Created in God's Image

In man there is a unique complexity compared to all other aspects of God’s creation. The dynamics of what it means to be man are stark and magnificent. As a Christian, it is vital to have a proper and biblical view of man. The lens through which man sees himself affects his vision of many other aspects of life. The way man sees and relates to God goes hand in hand with the way man sees himself. Likewise, a person’s anthropology will give either poor or good vision when relating to his fellow man. Whether we realize it or not, our anthropology either blinds or enlightens us to the excellences of God and a proper treatment of man and nature.The mantra or backbone of Christian anthropology has always been that man was created in the image of God (Gen. 1:26-27). The consensus across the landscape of Christianity on this point of doctrine is astounding. However, from this point of agreement, questions begin to be formed about the imago Dei and with them come differing answers. In Anthony Hoekema’s book, Created in God’s Image, he extensively examines these questions with the hopes of providing sound, biblical answers. Questions such as, “What does it mean to be made in the image of God?”; “Did the Fall eradicate this image?”; “Where does all of this fit into redemptive history?”; “What does the Bible say about the image of God?”; “Where did sin come from and how extensive is its effects?”; and many more are put under a microscope and probed by Hoekema with consultation from multiple theologians from history.Anthony Hoekema (1913-1988) was professor of systematic theology at Calvin Theological Seminary and has written many other works, most notably, two books which defend the Reformed understanding of soteriology (Saved by Grace) and eschatology (The Bible and the Future).SummaryThe title of this work by Hoekema is appropriately telling of its contents. The subject matter of this book is man, who was created, in relation to God, who did the creating and is the image in which man is created. From cover to cover, the totality of a Christian anthropology is presented. In this anthropological volume, Hoekema dives into the Word of God and theological history, particularly Reformed theological history, to expose all aspects of man from his status as both creature and person (5-6) to his constitution and freedom (203-243), the imago Dei as attested to in the Bible and in theological writings (11-101), and the sin that now haunts him including its origin, transmission, and how it effects our relationship to God, others, and nature (112-202).A noticeable, significant, and vital aspect to Hoekema’s argument is his description of man as being a “created person” (6). Hoekema bases his argument on the twofold fact that man is both a dependent creature and free person. With this biblical truth as the basis for understanding the doctrine of imago Dei, Hoekema proceeds over the next three chapters to biblically exegete, historically sketch, and theologically argue for this doctrine. Within this examination of the doctrine of the image of God is included an extensive defense for the teaching that the image of God is retained even after the Fall. Hoekema is also sure to describe the nature of the image of God (what it looks like in man).He argues that man is in God’s likeness and this is seen in man’s dominion over creation, mental and rational capabilities, and moral character including most ultimately the ability to love. In fact, Hoekema argues, “the heart of the image of God is love” (29). This is the most vital aspect of being made in God’s image since, Hoekema argues, we are to image God functionally even as we are the image of God structurally (68-73).After giving much attention to defining and arguing for a meaning for the doctrine of the imago Dei in chapters three through five, Hoekema then moves to discuss the origin, transmission, and nature of sin in fallen man. In this portion of the book, Hoekema argues that the reason for the distortion of the image of God, though retained, is man’s sin against God. The devastating nature of sin is therefore outlined and examined in full detail by Hoekema to highlight this perversion. Hoekema falls in the Reformed tradition of affirming original sin in Adam and inheritance of his guilt and corruption.At the heart of Hoekema’s argument is the frame of redemptive history. The image of God is understood in light of Creation (created in God’s image), the Fall (the image of God in man distorted), the redemption of Christ (renewal of the image of God in man), and the final glorification of the saints (perfection of the image of God in man). According to Hoekema, the purpose of redemption in a real sense is the renewal of the image of God in man (27). With reference to Augustine, the thrust of Hoekema’s argument is that man has journeyed from an “able not to sin” state into a “not able not to sin” state. Through redemption through Christ Jesus, this image is being renewed and regenerate man is ushered into a state of “being able not to sin” and Christians thus have the hope of future glorification where they will perfectly image God and perfectly have his image in a state of “not able to sin”.EvaluationPurposeThe purpose of Created in God’s Image is explicitly stated in the preface. Hoekema’s purpose in writing this work was to “set forth what the Bible teaches about the nature and destiny of human beings” (ix). In order to do so adequately, the author would need to provide extensive biblical evidence for the nature of man and what his ultimate destiny is. Hoekema is without fault in accomplishing this purpose. In fact, he goes above and beyond the call of duty. Not only does he set forth a biblical model of anthropology, but he also sets forth a historical model of anthropology. He then combines the two into a theological summation of whom man is in relation to God—namely his