Genesis 1:27Meaning & Commentary from the Church Fathers

Paul, in his letter to Timothy, emphasized this when he wrote, "Exhort in season and out of season, reprove, forbid, exhort" (2 Tim. 4:2). We also take note of Blessed Luke's account, where he writes, "Paul, intending to depart the next day, conversed with them, and continued the word until midnight" (Acts 20:7). Did any time obstruct the transmission of profound truth? An attentive seeker may join in this spiritual assembly even after dining, whereas a careless individual, regardless of their hunger, will gain nothing from it. I do not express this to diminish the significance of fasting; rather, I commend those who adhere to it. My intention is to encourage you toward spiritual engagements with discernment, rather than merely adhering to tradition. It is indeed regrettable to miss this spiritual nourishment following a meal, yet it is even more disgraceful to arrive here with a heedless spirit, surrendering to base desires rather than bringing them under control. Avoiding food altogether is not beneficial, but indulging to the point of excess can lead to physical discomfort, stripping food of its enjoyment. Likewise, partaking of wine within moderation is acceptable, but excess leading to drunkenness clouds the mind.

Beloved, if you find yourself unable to fast due to bodily weakness, those with good intentions will not fault you. Our Lord is gentle and compassionate, never asking more than we can bear. He does not call for fasting merely to restrict our eating, but to redirect our focus away from the distractions of this world towards spiritual endeavors. If we manage our lives diligently, dedicating every free moment to spiritual growth, consuming food solely to meet our basic needs while engaging in righteous deeds, we would not find fasting necessary. Yet, knowing human nature tends toward indulgence and comfort, our loving Lord, like a caring father, established the practice of fasting as a means to divert us from worldly pleasures and towards heavenly matters. Therefore, for those who struggle with physical weakness and cannot refrain from eating entirely, I encourage you to nourish your bodies but also to prioritize this spiritual education.

Aside from abstaining from food, there are numerous other avenues that can bolster our boldness before God. Should one need to eat and cannot fast, abundant acts of charity, fervent prayers, and diligent listening to God's words are ways to express devotion; here, physical weakness does not pose an obstacle. It is essential to reconcile with any adversaries and rid oneself of resentment. If one fulfills these actions, they have achieved a true fast that aligns with what the Lord desires. He calls for abstinence to help us master our desires and align our bodies with His commandments. However, neglecting the practice of fasting for the sake of convenience while indulging in carelessness brings great harm. If we falter in performing good works during a fast, our negligence will only deepen when we abandon the practice altogether.

To you capable of fasting, I urge you to strengthen this commendable effort. "If our outward man is decaying, our inward man is renewed day by day" (2 Cor. 4:16). Fasting humbles the body, restraining rebellious desires, while it uplifts and revives the soul. For your brothers who are unable to fast due to physical limitations, encourage them not to forsake this spiritual nourishment—guide them in sharing what they learn from our discussions, emphasizing that it is not the one who eats or drinks moderately who ought to feel unworthy of guidance, but rather the one who is careless and indulges in worldly pleasures. Remind them of the Apostle's words: "Whoever eats, eats for the Lord... and whoever does not eat, does not eat for the Lord, and gives thanks to God" (Romans 14:6). Likewise, the one who fasts thanks God for the strength to do so while the one who eats also offers thanks, knowing that such acts do not jeopardize their salvation if done rightly. The compassionate God has granted us countless paths to attain confidence before Him, provided we are willing. Furthermore, we have addressed the needs of those who are absent, removing any reason for their shame regarding their circumstances. It is not the act of eating that brings shame, but the act of sinning. The true disgrace lies in transgression! Should we falter, rather than succumb to despair, we must swiftly return to repentance and amend our hearts. Our Lord requires only that we acknowledge our faults, cease transgressions, and strive to prevent their recurrence. If we consume food judiciously, let us not feel shame, for the Lord created our bodies, which inherently rely on sustenance, with the caveat that we avoid excess which greatly detracts from our physical well-being. Daily, we witness the multitude of ailments that arise from excessive feasting and gluttony. From where do ailments stem? They arise from immoderation, from taking in more than is appropriate. Just as a heavily laden ship sinks, so too does a person consumed by overeating and excess drinking descend into peril, causing their mind to languish whilst rendering them incapable of good, akin to a living corpse.

