The Image of God in Man
by Dr.
Zacharias Ursinus
(Taken from The Commentary of Dr. Zacharias Ursinus on the
Heidelberg Catechism, translated from the original Latin by the Rev'd
G.W. Willard, A.M., 1852.)
I. WHAT IS IT, AND WHAT ARE THE PARTS
THEREOF?
The image of God in man, is a mind rightly knowing the nature, will,
and works of God; a will freely obeying God; and a correspondence of all
the inclinations, desires, and actions, with the divine will; in a word,
it is the spiritual and immortal nature of the soul, and the purity and
integrity of the whole man; a perfect blessedness and joy, together with
the dignity and majesty of man, in which he excels and rules over all
other creatures.
The image of God, therefore, comprehends: 1. The spiritual and immortal
substance of the soul, together with the power of knowing and willing. 2.
All our natural notions and conceptions of God, and of his will and works.
3. Just and holy actions, inclinations, and volitions, which is the same
as perfect righteousness and holiness in the will, heart, and external
actions. 4. Felicity, happiness, and glory, with the greatest delight in
God, connected, at the same time, with an abundance of all good things,
without any misery or corruption. 5. The dominion of man over all
creatures, fish, fowls, and other living things. In all these respects,
our rational nature resembles, in some degree, the Creator; just as the
image resembles the archetype; yet we can never be equal with God. Paul
calls the image of God "righteousness and true holiness," (Eph. 4. 24,)
because these constitute the principal parts of it; yet he does not
exclude wisdom and knowledge, but rather presupposes them; for no one can
worship God if he does not know him. neither does the Apostle, in this
passage, exclude happiness and glory; for this, according to the order of
divine justice, follows righteousness and true holiness. And wherever
righteousness and true holiness are found, there is an absence of all
evil, whether of guilt or punishment. This righteousness and true
holiness, in which, according to the Apostle, the image of God consists,
may also be taken for the same thing; or they may be so distinguished,
that righteousness may be considered as referring to such outward and
inward actions and motions as are in harmony with the law of God, and a
mind judging correctly; whilst holiness may be understood as referring to
the qualities of these actions, &c.
Obj. Perfect wisdom and righteousness are peculiar to God alone; nor is
there any creature in whom they are found; for the wisdom of all
creatures, even of the holy angels, may and does increase. How, then,
could the image of God in man embrace perfect righteousness and wisdom?
Ans. That which is here called perfect wisdom, does not mean such a wisdom
as is ignorant of nothing, but such as is perfect according to the being
in whom it is found, or which is such as the Creator designed should be in
the creature, and which is sufficient for the happiness of the creature;
as, for instance, the wisdom and felicity of the angels is perfect,
because it is such as God designed and willed; and yet something may be
continually added unto it, or else it would be infinite. So man was
perfectly righteous, because he was conformable to God in all things which
were required of him; and yet he was not equal with God, nor was his
righteousness perfect in that degree in which God is righteous; but
because there was nothing wanting to that perfection in which God created
him; which he desired should be in him; and which was sufficient for the
happiness of the creature. There is, therefore, an ambiguity in the
word perfection. And it is in the sense just explained, that man is
said, in the Scriptures, to be the image of God, or that he was made after
his likeness.
When Christ, however, is called the image of God, it is in a far
different sense, which is evident: 1. In respect to his divine nature,
in which he is the image of the eternal Father, being co-eternal,
consubstantial, and equal with the Father in essential properties and
works, and as being that person through whom the Father reveals himself;
in creating and preserving all things, but especially in the salvation of
those whom he has chosen unto everlasting life. And he is called the
image, not of himself, nor of the Holy Ghost, but of the Father; because
he is eternally begotten, not of himself, nor of the Holy Ghost, but of
the Father. 2. in respect to his human nature, in which he
is the image of God, created indeed, yet transcending infinitely angels
and men, both in the degree and number of gifts, such as wisdom, justice,
power, and glory; and, at the same time, resembling, in a peculiar manner,
the Father, in doctrine, virtues, and actions, as he himself said to one
of his disciples, "He that hath seen me, hath seen the Father." (John 14:
9.)
But angels and men are said to be the image of God, as well in respect
to the Son and Holy Ghost, as in respect to the Father, where it is said,
"Let us make man in our image, after our likeness." (Gen. 1: 26.) This is
not to be understood, however, of any likeness or equality of essence, but
merely of certain properties which have a resemblance to the Godhead, not
in degree or essence, but in kind and imitation; for there are some things
in angels and men which bear a certain analogy and correspondence with
what we find in God, who comprehends, in himself, all that is truly good.
