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July 2004 INTRODUCTION
1. The explosion of scientific understanding and technological
capability in modern times has brought many advantages to the human race,
but it also poses serious challenges. Our knowledge of the immensity and
age of the universe has made human beings seem smaller and less secure in
their position and significance within it. Technological advances have
greatly increased our ability to control and direct the forces of nature,
but they have also turned out to have an unexpected and possibly
uncontrollable impact on our environment and even on ourselves.
2. The International Theological Commission offers the following
theological meditation on the doctrine of the imago Dei to orient our
reflection on the meaning of human existence in the face of these
challenges. At the same time, we want to present the positive vision of
the human person within the universe which is afforded by this newly
retrieved doctrinal theme.
3. Especially since Vatican Council II, the doctrine of the imago Dei has
begun to enjoy a greater prominence in magisterial teaching and
theological research. Previously, various factors had led to the neglect
of the theology of the imago Dei among some modern western philosophers
and theologians. In philosophy, the very notion of the "image" was
subjected to a powerful critique by theories of knowledge which either
privileged the role of the "idea" at the expense of the image
(rationalism) or made experience the ultimate criterion of truth without
reference to the role of the image (empiricism). In addition, cultural
factors, such as the influence of secular humanism and, more recently, the
very profusion of images by the mass media, have made it difficult to
affirm the human orientation to the divine, on the one hand, and, on the
other, the ontological reference of the image which are essential to any
theology of the imago Dei. Contributing to the neglect of the theme within
western theology itself were biblical interpretations that stressed the
permanent validity of the injunction against images (cf. Exodus 20:3-4) or
posited a Hellenistic influence on the emergence of the theme in the
Bible.
4. It was not until the eve of Vatican Council II that theologians began
to rediscover the fertility of this theme for understanding and
articulating the mysteries of the Christian faith. Indeed, the documents
of this council both express and confirm this significant development in
twentieth century theology. In continuity with the deepening recovery of
the theme of the imago Dei since Vatican Council II, the International
Theological Commission seeks in the following pages to reaffirm the truth
that human persons are created in the image of God in order to enjoy
personal communion with the Father, Son and Holy Spirit and with one
another in them, and in order to exercise, in God's name, responsible
stewardship of the created world. In the light of this truth, the world
appears not as something merely vast and possibly meaningless, but as a
place created for the sake of personal communion.
5. As we seek to demonstrate in the following chapters, these profound
truths have lost neither their relevance nor their power. After a summary
review of the scriptural and traditional basis of the imago Dei in Chapter
I, we move on to an exploration of the two great themes of the theology of
the imago Dei: in Chapter II, the imago Dei as the basis of communion with
the triune God and among human persons and then, in Chapter III, the imago
Dei as the basis of a share in God's governance of visible creation. These
reflections gather together the main elements of Christian anthropology
and certain elements of moral theology and ethics as they are illumined by
the theology of the imago Dei. We are well aware of the breadth of the
issues we have sought to address here, but we offer these reflections to
recall for ourselves and for our readers the immense explanatory power of
the theology of the imago Dei precisely in order to reaffirm the divine
truth about the universe and about the meaning of human life.
CHAPTER ONE
HUMAN PERSONS CREATED IN THE IMAGE OF GOD
6. As the witness of Scripture, Tradition and the Magisterium makes clear,
the truth that human beings are created in the image of God is at the
heart of Christian revelation. This truth was recognized and its broad
implications expounded by the Fathers of the Church and by the great
scholastic theologians. Although, as we shall note below, this truth was
challenged by some influential modern thinkers, today biblical scholars
and theologians join with the Magisterium in reclaiming and reaffirming
the doctrine of the imago Dei.
1. The imago Dei in Scripture and Tradition
7. With few exceptions, most exegetes today acknowledge that the theme of
the imago Dei is central to biblical revelation (cf. Gen 1:26f; 5:1-3;
9:6). The theme is seen as the key to the biblical understanding of human
nature and to all the affirmations of biblical anthropology in both the
Old and New Testaments. For the Bible, the imago Dei constitutes almost a
definition of man: the mystery of man cannot be grasped apart from the
mystery of God.
8. The Old Testament understanding of man as created in the imago Dei in
part reflects the ancient Near Eastern idea that the king is the image of
God on earth. The biblical understanding, however, is distinctive in
extending the notion of the image of God to include all men. An additional
contrast with ancient Near Eastern thought is that the Bible sees man as
directed, not first of all to the worship of the gods, but rather to the
cultivation of the earth (cf. Gen 2:15). Connecting cult more directly
with cultivation, as it were, the Bible understands that human activity in
the six days of the week is ordered to the Sabbath, a day of blessing and
sanctification.
9. Two themes converge to shape the biblical perspective. In the first
place, the whole of man is seen as created in the image of God. This
perspective excludes interpretations which locate the imago Dei in one or
another aspect of human nature (for example, his upright stature or his
intellect) or in one of his qualities or functions (for example, his
sexual nature or his domination of the earth). Avoiding both monism and
dualism, the Bible presents a vision of the human being in which the
spiritual is understood to be a dimension together with the physical,
social and historical dimensions of man.
10. Secondly, the creation accounts in Genesis make it clear that man is
not created as an isolated individual: “God created mankind in his image,
in the image of God he created them, male and female he created them” (Gen
1:27). God placed the first human beings in relation to one another, each
with a partner of the other sex. The Bible affirms that man exists in
relation with other persons, with God, with the world, and with himself.
According to this conception, man is not an isolated individual but a
person -- an essentially relational being. Far from entailing a pure
actualism that would deny its permanent ontological status, the
fundamentally relational character of the imago Dei itself constitutes its
ontological structure and the basis for its exercise of freedom and
responsibility.
11. The created image affirmed by the Old Testament is, according to the
New Testament, to be completed in the imago Christi. In the New Testament
development of this theme, two distinctive elements emerge: the
christological and Trinitarian character of the imago Dei, and the role of
sacramental mediation in the formation of the imago Christi.
12. Since it is Christ himself who is the perfect image of God (2 Cor 4:4;
Col 1:15; Heb 1:3), man must be conformed to him (Rom 8:29) in order to
become the son of the Father through the power of the Holy Spirit (Rom
8:23). Indeed, to "become" the image of God requires an active
participation on man’s part in his transformation according to the pattern
of the image of the Son (Col 3:10) who manifests his identity by the
historical movement from his incarnation to his glory. According to the
pattern first traced out by the Son, the image of God in each man is
constituted by his own historical passage from creation, through
conversion from sin, to salvation and consummation. Just as Christ
manifested his lordship over sin and death through his passion and
resurrection, so each man attains his lordship through Christ in the Holy
Spirit -- not only over the earth and the animal kingdom (as the Old
Testament affirms) – but principally over sin and death.
13. According to the New Testament, this transformation into the image of
Christ is accomplished through the sacraments, in the first place as an
effect of the illumination of the message of Christ (2 Cor 3:18-4:6) and
of Baptism (1 Cor 12:13). Communion with Christ is a result of faith in
him, and Baptism through which one dies to the old man through Christ (Gal
3:26-28) and puts on the new man (Gal 3:27; Rom 13:14). Penance, the
Eucharist, and the other sacraments confirm and strengthen us in this
radical transformation according to the pattern of Christ’s passion, death
and resurrection. Created in the image of God and perfected in the image
of Christ by the power of the Holy Spirit in the sacraments, we are
embraced in love by the Father.
14. The biblical vision of the image of God continued to occupy a
prominent place in Christian anthropology in the Fathers of the Church and
in later theology, right up to the beginning of modern times. An
indication of the centrality of this theme can be found in the endeavor of
early Christians to interpret the biblical prohibition against artistic
representations of God (cf. Ex 20:2f; Dt 27:15) in the light of the
incarnation. For the mystery of the incarnation demonstrated the
possibility of representing the God-made-man in his human and historical
reality. Defense of artistic representation of the Incarnate Word and of
the events of salvation during the iconoclastic controversies of the
seventh and eighth centuries rested on a profound understanding of the
hypostatic union which refused to separate the divine and the human in the
“image.”