Therefore, I implore you, akin to the blessed Paul, "do not turn the cares of the flesh into lusts" (Romans 13:14), but rather, strengthen and amplify your pursuit of spiritual endeavors. Encourage your brethren not to deprive themselves of this essential spiritual nourishment; invite them to gather here with great earnestness, so that we may fortify against the schemes of the adversary. We shall shortly serve the customary meal, rewarding you for your commitment to listening attentively and fulfilling the debt we owe to you. As you know, we did not fully cover the creation narrative due to time constraints, concluding our discussion at the point concerning the dominion granted to humanity over the beasts, a power that was lost through disobedience. Today, we aim to convey the remainder of this teaching, allowing you to leave enriched in knowledge. In order to ensure clarity, we must revisit where we paused—what it means to create humanity in the divine image and likeness, and to grant them authority over the creatures of the sea and skies. Our previous thoughts spanned a vast sea of ideas, preventing us from continuation, so we now return to the essential scripture: "And God created man in the image of God created he him: male and female created he them. And God blessed them, saying, Grow, and multiply, and fill the earth, and rule over it" (Genesis 1:27-28).

In these succinct phrases lies a profound treasure. The blessed prophet, guided by the Holy Spirit, intends to unveil a mystery. With the phrase "Let us make man," the Creator indicates the significance of this forthcoming creation even before it comes to being. By proclaiming that man will be made in His image and likeness, God communicates the great power intended for His creation. "And let them possess" suggests a hidden revelation; could it not point toward the creation of woman? Rest assured, nothing in the Divine Scriptures is said without purpose, as even the humblest word carries profound meaning.

So do not be surprised, dear friends, at what has been expressed. It is a common practice among prophets to elucidate events yet to occur as if they were already realized. They behold the future with spiritual insight, interpreting it as if it were manifest before their very eyes. To illustrate this, consider how blessed David, generations later, foretells the sufferings of Christ upon the cross: "My hands and my feet have become like wax" (Psalms 21:17), and again, "They divide my garments" (Psalms 21:19). Observe how he proclaims future events as if they were accomplished! In a similar vein, this blessed prophet (Moses), hints at the creation of woman by stating, "and let them possess the fishes of the sea." He later clarifies, "And God created man, in the image of God created he him: male and female created he them." Witness the care in his repetition to engrave these truths in the heart of his audience. If he had only meant to convey the concept of man's creation, it would suffice to state, "and God created man." Yet he emphasizes, "in the image of God created he him," reiterating the significance of being formed in God's likeness—there is no ambiguity left for those who might debate the doctrines upheld by the Church.

Next, consider his words: "And God created man, in the image of God created he him: male and female created he them." What was previously suggested with "and let them possess," he now articulately reveals. However, the full import of this revelation still eludes us, as he has yet to describe the creation of the wife or her origins, simply stating, "Create them male and female." Do you see how he speaks of events yet to transpire as if they were already realized? Such is the clarity of spiritual vision! These spiritual insights, perceivable only by the soul, surpass the limitations of mere physical sight.

Although a refined argument is presented about the intellect being the aspect that allows man to reflect the image of God, engaging both in eternal truths as well as in the governance of worldly matters—and therefore, presenting a duality where man appears both as male and female, given that the former relates to a rational deliberative capacity and the latter to execution of tasks—still, it is the mind's connection to the immutable truth that fundamentally encapsulates the image of God. In this context, the Apostle Paul states that the husband alone is the image and glory of God, while the wife serves as his glory (1 Cor. 11:7). Thus, despite the external representation of two individuals of distinct genders, the woman, identified as female in form, is simultaneously revitalized in her mind’s spirit to know God, reflective of the One who fashioned her; and in this renewal, there is neither male nor female. Since women are not excluded from the grace of renewal and restoration reflecting the divine image—despite their sex being represented differently—it follows that during the creation of humanity, as the woman was also considered part of humanity, she possessed the same rational mind from which the likeness of God emerged. The oneness of this union illustrates that God said, “Let Us make man in Our image.” To prevent any misconception that only the spirit of humanity was created, despite being conceived as the image of God solely in spirit, the text clarifies that the singular form was used to emphasize the unity of the creation; and since the woman was made from the man (as elaborated upon later in this account), the plural is employed, stating: “let Us create them and bless them.” This topic will be examined more thoroughly in subsequent passages regarding the creation of humanity.

