Theological Foundations for Human Flourishing: Unity
The following is a summary of Rev. Dr. Jay Harvey’s sermon.
Tonight, as we consider the foundations for human flourishing, we turn our attention to the crucial concept of unity. In any diverse society, the ability of its members to function well together hinges on a foundational respect for one another, a respect that must be durable and extend across the lines that so often divide us: race, class, ethnicity, sex, and religion. For a thriving, democratic, and healthy society, this kind of mutual regard and inherent dignity is essential.
It is within the Christian scriptures that we find a truly unique assignment of this equal dignity and worth to every single human being, grounded in the profound truth that each one of us is created in the image of God. Consider the original context in which these words were first heard. The enslaved Israelites in Egypt, living under the dominion of Pharaoh, received this teaching as nothing short of revolutionary. In the ancient Near East, the notion that every individual bore the divine image was foreign. It was the ruler, Pharaoh himself, who was believed to embody the divine, a law unto himself, unchallenged and absolute. Concepts of universal dignity and individual rights were simply absent. Yet, these Hebrew slaves, liberated from Egypt under Moses’ leadership, were taught that every person among them, male and female, was an image bearer of God and held responsibility for dominion over the Earth. This very declaration challenged the absolute authority of earthly kings and established God alone as the ultimate King over His people, a reality emphasized when God spoke audibly from Mount Sinai in Exodus 20 to give His law.
To truly grasp the significance of this, we must delve into the meaning of this language, "image of God". D.A. Carson insightfully remarks that this phrase suggests, at the very least, beyond mere human personhood, that human beings are endowed with an astonishing dignity. We are not simply more advanced primates; we are moral creatures entrusted with special privileges and responsibilities. Implanted within us is a profound capacity for knowing God intimately. We possess a unique hunger for creating – not ex nihilo like God, but through art, building, expression, thought, the joy of discovery in science and technology. Furthermore, we are uniquely capable of personal relations with other persons, a reflection of the relational nature of God Himself. This capacity to image God is what fundamentally separates us from the rest of the animal kingdom. The incredible implication of the Christian faith is that every human person is loaded with potential. When we consider the injustices of the world, such as the tragic loss of latent talents during times like antibellum slavery, we begin to understand the profound deprivation that occurs when this potential is stifled.
The terms "image" and "likeness" of God, while sometimes debated in their nuances, are used largely interchangeably in Genesis, suggesting both a sense in which humanity reflects God and a sense in which we are like God. Reformational theology has emphasized that humanity, both male and female, images God in His creative and ruling power. Just as God created and then ordered creation in Genesis 1, Adam and Eve were created in His image to steward this creation as His vice-regents, exercising dominion under His ultimate authority. In this way, imaging God involves exercising power and cultivating the earth. This understanding reveals why the lack of meaningful labor can be deeply depriving, robbing individuals of the dignity inherent in their creative image-bearing nature. To be like God, we possess certain intellectual, moral, and relational capacities, as well as creative abilities, that distinguish us from the animal kingdom. We have the unique ability to communicate with God and with one another in ways that no other creatures can. Being created in God's image establishes a unique relationship with God, one that no other part of creation shares.
This doctrine of being created in the image of God serves as the very basis for Christian ethics. We see this foundational principle articulated early in Genesis 9:6, where the prohibition against murder and the sanction of capital punishment are rooted in humanity's creation in God's image: "Whoever sheds the blood of man, by man shall his blood be shed, for God made man in his own image". The "for" here clearly indicates the basis of this law. Similarly, James 3:9 reminds us of the ethical implications for our speech: "With our tongues we bless our Lord and Father, and with it we curse people who are made in the image and likeness of God. Brothers, this should not be". This highlights the profound inconsistency of honoring God with our words while simultaneously demeaning those who also bear His image. Living in a city like New York, we are often confronted with the ways in which our interactions and even our fleeting thoughts can fall short of this standard.
It is worth noting the challenge faced by naturalistic worldviews in establishing a consistent ethical system for human interaction. If survival of the fittest is the ultimate principle, it becomes difficult to provide a coherent rationale for protecting the vulnerable and valuing every human life equally. The Christian doctrine of the imago Dei provides this crucial foundation. Furthermore, this status of being created in God's image is irrevocable. Regardless of one's religious affiliation, gender, race, ethnicity, health status, or social class, this inherent dignity remains. Therefore, any form of discrimination or the establishment of rigid social hierarchies like caste systems are fundamentally incompatible with the Christian understanding of humanity.
