Few if any Christians these days will regard the opening chapters of Genesis in the remotest sense a scientific account of the creative processes. Even fifth century Augustine was unsure about the six days of creation, siting the deuterocanonical book of Sirach which referred to creation being made in an instant (Latin: Creavit omni simul – Big Bang?!). Apart from which a “day” is of course a measurement derived from the heavens which were deemed to have been created on “day” #4. But what must not be regarded as purely figurative or symbolic in the Genesis account is the fact that man was made in God’s image (Gen1:26,27). Yet as Paul affirms God is invisible (Col1:15; 1Tim1:17), so that “image” must relate at least in part to God’s character or nature. Even fallen man is to be regarded in such a way according to Genesis (9:6). Of course, that image has been besmirched by the Fall but not obliterated. And for the Christian, potentially he/she may attain the mind of Christ (1Cor2:16) and become “like God in the world” (1Jn4:17). God’s nature then cannot be entirely unfathomable to human reason for faithful Christians already partake of the divine nature (2Pet1:4) – it’s God’s ways and methods that the Bible indicates are inclined to be incomprehensible, and so they have been according to this disclosure.
But returning to the divine nature, if man has been made in God’s image, and that is being restored in the Christian such that he/she may have the mind of Christ, it follows that such noble qualities that mankind at his best can possess must mirror, in measure, those same qualities possessed by God as they are delineated in Scripture, and have also been acted out in the earthly ministry and Passion of Jesus, the incarnated Word. God’s love, compassion and forgiving nature combined with His hatred of injustice, debauchery and cruelty may be different in degree but cannot be different in nature from how man understands such qualities, contrary to the teaching of certain influential theologians of the past in order to justify their paradoxical conceptions of God’s “love” within their theology and the dire cosmic outcomes that derive from it.
When on the other hand nature and outcome are seen to tally, regardless of the means to attain it (in view of Is55:8,9), and Scripture finally coheres such that the teaching of Yahweh, His Son and each apostle coalesce, then shall not the mystery of God have been completed?
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