It warrants attention that unlike the other creatures, the text does not say explicitly of man, “and God saw that he was good.” After discussing the creation and the authority granted to mankind to govern or consume, the scripture collectively states: “And God saw all that He created, and it was good.” It could have detailed specifically man’s creation in the same manner as the earlier creatures, followed by a mention of all creation, declaring, “Behold, it is good.” Why, then, is it stated regarding cattle, beasts, and creeping things, linked to the sixth day? Is it because all are rightly deemed good individually in their own nature as well as collectively, while humanity, created in God’s image, is considered good only alongside others? Or perhaps because man was not yet complete, as he had not been placed in paradise—suggesting that what is lacking here may be addressed later, when he is situated in paradise? What is implied here? Could it be that God wished to designate humanity as good, not individually, but in conjunction with all other creations, understanding that humanity would falter and not fully embody the perfection of God’s image? When creatures maintain their original state—like those who either do not sin or are incapable of sin—they exist as good individually and wonderfully good collectively. Yet even members of the body, though seen as good in isolation, are far more valuable together. For instance, a beautiful eye, when seen apart from the body, loses its allure compared to its part in the entirety. However, even that which loses its beauty through sin does not diminish so far as to become disconnected from the inherent goodness found in unity and overall purpose. Prior to sin, humanity was indeed good, but Scripture’s omission speaks forwardly to what would occur—something foreseen. Accordingly, it is accurately said of man. For if he is good as an individual, he is undoubtedly more so in unity (cum omnibus). If it is lacking in a broader sense, it must still retain goodness in the specific. Therefore, consistency is maintained—the truths of present reality echo and anticipate the future. God is the most gracious Creator of all beings and the most righteous Sustainer of sinners; thus, while issues may distort individuality due to sin, the created universe remains beautiful even amid such conditions. Further exploration of this will occur in the following text.

In the writings of Genesis, it is noted: “Let Us make man in Our image, according to Our likeness,” followed by the statement, “And God created man in His own image.” When referring to “Our,” it would be incorrect to apply the plural if humanity were created simply in the likeness of a single Person, whether the Father, the Son, or the Holy Spirit. However, since humanity was fashioned in the image of the Trinity, it is properly stated, “...in Our image...” Yet it must be acknowledged that the Trinity is not three Gods; rather, it remains one God: “And God created man” in the image of God, meaning “in His own image.”

For now, we will simply assert: If the image is indeed identical, how can one entertain the irreverent thought that the Son lacks resemblance to the Father? Such ingratitude! You have been granted a share in that likeness, yet you deny its origin to the Giver! You treat the gifts of grace as your own forever, while refusing to recognize the Son's natural similarity to His Creator. However, the dusk, which has already ushered the sun toward the west, calls us to silence. Thus, we pause our discourse here, content with what has already been articulated. Our brief engagement with this topic has sought to invigorate your spirit, and in subsequent dialogues, we aim to present a deeper exploration, with the aid of the Holy Spirit.

Go forth with joy, you cherished church of Christ, and instead of extravagant provisions or varied delicacies, enrich your simple meals with the remembrance of what has been expressed! Let the lawless feel shame, let the Jew feel shame, let the righteous take delight in the truths of faith; let the Lord receive glory! To Him be triumph and sovereignty forever. Amen!

And God created humanity. The phrase “Let Us create!” is significant, for it does not say “and created,” avoiding any grounds for polytheism. If God was spoken of in the plural, humanity might mistakenly assume the existence of many gods. The usage of “created” signals knowledge of the Father, the Son, and the Holy Spirit. “God created man,” so that you may recognize the unity of the Godhead—not merely the unity of Hypostases, but unity in might, so that you may honor God alone without distinction in worship or the risk of polytheism. The declaration is not “the gods created man,” but “God created him.” There exists a distinct Hypostasis for the Father, a specific Hypostasis for the Son, and one for the Holy Spirit. Why do we not speak of three gods? Because the essence of the Deity is one. The Divinity I see in the Father is identical in the Son, and in the Holy Spirit. The image shared between Them is singular, and the divine influence that emanates from the Father remains constant in the Son. Consequently, our worship and glorification are unified. The prefiguration of our creation is genuine theology.

