Early Christian Views on Human Nature

Theophilus of Antioch, To Autolycus Direct teaching

...e after their kind, and all the creeping things of the earth. And God said, "Let us make man in our image, after our likeness, and let them have dominion over the fish of the sea, and over the birds of heaven, and over the cattle, and over all the earth, and over every creeping thing that creeps upon the earth." And God created man: in the image of God He created him; male and female He created them. And God blessed them, saying, "Be fruitful, and multiply, and fill the earth, and subdue it, and have dominion over the fish of the sea, and over the birds of heaven, and over all cattle, and over all the earth, and over all the creeping things that creep upon the earth." And God said, "Behold, I have given you every herb bearing seed, which is upon the face of all the earth, and every tree in which is the fruit of a tree yielding seed. To you it shall be for food, and to all the beasts of the earth, and to all the birds of heaven, and to every creeping thing that creeps upon the earth, which has in it the breath of life, I have given every green herb for food," and it was so. And God saw everything that He had made, and behold, it was very good. And there was evening and there was

Tatian, Address to the Greeks Direct teaching

...them, even irrational creatures appear to possess understanding and knowledge. But man alone is the image and likeness of God. And by man, I mean not one who performs actions like those of animals, but one who has advanced far beyond mere humanity, to God Himself. We have discussed this question more exactly in the treatise concerning animals. But the main point to speak of now is what is meant by the image and likeness of God. That which cannot be compared is nothing other than abstract being. But that which is compared is nothing other than that which is like. The perfect God is without flesh, but man is flesh. The bond of the flesh is the soul. That which encloses the soul is the flesh. Such is the nature of man's constitution. And if it is like a temple, God is pleased to dwell in it by the Spirit, His representative. But if it is not such a dwelling place, man excels the wild beasts only in articulate speech. In other respects, his manner of life is like theirs, as one who is not a likeness of God. But none of the demons possess flesh. Their structure is spiritual, like that of fire or air. And the bodies of the demons are easily seen only by those in whom the Spirit of God

Clement of Alexandria, The Stromata (Miscellanies) Supporting witness

Therefore man is also said to have been made in God's image and likeness. For the image of God is the divine and royal Word, the impassible man. And the image of that image is the human mind. And if you wish to understand the likeness by another name, you will find that Moses calls it a divine correspondence. For he says, "Walk after the Lord your God, and keep His commandments." Deuteronomy 13:4. And I consider all virtuous people to be servants and followers of God. So the Stoics say that the goal of philosophy is to live in agreement with nature. And Plato says it is likeness to God, as we have shown in the second Miscellany. And Zeno the Stoic, borrowing from Plato, and Plato from the Barbarian philosophy, says that all good people are friends of one another. For Socrates says in the Phœdrus that it has not been appointed that the bad should be a friend to the bad, nor that the good should not be a friend to the good. He also showed clearly in the Lysis that friendship is never preserved in wickedness and vice. And the Athenian stranger likewise says that there is conduct pleasing and fitting to God, based on one ancient first principle: that like loves like, provided it stays

Novatian, Treatise Concerning the Trinity Direct teaching

...sus is both God and man. What if this same Moses presents God as saying, "Let us make man after our image and likeness"; and then below, "And God made man; in the image of God He made him; male and female He made them"? If, as we have already shown, it is the Son of God by whom all things were made, then certainly it was also the Son of God by whom man was formed, for whose sake all things were made. Moreover, when God commands that man should be made, he is called God who makes man. But the Son of God makes man, that is, the Word of God, by whom all things were made, and without whom nothing was made. And this Word was made flesh and dwelt among us. Therefore Christ is God. Therefore man was made by Christ as by the Son of God. But God made man in the image of God. Therefore he who made man in the image of God is God. Therefore Christ is God. So, with good reason, the testimony of the Old Testament does not waver concerning the person of Christ, since it is supported by the revelation of the New Testament. Nor is the force of the New Testament weakened, since its truth rests on the roots of the same Old Testament. Therefore those who suppose that Christ, the Son of God and man,

Lactantius, The Divine Institutes Supporting witness

Therefore the image of God is not that which is fashioned by the fingers of men out of stone, or bronze, or other material, but man himself, since he has both perception and motion, and performs many and great actions.

Genesis 1:26 Background

And God said, Let us make man in our image, after our likeness: and let them have dominion over the fish of the sea, and over the fowl of the air, and over the cattle, and over all the earth, and over every creeping thing that creepeth upon the earth.

Genesis 1:27 Background

So God created man in his own image, in the image of God he created him; male and female he created them.