15. Patristic and medieval theology diverged at certain points from
biblical anthropology, and developed it at other points. The majority of
the representatives of the tradition, for example, did not fully embrace
the biblical vision which identified the image with the totality of man. A
significant development of the biblical account was the distinction
between image and likeness, introduced by St. Irenaeus, according to which
“image” denotes an ontological participation (methexis) and “likeness” (mimêsis)
a moral transformation (Adv. Haer. V,6,1; V,8,1; V,16,2). According to
Tertullian, God created man in his image and gave him the breath of life
as his likeness. While the image can never be destroyed, the likeness can
be lost by sin (Bapt. 5, 6.7). St. Augustine did not take up this
distinction, but presented a more personalistic, psychological and
existential account of the imago Dei. For him, the image of God in man has
a Trinitarian structure, reflecting either the tripartite structure of the
human soul (spirit, self-consciousness, and love) or the threefold aspects
of the psyche (memory, intelligence, and will). According to Augustine,
the image of God in man orients him to God in invocation, knowledge and
love (Confessions I, 1,1).
16. In Thomas Aquinas, the imago Dei possesses an historical character,
since it passes through three stages: the imago creationis (naturae), the
imago recreationis (gratiae), and the similitudinis (gloriae) (S.Th. I
q.93 a.4). For Aquinas, the imago Dei is the basis for participation in
the divine life. The image of God is realized principally in an act of
contemplation in the intellect (S.Th. I q.93 a.4 and 7). This conception
can be distinguished from that of Bonaventure, for whom the image is
realized chiefly through the will in the religious act of man (Sent. II
d.16 a.2 q.3). Within a similar mystical vision, but with a greater
boldness, Meister Eckhart tends to spiritualize the imago Dei by placing
it at the summit of the soul and detaching it from the body (Quint. I,
5,5-7; V, 6.9s).
17. Reformation controversies demonstrated that the theology of the imago
Dei remained important for both Protestant and Catholic theologians. The
Reformers accused the Catholics of reducing the image of God to an “imago
naturae” which presented a static conception of human nature and
encouraged the sinner to constitute himself before God. On the other side,
the Catholics accused the Reformers of denying the ontological reality of
the image of God and reducing it to a pure relation. In addition, the
Reformers insisted that the image of God was corrupted by sin, whereas
Catholic theologians viewed sin as a wounding of the image of God in man.
2. The modern critique of the theology of the imago Dei
18. Until the dawn of the modern period, the theology of the imago Dei
retained its central position in theological anthropology. Throughout the
history of Christian thought, such was the power and fascination of this
theme that it could withstand those isolated critiques (as, for example,
in iconoclasm) which charged that its anthropomorphism fostered idolatry.
But, in the modern period, the theology of the imago Dei came under a more
sustained and systematic critique.
19. The view of the universe advanced by modern science displaced the
classical notion of a cosmos made in the divine image and thus dislodged
an important part of the conceptual framework supporting the theology of
the imago Dei. The theme was regarded as ill-adapted to experience by
empiricists, and as ambiguous by rationalists. But more significant among
the factors undermining the theology of the imago Dei was the conception
of man as a self-constituting autonomous subject, apart from any
relationship to God. With this development, the notion of the imago Dei
could not be sustained. It was but a short step from these ideas to the
reversal of biblical anthropology which took various forms in the thought
of Ludwig Feuerbach, Karl Marx and Sigmund Freud: it is not man who is
made in the image of God, but God who is nothing else than an image
projected by man. In the end, atheism appeared to be required if man was
to be self-constituting.
20. At first, the climate of twentieth century western theology was
unfavorable to the theme of the imago Dei. Given the nineteenth century
developments just mentioned, it was perhaps inevitable that some forms of
dialectical theology regarded the theme as an expression of human
arrogance by which man compares or equates himself to God. Existential
theology, with its stress on the event of the encounter with God,
undermined the notion of a stable or permanent relationship with God which
is entailed by the doctrine of the imago Dei. Secularization theology
rejected the notion of an objective reference in the world locating man
with respect to God. The "God without properties," - in effect, an
impersonal God - espoused by some versions of negative theology could not
serve as the model for man made in his image. In political theology, with
its overriding concern for orthopraxis, the theme of the imago Dei receded
from view. Finally, secular and theological critics alike blamed the
theology of the imago Dei for promoting a disregard of the natural
environment and animal welfare.
3. The imago Dei at Vatican Council II and in current theology
21. Despite these unfavorable trends, interest in the recovery of the
theology of the imago Dei rose steadily throughout the mid- twentieth
century. Intense study of the Scriptures, of the Fathers of the Church,
and of the great scholastic theologians produced a renewed awareness of
the ubiquity and importance of the theme of the imago Dei. This recovery
was well underway among Catholic theologians before the Second Vatican
Council. The council gave new impetus to the theology of the imago Dei,
most especially in the Constitution on the Church in the Modern World
Gaudium et Spes.
22. Invoking the theme of the image of God, the Council affirmed in
Gaudium et Spes the dignity of man as it is taught in Genesis 1:26 and
Psalm 8:6 (GS 12). Within the conciliar vision, the imago Dei consists in
man's fundamental orientation to God, which is the basis of human dignity
and of the inalienable rights of the human person. Because every human
being is an image of God, he cannot be made subservient to any
this-worldly system or finality. His sovereignty within the cosmos, his
capacity for social existence, and his knowledge and love of the Creator
-- all are rooted in man's being made in the image of God. Basic to the
conciliar teaching is the christological determination of the image: it is
Christ who is the image of the invisible God (Col 1:15) (GS 10). The Son
is the perfect Man who restores the divine likeness to the sons and
daughters of Adam which was wounded by the sin of the first parents (GS
22). Revealed by God who created man in his image, it is the Son who gives
to man the answers to his questions about the meaning of life and death
(GS 41). The Council also underscores the trinitarian structure of the
image: by conformity to Christ (Rom 8:29) and through the gifts of the
Holy Spirit (Rom 8:23), a new man is created, capable of fulfilling the
new commandment (GS 22). It is the saints who are fully transformed in the
image of Christ (cf. 2 Cor 3:18); in them, God manifests his presence and
grace as a sign of his kingdom (GS 24). On the basis of the doctrine of
the image of God, the Council teaches that human activity reflects the
divine creativity which is its model (GS 34) and must be directed to
justice and human fellowship in order to foster the establishment of one
family in which all are brothers and sisters (GS 24).
24. The renewed interest in the theology of the imago dei which emerged at
the Second Vatican Council is reflected in contemporary theology, where it
is possible to note developments in several areas. In the first place,
theologians are working to show how the theology of the imago Dei
illumines the connections between anthropology and Christology. Without
denying the unique grace which comes to the human race through the
incarnation, theologians want to recognize the intrinsic value of the
creation of man in God’s image. The possibilities that Christ opens up for
man do not involve the suppression of the human reality in its
creatureliness but its transformation and realization according to the
perfect image of the Son. In addition, with this renewed understanding of
the link between Christology and anthropology comes a deeper understanding
of the dynamic character of the imago Dei. Without denying the gift of
man’s original creation in the image of God, theologians want to
acknowledge the truth that, in the light of human history and the
evolution of human culture, the imago Dei can in a real sense be said to
be still in the process of becoming. What is more, the theology of the
imago Dei also links anthropology with moral theology by showing that, in
his very being, man possesses a participation in the divine law. This
natural law orients human persons to the pursuit of the good in their
actions. It follows, finally, that the imago Dei has a teleological and
eschatological dimension which defines man as homo viator, oriented to the
parousia and to the consummation of the divine plan for the universe as it
is realized in the history of grace in the life of each individual human
being and in the history of the whole human race.
CHAPTER TWO
IN THE IMAGE OF GOD: PERSONS IN COMMUNION
25. Communion and stewardship are the two great strands out of which the
fabric of the doctrine of the imago Dei is woven. The first strand, which
we take up in this chapter, can be summarized in the following way: The
triune God has revealed his plan to share the communion of Trinitarian
life with persons created in his image. Indeed, it is for the sake of this
Trinitarian communion that human persons are created in the divine image.
It is precisely this radical likeness to the triune God that is the basis
for the possibility of the communion of creaturely beings with the
uncreated persons of the Blessed Trinity. Created in the image of God,
human beings are by nature bodily and spiritual, men and women made for
one another, persons oriented towards communion with God and with one
another, wounded by sin and in need of salvation, and destined to be
conformed to Christ, the perfect image of the Father, in the power of the
Holy Spirit.