image bearer whether distorted or redeemed.Hoekema is careful to examine both the Old and New Testament in searching what God has revealed about man, all of man—his constitution, status as image bearer, state in sin and in Christ. While it may not be a complete exhaustion of Scripture concerning the nature and destiny of human beings, it must be nearly complete. Careful exegesis is given in the handling of biblical texts and the framework of redemptive history is kept at the forefront of each argument for man’s nature. In other words, the more Hoekema reveals about the nature of man, the more adoration is given to the grace of God—both common and saving.By faithfully exegeting both Old and New Testament texts concerning man and the image of God in man, major insights are given and gleaned concerning what the image of God in man is and how we are to function as image bearers. His use of a variety of theologians to aid in forming his anthropology (or defending the Reformed understanding of man) leads to the accomplishment of his purpose. This wide variety of theological thought provides greater understanding of the biblical teaching of man and the image of God in man.StrengthsTo compile a complete list of strengths in this work would be a monstrous task. What makes this book highly commendable is its fairness and respectful handling of differing views. Hoekema presents multiple views on each aspect of the doctrine of man from multiple voices from history. He is honest where he disagrees, yet kind in his disagreement. In other defenses of a certain theological teaching it may be that the author takes on an aggressively polemic attitude. No such attitude is found in this work.At the same time, there is a fair and extensive critique of each theologian’s view of man in relation to God. Multiple questions are asked of them and none of their teachings are just taken as truth without being probed by the Word of God and appropriate speculation. He finds aspects in each theologian that he appreciates and also those that he must disagree with. Hoekema’s commitment to Scripture in all of his arguments and teachings make this work reliable for recommendation and for reading.His sound exegesis marks this work and leaves the reader seeking answers to the questions posed in God and not in Hoekema. Hoekema plays the role of exposing the truth found in Scripture and his use of multiple (over 250) resources gives weight to his claims. Another major strength is the author’s commitment to biblical redemptive history in his presentation of the doctrine of man. The storyline of Scripture is the basis of Hoekema’s discussion of the image of God, its distortion, renewal, and perfection.WeaknessesThe only task more difficult than compiling a complete list of strengths is finding many weaknesses in this work by Hoekema. It should be noted, however, that although Hoekema uses a wide range theological thought concerning the image of God and anthropology, the majority of his sources are from the Reformed tradition. At first, this would lead one to declare that he is biased by his own theological system, but it is significant to point out his own words in the preface: “The theological standpoint here is that of evangelical Christianity from a Reformed or Calvinistic perspective” (ix). Could Hoekema have provided an even more extensive volume by going deeper into different theological backgrounds and understandings of humanity? Probably.However, that was not Hoekema’s purpose in writing this book. His purpose has in it a defense and presentation of the doctrine of man from a Reformed or Calvinistic perspective. Therefore, while this work may have been stronger with more recognition of the doctrine of man from, let’s say, Arminian theologians, this work must be judged on the basis of its author’s purpose. And with this in mind, the heavy focus on Calvinistic thought and thinkers must not be viewed as a weakness, per se.Even in the Reformed thought that Hoekema finds himself in disagreement with; there is adequate refutation involved. He often uses these refutations to make his point all the more clear (seen primarily in chapter four).As far as personal application is concerned, this work is full of it. The only concern or possible weakness however is that these applications are not always explicitly stated. The implications are massive however when Hoekema’s presentation of Christian Reformed anthropology is seen. Since all still retain the image of God, there is a certain dignity and uniqueness about them. Because of this, we should love our neighbor and treat them with such dignity. All attacks on humanity are thus an indirect attack on God whom humanity images. While these implications are stated sporadically throughout the work, a more direct or comprehensive chapter of application on the doctrine of man would have been very helpful. So, by way of pointing out weaknesses in this book, this would be the only substantial one that this reader has noticed.ConclusionIn closing, theologian Anthony Hoekema has presented a work that is helpful to the seminary student wishing to dive deep into Christian theology as well as the pastor leading his flock along with the layman who wants a greater knowledge of himself in relation to God. It is one that covers every aspect of Christian anthropology with a Reformed flavor. Hoekema exposes Scripture and Reformed teachings on the doctrine of man and successfully sets forth what the Bible teaches about humanity. I have seen my own dignity as one being made in the image of God.On the other hand, I have also seen my desperate sinful nature existing in this broken and distorted psychosomatic existence which has been redeemed. This book is marked by biblical saturation and theological fervor and it will lead the reader to eager and joyful doxology to the God who creates and in whose image we as Christians are being conformed.

