The Image of God remains one of the most important doctrines in Christian theology. In this article, I place Herman Bavinck and Matthias Joseph Scheeben in conversation to explore how the imago Dei shapes our understanding of humanity, grace, discipleship, and Christian formation.
If identity is rooted in being made in the image of God, then the next question is obvious:
The Image of God in Christian Theology
Throughout church history, theologians have proposed many answers. Some located the image primarily in reason. Others emphasized morality, freedom, dominion, relationships, or spiritual capacities. While each of these contains truth, they often reduce the image to one aspect of human existence.
Two of the most insightful modern theologians to address this question are Herman Bavinck (1854-1921) and Matthias Joseph Scheeben (1835-1888). Though they came from different traditions, Reformed and Catholic respectively, both believed that many traditional explanations of the image were too narrow.
What makes these two theologians so valuable is that they refused to settle for simplistic definitions. Both recovered rich insights from the early church while engaging modern theology, and both saw the image of God as something far larger than a single human faculty.
Herman Bavinck on the Image of God
In Reformed Dogmatics, Bavinck critiques attempts to identify the image of God with only one human characteristic. It is not merely reason, morality, free will, or dominion over creation. Rather, for Bavinck, the whole human person is the image of God. Body and soul together reflect God. Human rationality, morality, creativity, relationships, and vocation all flow from this reality, but none of them individually are the image.
One of Bavinck’s most important contributions is his distinction between the image in a broad sense and a narrow sense. In the broad sense, human beings remain God’s image even after the Fall. Scripture still describes fallen humanity as image-bearers (Genesis 9:6; James 3:9). In the narrow sense, the ethical qualities of knowledge, righteousness, and holiness were corrupted by sin and are renewed in Christ.
This allows Bavinck to avoid two errors: (1) The image was completely lost in the Fall, and (2) Sin had little effect on the image. Humanity remains the image of God, yet humanity desperately needs redemption.
Mattias Joseph Scheeben and Human Participation
Scheeben approaches the image from a different angle. While he agrees that human rational nature is fundamental, he argues that rationality alone cannot explain the full meaning of humanity’s creation. For Scheeben, the image of God must be understood in light of humanity’s supernatural destiny. Human beings were created not merely to resemble God in a natural sense but to participate in God’s life through grace. The image is therefore oriented toward what the Christian tradition often calls divine sonship or communion with God.
Scheeben’s great concern is that many accounts of the image stop too soon. If we define humanity simply as a rational creature, we miss the deepest purpose of creation. Human beings were made for God–not merely to know Him and obey Him–but to share in fellowship with Him. Where Bavinck emphasizes the integrity of creation, Scheeben emphasizes the goal of creation.
Areas of Convergence and Difference
Despite belonging to different traditions, Bavinck and Scheeben surprisingly agree on several major points.
The image is larger than reason.
Both reject the tendency to reduce the image to intellect alone. Human beings are rational creatures, but reason by itself cannot explain the richness of personhood.
The image involves the entire person
Both thinkers critique fragmented views of human nature. The image is not a mental faculty detached from embodied existence. Human beings image God as whole persons.
The image is dynamic
Neither theologian sees the image as merely a static possession. Humanity is created with a purpose and direction. The image points beyond itself toward communion with God.
Christ reveals the true image
Both ultimately locate the image’s fulfillment in Jesus Christ. Christ is not merely another image-bearer. He is the perfect image and human beings discover their true identity by being conformed to Him.
Their Differences
Their agreement should not obscure genuine differences. Bavinck’s emphasis is creation and preserving the goodness and integrity of creation. Grace restores nature and redemption heals what sin corrupted. The image is fundamentally rooted in humanity’s creation.
Scheeben’s emphasis is on participation. He is concerned to preserve humanity’s supernatural calling. Grace does not merely restore–it elevates. The image ultimately finds its fulfillment in participation in God’s life.
Reformed vs. Catholic instincts: Bavinck’s language tends toward restoration and covenant. Scheeben’s language tends toward participation and divine sonship. Both affirm grace and both affirm human dignity, but they frame the relationship between nature and grace differently.
Why the Doctrine of the Image of God Matters Today
Modern culture often tells us that identity is something we create. Scripture tells us identity is something we receive. Bavinck reminds us that our dignity comes from being created as God’s image. Scheeben reminds us that our destiny is communion with God. Put together, they provide a powerful corrective to modern confusion.
We are neither autonomous self-creators nor merely biological organisms–we are image-bearers–created by God. Created for God and restored in Christ.
Looking Ahead: This discussion prepares us for an even deeper question. If the image tells us who we are, then story helps explain how we understand ourselves. In the future we will explore how the stories we inhabit shape identity and how Scripture provides the ultimate narrative within which human life finds meaning. Understanding the Image of God is not merely an academic exercise. The doctrine provides a foundation for human dignity, spiritual formation, counseling, discipleship, and the church’s mission in the world.
Sources and Further Reading:
Herman Bavinck:
Reformed Dogmatics, Volume 2, “Man as the Image of God”
Our Reasonable Faith
Philosophy of Revelation
The Christian Family
Matthias Joseph Scheeben:
Handbook of Catholic Dogmatics, Volume 3
The Mysteries of Christianity
Nature and Grace
Major Patristic Sources Behind Bavinck:
Irenaeus, Against Heresies
Augustine, On the Trinity
John Calvin, Institutes of the Christian Religion
Thomas Aquinas, Summa Theologiae
Major Patristic and Medieval Sources Behind Scheeben:
Irenaeus, Against Heresies
Athanasius, On the Incarnation
Gregory of Nyssa, On the Making of Man
John of Damascus, Exposition of the Orthodox Faith
Thomas Aquinas, Summa Theologiae
Bonaventure, Journey of the Mind to God
Related Reading:
“Identity: Recovering God’s Image” by Chris Gibson
https://chrisgibsoncjg.com/identity-recovering-gods-image/