1. Body and soul
26. Human beings, created in the image of God, are persons called to enjoy
communion and to exercise stewardship in a physical universe. The
activities entailed by interpersonal communion and responsible stewardship
engage the spiritual - intellectual and affective - capacities of human
persons, but they do not leave the body behind. Human beings are physical
beings sharing a world with other physical beings. Implicit in the
Catholic theology of the imago Dei is the profound truth that the material
world creates the conditions for the engagement of human persons with one
another.
27. This truth has not always received the attention it deserves.
Present-day theology is striving to overcome the influence of dualistic
anthropologies that locate the imago Dei exclusively with reference to the
spiritual aspect of human nature. Partly under the influence first of
Platonic and later of Cartesian dualistic anthropologies, Christian
theology itself tended to identify the imago Dei in human beings with what
is the most specific characteristic of human nature, viz., mind or spirit.
The recovery both of elements of biblical anthropology and of aspects of
the Thomistic synthesis has contributed to the effort in important ways.
28. The view that bodiliness is essential to personal identity is
fundamental, even if not explicitly thematized, in the witness of
Christian revelation. Biblical anthropology excludes mind-body dualism. It
speaks of man as a whole. Among the basic Hebrew terms for man used in the
Old Testament, nèfèš means the life of a concrete person who is alive (Gen
9:4; Lev 24:17-18; Proverbs 8:35). But man does not have a nèfèš; he is a
nèfèš (Gen 2:7; Lev 17:10). Basar refers to the flesh of animals and of
men, and sometimes the body as a whole (Lev 4:11; 26:29). Again, one does
not have a basar, but is a basar. The New Testament term sarx (flesh) can
denote the material corporality of man (2 Cor 12:7), but on the other hand
also the whole person (Rom 8:6). Another Greek term, soma (body) refers to
the whole man with emphasis on his outward manifestation. Here too man
does not have his body, but is his body. Biblical anthropology clearly
presupposes the unity of man, and understands bodiliness to be essential
to personal identity.
29. The central dogmas of the Christian faith imply that the body is an
intrinsic part of the human person and thus participates in his being
created in the image of God. The Christian doctrine of creation utterly
excludes a metaphysical or cosmic dualism since it teaches that everything
in the universe, spiritual and material, was created by God and thus stems
from the perfect Good. Within the framework of the doctrine of the
incarnation, the body also appears as an intrinsic part of the person. The
Gospel of John affirms that "the Word became flesh (sarx)," in order to
stress, against Docetism, that Jesus had a real physical body and not a
phantom-body. Furthermore, Jesus redeems us through every act he performs
in his body. His Body which is given up for us and His Blood which is
poured out for us mean the gift of his Person for our salvation. Christ's
work of redemption is carried on in the Church, his mystical body, and is
made visible and tangible through the sacraments. The effects of the
sacraments, though in themselves primarily spiritual, are accomplished by
means of perceptible material signs, which can only be received in and
through the body. This shows that not only man's mind but also his body is
redeemed. The body becomes a temple of the Holy Spirit. Finally, that the
body belongs essentially to the human person is inherent to the doctrine
of the resurrection of the body at the end of time, which implies that man
exists in eternity as a complete physical and spiritual person.
30. In order to maintain the unity of body and soul clearly taught in
revelation, the Magisterium adopted the definition of the human soul as
forma substantialis (cf. Council of Vienne and the Fifth Lateran Council).
Here the Magisterium relied on Thomistic anthropology which, drawing upon
the philosophy of Aristotle, understands body and soul as the material and
spiritual principles of a single human being. It may be noted that this
account is not incompatible with present-day scientific insights. Modern
physics has demonstrated that matter in its most elementary particles is
purely potential and possesses no tendency toward organization. But the
level of organization in the universe, which contains highly organized
forms of living and non-living entities, implies the presence of some
"information." This line of reasoning suggests a partial analogy between
the Aristotelian concept of substantial form and the modern scientific
notion of "information." Thus, for example, the DNA of the chromosomes
contains the information necessary for matter to be organized according to
what is typical of a certain species or individual. Analogically, the
substantial form provides to prime matter the information it needs to be
organized in a particular way. This analogy should be taken with due
caution because metaphysical and spiritual concepts cannot be simply
compared with material, biological data.
31. These biblical, doctrinal and philosophical indications converge in
the affirmation that human bodiliness participates in the imago Dei. If
the soul, created in God's image, forms matter to constitute the human
body, then the human person as a whole is the bearer of the divine image
in a spiritual as well as a bodily dimension. This conclusion is
strengthened when the christological implications of the image of God are
taken fully into account. "In reality it is only in the mystery of the
Word made flesh that the mystery of man truly becomes clear….Christ fully
reveals man to himself and brings to light his most high calling" (Gaudium
et Spes 22). Spiritually and physically united to the incarnate and
glorified Word, especially in the sacrament of the Eucharist, man arrives
at his destination: the resurrection of his own body and the eternal glory
in which he participates as a complete human person, body and soul, in the
Trinitarian communion shared by all the blessed in the company of heaven.
2. Man and woman
32. In Familiaris Consortio, Pope John Paul II affirmed: “As an incarnate
spirit, that is a soul which expresses itself in a body and a body
informed by an immortal spirit, man is called to love in his unified
totality. Love includes the human body, and the body is made a sharer in
spiritual love” (11). Created in the image of God, human beings are called
to love and communion. Because this vocation is realized in a distinctive
way in the procreative union of husband and wife, the difference between
man and woman is an essential element in the constitution of human beings
made in the image of God.
33. "God created man in his image; in the image of God he created him;
male and female, he created them" (Gen 1:27; cf. Gen 5:1-2). According to
the Scripture, therefore, the imago Dei manifests itself, at the outset,
in the difference between the sexes. It could be said that human being
exist only as masculine or feminine, since the reality of the human
condition appears in the difference and plurality of the sexes. Hence, far
from being an accidental or secondary aspect of personality, it is
constitutive of person identity. Each of us possesses a way of being in
the world, to see, to think, to feel, to engage in mutual exchange with
other persons who are also defined by their sexual identity. According to
the Catechism of the Catholic Church: "Sexuality affects all aspects of
the human person in the unity of his body and soul. It especially concerns
affectivity, the capacity to love and to procreate, and in a more general
way the aptitude for forming bonds of communion with others" (2332). The
roles attributed to one or the other sex may vary across time and space,
but the sexual identity of the person is not a cultural or social
construction. It belongs to the specific manner in which the imago Dei
exists.
34. The incarnation of the Word reinforces this specificity. He assumed
the human condition in its totality, taking up one sex, but he became man
in both senses of the term: as a member of the human community, and as a
male. The relation of each one to Christ is determined in two ways: it
depends on one’s own proper sexual identity and that of Christ.
35. In addition, the incarnation and resurrection extend the original
sexual identity of the imago Dei into eternity. The risen Lord remains a
man when he sits now at the right hand of the Father. We may also note
that the sanctified and glorified person of the Mother of God, now assumed
bodily into heaven, continues to be a woman. When in Galatians 3:28, St.
Paul announces that in Christ all differences – including that between man
and woman – would be erased, he is affirming that no human differences can
impede our participation in the mystery of Christ. The Church has not
followed St. Gregory of Nyssa and some other Fathers of the Church who
held that sexual differences as such would be annulled by the
resurrection. The sexual differences between man and woman, while
certainly manifesting physical attributes, in fact transcend the purely
physical and touch the very mystery of the person.
36. The Bible lends no support to the notion of a natural superiority of
the masculine over the feminine sex. Their differences notwithstanding,
the two sexes enjoy an inherent equality. As Pope John Paul II wrote in
Familiaris Consortio: “Above all it is important to underline the equal
dignity and responsibility of women with men. This equality is realized in
a unique manner in that reciprocal self-giving by each one to the other
and by both to the children which is proper to marriage and the family….In
creating the human race ‘male and female,’ God gives man and woman an
equal personal dignity, endowing them with the inalienable rights and
responsibilities proper to the human person” (22). Man and woman are
equally created in God’s image. Both are persons, endowed with
intelligence and will, capable of orienting their lives through the
exercise of freedom. But each does so in a manner proper and distinctive
to their sexual identity, in such wise that the Christian tradition can
speak of a reciprocity and complementarity. These terms, which have lately
become somewhat controversial, are nonetheless useful in affirming that
man and woman each needs the other in order to achieve fullness of life.
37. To be sure, the original friendship between man and woman was deeply
impaired by sin. Through his miracle at the wedding feast of Cana (John
2:1 ff), our Lord shows that he has come to restore the harmony that God
intended in the creation of man and woman.