If you're wanting to dive into a biblical anthropology, looking at what it means for man to be created in the image of God, as well as a resource for understanding sin and its effects, this is a great book to read through.Being a created person is just that, we are created in the image of God, so he is sovereign over our lives and all of his creation. Yet we are also persons created to live freely for the glory of God as individual persons.

Comprehensive and well organized on the subject of Reformed Theology. A lucid explanation of Scripture with all the significant points referenced to Scripture (including the text). Other scholars' quotes are presented and annotated. It is not written for 8th grade vocabulary/reading skills, but it is not a hard read either. Not as difficult to read as "Calvin's Institutes". Yup, I am one of those Calvinists; born that way I reckon, but God, by His grace, drew me to Himself 40 years ago. I regret not having this book 40 years ago to read, to educate me, and pull all the theology together.

This 220 page book deals primarily with the doctrine of anthropology, or rather the position and place of man in God's creation. The language is not heavily technical, so its suitable for the average reader, and not just for those who are steeped in theological thought.Dr. Hoekema begins his book with an explanation of why the doctrine of man is important. He cites the focus on self centered, or man centered, questions being asked in our culture, and that studying the doctrine of man can bring us to God through the door of self. While older cultures focused on more ultimate questions, and hence could approach God through those avenues, today's inward focus on the state of man provides us with another approach.The author then moves into the doctrine of man itself, dealing first with man's status as a created person. In the next chapter, he shows how man goes beyond created person, and into the image and likeness of God. He focuses first on the question of whether or not man still bears the image of God. By surveying the Tanakh and the New Testament, he comes to the conclusion that man does, in fact, still bear the image of God.Once past this point, Dr. Hoekema begins to come to grips with what the image of God means. He provides a historical survey of the idea, working through Irenaeus, John Calvin, Karl Barth, Emil Brunner, and various others. The author then works through a theological summary of the image of God, dealing with structural and functional aspects, Christ as the true image of God, man's threefold relationship, the original image, the perverted image, the restored image, and the perfected image. The result of this investigation is that this image is a holistic attribute, rather than being centered in any particular part of faculty of man, or even men and women.The most helpful chapter in the book follows, a chapter on the relationship between the self-image and the image of God. This is followed by several chapters on sin, including the origin of sin, the spread of sin, the nature of sin, and the restraint of sin. The book concludes with one chapter titled The Whole Person, followed by a chapter on The Question of Freedom.There are some points where the logic falls through. For instance, the author claims the current age is uniquely man centered, but seems to miss the entire episode of Diogenes using his lantern to search for a human being, showing the Greeks were often just as man-centered as we are. Dr. Hoekema uses Romans 9 for the common proof of predestination, although its easily shown this particular Scripture has nothing to do with salvation. The section on the unpardonable sin is completely missing the Hebrew cultural context.

