Why Understanding the Imago Dei is More Crucial than Ever

In the very beginning of the Bible, it states that man is created in God's image. In fact, the phrase is repeated three times in Genesis 1:26-27, which is the ancient Jewish equivalent of typing in all caps to underscore the point. Theologians throughout the ages use the Latin imago Dei when speaking of this unique aspect of human creation, however most people are still a bit fuzzy as to what being made in the image of God means.

Some people misunderstand the concept of being made in God's image to mean that God modeled our physical attributes after his own. This is a mistake as Jesus clearly taught that God is not physical but a spirit (John 4:24). As I've explained elsewhere, bearing the image of God means that humans are fundamentally different from every other animal created on the earth. Part of the imago Dei is the capability we have to reason and the ability to exercise our free will and make meaningful choices.

Recently, though, asked a question that I expect many other Christians may have about this definition. A person asked "What about those who are mentally ill, though? How can they bear God's image if they lack the ability to reason or make decisions for themselves?" This is a good question that reveals bias of our modern culture that has larger implications across a variety of moral issues.

More Than a List of Skills

Today, much of what is valued in society is based on "what can you do for me" or "what skills do you have" mentality. So, it may be natural for people to assume that the imago Dei is measured by one's ability to reason, thus the question above about the mentally impaired. But one isn't considered a person because of one's ability but by nature of being human. We are designed to reflect God's image in ourselves and the design doesn't change even if we cannot properly execute the elements implicit in that. For example, a car is a vehicle whose design and purpose is to move across land, while a boat is a vehicle whose deign and purpose is to move across the water. The can may have a broken axle or the boat a hole in its side that prevent it from executing its normal function, but no one would look at a boat with a hole and say that it changes its function. Boats cannot move across the land unaided because so doing is counter to all of its design. The vehicle may need repair but one can quickly see whether it is a land or sea vehicle.

The reason this concept of design and purpose (what's known in philosophy as the telos or end purpose of a thing) is that it is crucial to the dignity of all human persons. It is not merely the mentally-ill who cannot reason, but the embryo has not yet developed reasoning capacity either. If the imago Dei doesn't apply to the embryo, then why should Christians oppose abortion? However, if the telos of the embryo is a functioning, rational adult who can make free decisions and can have a spiritual sensitivity, then the embryo shows as much uniqueness as any other human being. It is human nature to be social, to be creative, to be relational, to be rational, to have a sense of the moral, and to be spiritual. All of these reflect God's character and all sit in distinction to other animals in creation.  And every being that so reflects God's image in this way is intrinsically valuable because God values these things.

Photo courtesy diegain and again and licensed under the Creative Commons Attribution-NonCommercial-ShareAlike 2.0 Generic license.

Are We Not to Judge Unbelievers?

The most often quoted verse in the Bible is not John 3:16, but Matthew 7:1, "Judge not, that you be not judged." I'm sure most Christians have heard this verse thrown out as soon as they point out the failing of a friend or family member. It's a common response, given even by those who know nothing else about the Bible. However, I recently had a conversation with a self-identified Christian who believes the Bible teaches Christians should not judge the actions of unbelievers, since they are lost and therefore unable to live a Godly life. In fact, he claimed:

The directive to REFRAIN from judging outsiders, has ONLY ONE context in the narrative: "You WILL be judged by whatever judgment criteria you use against un-believers", period! Paul FRIMLY reiterates this in 1 Corinthians 5

• 1Cor. 5:12 "For what have I to do to judge them also that are without? Do not ye judge them that are within?"
• 1Cor. 5:13: "But them that are without God judgeth. Therefore put away from among yourselves that wicked person."

There is only one judgment allowed to Christians: to ascertain the legitimacy of those who call themselves Christian, and yet indulge in those practices Paul outlines in great detail as forbidden to believers.

This is a claim that I think needs some attention. It seems superficially that the verses above warn against judging others in any way, but the concept of judgment that both Jesus and Paul are talking about does not exclude any kind of condemnation or criticism of sin. Basically the command against judging others simply means that no Christian should ever write off an unbeliever as irredeemable nor should they somehow look down upon unbelievers as somehow less valuable than a believer. In order to demonstrate this, I offer three ways the Bible shows that pointing out moral failings is appropriate when done appropriately.