Those things, on the other hand, concerning the image of God in man, which
were formerly discussed, and denied by the Anthropomorphites, and recently
by Osiander, may be found in Ursini Vol.1. pages 164, 155.
II. TO WHAT EXTENT IS IT LOST, AND WHAT REMAINS IN
MAN?
Such, now, was the image of God in which man was originally created,
and which was apparent in him before the fall. But after the fall, man
lost this glorious image of God, on account of sin, and became transformed
into the hateful image of Satan. There were, however, some remains and
sparks of the image of God still left in man, after his fall, and which
even yet continue in those who are unregenerated, of which we may mention
the following: 1. The incorporeal, rational, and immortal substance of the
soul, together with its powers, of which we would merely make mention of
the liberty of the will, so that whatever man wills, he wills freely. 2.
There are, in the understanding, many notions and conceptions of God, of
nature, and of the distinction which exists between things proper and
improper, which constitute the principles of the arts and sciences. 3.
There are some traces and remains of moral virtues, and some ability of
regulating the external deportment of the life. 4. The enjoyment of many
temporal blessings. 5. A certain dominion over other creatures. Man did
not wholly lose his dominion over the various creatures which were put in
subjection to him; for many of them still remain subject to him, so that
he has the power of governing and using them for his own benefit. These
vestiges and remains of the image of God in man, although they are greatly
obscured and marred by sin, are, nevertheless, still preserved in us to a
certain extent; and that for these ends: 1. That they may be a testimony
of the mercy and goodness of God towards us, unworthy as we are. 2. That
God may make use of them in restoring his image in us. 3. That the wicked
may be without excuse.
But those things which we have lost of the image of God are by far the
greatest and most important benefits; of which we may mention the
following: 1. The true, perfect, and saving knowledge of God, and of the
divine will. 2. Correct views of the works of God, together with light and
knowledge in the understanding; in the place of which we now have
ignorance, blindness, and darkness.. 3. The regulation and government of
all the inclinations, desires, and actions; and a conformity with the law
of God in' the will, heart, and external parts; instead of which there is
now a dreadful disorder and depravity of the inclinations and motions of
the heart and will, from which all actual sin proceeds. 4. True and
perfect dominion over the various creatures of God; for those beasts which
at first feared man, now oppose, injure, and lie in wait for him; whilst
the ground, which was cursed for his sake, brings forth thorns and briers.
5. The right of using those things which God granted, not to his enemies,
but to his children. 6. The happiness of this and of a future life; in the
place of which we' now have temporal and eternal death, with every
conceivable calamity.
Obj. The heathen were distinguished for many virtues, and
performed works of great renown. Therefore it would seem that the image"
of God was not destroyed in them. Ans. The excellent virtues and deeds of
renown, which are found among heathen nations, belong, indeed, to the
vestiges or remains of the image of God, still preserved in the nature of
man; but there is so much wanting, to constitute that true and perfect
image of God, which was at first apparent in man, that these virtues are
only certain shadows of external propriety, without the obedience of the
heart to God, whom they neither know nor worship. Therefore, these works
do not please God, since they do not proceed from a proper knowledge of
him, and are not done with the intention of glorifying him.
III. HOW THE IMAGE OF GOD
MAY BE RESTORED IN US.
The restoration of this image of God in man, is effected by him alone,
who first conferred it upon man; for he who gives life, and restores it
when lost, is the same being. God the Father, restores this image through
the Son; because he has "made him unto us wisdom, righteousness,
sanctification, and redemption." (1 Cor. 1: 30.) The Son, through the Holy
Spirit, "changes us into the same image, from glory unto glory, as by the
Spirit of the Lord." (2 Cor. 8: 18.) And the Holy Ghost carries forward
and completes what is begun by the Word, and the use of the Sacraments.
"The gospel is the power of God unto salvation." (Rom. 1: 16.) This
restoration, however, of the image of God in man, is effected in such a
manner, that it is only begun, in this life, in such as believe, and is
confirmed and carried forward in them, even to the end of life, as it
concerns the soul - but as it concerns the whole man, it will be
consummated in the resurrection of the body. We are, therefore, to
consider who is the author, and what is the order, and
manner in which this restoration is
effected? |
