There is a recent book:

Imago Dei as Human Identity (JTISup 14) Paperback

by Ryan S. Peterson (Author) Eisenbrauns (

ISBN-10: 1575064332

ISBN-13: 978-1575064338

Theologians and Old Testament scholars have been at odds with respect to the best interpretation of the imago Dei. Theologians have preferred substantialistic (e.g., image as soul or mind) or relational interpretations (e.g., image as relational personhood) and Old Testament scholars have preferred functional interpretations (e.g., image as kingly dominion). The disagreements revolve around a number of exegetical questions. How do we best read Genesis 1 in its literary, historical, and cultural contexts? How should it be read theologically? How should we read Genesis 1 as a canonical text? This book charts a path through these disagreements by offering a dogmatically coherent and exegetically sound canonical interpretation of the image of God. Peterson argues that the fundamental claim of Genesis 1:26 28 is that humanity is created to image God actively in the world. Made in the image of God is an identity claim. As such, it tells us about humanity s relationship with God and the rest of creation, what humanity does in the world, and what humanity is to become. Understanding the imago Dei as human identity has the further advantage of illuminating humanity s particular metaphysical makeup.

Canonically, knowledge of the contours and purpose of human existence develops alongside God s self-revelation. Tracing this development, Peterson demonstrates the coherence of the OT and NT texts that refer to the image of God. In the NT, Jesus Christ is understood as the realization of God s image in the world and therefore the fulfillment of the description of humanity s identity in Genesis 1. In addition to its specific focus on resolving interdisciplinary tensions for Christian interpretation of the imago Dei, the argument of the book has important implications for ethics, the doctrine of sin, and the doctrine of revelation.

The attach article (please see the link) is not actually about the theology of imago Dei. But there is a brief discussion (my novice opinion) about imago Dei on the beginning part of Section 6 (see also the latter part of Section 5) that may interest you. 

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Thank you very much Mrs. Hendrika Vande Kemp and Mr. Romer Castillo for the information and explanation. I am looking for information about the relationship between human trafficking and the the theology of imago dei. So, it is really help me.

Hi,

I know that dominic robinson sj has written his dissertation on that theme. I am most sure that he has followed that theme through further writing.

All the best,

john anthony berry

Malta

The term “image” (Hebrew tselem; Greek eikon) denotes a shadow or imprecise representation which lacks the essential characteristics of the original. Since God is an infinite immaterial spirit or soul, it logically follows that the image of God cannot be anything physical, such as our bodies or brains (which physicality we share with the animals) or our merely animal life. Rather, the imago Dei is the finite immaterial spirit or soul unique to the human species and which dualistically interacts with the physical brain. It is apparent that the human soul contains one center of self-consciousness, i.e. one set of cognitive rational faculties, including the reason, memory, and will. Now each finite soul endowed with three irreducibly distinct cognitive rational faculties (which accumulate to one person) imprecisely but clearly mirrors the Trinity, the one infinite soul comprising three irreducibly distinct and complete sets of such cognitive rational faculties (i.e. three sets of reason, memory, and will), each of which accumulate to one person, and which together total three persons in one being.