The theologian Herman Bavinck offered a marvelous insight into the imago Dei, suggesting that it takes the whole of the human race, in all its beautiful diversity, to fully reflect the image of God. Because God is infinite, no single individual or group can fully capture His multifaceted nature. The very distinctions that have so often been used to divide us – different nations, backgrounds, talents, and colors – are, in fact, essential for displaying the full dimensions and characteristic features of God's image in humanity. Bavinck argued that this image can only be somewhat unfolded in its depth and riches in a humanity counting billions of members, spread across space and time. This profound understanding challenges any notion of superiority or division based on human differences.
This perspective finds powerful validation in the book of Revelation, in John's vision of the New Jerusalem (Revelation 21:24-26): "By its light shall the nations walk, and the kings of the earth shall bring their glory into it, and its gates shall never be shut by day—for there will be no night there. They will bring into it the glory and honor of the nations". This vision of the eternal city, the dwelling place of God with His people, portrays a redeemed humanity where a multiplicity of nations bring their unique glory and honor as an act of submission and worship. This paints a picture of a perfect future, not one dominated by a single group, but a vibrant tapestry of diverse peoples, reflecting the initial mandate in Genesis for humanity to subdue the earth and cultivate its richness in God's image.
While the doctrine of creation provides a theological foundation for unity, we must also consider the impact of the Fall. As the Apostle Paul states in Romans 3:23, "for all have sinned and fall short of the glory of God". However, crucially, Paul does not say that sin has eradicated the image of God. Rather, the imago Dei remains, though marred and defaced by sin. Consequently, we are all in need of a Savior, and this shared condition of sinfulness brings about another aspect of solidarity: the recognition that we are all sinners, fostering compassion and mercy when we are sinned against.
Jesus Christ, our Savior, is the only one who perfectly bears the image of God (Colossians 1:15). It is through Him and Him alone that redemption comes. The parable of the Pharisee and the tax collector poignantly illustrates that no one’s status merits anything before a holy God. The influence of sin, therefore, should actually increase our sense of solidarity and compassion with others. Because Christ is the only Savior, all who are saved are saved in Him and are therefore united to one another in Jesus. This spiritual unity in Christ transcends every other basis for unity, creating a bond among believers that is even greater than that which we share simply as image bearers. Paul declares in Galatians 3:28, "There is neither Jew nor Greek, there is neither slave nor free, there is no male and female, for you are all one in Christ Jesus". Salvation brings about this new state of affairs, a spiritual unity with Jesus that erases earthly distinctions. Furthermore, those who are in Christ are called His body, an amazing teaching that underscores our interconnectedness. In 1 Corinthians 12, Paul uses the analogy of the human body to illustrate the practical implications of this unity within the local church, emphasizing that just as the eye cannot say to the hand, "I have no need of you," so too, each member of the body of Christ is essential. We are called to a unity that involves celebrating and honoring one another, and at the very least, a profound compassion where if one member suffers, all suffer together, and if one is honored, all rejoice together. This spiritual solidarity in Christ is a powerful reality that we are called to embody in the church, a unity that transcends any other basis for connection.
Finally, we look to the words of Jesus Himself. In John 17, His high priestly prayer includes a fervent plea for spiritual unity among the body of Christ as a testimony to the world of the gospel’s power to overcome the divisions we create among ourselves. He prays, "I do not ask for these only, but also for those who will believe in me through their word, that they may all be one, just as you, Father, are in me and I in you, that they also may be in us, so that the world may believe that you have sent me". Jesus holds up the unity of the Trinity as the model for the unity that the body of Christ ought to be pursuing together.
As we step back and reflect on these foundational truths, we must first acknowledge the marvelous grace that, though we were created in God’s image and have been marred by sin, the Lord Jesus Christ, the perfect image of God, assumed our human nature, lived a perfect life, and died a death He did not deserve. He did this to restore us to the image and likeness that sin has defaced and to reconcile us to perfect fellowship with our God and Father. We, created in His image for fellowship with Him, have a longing in our hearts that only He can satisfy. Jesus is the very heart of Christianity; He came to restore the image of God in us in its fullness and paid the ultimate price for our reconciliation.
However, this topic also leads us to a profound sense of lament. The greatest blight on the history of the Christian church is undoubtedly the failure to honor the image of God in other Christians globally and in other people globally. Contrary to Jesus’ prayer and Paul’s exhortation not to be conformed to the patterns of this world, we often find ourselves reflecting the very divisions and prejudices that stand in stark opposition to the unity we are called to. This failure to recognize and honor the imago Dei in all humanity is deeply regrettable and stands as a stark contradiction to the foundational truths of our faith.