Genesis 5:1 Background

This is the book of the generations of Adam. In the day that God created man, in the likeness of God made he him;

Genesis 9:6 Background

“Whoever sheds the blood of man, by man shall his blood be shed, for God made man in his own image.

Irenaeus, Against Heresies: Book V Direct teaching

...it to be like His own Son. Through the Father's hands, meaning through the Son and the Holy Spirit, humans, not just a part of humans, were made in God's likeness. Although the soul and spirit are part of a human, they do not make up the entire person; the complete human is the union of the soul receiving the Spirit of the Father and the blending of that physical nature formed in God's image. This is why the apostle states, "We speak wisdom among those who are perfect," referring to those who have received the Spirit of God and who speak in all languages through the Spirit of God, just as he did. Similarly, we also hear many members in the Church who have prophetic gifts, speaking all kinds of languages through the Spirit and revealing hidden truths for the common good and declaring God's mysteries. The apostle calls these people "spiritual" because they share in the Spirit, not because their flesh has been stripped away and they have become purely spiritual. If someone removes the fleshly substance, which is God's workmanship, and considers only the purely spiritual, such a being would not be a spiritual person but just the spirit of a human or the Spirit of God. When the spiri

Lactantius, The Divine Institutes Supporting witness

...about the purpose for which we are born. In this way, we can discover what the result of virtue is. Man is made up of two parts, soul and body. Many things belong especially to the soul, many especially to the body, and many are common to both, as virtue itself is. And when virtue is spoken of in relation to the body, it is called fortitude, to distinguish it. Since, therefore, fortitude is connected with each, a struggle is set before each, and victory from that struggle is offered to each. The body, because it is solid and can be grasped, must fight with things that are solid and can be grasped. But the soul, because it is slight, subtle, and invisible, fights against enemies that cannot be seen or touched. But what are the enemies of the soul except lusts, vices, and sins? And if virtue overcomes and drives these away, the soul will be pure and free from stain. From where, then, can we learn what the results of the soul's fortitude are? No doubt, from what is closely connected with it and resembles it, that is, from the fortitude of the body. For when the body enters any battle or struggle, what does it seek from victory except life? For whether you fight with a man or a beas

Archelaus, Disputation with Manes Supporting witness

But, again, if man consists both of soul and of body, and not merely of body without soul, and if the one cannot subsist apart from the other, why will you assert that these two are antagonistic and contrary to each other?

Peter of Alexandria, The Genuine Acts of Peter Supporting witness

IV. That man, with respect to his nature, is most truly said to be neither soul without body, nor, on the other hand, body without soul;

Methodius, From the Discourse on the Resurrection Supporting witness

IV. That man, with respect to his nature, is most truly said to be neither soul without body, nor, on the other hand, body without soul;

1 Thessalonians 5:23 Background

And the very God of peace sanctify you wholly; and I pray God your whole spirit and soul and body be preserved blameless unto the coming of our Lord Jesus Christ.

1 Corinthians 15:44 Background

It is sown a natural body; it is raised a spiritual body. If there is a natural body, there is also a spiritual body.

Origen, De Principiis (On First Principles) Supporting witness

Let us now see how we are to understand the expression "invisible image," so that in this way we may perceive how God is rightly called the Father of His Son. And let us, first of all, draw our conclusions from what are commonly called images among men. Sometimes that is called an image which is painted or sculptured on some material substance, such as wood or stone. And sometimes a child is called the image of his parent, when the features of the child in no respect fail to show their resemblance to the father. I think, therefore, that the man who was formed after the image and likeness of God may fittingly be compared to the first illustration. Respecting him, however, we shall see more precisely, God willing, when we come to explain the passage in Genesis. But the image of the Son of God, of whom we are now speaking, may be compared to the second of the above examples, even in this respect: that He is the invisible image of the invisible God, in the same manner as we say, according to the sacred history, that the image of Adam is his son Seth. The words are, "And Adam begot Seth in his own likeness, and after his own image." Now this image contains the unity of nature and substa

Origen, De Principiis (On First Principles) Supporting witness

Now the expression, In the image of God created He him, without any mention of the word likeness, conveys no other meaning than this, that man received the dignity of God's image at his first creation;

Origen, Commentary on John Supporting witness

Another, again, appeals to the text, Let us make man according to our image and likeness, Genesis 1:26 and maintains that whatever is made according to God's image and likeness is man.