38. The image of God, which is to be found in the nature of the human
person as such, can be realized in a special way in the union between
human beings. Since this union is directed to the perfection of divine
love, Christian tradition has always affirmed the value of virginity and
celibacy which foster chaste friendship among human persons at the same
time that they point to the eschatological fulfillment of all created love
in the uncreated love of the Blessed Trinity. In this very connection, the
Second Vatican Council drew an analogy between the communion of the divine
persons among themselves, and that which human beings are invited to
establish on earth (cf. Gaudium et Spes, 24). While it is certainly true
that union between human beings can be realized in a variety of ways,
Catholic theology today affirms that marriage constitutes an elevated form
of the communion between human persons and one of the best analogies of
the Trinitarian life. When a man and a woman unite their bodies and
spirits in an attitude of total openness and self-giving, they form a new
image of God. Their union as one flesh does not correspond simply to a
biological necessity, but to the intention of the Creator in leading them
to share the happiness of being made in his image. The Christian tradition
speaks of marriage as an eminent way of sanctity. “God is love, and in
himself he lives a mystery of personal loving communion. Creating man and
woman in his image…, God inscribed in the humanity of man and woman the
vocation, and thus the capacity and responsibility of love and communion”
(Catechism of the Catholic Church 2331). The Second Vatican Council also
underlined the profound significance of marriage: “Christian spouses, in
virtue of the sacrament of matrimony, signify and partake of the mystery
of that unity and fruitful love which exists between Christ and His Church
(cf. Eph. 5:32). The spouses thereby help each other to attain to holiness
in their married life and by the rearing of their children” (Lumen Gentium
11; cf. Gaudium et Spes 48).
3. Person and community
40. Persons created in the image of God are bodily beings whose identity
as male or female orders them to a special kind of communion with one
another. As Pope John Paul II has taught, the nuptial meaning of the body
finds its realization in the human intimacy and love that mirror the
communion of the Blessed Trinity whose mutual love is poured out in
creation and redemption. This truth is at the center of Christian
anthropology. Human beings are created in the imago Dei precisely as
persons capable of a knowledge and love that are personal and
interpersonal. It is of the essence of the imago Dei in them that these
personal beings are relational and social beings, embraced in a human
family whose unity is at once realized and prefigured in the Church.
41. When one speaks of the person, one refers both to the irreducible
identity and interiority that constitutes the particular individual being,
and to the fundamental relationship to other persons that is the basis for
human community. In the Christian perspective, this personal identity that
is at once an orientation to the other is founded essentially on the
Trinity of divine Persons. God is not a solitary being, but a communion of
three Persons. Constituted by the one divine nature, the identity of the
Father is his paternity, his relation to the Son and the Spirit; the
identity of the Son is his relation to the Father and the Spirit; the
identity of the Spirit is his relation to the Father and the Son.
Christian revelation led to the articulation of the concept of person, and
gave it a divine, christological, and Trinitarian meaning. In effect, no
person is as such alone in the universe, but is always constituted with
others and is summoned to form a community with them.
42. It follows that personal beings are social beings as well. The human
being is truly human to the extent that he actualizes the essentially
social element in his constitution as a person within familial, religious,
civil, professional, and other groups that together form the surrounding
society to which he belongs. While affirming the fundamentally social
character of human existence, Christian civilization has nonetheless
recognized the absolute value of the human person as well as the
importance of individual rights and cultural diversity. In the created
order, there will always be a certain tension between the individual
person and the demands of social existence. In the Blessed Trinity there
is a perfect harmony between the Persons who share the communion of a
single divine life.
43. Every individual human being as well as the whole human community are
created in the image of God. In its original unity – of which Adam is the
symbol – the human race is made in the image of the divine Trinity. Willed
by God, it makes its way through the vicissitudes of human history towards
a perfect communion, also willed by God, but yet to be fully realized. In
this sense, human beings share the solidarity of a unity that both already
exists and is still to be attained. Sharing in a created human nature and
confessing the triune God who dwells among us, we are nonetheless divided
by sin and await the victorious coming of Christ who will restore and
recreate the unity God wills in a final redemption of creation (cf. Rom
8:18-19). This unity of the human family is yet to be realized
eschatologically. The Church is the sacrament of salvation and of the
kingdom of God: catholic, in bringing together man of every race and
culture; one, in being the vanguard of the unity of the human community
willed by God; holy, sanctified herself by the power of the Holy Spirit,
and sanctifying all men through the Sacraments; and, apostolic, in
continuing the mission of the men chosen by Christ to accomplish
progressively the divinely willed unity of the human race and the
consummation of creation and redemption.
4. Sin and salvation
44. Created in the image of God to share in the communion of Trinitarian
life, human beings are persons who are so constituted as to be able freely
to embrace this communion. Freedom is the divine gift that enables human
persons to choose the communion which the triune God offers to them as
their ultimate good. But with freedom comes the possibility of the failure
of freedom. Instead of embracing the ultimate good of participation in the
divine life, human persons can and do turn away from it in order to enjoy
transitory or even only imaginary goods. Sin is precisely this failure of
freedom, this turning away from the divine invitation to communion.
45. Within the perspective of the imago Dei, which is essentially
dialogical or relational in its ontological structure, sin, as a rupture
of the relationship with God, causes a disfigurement of the imago Dei. The
dimensions of sin can be grasped in the light of those dimensions of the
imago Dei which are affected by sin. This fundamental alienation from God
also upsets man’s relationship with others (cf. 1 John 3:17) and, in a
real sense, produces a division within himself between body and spirit,
knowing and willing, reason and emotions (Rom. 7:14 f). It also affects
his physical existence, bringing suffering, illness and death. In
addition, just as the imago Dei has an historical dimension, so too does
sin. The witness of Scripture (cf. Rom 5:12ff) presents us with a vision
of the history of sin, caused by a rejection of the divine invitation to
communion which occurred at the beginning of the history of the human
race. Finally, sin affects the social dimension of the imago Dei; it is
possible to discern ideologies and structures which are the objective
manifestation of sin and which obstruct the realization of the image of
God on the part of human beings.
46. Catholic and Protestant exegetes today agree that the imago Dei cannot
be totally destroyed by sin since it defines the whole structure of human
nature. For its part, Catholic tradition has always insisted that, while
the imago Dei is impaired or disfigured, it cannot be destroyed by sin.
The dialogical or relational structure of the image of God cannot be lost
but, under the reign of sin, it is disrupted in its orientation towards
its christological realization. Furthermore, the ontological structure of
the image, while affected in its historicity by sin, remains despite the
reality of sinful actions. In this connection – as many Fathers of the
Church argued in their response to Gnosticism and Manicheanism and -- the
freedom which as such defines what it is to be human and is fundamental to
the ontological structure of the imago Dei, cannot be suppressed, even if
the situation in which freedom is exercised is in part determined by the
consequences of sinfulness. Finally, against the notion of the total
corruption of the imago Dei by sin, the Catholic tradition has insisted
that grace and salvation would be illusory if they did not in fact
transform the existing, albeit sinful, reality of human nature.
47. Understood in the perspective of the theology of the imago Dei,
salvation entails the restoration of the image of God by Christ who is the
perfect image of the Father. Winning our salvation through his passion,
death and resurrection, Christ conforms us to himself through our
participation in the paschal mystery and thus reconfigures the imago Dei
in its proper orientation to the blessed communion of Trinitarian life. In
this perspective, salvation is nothing less than a transformation and
fulfillment of the personal life of the human being, created in the image
of God and now newly directed to a real participation in the life of the
divine persons, through the grace of the incarnation and the indwelling of
the Holy Spirit. The Catholic tradition rightly speaks here of a
realization of the person. Suffering from a deficiency of charity because
of sin, the person cannot achieve self-realization apart from the absolute
and gracious love of God in Christ Jesus. Through this saving
transformation of the person through Christ and the Holy Spirit,
everything in the universe is also transformed and comes to share in the
glory of God (Rom 8:21).
48. For the theological tradition, man affected by sin is always in need
of salvation, yet having a natural desire to see God -- a capax Dei --
which, as an image of the divine, constitutes a dynamic orientation to the
divine. While this orientation is not destroyed by sin, neither can it be
realized apart from God's saving grace. God the savior addresses an image
of himself, disturbed in its orientation to him, but nonetheless capable
of receiving the saving divine activity. These traditional formulations
affirm both the indestructibility of man's orientation to God and the
necessity of salvation. The human person, created in the image of God, is
ordered by nature to the enjoyment of divine love, but only divine grace
makes the free embrace of this love possible and effective. In this
perspective, grace is not merely a remedy for sin, but a qualitative
transformation of human liberty, made possible by Christ, as a freedom
freed for the Good.
