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Additional info for A Study of the Development and Significance of the Idea of the ‘Image of God’ from its Origins in Genesis through its Historical-Philosophical Interpretations to Contemporary Concerns in Science and Phenomenology

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38 This hermaphroditic notion of the unity of man and woman as the image of God led the Rabbis to consider men and women fully human. They also held that man and woman fully became the image of God when they were united in God’s blessing as husband and wife. Thus, any man without a wife, or any wife without a husband, in this view, denigrated the image. 40 In fact, many Jewish Rabbis through the ages held that the act of procreation was a means by which the image of God was promulgated and thus marriage was an essential part of ‘multiplying’ the image of God from one generation to the next in the human species.

Plato’s philosophy, however, tends not to concentrate on the positive ability of human beings and on our power of creatively imaging the divine. Plato criticises man-made images as inferior copies of the ‘real’. ’28 Reason is located in the highest section of the Divided Line and imagination is placed in the lowest section. 30 As Kearney points out, Reason alone has access to the transcendental Ideas. Imagination does no more than [reflect the objects of our temporal sensory world which 26 Timeaus (29-31): The god wanted everything to be good and nothing to be bad so far as that was possible, and so [the god] took over all that was visible – not at rest but in discordant and disorderly motion – and brought it from a state of disorder to one of order, because he believed that order was in every way better than disorder […] accordingly the god reasoned [nothing] could […] be better than intelligence and [the god] concluded that it is impossible for anything to come to possess intelligence apart from the soul.

54-55. This point is similarly made by W. H. Schmidt, The Faith of the Old Testament: A History (Philadelphia: Fortress, 1983) p. 198. 32 SECTION THREE GOD’S RULE AND ITS ROYAL CONNOTATIONS ‘Let us make (na ‘aseh)’ – these plurals have been understood as announcing a decision of God to bring about an action. They have been interpreted and explained in many different ways. 58 Middleton holds that the best way to understand the ‘Let us make’ is in relation to a careful inter-textual reading which sees the plurals as referring to the heavenly court and divine angels.

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