1. First Century Understanding of Judgment

First off, our 21st century concept of judgment has been warped by those who would say any kind of criticism of another is wrong. In understanding Jesus and Paul, it is crucial to remember they were first century Jews. Ancient Jewish culture divided the world into two simple categories: the Chosen Ones (themselves) and the Gentiles (everyone else). As Merrill Unger notes, Jews of this time were taught the laws of cleanliness and eating kosher were things that separated the clean from the unclean.1 Therefore, nonbelieving heathen were unclean and were fit only for eternal hellfire. Jewish rabbis of this time even taught the faithful Jew to daily pray thanking God that he is "not a Gentile, not a slave, and not a woman."2 This is one of the reasons that the Judaizers were starting to make so much headway in the Galatian church. Jews felt not merely superior to the rest of the world, but confident that God was on their side. Unger states, "the Jews seemed to regard the heathen only as existing for the purpose of punishing the apostasy of Israel… or of undergoing vengeance for their enmity toward her.3

When looking at the culture and language of first century Judaism, one can see that the type of judgment Jesus and the New Testament warns against in the passages above is a wholesale condemnation of other people. Christians cannot simply "write off" another person as unworthy or incapable of salvation. The Theological Dictionary of the New Testament expounds on the Greek word for judge and explains "In light of God's judgment, we should not judge others. This does not mean flabby indifference to moral wrong but recognition of solidarity in guilt."4

2. Jesus and His Disciples Call Out Sinners for Their Sins

If we look to the apostles, we see that Paul did some judging of his own. In 2 Timothy 4:14, he calls out one man by name and writes it in the scriptures for all to see: "Alexander the coppersmith did me great harm; the Lord will repay him according to his deeds." A little earlier he condemns the actions of another: "For Demas, in love with this present world, has deserted me and gone to Thessalonica" (2 Tim 4:10). These sound like pretty big judgments to me. Of course, Paul directly instructs Timothy to "reprove, rebuke, and exhort" as his part of preaching the word. One cannot reprove without judging.

The apostle John not only judges Diotrephes, but says, "So if I come, I will bring up what he is doing, talking wicked nonsense against us" (3 John 1:10). He wants to make it public! Jesus even gave us a set procedure for those who would sin against a person of the church in Matthew 17. Surely this requires judgment. We also have the admonition in James 5:20 where he writes, "let him know that whoever brings back a sinner from his wandering will save his soul from death and will cover a multitude of sins." Is judgment required there?

I think the Bible is very clear that we are not to retreat into some holy huddle and let the unbelievers go to hell, taking the world with them. Part of that requires us to point out their sin, just as John the Baptist did toward Herod. Even when looking at Corinthians 5, which is the example given above, we can see judgment taking place. Paul clearly judged the person sinning in Corinth. "For though absent in body, I am present in spirit; and as if present, I have already pronounced judgment on the one who did such a thing."

The biggest example of a judgment against unbelievers is Stephen's sermon in Acts 7. Facing the Sanhedrin, he uses some of the harshest language he can in condemning their actions:

You stiff-necked people, uncircumcised in heart and ears, you always resist the Holy Spirit. As your fathers did, so do you. Which of the prophets did your fathers not persecute? And they killed those who announced beforehand the coming of the Righteous One, whom you have now betrayed and murdered, you who received the law as delivered by angels and did not keep it (Acts 7:51-53).

Either Stephen was wrong to call out the priests or we are also called to be the witnesses of Christ, which must include telling others how they violate His law. Otherwise, why would they ever wish to repent?

Jesus Commanded His Followers to Stem the Moral Decay of the World

You write, "The directive to REFRAIN from Judging outsiders, has ONLY ONE context in the narrative: ‘You WILL be judged by whatever judgment criteria you use against un-believers', period!" But Jesus just a few verse later called us to inspect the fruit of others and to make judgments about them based on their actions. He also taught in that same Sermon on the Mount that "You are the salt of the earth, but if salt has lost its taste, how shall its saltiness be restored? It is no longer good for anything except to be thrown out and trampled under people's feet" and "Therefore whoever relaxes one of the least of these commandments and teaches others to do the same will be called least in the kingdom of heaven, but whoever does them and teaches them will be called great in the kingdom of heaven"(Matt 5:13, 19). Jesus clearly teaches his church to instruct sinners and to act rightly. Instruction requires correction; you cannot get around it. Being the salt of the earth means the church must seek to preserve a certain moral value in society.