Clement of Alexandria, The Stromata (Miscellanies) Background

...use of death. About this God, he makes these allusions when writing in these words: "As much as the image is inferior to the living face, so much is the world inferior to the living Æon. What, then, is the cause of the image? The majesty of the face, which shows the figure to the painter, to be honored by his name. For the form is not found exactly true to life, but the name supplies what is lacking in the image. The invisibility of God also cooperates toward the faith of what has been fashioned." For the Creator, called God and Father, he designated as Painter, and Wisdom, whose image that which is formed is, to the glory of the invisible One. Since the things that proceed from a pair are complements, and those that proceed from one are images. But since what is seen is no part of Him, the soul comes from what is intermediate, which is different. And this is the inspiration of the different spirit, and generally what is breathed into the soul, which is the image of the spirit. And in general, they say that the statements about the Creator as made according to an image were foretold by a visible image in the book of Genesis concerning the origin of man. And they transfer the lik

Colossians 3:10 Background

And have put on the new man, which is renewed in knowledge after the image of him that created him:

Origen, De Principiis (On First Principles) Direct teaching

...en he describes the first creation of man in these words: "And God said, Let Us make man in Our own image, and after Our likeness;" and then he adds the words: "So God created man in His own image: in the image of God created He him; male and female created He them, and He blessed them." Now the words, "In the image of God created He him," without any mention of the word "likeness," mean only this: that at his first creation man received the dignity of God's image. But the perfection of likeness was reserved for the consummation. That is, he might gain it for himself by the exercise of his own diligence in imitating God. The possibility of reaching perfection was granted to him at the beginning through the dignity of the divine image, and the complete realization of the divine likeness is reached in the end by the fulfillment of the necessary works. Now the Apostle John points this out more clearly and unmistakably when he says: "Little children, we do not yet know what we shall be; but if a revelation is made to us from the Saviour, you will say, without any doubt, we shall be like Him." By these words he shows with the greatest certainty not only that the end of all things was

Clement of Alexandria, The Stromata (Miscellanies) Supporting witness

...ur writers have understood that man, immediately on his creation, received what is according to the image, but that what is according to the likeness he will receive afterward, at his perfection? Now Plato, teaching that the virtuous man will have this likeness together with humility, explains the following saying: "He that humbles himself shall be exalted." Luke 14:11 Accordingly, he says in The Laws: "God indeed, as the ancient saying has it, occupying the beginning, the middle, and the end of all things, goes straight through while He goes round the circumference. And He is always attended by Justice, the avenger of those who revolt from the divine law." You see how he connects fear with the divine law. He adds, therefore: "To which he, who would be happy, cleaving, will follow lowly and beautified." Then, connecting what follows with these words, and admonishing by fear, he adds: "What conduct, then, is dear and conformable to God? That which is characterized by one ancient word: Like will be dear to like, as to what is in proportion; but things out of proportion are neither dear to one another, nor to those which are in proportion. And therefore he that would be dear to God

Origen, Against Celsus Supporting witness

It remains, therefore, that that which is after the image of God must be understood to be in our inner man, which is also renewed, and whose nature it is to be after the image of Him who created it, when a man becomes perfect, as our Father in heaven is perfect, and hears the command, Be holy, for I the Lord your God am holy, and learning the precept, Be followers of God, receives into his virtuous soul the traits of God's image.

Irenaeus, Against Heresies: Book V Supporting witness

...Son, man might become precious to the Father. For long ago, it was said that man was created in the image of God, but it was not actually shown; for the Word was still invisible, after whose image man was created, which is why he easily lost the likeness. However, when the Word of God became flesh, He confirmed both of these: for He truly showed the image, as He became what was His image; and He re-established the likeness in a secure way, by connecting man to the invisible Father through the visible Word.

Ephesians 4:24 Background

and to put on the new self, created after the likeness of God in true righteousness and holiness.

Methodius, From the Discourse on the Resurrection Direct teaching

... thing that is mortal and subject to corruption is the flesh. This is so that, as we have borne the image of the earthly, we shall also bear the image of the heavenly, 1 Corinthians 15:49. For the image of the earthly that we have borne is this: “Dust you are, and to dust shall you return,” Genesis 3:19. But the image of the heavenly is the resurrection from the dead and incorruption, so that, as Christ was raised from the dead by the glory of the Father, so we also should walk in newness of life, Romans 6:4. But if anyone thinks that the earthly image is the flesh itself, while the heavenly image is some other spiritual body besides the flesh, let him first consider that Christ, the heavenly man, when He appeared, bore the same form of limbs and the same image of flesh as ours. Through this also, He who was not man became man, so that as in Adam all die, even so in Christ all shall be made alive, 1 Corinthians 15:22. For if He bore flesh for any other reason than to set the flesh free and raise it up, why did He bear flesh needlessly, since He intended neither to save it nor to raise it up? But the Son of God does nothing needlessly. He did not take the form of a servant for no