49. The reality of personal sin shows that the image of God is not
unambiguously open to God but can close in upon itself. Salvation entails
a liberation from this self-glorification through the cross. The paschal
mystery, which is originally constituted by the passion, death and
resurrection of Christ, makes it possible for each person to participate
in the death to sin that leads to life in Christ. The cross entails, not
the destruction of the human, but the passage that leads to new life.
50. The effects of salvation for man created in the image of God are
obtained through the grace of Christ who, as the second Adam, is the head
of a new humanity and who creates for man a new salvific situation through
his death for sinners and through his resurrection (cf. 1 Cor 15:47-49; 2
Cor 5:2; Rom 5:6ff). In this way, man becomes a new creature (2 Cor 5:17)
who is capable of a new life of freedom, a life "freed from" and "freed
for."
51. Man is freed from sin, from the law, and from suffering and death. In
the first place, salvation is a liberation from sin which reconciles man
with God, even in the midst of a continuing struggle against sin conducted
in the power of the Holy Spirit (cf. Eph 6:10-20). In addition, salvation
is not a liberation from the law as such but from any legalism that is
opposed to the Holy Spirit (2 Cor 3:6) and to the realization of love (Rom
13:10). Salvation brings a liberation from suffering and death which
acquire new meaning as a saving participation through the suffering, death
and resurrection of the Son. In addition, according to the Christian
faith, "freed from" means "freed for": freedom from sin signifies a
freedom for God in Christ and the Holy Spirit; freedom from the law means
a freedom for authentic love; freedom from death means a freedom for new
life in God. This "freedom for" is made possible by Jesus Christ, the
perfect icon of the Father, who restores the image of God in man.
5. Imago Dei and imago Christi
52. "In reality it is only in the mystery of the Word made flesh that the
mystery of man truly becomes clear. For Adam, the first man, was a type of
him who was to come, Christ the Lord. Christ the new Adam, in the very
revelation of the mystery of the Father and of his love, fully reveals man
to himself and brings to light his most high calling. No wonder, then,
that all the truths mentioned so far should find in him their source and
their most perfect embodiment" (Gaudium et Spes, 22). This famous passage
from the Second Vatican Council's Constitution on the Church in the Modern
World serves well to conclude this summary of the main elements of the
theology of the imago Dei. For it is Jesus Christ who reveals to man the
fullness of his being, in its original nature, in its final consummation,
and in its present reality.
53. The origins of man are to be found in Christ: for he is created
"through him and in him" (Col 1:16), "the Word [who is] the life…and the
light of every man who is coming into the world" (John 1:3-4, 9). While it
is true that man is created ex nihilo, it can also be said that he is
created from the fullness (ex plenitudine) of Christ himself who is at
once the creator, the mediator and the end of man. The Father destined us
to be his sons and daughters, and "to be conformed to the image of his
Son, who is the firstborn of many brothers" (Rom 8:29). Thus, what it
means to be created in the imago Dei is only fully revealed to us in the
imago Christi. In him, we find the total receptivity to the Father which
should characterize our own existence, the openness to the other in an
attitude of service which should characterize our relations with our
brothers and sisters in Christ, and the mercy and love for others which
Christ, as the image of the Father, displays for us.
54. Just as man's beginnings are to be found in Christ, so is his
finality. Human beings are oriented to the kingdom of Christ as to an
absolute future, the consummation of human existence. Since "all things
have been created through him and for him" (Col 1:16), they find their
direction and destiny in him. The will of God that Christ should be the
fullness of man is to find an eschatological realization. While the Holy
Spirit will accomplish the ultimate configuration of human persons to
Christ in the resurrection of the dead, human beings already participate
in this eschatological likeness to Christ here below, in the midst of time
and history. Through the Incarnation, Resurrection and Pentecost, the
eschaton is already here; they inaugurate it and introduce it into the
world of men, and anticipate its final realization. The Holy Spirit works
mysteriously in all human beings of good will, in societies and in the
cosmos to transfigure and divinize human beings. Moreover, the Holy Spirit
works through all the sacraments, particularly the Eucharist which is the
anticipation of the heavenly banquet, the fullness of communion in the
Father, Son and Holy Spirit.
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.
CHAPTER THREE
IN THE IMAGE OF GOD: STEWARDS OF VISIBLE CREATION
56. The first great theme within the theology of the imago Dei concerns
participation in the life of divine communion. Created in the image of
God, as we have seen, human beings are beings who share the world with
other bodily beings but who are distinguished by their intellect, love and
freedom and are thus ordered by their very nature to interpersonal
communion. The prime instance of this communion is the procreative union
of man and woman which mirrors the creative communion of Trinitarian love.
The disfigurement of the imago Dei by sin, with its inevitably disruptive
consequences for personal and interpersonal life, is overcome by the
passion, death and resurrection of Christ. The saving grace of
participation in the paschal mystery reconfigures the imago Dei according
to the pattern of the imago Christi.
57. In the present chapter, we consider the second of the main themes of
the theology of the imago Dei. Created in the image of God to share in the
communion of Trinitarian love, human beings occupy a unique place in the
universe according to the divine plan: they enjoy the privilege of sharing
in the divine governance of visible creation. This privilege is granted to
them by the Creator who allows the creature made in his image to
participate in his work, in his project of love and salvation, indeed in
his own lordship over the universe. Since man's place as ruler is in fact
a participation in the divine governance of creation, we speak of it here
as a form of stewardship.
58. According to Gaudium et Spes: "Man was created in God's image and was
commanded to conquer the earth and to rule the world in justice and
holiness: he was to acknowledge God as maker of all things and relate
himself and the totality of creation to him, so that through the dominion
of all things by man the name of God would be majestic in all the earth"
(34). This concept of man's rule or sovereignty plays an important role in
Christian theology. God appoints man as his steward in the manner of the
master in the Gospel parables (cf. Luke 19:12). The only creature willed
expressly by God for his own sake occupies a unique place at the summit of
visible creation (Gen 1:26; 2:20; Ps 8:6-7; Wisdom 9:2-3).
59. Christian theology uses both domestic and royal imagery to describe
this special role. Employing royal imagery, it is said that human beings
are called to rule in the sense of holding an ascendancy over the whole of
visible creation, in the manner of a king. But the inner meaning of this
kingship is, as Jesus reminds his disciples, one of service: only by
willingly suffering as a sacrificial victim does Christ become the king of
the universe, with the Cross as his throne. Employing domestic imagery,
Christian theology speaks of man as the master of a household to whom God
has confided care of all his goods (cf. Mt 24:45). Man can deploy all the
resources of visible creation according to his ingenuity, and exercises
this participated sovereignty over visible creation in through science,
technology and art.
60. Above himself and yet in the intimacy of his own conscience, man
discovers the existence of a law which the tradition calls the "natural
law." This law is of divine origin, and man's awareness of it is itself a
participation in the divine law. It refers man to the true origins of the
universe as well as to his own (Veritatis Splendor, 20). This natural law
drives the rational creature to search for the truth and the good in his
sovereignty of the universe. Created in the image of God, man exercises
this sovereignty over visible creation only in virtue of the privilege
conferred upon him by God. He imitates the divine rule, but he cannot
displace it. The Bible warns against the sin of this usurpation of the
divine role. It is a grave moral failure for human beings to act as rulers
of visible creation who separate themselves from the higher, divine law.
They act in place of the master as stewards (cf. Mt 25:14 ff) who have the
freedom they need to develop the gifts which have been confided to them
and to do so with a certain bold inventiveness.
61. The steward must render an account of his stewardship, and the divine
Master will judge his actions. The moral legitimacy and efficacy of the
means employed by the steward provide the criteria for this judgment.
Neither science nor technology are ends in themselves; what is technically
possible is not necessarily also reasonable or ethical. Science and
technology must be put in the service of the divine design for the whole
of creation and for all creatures. This design gives meaning to the
universe and to human enterprise as well. Human stewardship of the created
world is precisely a stewardship exercised by way of participation in the
divine rule and is always subject to it. Human beings exercise this
stewardship by gaining scientific understanding of the universe, by caring
responsibly for the natural world (including animals and the environment),
and by guarding their own biological integrity.
