Institutes, Book 1, Chapter 15: (II)

Discussion of Human Nature as Created, of the Faculties of the Soul, of the Image of God, of Free Will, and of the Original Integrity of Man's Nature.

Section 3: God's Image and Likeness in Man.

While man is created in the image of God, the proper seat of this image, Calvin says, is the soul. While this image may have some physical manifestations, its essence is spiritual.

To this end, Calvin argues against the error of Osiander who "mingles heaven and earth" by saying that God's image exists both in body and soul. Osiander would argue that Christ would have been incarnated even if Adam and Eve had not fallen, since his body "was the exemplar and type of that corporeal figure which was then formed." Thus Father, Son and Holy Spirit place their image in man, and so resemble each other. But such an argument doesn't work--how does Christ resemble the Spirit in the flesh?

Calvin then corrects the error that sees a difference between the "image" and "likeness" of Genesis 1:27. This is merely repetition, not expressing something different. This is not saying that the whole man is created in the image of God, "For, while the whole man is called mortal, the soul is not thereby subjected to death; nor does reason or intelligence belong to the body merely because man is called a 'rational animal.'" Man is God's image in the soul, spiritually, and this spiritual image-bearing extends also to his physical existence for man is not simply a soul or a body alone, but the two in unity.

Section 4: The True Nature of the Image of God is to be Derived From What the Scripture Says of its Renewal Through Christ.

The restoration of the corrupted human nature gives us an excellent picture of what it means to be created in the image of God. Adam, in his fall, was alienated from God. While the image of God which he bore was not erased in him, it was corrupted and deformed. Thus when we are 'recovered' in Christ, the beginning of this is the restoration of "true and complete integrity." We are reformed to God's image.

This renewal or reformation is of "knowledge, then pure righteousness and holiness.' "From this we infer that, to begin with, God's image was visible in the light of the mind, in the uprightness of the heart, and in the soundness of all the parts." Christ, therefore, is the most perfect image of God: "if we are conformed to it, we are so restored that with true piety, righteousness, purity, and intelligence we bear God's image." Thus "whatever has to do with spiritual and eternal life is included under 'image.'"

Section 5: Manichaean Error of the Soul's Emanation.

There are those who think that the soul which exists in man is a derivation of God's substance "as if some portion of immeasurable divinity had flowed into man." But for this to be the case, "it will follow that God's nature is subject not only to change and passions, but also to ignorance, wicked desires, infirmity, and all manner of vices." With the weakness of the soul of man, it is impossible for this to be an emanation of God's substance. "To tear apart the essence of the Creator so that everyone may possess a part of it is utter folly." Thus men, while bearing the image of God, are simply created, and created out of nothing. Thus when we conform to the image and likeness of God, we do so not because we are of his substance, but by the power and grace of the Spirit alone, obtained for us by Christ.

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Reflection: The Heidelberg Catechism follows, regarding the image of God in man, this argument and conclusion of Calvin. In Lord's Day 3, Question and Answer 6, the same point is made:

Q: Did God then create man so wicked and perverse?

A: No, on the contrary, God created man good and in his image, that is in true righteousness and holiness, so that he might rightly know God his creator, heartily love him, and live with him in eternal blessedness to praise and glorify him.

The Belgic Confession says much the same:

Article 14: We believe that God created man of dust from the ground and He made and formed him after His own image and likeness, good, righteous, and holy. His will could conform to the will of God in every respect.

Much error has been spread about because of an improper understanding of what it means that humanity, men and women, have been created in the image of God. Here Calvin, and those who followed him, put the doctrine in very Biblical terms. Rather than speculate simply based on the creation account in Genesis, they go to recreation in Christ to more thoroughly understand what is at stake.

There is a lot that can be said regarding the image of God--and a lot has been said about it. I know one minister who is writing a PhD dissertation on the image of God in Calvin alone. But at the same time, we cannot ignore this teaching as too difficult. Here Calvin supplies a solid foundation by which we can come to terms with what it means that we bear the image of God.