What, then, is humanity? Let us draw conclusions from our understanding and the teachings we have received. There is no need to adopt foreign definitions or to append superfluous notions to the truth we discuss. Humanity is a rational creature of God, created in the likeness of its Maker. If any aspect of this discourse seems incomplete, those who have invested efforts in worldly wisdom should delve deeper. Humanity was fashioned in the image of God.

“God created man; in the image of God He created him.” Have you noted that this assertion seems insufficient? “Let us make man in Our image and after Our likeness.” This intent includes two facets: “in Our image” and “after Our likeness.” However, the act of creation contains only one aspect. Did the Lord, upon making this resolution, adjust His plan? Did any impression of regret arise within Him during creation? Does this indicate a deficiency in the Creator, who conceives one intention and executes another? Or could this be the expression of vanity? Perhaps it holds the same significance as “Let Us make man in Our image and likeness”; here He mentions “in the image” but omits “in likeness.” Regardless of the interpretation we adopt, it would be erroneous to assert that the written word lacks purpose. To declare that Scripture conveys idle words is a treacherous sacrilege. Scripture never utters what is void of meaning. Therefore, it is irrefutably true that humanity was created in the image and likeness of God.

Why does it not state, “And God created man in God's image and likeness”? Is the Creator without strength? Such a thought is unholy! So, is the Maker prone to regret? A claim even more ungodly! Or did He initially express one thing and then alter His course? Absolutely not! Scripture does not convey that; the Creator possesses strength, and His determination was not without purpose. So why this silence? “Let Us make man in Our image and after Our likeness.” One element arises from creation; the other we attain through our own volition. From the outset, we are created in the image of God; through our choices, we obtain the likeness of God. What is contingent upon our will, we fully govern; we attain it through our efforts. If God had not predetermined in our creation: “Let Us be created” and “in likeness,” if we hadn’t been afforded the chance to achieve “in likeness,” we would not have realized the likeness of God through our endeavors. Yet, therein lies the essence: He created us with the capability to mirror the divine. By granting us the potential for resemblance, He enables us to labor toward resembling God ourselves, so that we may receive a reward, rather than remaining like mere images crafted by an artist. After all, when you view a portrait that faithfully replicates the model, it is not the portrait you praise, but the artist.

In order that the praise should be directed toward me and not another, God entrusted to me the responsibility of attaining the likeness of God. For, “in the image,” I embody the essence of rational being; “in the likeness,” I am formed through becoming a Christian. “Be perfect as your heavenly Father is perfect” (Matt. 5:48). Do you now comprehend what it means for the Lord to grant us the status of being in likeness? “For He makes His sun rise on the evil and the good, and sends rain on the righteous and the unrighteous.” If you become an adversary of wickedness, if you release past grievances and hostility, if you love your brethren and show compassion, you will become like God. If you wholeheartedly forgive an enemy, you reflect God’s nature. If you treat a brother who has wronged you as God treats you, a sinner, you become like God through your mercy. Thus you embody that which is “in the image,” as a rational being, and in “likeness,” you evolve through your moral goodness. “Put on charity and goodness, so that you may clothe yourself in Christ.” By the actions through which you embrace charity, you don Christ, and through communion with Him, you draw close to God. Therefore, the narrative of creation serves as a guide for the human experience. “Let Us make man in Our image.” From the inception of creation, let humanity possess that which is “in the image,” and let him strive to embody that which is “in the likeness.” God has empowered him to achieve this. If He had also created you “in the likeness,” then what merit would you possess? What would be your reward? If the Creator furnished you with everything, how would you attain the kingdom of heaven? One element has been granted to you while another remains unfinished, so that you might grow and become deserving of the divine reward.