1. Science and the stewardship of knowledge
62. The endeavor to understand the universe has marked human culture in
every period and in nearly every society. In the perspective of the
Christian faith, this endeavor is precisely an instance of the stewardship
which human beings exercise in accordance with God's plan. Without
embracing a discredited concordism, Christians have the responsibility to
locate the modern scientific understanding of the universe within the
context of the theology of creation. The place of human beings in the
history of this evolving universe, as it has been charted by modern
sciences, can only be seen in its complete reality in the light of faith,
as a personal history of the engagement of the triune God with creaturely
persons.
63. According to the widely accepted scientific account, the universe
erupted 15 billion years ago in an explosion called the “Big Bang” and has
been expanding and cooling ever since. Later there gradually emerged the
conditions necessary for the formation of atoms, still later the
condensation of galaxies and stars, and about 10 billion years later the
formation of planets. In our own solar system and on earth (formed about
4.5 billion years ago), the conditions have been favorable to the
emergence of life. While there is little consensus among scientists about
how the origin of this first microscopic life is to be explained, there is
general agreement among them that the first organism dwelt on this planet
about 3.5-4 billion years ago. Since it has been demonstrated that all
living organisms on earth are genetically related, it is virtually certain
that all living organisms have descended from this first organism.
Converging evidence from many studies in the physical and biological
sciences furnishes mounting support for some theory of evolution to
account for the development and diversification of life on earth, while
controversy continues over the pace and mechanisms of evolution. While the
story of human origins is complex and subject to revision, physical
anthropology and molecular biology combine to make a convincing case for
the origin of the human species in Africa about 150,000 years ago in a
humanoid population of common genetic lineage. However it is to be
explained, the decisive factor in human origins was a continually
increasing brain size, culminating in that of homo sapiens. With the
development of the human brain, the nature and rate of evolution were
permanently altered: with the introduction of the uniquely human factors
of consciousness, intentionality, freedom and creativity, biological
evolution was recast as social and cultural evolution.
64. Pope John Paul II stated some years ago that “new knowledge leads to
the recognition of the theory of evolution as more than a hypothesis. It
is indeed remarkable that this theory has been progressively accepted by
researchers following a series of discoveries in various fields of
knowledge”(“Message to the Pontifical Academy of Sciences on
Evolution”1996). In continuity with previous twentieth century papal
teaching on evolution (especially Pope Pius XII’s encyclical Humani
Generis ), the Holy Father’s message acknowledges that there are “several
theories of evolution” that are “materialist, reductionist and
spiritualist” and thus incompatible with the Catholic faith. It follows
that the message of Pope John Paul II cannot be read as a blanket
approbation of all theories of evolution, including those of a
neo-Darwinian provenance which explicitly deny to divine providence any
truly causal role in the development of life in the universe. Mainly
concerned with evolution as it “involves the question of man,” however,
Pope John Paul’s message is specifically critical of materialistic
theories of human origins and insists on the relevance of philosophy and
theology for an adequate understanding of the “ontological leap” to the
human which cannot be explained in purely scientific terms. The Church’s
interest in evolution thus focuses particularly on “the conception of man”
who, as created in the image of God, “cannot be subordinated as a pure
means or instrument either to the species or to society.” As a person
created in the image of God, he is capable of forming relationships of
communion with other persons and with the triune God, as well as of
exercising sovereignty and stewardship in the created universe. The
implication of these remarks is that theories of evolution and of the
origin of the universe possess particular theological interest when they
touch on the doctrines of the creation ex nihilo and the creation of man
in the image of God.
65. We have seen human persons are created in the image of God in order to
become partakers of the divine nature (cf. 2 Pet 1:3-4) and thus to share
in the communion of trinitarian life and in the divine dominion over
visible creation. At the heart of the divine act of creation is the divine
desire to make room for created persons in the communion of the uncreated
Persons of the Blessed Trinity through adoptive participation in Christ.
What is more, the common ancestry and natural unity of the human race are
the basis for a unity in grace of redeemed human persons under the
headship of the New Adam in the ecclesial communion of human persons
united with one another and with the uncreated Father, Son, and Holy
Spirit. The gift of natural life is the basis for the gift of the life of
grace. It follows that, where the central truth concerns a person acting
freely, it is impossible to speak of a necessity or an imperative to
create, and it is, in the end, inappropriate to speak of the Creator as a
force, or energy, or ground. Creation ex nihilo is the action of a
transcendent personal agent, acting freely and intentionally, with a view
toward the all-encompassing purposes of personal engagement. In Catholic
tradition, the doctrine of the origin of human beings articulates the
revealed truth of this fundamentally relational or personalist
understanding of God and of human nature. The exclusion of pantheism and
emanationism in the doctrine of creation can be interpreted at root as a
way of protecting this revealed truth. The doctrine of the immediate or
special creation of each human soul not only addresses the ontological
discontinuity between matter and spirit, but also establishes the basis
for a divine intimacy which embraces every single human person from the
first moment of his or her existence.
66. The doctrine of creatio ex nihilo is thus a singular affirmation of
the truly personal character of creation and its order toward a personal
creature who is fashioned as the imago Dei and who responds not to a
ground, force or energy, but to a personal creator. The doctrines of the
imago Dei and the creatio ex nihilo teach us that the existing universe is
the setting for a radically personal 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 Gaudium et Spes: “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.
67. With respect to the creatio ex nihilo, theologians can note that the
Big Bang theory does not contradict this doctrine insofar as it can be
said that the supposition of an absolute beginning is not scientifically
inadmissible. Since the Big Bang theory does not in fact exclude the
possibility of an antecedent stage of matter, it can be noted that the
theory appears to provide merely indirect support for the doctrine of
creatio ex nihilo which as such can only be known by faith.
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 existence but also the cause of causes. 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 de facto 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.
69. The current scientific debate about the mechanisms at work in
evolution requires theological comment insofar as it sometimes implies a
misunderstanding of the nature of divine causality. Many neo-Darwinian
scientists, as well as some of their critics, have concluded that, if
evolution is a radically contingent materialistic process driven by
natural selection and random genetic variation, then there can be no place
in it for divine providential causality. A growing body of scientific
critics of neo-Darwinism point to evidence of design (e.g., biological
structures that exhibit specified complexity) that, in their view, cannot
be explained in terms of a purely contingent process and that
neo-Darwinians have ignored or misinterpreted. The nub of this currently
lively disagreement involves scientific observation and generalization
concerning whether the available data support inferences of design or
chance, and cannot be settled by theology. But it is important to note
that, according to the Catholic understanding of divine causality, true
contingency in the created order is not incompatible with a purposeful
divine providence. Divine causality and created causality radically differ
in kind and not only in degree. Thus, even the outcome of a truly
contingent natural process can nonetheless fall within God’s providential
plan for creation. According to St. Thomas Aquinas: “The effect of divine
providence is not only that things should happen somehow, but that they
should happen either by necessity or by contingency. Therefore, whatsoever
divine providence ordains to happen infallibly and of necessity happens
infallibly and of necessity; and that happens from contingency, which the
divine providence conceives to happen from contingency” (Summa theologiae,
I, 22,4 ad 1). In the Catholic perspective, neo-Darwinians who adduce
random genetic variation and natural selection as evidence that the
process of evolution is absolutely unguided are straying beyond what can
be demonstrated by science. Divine causality can be active in a process
that is both contingent and guided. Any evolutionary mechanism that is
contingent can only be contingent because God made it so. An unguided
evolutionary process – one that falls outside the bounds of divine
providence – simply cannot exist because “the causality of God, Who is the
first agent, extends to all being, not only as to constituent principles
of species, but also as to the individualizing principles....It
necessarily follows that all things, inasmuch as they participate in
existence, must likewise be subject to divine providence” (Summa
theologiae I, 22, 2).
70. With respect to the immediate creation of the human soul, Catholic
theology affirms that particular actions of God bring about effects that
transcend the capacity of created causes acting according to their
natures. The appeal to divine causality to account for genuinely causal as
distinct from merely explanatory gaps does not insert divine agency to
fill in the “gaps” in human scientific understanding (thus giving rise to
the so-called "God of the gaps”). The structures of the world can be seen
as open to non-disruptive divine action in directly causing events in the
world. Catholic theology affirms that that the emergence of the first
members of the human species (whether as individuals or in populations)
represents an event that is not susceptible of a purely natural
explanation and which can appropriately be attributed to divine
intervention. Acting indirectly through causal chains operating from the
beginning of cosmic history, God prepared the way for what Pope John Paul
II has called “an ontological leap...the moment of transition to the
spiritual.” While science can study these causal chains, it falls to
theology to locate this account of the special creation of the human soul
within the overarching plan of the triune God to share the communion of
trinitarian life with human persons who are created out of nothing in the
image and likeness of God, and who, in his name and according to his plan,
exercise a creative stewardship and sovereignty over the physical
universe.
