Embracing the Image of God in Diversity and Inclusion
The concept of humanity bearing the "image of God" (imago Dei) is foundational to understanding human dignity and the call to diversity and inclusion within Christian thought. This image signifies a unique relationship between humanity and the divine, reflecting God's nature in various ways [3].
Scripture indicates that humanity was created in God's image and likeness [3]. While the precise meaning of "image" and "likeness" has been debated, it generally refers to qualities that set humans apart from other creatures, such as rationality, moral capacity, and the ability to relate to God. The Jamieson, Fausset & Brown Commentary notes that man is both the "image" and "likeness" of God, a concept also applied to the Son of God in Colossians 1:15 [3, 6]. Christ is described as the "exact likeness and perfect Representative" of God [6]. The fullness of the Godhead is said to dwell in Christ bodily [7].
This divine image, present in all humanity, forms a basis for recognizing the inherent worth of every individual, regardless of their background or characteristics. The Apostle Paul, in Romans 12:4-5, uses the analogy of the human body to describe the church, emphasizing that while there are "many members," they form "one body in Christ" [1, 4]. This metaphor highlights the idea that diversity within the community is not a weakness but a strength, reflecting the varied functions and contributions of different parts to a unified whole. Each member, though distinct, is essential to the body's proper functioning.
The call for inclusion stems from this understanding of shared humanity and the unity found in Christ. The Jamieson, Fausset & Brown Commentary on Ephesians 3:18 speaks of the "breadth" of Christ's love, which "implies Christ's world-wide love, embracing all men" [5]. This expansive love suggests that the Christian community should reflect a similar embrace, welcoming individuals from all walks of life. Access to God, according to John Gill, is available "in whom we have boldness and access" through Christ, implying an open invitation to all who come through him [2].
Historically, the understanding of the imago Dei has informed Christian ethics regarding human rights and social justice. If every person bears God's image, then every person deserves respect, dignity, and fair treatment. This theological premise challenges discrimination and exclusion, advocating for communities where all are valued and can participate fully. The diversity within the church, as described in Romans 12, is not merely tolerated but celebrated as a reflection of God's design [1, 4]. The "many" who are "one body in Christ" represent a spiritual unity that transcends earthly divisions [1].
Sources
- Romans (Baptist/Reformed) “John Gill on Romans 12:5: So we being many are one body in Christ,.... This is the application of the above simile. The chosen of God, the redeemed of Christ, and those that are justified by his righteousness, and sanctified by his Spirit; though they are but few in comparison of the men of the world, but considered in themselves are many, and yet make up but one body, the church, of which Christ is the head: and though this general assembly; or church universal, may be distinguished into several congregational churches, and distinct communities, yet each community, consisting of divers person”
- Ephesians (Baptist/Reformed) “John Gill on Ephesians 3:12: In whom we have boldness and access,.... Into the holy of holies, to the throne of grace there, and to God the Father, as seated on it: Christ is the way of access; union to him gives right of access; through his mediation his people have audience of God, and acceptance with him, both of person and service: and this access is with boldness; which denotes liberty of coming, granted by God, and a liberty in their own souls to speak out their minds plainly and freely; and an holy courage and intrepidity of soul, being free from servile fear, or a spirit of bondage; wh”
- 1 Corinthians (Presbyterian) “Jamieson, Fausset & Brown on 1 Corinthians 11:7: Argument, also, from man's more immediate relation to God, and the woman's to man. he is . . . image . . . glory of God--being created in God's "image," first and directly: the woman, subsequently, and indirectly, through the mediation of man. Man is the representative of God's "glory" this ideal of man being realized most fully in the Son of man (Psa 8:4-5; compare Co2 8:23). Man is declared in Scripture to be both the "image," and in the "likeness," of God (compare Jam 3:9). But "image" alone is applied to the Son of God (Col 1:15; compare H”
- Romans (Presbyterian) “Jamieson, Fausset & Brown on Romans 12:4: For as we have many members, &c.--The same diversity and yet unity obtains in the body of Christ, whereof all believers are the several members, as in the natural body.”
- Ephesians (Presbyterian) “Jamieson, Fausset & Brown on Ephesians 3:18: May be able--even still further. Greek, "May be fully able." breadth . . . length . . . depth . . . height--namely, the full dimensions of the spiritual temple, answering to "the fulness of God" (Eph 3:19), to which the Church, according to its capacity, ought to correspond (compare Eph 4:10, Eph 4:13) as to "the fulness of Christ." The "breadth" implies Christ's world-wide love, embracing all men: the "length," its being extended through all ages (Eph 3:21); the "depth," its profound wisdom which no creature can fathom (Rom 11:33); the "height," ”
- Colossians (Presbyterian) “Jamieson, Fausset & Brown on Colossians 1:15: They who have experienced in themselves "redemption" (Col 1:14), know Christ in the glorious character here described, as above the highest angels to whom the false teachers (Col 2:18) taught worship was to be paid. Paul describes Him: (1) in relation to God and creation (Col 1:15-17); (2) in relation to the Church (Col 1:18-20). As the former regards Him as the Creator (Col 1:15-16) and the Sustainer (Col 1:17) of the natural world; so the latter, as the source and stay of the new moral creation. image--exact likeness and perfect Representative.”
- Colossians (Baptist/Reformed) “John Gill on Colossians 2:9: For in him dwelleth all the fulness of the Godhead bodily. This is to be understood, not of the doctrine, or Gospel of Christ, as being a perfect revelation of the will of God; but of Christ, and particularly of his human nature, as consisting of a true body and a reasonable soul, in which the Godhead dwells in a most eminent manner: God indeed is everywhere by his powerful presence, was in the tabernacle and temple in a very singular manner, and dwells in the saints in a way of special grace; but resides in the human nature of Christ, in the highest and most exalt”