How do we attain that which is “in likeness”? Through the gospel. What is Christianity? It embodies the likeness of God as far as is possible for human nature. If by God’s grace you have chosen to be a Christian, hasten to become like God; put on Christ. But how can you don Christ without receiving the seal? How can you wear the garment without baptism? Without being clothed in incorruption? Or do you reject the notion of becoming like God? If I suggested you strive to resemble a king, would you not consider me a benefactor? Now that I urge you to become like God, will you shy away from the words that uplift you? Will you close your ears to what could save you? “And God created man in His own image.” “Man,” responds the woman, “but how does this pertain to me?” “Man was created,” she adds, “for God did not say, ‘She that is man,’ but through the term ‘man’ indicated that He spoke of a male being.” Not so! To prevent anyone from mistakenly thinking that the term “man” signifies only the male gender, Scripture also states: “male and female created He them.” The woman equally shares in the honor of being crafted in the image of God alongside her husband. The essence of both is the same; their virtues are equal; their rewards and just recompenses are equal. Let not the woman say, “I am powerless.” True power resides in the soul, while frailty is a trait of the flesh. Since the image of God is equally honored in both, let the virtues and demonstrations of goodwill be equal too. No one is excused who claims to be hindered by physical weakness. Yet is the body so weak? On the contrary, it showcases fortitude in adversity and stamina during sleeplessness. How can a man’s nature surpass a woman’s, who endures life in deprivation? How can a man emulate a woman’s perseverance in fasting, her dedication in prayer, the tears she sheds, her striving in good deeds? I have witnessed a woman secretly assisting others for noble reasons: without her husband’s knowledge, she acted to benefit him, for the good of the household and the happiness of their children. Without informing her husband, she engaged in acts of generosity, spending money for his benefit while keeping the kindness hidden. Yet, she performed these deeds in the sight of Him who sees all things in secret, without revealing her generosity. A virtuous woman embodies that which is “in the image.” Pay no heed to superficial appearances; they are merely that. The soul exists beneath the fragile exterior. The true matter lies with the soul, which remains equal; the only distinction is in its covering. Therefore, you embody likeness of God through your goodness, patience, obedience, and love for your neighbor; you despise evil and suppress sinful desires to acquire your rightful sovereignty.

A review of the Scriptures regarding humanity's original condition reveals that such a definition aligns with our nature's inherent measure. In the beginning, humanity was created in the likeness of God, as illustrated by Moses stating, “God created man, in the image of God created he him” (Gen. 1:27), which signifies the elevation of humanity toward its original blessed state. Thus, if humanity once mirrored the divine, then our definition of Christianity as imitating God is not without purpose.

The significance of this name is profound. When it is said, “God created man, in the image of God created he him,” the act of creation reaches its culmination. The text continues, noting “Male and female created he them.” This distinction is clearly intended not to reflect the original divine image, since, as the Apostle states, “there is neither male nor female” in Christ Jesus (Galatians 3:28). The Scriptures indicate a division of man into these two sexes. Hence, the nature of humanity can be understood as dual: one aspect resembling the Divine and the other delineated into genders. This understanding emerges from the language of Scripture, first affirming, “God created man, in the image of God created he him,” followed by the assertion that “Male and female created he them,” which diverges from the divine intention.

The Scriptures convey a profound truth: human nature occupies a middle ground between two extremes: the uncreated Divine and the corporeal, uninformed life of animals. Within human composition, we perceive traits of both; from the divine, we possess reasoning and intellect which transcend gender distinctions, and from the animal, we exhibit a physical form and upbringing divided into male and female. These elements coexist within every person. However, as we've learned from the account of humanity's origin, the rational aspect predominates, while the connection to the irrational is a natural aspect of human existence.

God, being the origin of all creation, formed humanity in His own image and foresaw that human nature, via free will, might deviate from the good and consequently fall away from a life closer to that of angels. To prevent a dwindling of human souls, akin to the innumerable angels, God established a means of reproduction in human nature that reflects the fallen state, implanting in humanity a corporeal and instinctual means of procreation rather than the honor enjoyed by the angels.

The aspect of His nature, indicated by the term “image,” was naturally imparted to the soul. However, the aspect associated with God's creative energy, as represented by the term “likeness,” was entrusted to our free will, awaiting the conclusion of humanity’s journey: will one strive to emulate God by cultivating within themselves the virtuous traits pleasing to Him? Thus, the Scripture omits the term “after our likeness” in this second instance.

However, to view the Deity as merely human in every respect is unreasonable, for such a perspective limits one's grasp of the divine reality, mistaking what is meant to be illustrative for the ultimate truth.

For instance, consider the words, “In the blood of Thy krill Thou coverest me” (Psalms 16:8), along with “Seven eyes of the Lord, which behold the whole earth” (Zechariah 4:10). These statements are perplexing if one assumes that humanity possesses wings or multiple eyes. Moreover, Paul declared that the divine nature cannot be likened to human thought (Acts 17:29). Isaiah remarks, “If all the Gentiles are as a drop from the bucket, and are counted as fine dust, the cedar of Lebanon is not sufficient for fuel, nor its beasts sufficient for a burnt offering. To whom then will you liken God?” (Isaiah 40:15-18). Additionally, Moses, whose words are often misinterpreted, stated, “And equip your souls greatly, because you will not see any likeness in the day when He spoke to you” (Deuteronomy 4:15).