2. Responsibility for the created world
71. Accelerated scientific and technological advances over the past one
hundred and fifty years have produced a radically new situation for all
living things on our planet. Along with the material abundance, higher
living standards, better health and longer life spans have come air and
water pollution, toxic industrial wastage, exploitation and sometimes
destruction of delicate habitats. In this situation, human beings have
developed a heightened awareness that they are organically linked with
other living beings. Nature has come to be seen as a biosphere in which
all living things form a complex yet carefully organized network of life.
Moreover, it has now been recognized that there are limits both to
nature's resourcefulness and to its capacity to recover from the harms
produced by relentless exploitation of its resources.
72. An unfortunate aspect of this new ecological awareness is that
Christianity has been accused by some as in part responsible for the
environmental crisis, for the very reason that it has maximized the place
of human beings created in the image of God to rule of visible creation.
Some critics go so far as to claim that the Christian tradition lacks the
resources to field a sound ecological ethics because it regards man as
essentially superior to the rest of the natural world, and that it will be
necessary to turn to Asian and traditional religions to develop the needed
ecological ethics.
73. But this criticism arises from a profound misunderstanding of the
Christian theology of creation and of the imago Dei. Speaking of the need
for an “ecological conversion,” Pope John Paul II remarked: “Man’s
lordship is not absolute, but ministerial,…not the mission of an absolute
and unquestionable master, but of a steward of God’s kingdom” (Discourse,
January 17, 2001). A misunderstanding of this teaching may have led some
to act in reckless disregard of the natural environment, but it is no part
of the Christian teaching about creation and the imago Dei to encourage
unrestrained development and possible depletion of the earth’s resources.
Pope John Paul II’s remarks reflect a growing concern with the ecological
crisis on the part of the Magisterium which is rooted in a long history of
teaching found in the social encyclicals of the modern papacy. In the
perspective of this teaching, the ecological crisis is a human and a
social problem, connected with the infringement of human rights and
unequal access to the earth’s resources. Pope John Paul II summarized this
tradition of social teaching when he wrote in Centesimus Annus: “Equally
worrying is the ecological question which accompanies the problem of
consumerism and which is closely connected to it. In their desire to have
and to enjoy rather than to be and grow, people consume the resources of
the earth and their own lives in an excessive and disordered way. At the
root of senseless destruction of the natural environment lies an
anthropological error, which unfortunately is widespread in our day.
Humankind, which discovers its capacity to transform and in a certain
sense create the world through its own work, forgets that this is always
based on God’ prior and original gift of the things that are” (37).
74. The Christian theology of creation contributes directly to the
resolution of the ecological crisis by affirming the fundamental truth
that visible creation is itself a divine gift, the “original gift,” that
establishes a “space” of personal communion. Indeed, we could say that a
properly Christian theology of ecology is an application of the theology
of creation. Noting that the term “ecology” combines the two Greek words
oikos (house) and logos (word), the physical environment of human
existence can be conceived us a kind of “house” for human life. Given that
the inner life of the Blessed Trinity is one of communion, the divine act
of creation is the gratuitous production of partners to share in this
communion. In this sense, one can say that the divine communion now finds
itself “housed” in the created cosmos. For this reason, we can speak of
the cosmos as a place of personal communion.
75. Christology and eschatology together serve to make this truth even
more profoundly clear. In the hypostatic union of the Person of the Son
with a human nature, God comes into the world and assumes the bodiliness
which he himself created. In the incarnation, through the only begotten
Son who was born of a Virgin by the power of the Holy Spirit, the triune
God establishes the possibility of an intimate personal communion with
human beings. Since God graciously intends to elevate creaturely persons
to dialogical participation in his life, he has, so to speak, come down to
the creaturely level. Some theologians speak of this divine condescension
as a kind of “hominization” by which God freely makes possible our
divinization. God not only manifests his glory in the cosmos through
theophanic acts, but also by assuming its bodiliness. In this
christological perspective, God’s “hominization” is his act of solidarity,
not only with creaturely persons, but with the entire created universe and
its historical destiny. What is more, in the perspective of eschatology,
the second coming of Christ may be seen as the event of God’s physical
indwelling in the perfected universe which consummates the original plan
of creation.
76. Far from encouraging a recklessly homocentric disregard of the natural
environment, the theology of the imago Dei affirms man’s crucial role in
sharing in the realization of this eternal divine indwelling in the
perfect universe. Human beings, by God’s design, are the stewards of this
transformation for which all creation longs. Not only human beings, but
the whole of visible creation, are called to participate in the divine
life. “We know that all creation is groaning in labor pains even until
now; and not only that, but we ourselves, who have the first fruits of the
Spirit, we also groan with ourselves as we wait for adoption, the
redemption of our bodies” (Rom 8:23). In the Christian perspective, our
ethical responsibility for the natural environment – our “housed
existence” – is thus rooted in a profound theological understanding of
visible creation and our place within it.
77. Referring to this responsibility in an important passage in Evangelium
Vitae, Pope John Paul II wrote: “As one called to till and look after the
garden of the world (cf. Gen 2:15), man has a specific responsibility
towards the environment in which he lives, towards the creation which God
has put at the service of his personal dignity. It is the ecological
question – ranging from the preservation of the natural habitats of the
different species of animals and other forms to “human ecology” properly
speaking – which one finds in the Bible a clear and strong ethical
direction leading to a solution which respects the great good of life, of
every life….When it comes to the natural world, we are subject not only to
biological laws but also to moral ones, which cannot be violated with
impunity” (42).
78. In the end, we must note that theology will not be able to provide us
with a technical recipe for the resolution of the ecological crisis, but,
as we have seen, it can help us to see our natural environment as God sees
it, as the space of personal communion in which human beings, created in
the image of God, must seek communion with one another and the final
perfection of the visible universe.
79. This responsibility extends to the animal world. Animals are the
creatures of God, and, according to the Scriptures, he surrounds them with
his providential care (Mt 6:26). Human beings should accept them with
gratitude and, even adopting a eucharistic attitude with regard to every
element of creation, to give thanks to God for them. By their very
existence the animals bless God and give him glory: “Bless the Lord, all
you birds of the air. All you beasts, wild and tame, bless the Lord” (Dan
3:80-81). In addition, the harmony which man must establish, or restore,
in the whole of creation includes his relationship to the animals. When
Christ comes in his glory, he will “recapitulate” the whole of creation in
an eschatological and definitive moment of harmony.
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
Catechism of the Catholic Church 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.
3. Responsibility for the biological integrity of human beings
81. Modern technology, along with the latest developments in biochemistry
and molecular biology, continues to provide contemporary medicine with new
diagnostic and therapeutic possibilities. These techniques not only offer
new and more effective treatments for disease, however, but also the
potential to alter man himself. The availability and feasibility of these
technologies lend new urgency to the question, how far is man allowed to
remake himself? The exercise of a responsible stewardship in the area of
bioethics requires profound moral reflection on a range of technologies
that can affect the biological integrity of human beings. Here, we can
offer only some brief indications of the specific moral challenges posed
by the new technologies and some of the principles which must be applied
if we are to exercise a responsible stewardship over the biological
integrity of human beings created in the image of God.
82. The right fully to dispose of the body would imply that the person may
use the body as a means to an end he himself has chosen: i.e., that he may
replace its parts, modify or terminate it. In other words, a person could
determine the finality or teleological value of the body. A right to
dispose of something extends only to objects with a merely instrumental
value, but not to objects which are good in themselves, i.e., ends in
themselves. The human person, being created in the image of God, is
himself such a good. The question, especially as it arises in bioethics,
is whether this also applies to the various levels that can be
distinguished in the human person: the biological-somatic, the emotional
and the spiritual levels.