Judging people as beyond salvation is clearly forbidden in the New Testament just as allowing sin to progress unchecked is also. To think that the unbeliever is somehow immune from criticism for his actions would mean that we never share that another person is in need of salvation! For one must be saved from something, and that something is the sin that plagues all of humanity. If we are not able to declare immoral acts sinful, then evangelism is worthless and Christianity becomes a feel-good group, not the truth of the ages.

References

1. Unger, Merrill F., R. K. Harrison, Howard Frederic Vos, Cyril J. Barber, and Merrill F. Unger. "Gentile." The New Unger's Bible Dictionary. Chicago: Moody, 1988. 466. Print.
2. Kahn, Yoel H. The Three Blessings: Boundaries, Censorship, and Identity in Jewish Liturgy. New York: Oxford UP, 2011. Print. 10-12.
3. Unger, 466.
4. "Krino." Theological Dictionary of the New Testament: Abridged in One Volume. Grand Rapids, MI: W.B. Eerdsmans, 1985. 472. Print.

The Future, Cyborgs, and Satanism

The Psychology Today web site just published an article by psychologist and futurist Zoltan Istvan on "The Three Laws of Transhumanism and Artificial Intelligence" (h/t @amy_k_hall). Istvan is a big proponent of transhumanism, which basically is integrating technologies into our lives and our bodies "to acquire new capacities," both physical and mental.1 In other words, transhumanists see a day where humanity will merge with technology to create super-humans.

In his article, Istvan recounts Issac Asimov's Three Laws of Robotics in his fictional story series I, Robot, which center on the idea that human life must be sustained above any robot's survival. Asimov created the three laws in order to show how mankind can be valued and protected above his own technology, even if that technology is capable of feats that would destroy their makers (think The Terminator.) But Istvan is unsatisfied with these and instead offers three laws of his own. He writes:

In general, a human will is defined by its genes, the environment, and the psychological make-up of its brain. However, a sophisticated artificial intelligence will be able to upgrade its "will." Its plasticity will know no bounds, as our brains do. In my philosophical novel The Transhumanist Wager, I put forth the idea that all humans desire to reach a state of perfect personal power—to be omnipotent in the universe. I call this a Will to Evolution. The idea is built into my Three Laws of Transhumanism, which form the essence of the book's philosophy, Teleological Egocentric Functionalism (TEF). Here are the three laws:

1) A transhumanist must safeguard one's own existence above all else.

2) A transhumanist must strive to achieve omnipotence as expediently as possible—so long as one's actions do not conflict with the First Law.

3) A transhumanist must safeguard value in the universe—so long as one's actions do not conflict with the First and Second Laws.

So, Istvan feels that for transhumans one must be self-centered and self-advancing. That shouldn't be too much of a surprise given that the transuhuman movement is all about becoming a superman (perhaps a god?) in comparison to humanity today. Still, the fact that Istvan doesn't seem to see the unworkable moral implications gives me great pause.

An Old Lie with a Shiny New Finish

In reading Istvan's three laws, I quickly saw that these were not new. In fact, they are eerily similar to a moral principle that was put forth in the early 20th century by a man who others also claimed was a visionary. The principle of "Do what thou wilt shall be the whole of the Law"2 was channeled by occultist Aleister Crowley as he wrote The Book of the Law (Liber AL vel Legis sub figura CCXX),3  the foundational book for his new religious philosophy of Thelema. Not only does this equate to Istvan's first law, but Istvan also echoes Crowley's dictum of "Love is the law, love under will" in his other two laws.  So, here we have a modern transhumanist that is recapitulating the moral philosophy of an occultist who said he received it from a spirit voice! This isn't something new; it's a lie that's very, very old. In fact, it's pretty much as old as mankind being tempted to transcend his current state of being and become like God knowing good from evil. That offer didn't work out very well for us, either.

The scary thing about all this is that Istvan cannot see how self-serving and dangerous such a moral system would actually be. Who defines what "safeguarding value in the universe" is? If omnipotence is a goal, then my existence is more valuable than another's. Is this not the fundamental principle claimed by every single act of genocidal terror that humanity has witnessed in the last 100 years? 

