For those seeking the PDF version of this text, the motivation is often a desire to move beyond superficial definitions of "image" and "likeness" toward a robust, biblical understanding of human nature, sin, and ultimate destiny. Hoekema’s contribution is distinct because he refuses to treat the image of God as a static attribute; instead, he presents it as a dynamic relationship that shapes the entire trajectory of redemption history. Traditionally, theologians often viewed the image of God as "substantive"—that is, located within the human makeup (such as rationality, spirituality, or morality). While Hoekema acknowledges that these attributes are necessary conditions for bearing God's image, he argues that the biblical data points toward a broader reality. Xmasti Videos Link - 3.79.94.248
This Christological focus allows Hoekema to explain redemption not merely as a legal transaction (forgiveness of sins), but as a process of . Salvation is the restoration of the image. As 2 Corinthians 3:18 states, "We all... are being transformed into his image with ever-increasing glory." Pdf Rockwood And Greens Fractures In Adults Free [OFFICIAL]
Using the analogy of a vandalized masterpiece or a mirror covered in grime, Hoekema explains that while the Fall marred the image terribly, the essential humanity of the person remains. We are still responsible moral agents; we still possess the capacity for relationships. This "residual image" is the foundation for human dignity and the basis for the universal applicability of the Gospel. If the image were totally destroyed, there would be no human subject left to redeem. Hoekema moves from the anthropology of Genesis to the Christology of the New Testament. He argues that Christ is the "true image of the invisible God" (Colossians 1:15). Therefore, to understand what it means to be human, one must look at Jesus.
However, Hoekema does not stop at function. He integrates the "structural" (the attributes we possess) with the "functional" (what we do), proposing that the image is most fully realized in . Just as the Triune God exists in eternal relationship, humans image God most clearly when living in harmonious community with God and with one another. 2. The Impact of the Fall: Deformed, Not Destroyed A crucial element of Hoekema’s analysis—often highlighted by students searching for his PDF notes—is his treatment of the Fall. How does sin affect the image of God?
This perspective provides a profound framework for sanctification. The Christian life is not just about following rules; it is about becoming more fully human—recovering the original glory that was lost in Eden. Perhaps the most distinctive contribution Hoekema makes is his eschatological perspective on the image. He argues that the image of God is not just about where we came from, but where we are going.
Hoekema leaves the reader with a powerful conclusion: We are not accidents of chemistry or pawns of fate. We are image-bearers, destined to reflect the glory of our Creator, restored by the work of the Son, and empowered by the Spirit to fulfill our high calling.
Drawing heavily on Genesis 1:26-28, Hoekema emphasizes the functional aspect of the Imago Dei . To be made in God’s image is to be God’s representative on earth. He writes that humanity was created to "act like God and to represent God." This is not a call to pride, but a commission to stewardship. The "dominion" mandated in Genesis is not a license for exploitation, but a call to cultivate and care for creation, reflecting God’s own care for His works.
Hoekema rejects the Roman Catholic distinction between the "image" (which was lost) and "likeness" (which remained). He argues that Scripture does not support such a division. Instead, he posits that the image of God is .