HUMAN PERSONS CREATED IN THE IMAGE OF GOD

80. Nonetheless, there is an ontological difference between human beings and animals because only man is created in the image of God and God has given him sovereignty over the animal world (Gen. 1:26,28; Gen. 2: 19-20). Reflecting the Christian tradition about a just use of the animals, the affirms: “God entrusted animals to the stewardship of those whom he created in his own image. Hence it is legitimate to use animals for food and clothing. They may be domesticated to help man in his work and leisure” (2417). This passage also recalls the legitimate use of animals for medical and scientific experimentation, but always recognizing that it is "contrary to human dignity to cause animals to suffer needlessly" (2418). Thus, any use of animals must always be guided by the principles already articulated: human sovereignty over the animal world is essentially a stewardship for which human beings must give an account to God who is the lord of creation in the truest sense.

Then God said, “Let us make humankind in our image . . . So God created humankind in his image.”

Bob Fryling, director of InterVarsity Press, talks about the implications of being created in the image of God in an article called “Imago Dei.” He writes:


IN THE IMAGE OF GOD: PERSONS IN COMMUNION

IN THE IMAGE OF GOD: STEWARDS OF VISIBLE CREATION

55. Between the origins of man and his absolute future lies the present existential situation of the human race whose full meaning is likewise to be found only in Christ. We have seen that it is Christ - in his incarnation, death and resurrection - who restores the image of God in man to its proper form. "Through him, God was pleased to reconcile to himself all things, whether on earth or in heaven, by making peace through the blood of his cross"(Col 1:20). At the core of his sinful existence, man is pardoned and, through the grace of the Holy Spirit, he knows that he is saved and justified through Christ. Human beings grow in their resemblance to Christ and collaborate with the Holy Spirit who, especially through the sacraments, fashions them in the image of Christ. In this way, man's everyday existence is defined as an endeavor to be conformed ever more fully to the image of Christ and to dedicate his life to the struggle to bring about the final victory of Christ in the world.


View Essay - Image of God from PSYCHOLOGY 354 at Liberty

68. With respect to the evolution of conditions favorable to the emergence of life, Catholic tradition affirms that, as universal transcendent cause, God is the cause not only of but also the cause of . God’s action does not displace or supplant the activity of creaturely causes, but enables them to act according to their natures and, nonetheless, to bring about the ends he intends. In freely willing to create and conserve the universe, God wills to activate and to sustain in act all those secondary causes whose activity contributes to the unfolding of the natural order which he intends to produce. Through the activity of natural causes, God causes to arise those conditions required for the emergence and support of living organisms, and, furthermore, for their reproduction and differentiation. Although there is scientific debate about the degree of purposiveness or design operative and empirically observable in these developments, they have favored the emergence and flourishing of life. Catholic theologians can see in such reasoning support for the affirmation entailed by faith in divine creation and divine providence. In the providential design of creation, the triune God intended not only to make a place for human beings in the universe but also, and ultimately, to make room for them in his own trinitarian life. Furthermore, operating as real, though secondary causes, human beings contribute to the reshaping and transformation of the universe.

Created In The Image of God Free Essay, Term Paper …

66. The doctrine of is thus a singular affirmation of the truly personal character of creation and its order toward a personal creature who is fashioned as the and who responds not to a ground, force or energy, but to a personal creator. The doctrines of the and the teach us that the existing universe is the setting for a drama, in which the triune Creator calls out of nothingness those to whom He then calls out in love. Here lies the profound meaning of the words of “Man is the only creature on earth that God willed for his own sake” (24). Created in God’s image, human beings assume a place of responsible stewardship in the physical universe. Under the guidance of divine providence and acknowledging the sacred character of visible creation, the human race reshapes the natural order, and becomes an agent in the evolution of the universe itself. In exercising their stewardship of knowledge, theologians have the responsibility to locate modern scientific understandings within a Christian vision of the created universe.