Ultimately, Istvan's view of the world is terrifying, not because I fear technology, but because I fear the evil in the human heart. By wanting to elevate himself above his limitations with nothing but his own desires to restrain him, he sends a message that humanity is worthy of being destroyed. Such beliefs don't elevate humanity, they debase it. Self-interest above all is animalistic. Culture and civilization is where one looks to the interests of others above one's self. This is pretty fundamental; most parents teach it to their children from the earliest ages. Accepting selfishness as a moral philosophy can only bode ill for the future of humanity.

References

1. Bostrom, Nick. "A History of Transhuman Thought." Academic Writing Across the Disciplines. Ed. Michael Rectenwald and Lisa Carl. New York: Pearson Longman, 2011. Section available online at http://www.nickbostrom.com/papers/history.pdf

2. "The Book of the Law." Thelemapedia: The Encyclopedia of Thelema & Magick. Scarlet Woman Publishing, 27 Feb. 2007. Web. 30 Sept. 2014. http://www.thelemapedia.org/index.php/The_Book_of_the_Law.

3. Crowley, Aleister. Liber AL Vel Legis Sub Figurâ CCXX. N.p.: n.p., n.d. Hermetic Library. Hermetic.com. Web. 30 Sept. 2014. http://hermetic.com/legis/ccxx/chapter-i.html.
Image courtesy stephen bowler and licensed under the Creative Commons Attribution 2.0 Generic license.

The Epidemic of Relativism Among Christian Youth

I'm concerned. I'm deeply concerned. There's an epidemic spreading among Christian youth today that can have dangerous and perhaps even deadly consequences. What makes this more dangerous is that most parents and pastors don't even realize their kids are infected. I'm speaking of the danger of moral relativism, and how it's become rampant even within most Christian colleges and universities. Ask Christian young adults who have been active in their church or youth group if something like abortion or homosexual unions are wrong and many may say yes. But press them on if they should declare others sinful or wrong for participating in such actions and you may get a different response, one more akin to "It's wrong for me since I'm a Christian, but they aren't so it's right for them."

This idea that the only things binding on an individual is whatever his or her personal perception of morality is has become rampant among our youth today. I have a ministry partner who for the last couple of years also teaches at a conservative Christian college in Southern California. He has told me of how consistently he faces moral relativistic beliefs held by the students each year. He offered one example that is typical: he asked his students to pick a topic and defend it as a writing assignment. A young science major chose to write a defense against the use of embryonic stem cells in research, leveraging such appropriate arguments as how life begins at conception in her paper. However, when asked what the student would do if she discovered that her lab partners were using embryos in research, she replied that she couldn't tell them what to do. Their beliefs are different from hers, so she felt that she had no right to push her morality on another. While her paper read as though she was a moral absolutist, further digging showed that she was only applying that standard to herself, not others.

The Danger of Believing Relativism

This kind of thinking is how tyranny is born. If one cannot tell another his actions are evil, then they will continue until those that would dare to oppose immorality are themselves labeled as immoral. We have seen this in the criminal prosecution of Christians who simply wish to not be a part of homosexual unions. They are fined and their businesses closed down, really only acts of vengeance for nothing more than holding to a moral standard. And now, the kids we send to college hold not the belief that they cannot stand their moral ground, but that they should not stand their moral ground, because to do so is itself an immoral act!

Christians of all people should know that sin is sin regardless of whether one believes it to be or not. If moral precepts are true, then they are binding on all of humanity. Imagine if Nazi Germany was to have won World War II and Hitler was successful in his genocide of the Jewish people. Now, imagine 2014 in such an alternate timeline where every last soul on earth believes that Hitler was the savior of humanity for carrying out such a feat. Would that make it right? Could it ever be right simply because of popular consensus? Of course not!

Where's the Church?

The problem of moral relativism isn't going to go away, especially since the secular culture thrives on it. It is the one way everyone can do what is right in his own eyes and not feel bad about him or herself. Rather, we as the Church need to be doing more to help our young people see that moral relativism isn't merely a non-Christian position. It is in fact a contradiction to the Christian worldview. I think one way to do that is to make sure you have regularly scheduled "hard questions" nights in your youth ministry where kids can ask questions that they face in school. You may want to do this once a month, with each month designated on a certain topic. One month may be about premarital sex, while the next is euthanasia, and a third talking about the legalization of mind-altering drugs.

Youth pastors shouldn't be pushovers here, either, Make sure you investigate the nature of the kids' questions and ask more questions yourself. Have the kids role play as if they were discussing this with an unbelieving student or even perhaps a hostile professor so they hear real objections and they learn how to respond in different circumstances. Have your group go through good books on apologetics and cultural issues, or pass out articles that make the case for natural marriage or why the embryo is just as valuable as any other human being. Talk about why moral relativism itself fails.

