as the moon. As long as man is without evil this reflection is
perfect and God can be seen in man. Evil is the rust which can
obscure this image of God.
"St. Augustine of Hippo was an early philosopher and scholar whose
written output was vast. His third great work De Trinitate or on the
trinity, was written partly in response to Arianism. The Arian belief
denied the divinity of Christ, believing He had not always existed, but
was rather created by the Father, and therefore lesser than God,
and further that Christ created the Holy Spirit who was subservient
to Jesus. St Augustine believed this to be heretical, and felt that in
the Godhead there are three separate persons, co-eternal, co-equal,
and uncreated. He reasoned, since God was trinitarian in nature,
then perhaps there is some faint reflection of God in man and man
may have a trinitarian nature as well.
"St. Augustine seems to make distinction between image and likeness.
He proposes that image refers to man's natural form, while likeness
refers to man's supernatural gift. For Augustine man's image is
imperfect but his likeness can grow in resemblance to God. He felt the
mind was the spiritual part of man's soul and therefore this would be
the place to look for this hidden God. Augustine developed several
trinities including being, knowing, and willing; the mind or intellect,
its self-knowing, and its appreciation of self; and memory,
understanding, and the will.
"Finally, St. Augustine also suggests a functional image of God upon
man, put another way whereas God has dominion over the "light of
heaven…over the day and the night…over the gathering together of
the waters, which is the sea," man has dominion over the "fishes of
the sea, and the fouls of the air, and over all cattle, and over all
the earth and over all creeping things which creep upon the earth."
"I think I am beginning to understand," answered Visio, "since we are
made in God's image each individual reflects this image, and because of
this all people deserve respect, whether rich or poor, able or disabled,
strong or weak. Further, since man has dominion over our earth, as
God has over all creation, we must reflect His love and be
responsible stewards of our material world."
Imago Dei
"Very well said Visio, and I have very much enjoyed talking with you,
and hope to again sometime."
"Are you going?" asked Visio.
"No I must tell you it is you who are going, or should I say
returning, it seems you have come a bit early."
"I must return?" Visio asked.
"Yes." the angel answered.
"Will I remember?"
"Very little, it would be too sad for you to remember more." the
angel consoled.
"I understand." said Visio.
The angel's answer faded as the mist returned and the voices of the
medical staff returned, "I knew you would."