Prepare yourself to gain a new set of eyes! Hoekema gives a fresh breath of air in presenting a thorough and Biblical perspective on understanding the essence of man.What is your judgement of a person walking by you on the street? Your view of that person will deepen and broden after reading this book.It is a carefully thought out, practicel and insightful book on what it means to be made in the image of God and why it matters.Hoekema excels at providing multiple perspectives, rounding out your understanding by informing you of different views of man held by influential men in the church while zeroing in on the Bibles teaching for ultimate judgement of such issues.Its a must read!

LeseanstossVor einigen Jahren las ich diese Monografie zur theologischen Anthropologie (Lehre über den Menschen). Neben anderen Standardwerken von Theologen des 20. Jahrhunderts gab es mir eine hilfreiche Stütze zur Einordnung. In der Vorbereitung zu meiner eigenen Vorlesung nahm ich das Buch wieder hervor.ZielsetzungDiese wird vom Autor bereits im Vorwort kurz und bündig umrissen:„In this book I will attempt to set forth what the Bible teaches about the nature and destiny of human beings. Central to the biblical understanding of man is the teaching that men and women were created in the image of God. I will present the image of God as having both a structural and a functional aspect, as involving man in his threefold relationship—to God, to others, and to nature—and as going through four stages—the original image, the perverted image, the renewed image, and the perfected image. I have based my study on a close examination of the relevant scriptural material. The theological standpoint represented here is that of evangelical Christianity from a Reformed or Calvinistic perspective.”LeseerlebnisDie Kapitel sind sehr klar aufgebaut. Hoekema begründet seine Teilschritte, indem er sowohl seine exegetischen Entscheide und Abzweigungen transparent macht als auch die Herkunft der Ideen dogmengeschichtlich erläutert.Das Werk ist anspruchsvoll, aber nicht zu akademisch aufgebaut. Hoekema bewahrt sich trotz umfangreicher Zitate aus anderen Primärwerken den Lesefluss.EmpfehlungDas Buch gehört als Standardwerk in das Curriculum für Studenten der Theologie. Ich füge hinzu: Eigentlich sollten auch Lehrkräfte und überhaupt „Menschenarbeiter“ jeglicher Couleur ein solches Werk aufmerksam studieren. Besonders empfohlen sei angesichts der starken zeitgenössischen Fokussierung auf das Selbst das Kapitel „Selbstbild“. „In the discussion of the image of God, we looked at man in his threefold relationship: to God, to others, and to nature. But is there not also a possible fourth relationship, namely, man’s relationship to himself?”KapitelübersichtEs stechen zwei Schwerpunktthemen ins Auge: Die Imago Dei sowie der Einfluss der Sünde. Dies sind die beiden konstitutiven Merkmale des Menschseins, die im säkularen, psychologisch aufgeladenen Klima wieder mit Bedeutung gefüllt werden müssen.1. The Importance of the Doctrine of Man2. Man as a Created Person3. The Image of God: Biblical Teaching4. The Image of God: Historical Survey5. The Image of God: A Theological Summary6. The Question of the Self-Image7. The Origin of Sin8. The Spread of Sin9. The Nature of Sin10. The Restraint of Sin11. The Whole Person12. The Question of FreedomBesonders hilfreich fand ich Systematisierungen (Beispiel 1) sowie dogmengeschichtliche Einordnungen (Beispiel 2).Beispiel 1 Hilfreiche Systematisierungen: Zwei Kategorien reduktionistischer Menschenbilder (2-3)„Wir können verschiedene Typen von nicht-christlichen Anthropologien (Lehrsystemen über den Menschen; meine Anmerkung) unterscheiden. Idealistische Anthropologien betrachten den Menschen als geistig. Sein physischer Körper ist seiner wahren Natur fremd. Wir finden diese Sichtweise in der altgriechischen Philosophie. Nach Platon zum Beispiel ist das, was am Menschen wirklich ist, sein Verstand oder seine Vernunft. Sie ist eigentlich ein Funke des Göttlichen in der Person, der nach dem Tod des Körpers weiterlebt. Der menschliche Körper jedoch nimmt an der Materie teil, die von einer niedrigeren Ordnung der Realität ist. Sie ist ein Hindernis für den Geist, und ohne sie ist man wirklich viel besser dran. Diejenigen, die diese Ansicht vertreten, lehren die Unsterblichkeit der Seele, leugnen aber die Auferstehung des Körpers.Heute (das Buch erschien 1986; meine Anmerkung) ist die entgegengesetzte Art der nicht-christlichen Anthropologie, der materialistische Typ, weit verbreitet. Nach dieser Auffassung ist der Mensch ein Wesen, das aus stofflichen Elementen besteht, wobei sein mentales, emotionales und geistiges Leben nur Nebenprodukte seiner stofflichen Struktur sind.