The Christian church needs to take this epidemic seriously. Kids not will simply "catch" the Christian worldview from their parent's action and example. We must talk with them about these things, and we need to start right now. To wait any longer could be deadly.

Why a Good Bible Translation is Not Enough

A friend of mine from Holland recently asked if there was an English equivalent to the Dutch phrase "'s Avonds een vent, 's ochtends een vent." The phrase translates to the English "At night a man, in the morning a man" and it's a very popular idiom there, or so I'm told. The Dutch will recognize its meaning immediately, but as an English speaker, I'm going to be hopelessly lost unless my friend unpacks the phrase a bit more. As it turns out, it implied that if one wishes to act like an adult and stay out late (perhaps drinking or partying), then one must also act like an adult in the morning by getting up on time and putting forth a full effort at his or her responsibilities of work or school.

How Culture Affects the Use of Language

Reading the translation of the idiom by itself, I don't think anyone unacquainted with Dutch culture would ever understand its meaning. The United States was heavily influenced by the Puritans, so we don't have any figure of speech that equates drinking with being a grown up. Instead, we have Benjamin Franklin's "Early to bed, early to rise makes a man healthy, wealthy, and wise," which is much more in line with our work ethic.

I offer this example because idioms and figures of speech are used throughout the Bible and simply reading a Bible translation without understanding how the language is being used can lead the student to as much confusion as only translating the Dutch idiom above. Let me give you one example: In Amos 4:6 God tells the Israelites, "I gave you cleanness of teeth in all your cities." To a 21st century culture, one may rejoice. But the phrase is a curse as it is followed by "and lack of bread in all your places, yet you did not return to me." God is telling the Israelites that he caused a famine; their teeth were clean because there was no food left to get stuck in them!

Because modern society places an emphasis on white teeth and good oral hygiene, we bring certain presuppositions to the text without even realizing it and one can often miss the point. Another example is Proverbs 22:13 which reads, "The sluggard says, ‘There is a lion outside! I shall be killed in the streets!'" While such an alarm sounds important and anything other than sluggardly, if you know that lions were native to Israel but not dominant there1 you can perhaps make out the meaning of the proverb. The sluggard says he cannot go outside to work because he may be attacked by a lion (a very unlikely scenario). It's akin to me saying I cannot drive to work because I may be killed in a car accident.

The emphasis of a culture also colors words. In talking about the Franklin quote above, another friend  responded with a favorite from her father: "Early to rise, early to bed makes a man socially dead!" Different times can emphasize different values and can make the same idiom appear differently to the reader. The influence of the Puritans are fading from American culture!

Understand the Context to Understand the Message

There are of course many more illustrations I could offer, but I think the point is clear. One must do more than simply read the Bible in a wooden, literal way to understand what the author is trying to convey to his readers. This especially is true when a skeptic or atheist tries to assert that one certain passage offers a contradiction to another. As I've previously written, claiming a contradiction for Jesus' claim that he'd be in the tomb three days and three nights is simply an abuse of an idiom. We know that the phrase is an idiom because David used it well before Jesus in 1 Samuel 30 and it didn't mean 72 hours in his usage either.

Therefore, before you read a book of the Bible, make sure you keep in mind a few key questions. Ask about the audience to whom the book was being written. Was it for believers in the church, Israel citizens, or a general retelling of events? What issue, problem, or point prompted the author to write to them? Is the author trying to write history, poetry, establish civil laws that would apply only to the nation of Israel, or do something else in the text? All these pieces help the student better understand the words on the page. Most good study bibles will have an introductory section that answers these questions for you as well as footnotes that can explain some of the more confusing idioms. Good commentaries can also be of immense value in better grasping the historical aspects of the passage. It's like the old proverb says, "Any text taken out of context is a pretext." Be a man and divide the word rightly!

References

1. See Rowan, Yorke M. and Jonathan Golden. "The Chalcolithic Period of the Southern Levant: A Synthetic Review." Journal of World Prehistory 22: 1-92. 9 April 2009. 24. Available online at https://www.academia.edu/4899234/The_Chalcolithic_Period_of_the_Southern_Levant_A_Synthetic_Review._Journal_of_World_Prehistory_22_1-92