4. The relationship of the divine image to human nature.
The divine image, that is, the right knowledge of God and the conformity of the human will with the will of God, was not added to the man in the creation afterwards and externally, as the papists teach, who understand the divine image as donum superadditum,1546) but was
1546) Catech. Roman. I, 2, 18: Ex limo terrae hominem sic corpore affectum et constitutum effinxit, ut non quidem naturae ipsius vi, sed divino beneficio immortalis esset et impassibilis. Quod autem ad animam pertinet, eam ad imaginem et similitudinem suam formavit liberumque ei arbitrium tribuit; omnes praeterea motus animi atque appetitiones ita in eo tempera-.
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created for man, as can be seen from Gen. 1:26:: Let us make man, בְּצַלְמֵ֖נוּ כִּדְמוּתֵ֑נוּ [HEBREW], so that the divine image is to be described as donum concreatum, donum naturale, donum intrinsecum. From this it follows for the state of man after the fall that now human nature is not intact (natura integra or in puris naturalibus), as the papists and newer theologians and philosophers teach, but deeply and in the innermost corrupted (natura corrupta, natura sauciata).1547) To be sure, the iustitia origina1is does not constitute the essence of man, because man is ανϑρωπος even after the fall (Rom. 5:12), and to that extent it is not to be called a substance, but an accidens.1548) But the iustitia originalis belongs to the constitution of the intact man, that is, of man as he ought to be, as God created him, and as he is to become again through Christ. After all, according to Scripture it is truly an anomaly that man, who is created for God and also still knows that
vit, ut rationis imperio nunquam non parerent. Tum originalis iustitiae admirabile donum addidit ac deinde caeteris animantibus praeesse voluit. [Google] Cf. also Günther, Symb. 4, p. 137 [Engelder, Pop. Symbolics, p. 166]. Quenstedt on the papist conception of the divine image in its relationship to human nature I, 889.
1547) Luther on the relationship of the divine image to human nature, St. L. I, 201 f.: "The scholastics argue that the righteousness in which Adam was created was not in Adam's nature, but was like an ornament or gift, so that man was first adorned; as when one puts a wreath on a beautiful virgin, which wreath is not a part of nature, but is something special and separate from nature, which comes from the outside and can be removed again without violating nature. Therefore they argue about man and devils, that even though they have lost the righteousness in which they were created, they have kept their natural powers pure, as they were created in the first place. But from such doctrines, because they belittle original sin, we should beware as from a poison. And we should rather believe that righteousness was not a gift that came from outside and was something different from the nature of man, but was truly natural, that is, that it was Adam's nature to love God, to believe God, to know God. For these things were as natural in Adam as it is natural for the eyes to see the light. But if the eye is wounded and corrupted, you may rightly say that the nature is wounded and corrupted… For as it is the nature of the eye to see, so it was natural in Adam's reason and will that he knew God, trusted God, and feared God."
1548) Luther, Opp. ex., Eri. I, 211: Manet quidem natura, sed multis modis corrupta.
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there is a God (Rom. 1:19 ff.), does not and cannot serve God (Rom. 8:7: τω νόμω του ϑεοϋ ούχ υποτάσσεται ούδε γάρ δύναται), but lives as a practical atheist in the world, as Eph. 2:12 says of all heathen: ελπίδα μη εχοντες και αϑεοι Ιν τω κόσμω. Of the worship of the heathen, 1 Cor. 10:20: "What the heathen sacrifice, they sacrifice to devils, and not to God."
The actual seat of the divine image is not the body, but the soul of man, because the soul is the seat of the knowledge of God and of righteousness. But it is self-evident that the divine image also manifested itself in the body, because the body is the organ of the soul and an essential part of man. The Apology 80, 17f. [Trigl. 109, 17 🔗]: Aequale temperamentum qualitatum corporis, "a fine, perfect health and everywhere pure blood, uncorrupted powers of the body”.