83. Everyday clinical practice generally accepts a limited form of
disposing of the body and certain mental functions in order to preserve
life, as for example in the case of the amputation of limbs or the removal
of organs. Such practice is permitted by the principle of totality and
integrity (also known as the therapeutic principle). The meaning of this
principle is that the human person develops, cares for, and preserves all
his physical and mental functions in such a way that (1) lower functions
are never sacrificed except for the better functioning of the total
person, and even then with an effort to compensate for what is being
sacrificed; and (2) the fundamental faculties which essentially belong to
being human are never sacrificed, except when necessary to save life.
84. The various organs and limbs together constituting a physical unity
are, as integral parts, completely absorbed in the body and subordinate to
it. But lower values cannot simply be sacrificed for the sake of higher
ones: these values together constitute an organic unity and are mutually
dependent. Because the body, as an intrinsic part of the human person, is
good in itself, fundamental human faculties can only be sacrificed to
preserve life. After all, life is a fundamental good that involves the
whole of the human person. Without the fundamental good of life, the
values – like freedom – that are in themselves higher than life itself
also expire. Given that man was also created in God’s image in his
bodiliness, he has no right of full disposal of his own biological nature.
God himself and the being created in his image cannot be the object of
arbitrary human action.
85. For the application of the principle of totality and integrity, the
following conditions must be met: (1) there must be a question of an
intervention in the part of the body that is either affected or is the
direct cause of the life-threatening situation; (2) there can be no other
alternatives for preserving life; (3) there is a proportionate chance of
success in comparison with drawbacks; and (4) the patient must give assent
to the intervention. The unintended drawbacks and side-effects of the
intervention can be justified on the basis of the principle of double
effect.
86. Some have attempted to interpret this hierarchy of values to permit
the sacrifice of lower functions, like the procreative capacity, for the
sake of higher values, like preserving mental health and improving
relationships with others. However, the reproductive faculty is here
sacrificed in order to preserve elements that may be essential to the
person as a functioning totality but are not essential to the person as a
living totality. In fact, the person as a functioning totality is actually
violated by the loss of the reproductive faculty, and at a moment when the
threat to his mental health is not imminent and could be averted in
another way. Furthermore, this interpretation of the principle of totality
suggests the possibility of sacrificing a part of the body for the sake of
social interests. On the basis of the same reasoning, sterilization for
eugenic reasons could be justified on the basis of the interest of the
state.
87. Human life is the fruit of conjugal love – the mutual, total,
definitive, and exclusive gift of man and woman to one another –
reflecting the mutual gift in love between the three Divine Persons which
becomes fruitful in creation, and the gift of Christ to his Church which
becomes fruitful in the rebirth of man. The fact that a total gift of man
concerns both his spirit and his body is the basis for the inseparability
of the two meanings of the conjugal act which is (1) the authentic
expression of conjugal love on the physical level and (2) comes to
completion through procreation during the woman’s fertile phase (Humanae
vitae, 12; Familiaris consortio, 32).
88. The mutual gift of man and woman to one another on the level of sexual
intimacy is rendered incomplete through contraception or sterilization.
Furthermore, if a technique is used that does not assist the conjugal act
in attaining its goal, but replaces it, and the conception is then
effected through the intervention of a third party, then the child does
not originate from the conjugal act which is the authentic expression of
the mutual gift of the parents.
89. In the case of cloning – the production of genetically identical
individuals by means of cleaving of embryos or nuclear transplantation –
the child is produced asexually and is in no way to be regarded as the
fruit of a mutual gift of love. Cloning, certainly if it involves the
production of a large number of people from one person, entails an
infringement of the identity of the person. Human community, which as we
have seen is also to be conceived as an image of the triune God, expresses
in its variety something of the relations of the three divine Persons in
their uniqueness which, through being of the same nature, marks their
mutual differences.
90. Germ line genetic engineering with a therapeutic goal in man would in
itself be acceptable were it not for the fact that is it is hard to
imagine how this could be achieved without disproportionate risks
especially in the first experimental stage, such as the huge loss of
embryos and the incidence of mishaps, and without the use of reproductive
techniques. A possible alternative would be the use of gene therapy in the
stem cells that produce a man’s sperm, whereby he can beget healthy
offspring with his own seed by means of the conjugal act.
91. Enhancement genetic engineering aims at improving certain specific
characteristics. The idea of man as “co-creator” with God could be used to
try to justify the management of human evolution by means of such genetic
engineering. But this would imply that man has full right of disposal over
his own biological nature. Changing the genetic identity of man as a human
person through the production of an infrahuman being is radically immoral.
The use of genetic modification to yield a superhuman or being with
essentially new spiritual faculties is unthinkable, given that the
spiritual life principle of man – forming the matter into the body of the
human person – is not a product of human hands and is not subject to
genetic engineering. The uniqueness of each human person, in part
constituted by his biogenetic characteristics and developed through
nurture and growth, belongs intrinsically to him and cannot be
instrumentalized in order to improve some of these characteristics. A man
can only truly improve by realizing more fully the image of God in him by
uniting himself to Christ and in imitation of him. Such modifications
would in any case violate the freedom of future persons who had no part in
decisions that determine his bodily structure and characteristics in a
significant and possibly irreversible way. Gene therapy, directed to the
alleviation of congenital conditions like Down's syndrome, would certainly
affect the identity of the person involved with regard to his appearance
and mental gifts, but this modification would help the individual to give
full expression to his real identity which is blocked by a defective gene.
92. Therapeutic interventions serve to restore the physical, mental and
spiritual functions, placing the person at the center and fully respecting
the finality of the various levels in man in relation to those of the
person. Possessing a therapeutic character, medicine that serves man and
his body as ends in themselves respects the image of God in both.
According to the principle of proportionality, extraordinary
life-prolonging therapies must be used when there is a just proportion
between the positive results that attend these therapies and possible
damage to the patient himself. Therapy may be abandoned, even if death is
thereby hastened, when this proportion is absent. A hastening of death in
palliative therapy by the administration of analgesics is an indirect
effect which, like all side-effects in medicine, can come under the
principle of double effect, provided that the dosage is geared to the
suppression of painful symptoms and not to the active termination of
life.
93. Disposing of death is in reality the most radical way of disposing of
life. In assisted suicide, direct euthanasia, and direct abortion -
however tragic and complex personal situations may be - physical life is
sacrificed for a self-selected finality. In the same category is the
instrumentalization of the embryo through non-therapeutic experimentation
on embryos, as well as by pre-implantation diagnostics.
94. Our ontological status as creatures made in the image of God imposes
certain limits on our ability to dispose of ourselves. The sovereignty we
enjoy is not an unlimited one: we exercise a certain participated
sovereignty over the created world and, in the end, we must render an
account of our stewardship to the Lord of the Universe. Man is created in
the image of God, but he is not God himself.
CONCLUSION
95. Throughout these reflections, the theme of the imago Dei has
demonstrated its systematic power in clarifying many truths of the
Christian faith. It helps us to present a relational - and indeed personal
- conception of human beings. It is precisely this relationship with God
which defines human beings and founds their relationships with other
creatures. Nonetheless, as we have seen, the mystery of the human is made
fully clear only in the light of Christ who is the perfect image of the
Father and who introduces us, through the Holy Spirit, to a participation
in the mystery of the triune God. It is within this communion of love that
the mystery of all being, as embraced by God, finds its fullest meaning.
At one and the same time grand and humble, this conception of human being
as the image of God constitutes a charter for human relations with the
created world and a basis upon which to assess the legitimacy of
scientific and technical progress that has a direct impact on human life
and the environment. In these areas, just as human persons are called to
give witness to their participation in the divine creativity, they are
also required to acknowledge their position as creatures to whom God has
confided a precious responsibility for the stewardship of the physical
universe.
* Preliminary Note
The theme of “man created in the image of God” was submitted for study to
the International Theological Commission. The preparation of this study
was entrusted to a subcommission whose members included: Very Rev. J.
Augustine Di Noia, O.P., Most Reverend Jean-Louis Bruguès, Msgr. Anton
Strukelj, Rev. Tanios Bou Mansour, O.L.M., Rev. Adolpe Gesché, Most
Reverend Willem Jacobus Eijk, Rev. Fadel Sidarouss, S.J., and Rev. Shun
ichi Takayanagi, S.J.
As the text developed, it was discussed at numerous meetings of the
subcommission and several plenary sessions of the International
Theological Commission held at Rome during the period 2000-2002. The
present text was approved in forma specifica, by the written ballots of
the International Theological Commission. It was then submitted to Joseph
Cardinal Ratzinger, the President of the Commission, who has given his
permission for its publication.
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09/08/2005
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