Nevertheless, these individuals do not truly assert that their teachings are wholly accurate, acknowledging that humanity reflects the image of authority and royalty, not the essence of divinity itself. If one claims that the rational soul is immortal, it does not imply that it shares an identical essence with the divine and original nature; quite the opposite, we recognize that it is immensely distinct from the Godhead, much like the created is from the Creator. If the soul is made in this image, then the female soul must be equally so. Why did Paul state, “For the husband is the head of the wife, as also Christ is the head of the church” (1 Cor. 11:3), highlighting that the husband reflects the image and glory of God, while the wife represents the glory of the husband? The soul of the wife possesses the same immortality and incorruptibility as that of the husband; therefore, we ponder why Paul delineated between the two.

If one objects, citing the phrase, “Let us make man in our image and after our likeness” as a contradiction, it is worth noting that such a statement is singular and pertains more explicitly to the man than to both. However, we shall not respond solely in this manner. Furthermore, when they assert, “And let them have dominion,” this supports our stance, indicating that the essence of being “in the image” is tied to the right of dominion. While questioning why Paul referred to the husband as the image of God and the wife as the image of the husband, we respond that, initially, the wife was regarded with equal honor and the same right of dominion. Yet after her transgression, her standing diminished, now subject to her husband's authority. It was said to her, “You shall desire your husband, and he shall rule over you” (Genesis 3:16). Thus, the creation account illustrates the dominion once held by the wife before sin, while apostolic teachings clarify her submission after the fall.

Additionally, the phrase “in the image” suggests that man is appointed as steward of all earthly things. As articulated in the psalm, “Thou made him to have dominion over the works of Thy hands” (Psalm 8:6, 7). Just as the Godhead presides over all creation, humanity is tasked with stewardship of the earth. Hence, man retains this regal image, signifying his dominion. The phrase “after our likeness” ought to be understood as synonymous with “in our image,” similar to expressions like, “I am asleep and safe” (Psalm 3:6), and, “Blessed is he who considers the poor” (Psalm 40:1). Therefore, it indicates that God granted humanity the right of dominion to test virtue and maintain likeness. “You have received honor,” it is conveyed, “prove your virtue,” so that one aspect may be ascribed to creation, and the other to the will of the created.

The progression in the creation narrative—from the declaration of making man in God's image and likeness to the simple statement that “God created man in His own image” demonstrates this distinction. The omission of likeness in the latter statement could either signify that these concepts are equivalent or that virtue stemmed from free will. The phrase can therefore be interpreted as, “Let us make man in Our image, that he may also achieve this through choice.” Thus, both references were made pre-creation, but only one was reiterated afterward. The only-begotten Son, having come to earth, commands us, “Be perfect, therefore, as your heavenly Father is perfect” (Matthew 5:48); thus, the “image” is maintained by creation, while the “likeness” is achieved through choice.

Some may question, if humanity possesses dominion over all creation, why then is there fear of wild beasts? In response to this, while acknowledging that others might argue the absence of a scriptural guarantee regarding dominion over beasts, it's crucial to recognize that initially, when humanity's likeness to the divine was pristine, all creation was subject to him, evidenced by the naming of the animals. However, upon disobedience, humanity's right to dominion was justly curtailed; though mankind was not entirely stripped of this right, lest mercy become extinct, it was confined. Justice demanded that the fallen should not reign, but rather should fear the very creatures he once commanded.

This assertion is validated by the account of Noah, who, upon renewing his relationship with truth, found all the beasts approaching him in acknowledgment of their former submission, as if reproaching the first transgressor who compromised his dominion. Daniel was favored by lions, the three young men were honored by flames, and Paul emerged unharmed by a viper, illustrating the restoration of that original dominion, showing that although the ancestor had relinquished it partially, it could be reclaimed. This is our explanation. If anyone has a more compelling argument, we remain open to listen.