Peter of Alexandria, The Genuine Acts of Peter Supporting witness

...or mortal. Rather, what is mortal and decaying is the flesh. This is so that, "as we have borne the image of the earthy, we shall also bear the image of the heavenly," 1 Corinthians 15:49. For the image of the earthy that we have borne is this: "Dust you are, and to dust shall you return," Genesis 3:19. But the image of the heavenly is the resurrection from the dead and incorruption, so that, "as Christ was raised up from the dead by the glory of the Father, so we also should walk in newness of life," Romans 6:4. But if anyone thinks that the earthy image is the flesh itself, while the heavenly image is some other spiritual body besides the flesh, let him first consider that Christ, the heavenly man, when He appeared, bore the same form of limbs and the same image of flesh as ours. Through this also, He who was not man became man, so that "as in Adam all die, even so in Christ shall all be made alive," 1 Corinthians 15:22. For if He bore flesh for any other reason than to set the flesh free and raise it up, why did He bear flesh needlessly, if He intended neither to save it nor to raise it up? But the Son of God does nothing needlessly. He did not, then, take the form of a serva

Tertullian, On the Resurrection of the Flesh Supporting witness

...e conclusion when, using the authority of the same passage of Scripture, he shows us that the first man Adam was made a living soul. Now since Adam was the first man, and since the flesh was man before the soul, it clearly follows that it was the flesh that became a living soul. Moreover, since it was a bodily substance that took on this condition, it was of course the natural, or animate, body that became a living soul. By what name would they have it called, except the name it became through the soul, except what it was not before the soul, except what it can never be after the soul except through its resurrection? For after it has received the soul again, it once more becomes the natural, or animate, body, so that it may become a spiritual body. For in the resurrection it only takes back the condition it once had. Therefore there is no equally good reason why the soul should be called the natural, or animate, body, as there is for the flesh to bear that name. In fact, the flesh was a body before it was an animate body. When the flesh was joined with the soul, then it became the natural, or animate, body. Now although the soul is a bodily substance, it is not an animated body,

Athenagoras, The Resurrection of the Dead Supporting witness

...s the arguments that come from each of the truths drawn from the first truth. And first of all, the nature of the human beings who were created leads us to the same conclusion and has the same force as proof of the resurrection. For if the whole nature of human beings in general is made up of an immortal soul and a body fitted to it at creation, and if God assigned such a creation, such a life, and such a complete course of existence not to the nature of the soul by itself, nor to the nature of the body by itself, but to human beings made from both, then this was so that, after passing through their present life, they might arrive at one common end with the same elements of which they are made at birth and during life. It unavoidably follows that, since one living being is formed from these two parts, and this one living being experiences whatever the soul experiences and whatever the body experiences, and does whatever requires the judgment of the senses or of reason, the whole course of these things must be directed to one end. This is so that all these things, and by means of all these things — that is, a man's creation, a man's nature, a man's life, a man's actions and suffe

Athenagoras, The Resurrection of the Dead Supporting witness

...kind, because they all begin from the same point. Their starting point is the creation of the first human beings. Some of these arguments get their force from that starting point itself. Others, which follow from human nature and human life, get their credibility from God's care over us. For the reason according to which, and for which, human beings came into existence is closely connected with human nature, and so it gets its force from creation. But the argument from justice, which shows God judging people according to whether they have lived well or badly, gets its force from the end of human existence. People come into being on the former ground, but their condition depends more on God's care. Now that I have shown the earlier points as well as I could, it is right to prove our position by the points that come after. I mean the reward or punishment due to each person according to righteous judgment, and the final purpose of human existence. Of these, I put first the one that naturally comes first, and so I will examine the argument about judgment first. I will state only one thing beforehand, for the sake of the principle that belongs to the matters before us, and for the sa

Philippians 3:21 Background

Who shall change our vile body, that it may be fashioned like unto his glorious body, according to the working whereby he is able even to subdue all things unto himself.

1 Corinthians 15:49 Background

And as we have borne the image of the man of dust, we shall also bear the image of the heavenly Man.

1 Corinthians 15:45 Background

And so it is written, The first man Adam was made a living soul; the last Adam was made a quickening spirit.

1 Corinthians 15:47 Background

The first man was from the earth, a man of dust; the second man is from heaven.

1 Corinthians 15:22 Background

For as in Adam all die, so also in Christ shall all be made alive.