… Da jede der oben genannten Menschenbilder einen Aspekt des Menschen für letztgültig hält, unabhängig von jeglicher Abhängigkeit von oder Verantwortung gegenüber Gott dem Schöpfer, ist jede dieser Anthropologien des Götzendiensts schuldig: der Anbetung eines Aspekts der Schöpfung an der Stelle von Gott.“Beispiel 2: Dogmengeschichtliche EinordnungIn Kapitel 4 gibt Hoekema einen dogmengeschichtlichen Überblick über die Lehre der Imago Dei bei Irenäus, Thomas von Aquin, Calvin, Barth, Brunner und Berkouwer. Er zitiert direkt aus den Werken und systematisiert entlang von mehreren Leitfragen:- Worin bestand die Imago Dei ursprünglich?- Ist der Mensch in einer bestimmten Hinsicht immer Bildträger Gottes nach dem Sündenfall?- Was genau hat der Sündenfall beim Menschen bewirkt?- Wie wird das Bild Gottes im Menschen erneuert?- Wann wird die Erneuerung abgeschlossen sein?Zudem gibt er eine klar umrissene theologische Einordnung der einzelnen Entwürfe. Nehmen wir seine Stellungnahme zu Calvin:POSITIV: Calvin’s teachings on the following points are particularly appreciated: (1) The integrity of the original image of God—there was no deficiency in man at the beginning that had to be kept in check by a superadded gift of grace. Human beings as they were first created were able to serve and glorify God as they ought. (2) The devastating results of the Fall on the image of God in man—for Calvin fallen man is not just deprived but depraved. (3) Fallen man is, however, still an image-bearer of God. This concept we found to be important both for Calvin’s theology and for his ethics. (4) The rejection of the distinction between image and likeness. (5) The renewal of the image of God is both God’s work in man and man’s response to God—a product of both divine sovereignty and human responsibility. (6) The renewal of the image of God is progressive and dynamic, and will not be completed until the life to come.KRITISCH: (1) Calvin is inconsistent when he speaks about the image of God in fallen man: sometimes he says that the image has been destroyed, obliterated, or blotted out by sin, whereas at other times he states that the image has not been totally destroyed but that we must still see the image of God in all people, conducting ourselves toward them in the light of this understanding. (2) Calvin holds that man’s dominion over the earth is not part of the image of God.Dann noch Emil Brunner:POSITIV: We may appreciate much about Brunner’s exposition of the image of God: (1) his dynamic understanding of the image, which for him must be seen in the light of the encounter between God and man, which is basic to human existence; (2) his finding love to be central in the image of God, rather than reason or intellect; (3) his emphasis on the devastating effects of sin on the image of God; (4) his retention of the twofold aspect of the image; and (5) his insistence that fallen man is still in a very real sense in the image of God.KRITISCH: In other respects, however, I have some real problems with Brunner’s view. First, Brunner’s denial of the historical Fall repudiates Pauline teaching about the first Adam, and raises serious doubts about the historicity of the second Adam, namely, Jesus Christ. … A second point of criticism is this: Brunner’s denial of the historical Fall also calls into question the distinction he wants to maintain between creation and sin. If there was no point in time in which man first rebelled against God and thus became sinful, how did man become sinful?

人間とは一体何なのか？人生の目的は何なのか？神によって，神に似せて造られたことを知るときに，本当に意味のある人生を歩みはじめることができるのだと思う。この本はこれまでの研究も踏まえて，バランスよくまとめられている。キリスト教神学校の教科書的本として取り上げられている。