However, since the unchanging nature belongs solely to the eternal and uncreated Godhead, the created human was inherently capable of change and transformation, although with divine assistance, he had the potential to remain steadfast. Humanity was so holy that, as a saint, he was not in need of law, for a righteous individual requires no legal codes. What necessity does the law hold for those who are holy, impassioned, and pure? The law instructs to perform good deeds and to refrain from wrongdoing. Yet, Scripture affirms that God observed all He had created, and indeed it was good (Genesis 1:31). Hence, considering that all creation was good, it raises the question of why humanity would need guidance on what is good or evil, for there was nothing outside of goodness; thus, this divine being required no law.

The angels, being God's creations, did not assist in the creation of the universe, as affirmed in the book of Job: “When I made the stars, all the angels praised Me with a loud voice and sang to Me” (Job 38:7). This emphasizes that “God created man ... in the image of God created He him.” If the Divine Essence were singular, the scriptures would state, “God created man in His own image.” However, prior to man's creation, the Divine uttered, “Let us make man”; after creating him, He proclaimed, “Behold, the man has become like one of Us” (Gen. 3:22), reaffirming, “And God created man ... in the image of God created He him.” Thus, the Holy Scriptures repeatedly suggest that the nature of the Godhead is not unipersonal, but rather Tri-personal.

Saint Damascene articulates this nicely: "You gave me a soul by divine and life-giving inspiration, and from the earth, You formed a body" (Funeral Songs).

The soul reflects God's image through its triune faculties, yet it remains one in essence. The capabilities of the human soul include memory, reason, and will; the memory aligns with God the Father, the reason corresponds to God the Son, and the will is akin to God the Holy Spirit. Just as there are three persons in the Holy Trinity, yet one God, so in the human soul there are three powers, but one soul remains.

The Holy Fathers elucidate the difference between the image and the likeness of God inherent in the human soul. Saint Basil the Great, in his writings, along with Chrysostom in his commentary on Genesis and Jerome in his interpretation of Ezekiel 28, note: the soul receives the image of God at the moment of its creation, whereas the likeness of God is bestowed through baptism. The image resides in reason, whereas the likeness is expressed through the will; the image indicates freedom and self-possession, while the likeness is evidenced through virtuous actions. Christ also teaches us in the Gospel: "Be perfect, therefore, as your heavenly Father is perfect" (Matthew 5:48), encouraging us to emulate God in strength, kindness, and goodness.

Saint Basil the Great states that God's declaration, "Let us make man in Our image and after Our likeness," implies that while we are initially created in God's image, we must strive to achieve His likeness through our own will. He emphasizes that we are designed to reflect God's nature: "I was created in His image to embody His Word, and in His likeness to live as a Christian." To be like God means to be merciful: treating others as God treats us, in love and forgiveness.

It is important to recognize that while the image of God is present in the souls even of those unfaithful, the likeness is found solely among the virtuous Christians. When a Christian engages in mortal sin, they lose the likeness of God but retain the image, which endures even if they are condemned. The heretics known as anthropomorphites, addressed by St. Epiphanius, mistakenly inferred that God possesses physical attributes—head, hands, and feet—based on the scriptural phrases, "Let us make man in the image and likeness of God." Just as the anthropomorphites were deemed foolish and rejected by the Church, so too are those today who fail to comprehend that God's attributes are not material but immaterial and spiritual, embodying His divine omnipotence and authority over all creation.

St. Basil the Great admonishes these views, advocating for a purification from ignorance and misconceptions. He probes whether God conforms to human characteristics such as ears or a head, reminding us that God, being simple and without form, cannot be accurately depicted with a physical representation. Instead, we should recognize God's essence: immeasurable, beyond comprehension.

Even though we are made in God's image, this is not reflected in our physical bodies, for decay of the body results in the loss of any physical likeness. The body undergoes changes through age, circumstances, and conditions, contrasting with the unchanging nature of God. Thus, God's statement, "Let us make man in our image," pertains to the inner being of humanity, about which the Apostle affirms, "So we do not lose heart. Though our outer nature is wasting away, our inner nature is being renewed day by day" (2 Cor. 4:16). We exist as a unified entity, with the inner man being true to our essence, recognizing the body as an instrument of the soul.

Moreover, it is noted that both husband and wife were created in the image of God, possessing one common nature, though varying in physicality. This unity in nature emphasizes the understanding that the divine image dwells not in the superficial aspects of our being but within the invisible, rational, free, and immortal soul.

