“The human being’s likeness to God is a theological term before it becomes an anthropological one. It first of all says something about the God who creates his image for himself, and who enters into a particular relationship with that image, before it says anything about the human being who is created in this form. Likeness to God means God’s relationship to human beings first of all, and only then, and as a consequence of that, the human being’s relationship to God.”
Which means, of course, that it is something revealed rather than something possessed. It is not something found by introspection, but likeness discovered in the context of a relationship. This also means that it is foremost a responsibility rather than an entitlement.
“Likeness to God is both gift and charge, indicative and imperative. It is charge and hope, imperative and promise.”
Moltmann, God in Creation trans. Margaret Kohl (Minneapolis, MN: Fortress Press, 1993), 220, 227.
Reading Jurgen Moltmann’s, God in Creation I came across another way (probably a better way) of saying what I was trying to get at the other day. Once we have a sense of our independence from the world around us, we have a proclivity to wield that independence over our surroundings in relationships of control and domination.
Creation is bigger than nature.
By “nature” we can signify all that is subject to scientific study and, on some level, to human control. The concept of nature is strongly tied to “natural law” so that nature is everything that follows predictable patterns of behavior. Over the last few century’s “nature” has expanded to include not only physical laws like gravity, but (viaDarwin and friends) biological development and behavior. The development of psychology aims to incorporate the human mind into nature as well–the “experimental” and “philosophical” branches attempting to account for the neurological (objective) and existential (subjective) aspects of the mind, respectively. Continue reading “creation is bigger than nature”