The mind of man should mirror the Mind of God (1 Cor. 2:16), their speech should reflect the Word of God (1 Cor. 7:12; 2 Cor. 13:3), their spirit should unite with the Spirit of God (1 Cor. 6:17), and their qualities should resemble the divine (Matt. 5:48). The presence of God within humanity signifies the profound union between the Creator and the created, allowing humans to partake in the divine nature (2 Pet. 1:4). Those who attain this status are called 'gods' by grace, as the Creator intended for everyone at the moment of creation: "You are gods" (Psalm 81:6). Our forebear existed in this state right after creation, expressing God's purpose through the words spoken to his wife (Gen. 2:24; Matt. 19:4, 5). The Scriptures illustrate a divine consultation prior to humanity's formation, where the incomprehensible Godhead declared, "Let us make man in our image and after our likeness; and let him have dominion over the fish of the sea, and over the birds of the air, and over the livestock, and over all the earth, and over every creeping thing that creeps on the earth" (Gen. 1:26). In this divine dialogue, the qualities of the original Image are revealed, reflecting the Trinity in unity.

Before the creation of man, it is noted that God the Lord said: "It is not good for man to be alone; I will make him a helper comparable to him" (Gen. 2:18). Both husband and wife were created in God's image and likeness, their creation symbolizing the unified will and dignity of the Holy Trinity, acting in harmonious coexistence. The clear imprint of this divine Trinity is evident in humanity. As the representative of mankind, the husband is recognized in the narrative of man's entrance into and expulsion from paradise (Gen. 2:15; Gen. 3:22-24), though Scripture acknowledges the wife's equal participation in both accounts. She shares fully in the dignity of humanity and in the divine image, as recounted: "So God created man in His own image; in the image of God He created him; male and female He created them" (Gen. 1:27).

The Trinity, in a mysterious dialogue, expressed the intention to form humanity in their image before the act of creation. This reflects how God, in His unfathomable majesty, is made manifest in man—a humble yet glorious form. Just as the sun can reflect its brilliance in a single droplet of water, so too is God's essence mirrored in humanity. The human spirit stands apart from all earthly beings; it embodies divine attributes, reflecting God's likeness through purity and moral character. Even in a fallen state, humanity continues to bear the image of God, remaining the focus of divine attention. Despite sinfulness, the soul retains its divine image, as stated by the Holy Fathers, and the beauty of that image is restored through the grace of repentance and faith.

Humanity encounters the image and likeness of God in various expressions of the soul, such as mind, thought, and spirit. The mind, as the source of thoughts and feelings, embodies the fullness of the divine image, and all three aspects—mind, thought, and spirit—are crucial in revealing God’s nature. These components exist in perfect unity without merging or dividing into separate entities, maintaining the integrity of the divine presence within humanity.

Even after the transgression, the core essence of humanity—the divine image—remains intact, echoing through time, while the struggle between the divine image and the fallen state continues. The depths of human suffering signal a disconnect from God, which can only be reconciled through faith and the embrace of salvation. When the spirit of man aligns with God, when purity is restored, and when one lives according to the principles of the Gospel, they access a profound union with God, restoring their divine likeness.

The perfect model for this likeness is Christ, the God-Man. Believers are called to emulate Him, embodying the divine attributes intended at creation. Through baptism, divine grace enables humanity to restore its fallen image and attain a new life, leading to a deeper communion with God. This grace, extended through the Holy Spirit, equips believers for eternal life and continuous spiritual transformation, allowing them to come closer to the image of God within themselves.

The journey to restore the divine likeness is marked by repentance and the practice of virtue, culminating in an intimate relationship with Christ. The ultimate reward lies in the union with the divine, as believers partake in the Eucharist, where they encounter the real presence of Christ. The path set before humanity is one of intentionality: to choose the divine likeness over distortion.

In this life, as creations adorned with God's image, the calling is to respond to divine grace, to rise above the distractions of worldly life, and to strive toward the completion of the divine likeness. With such potential for glory and a divine purpose set before us, we must heed the call to embody our faith fully, recognizing that the eternal reward awaits those who earnestly pursue the restoration of the divine within themselves.

Let us be encouraged to refocus on our purpose, to restore the divine image granted to us, and to seek the transformation that aligns our lives with the virtues of our Creator. As witnesses to the grace and mercy of God, let us recognize our responsibility to honor the gifts given to us, for we will one day be held accountable for how we express and nurture the divine image within. The call to humanity echoes throughout creation, urging all to embrace their inherent dignity and strive for redemption.