Misty Gilliland

Description of the Image of God The biblical approach to describing the image of God begins in Genesis 1 (NASB) where it is written that God made man in His own image. In the creation of mankind, God purposefully distinguished humanity from the other created beings by giving each an individual identity and supplying the ability to relate to God.1 Gen. 1:26-27 clearly states the mankind was made in the image and likeness of God. Humanity is so valued by God that He put special emphasis on not committing murder and that even the blood can cry out from the ground (Gen. 4:10) from those murdered. As God is without sin and humanity was created without sin, the introduction of sin damaged the relationship mankind shared with God, but the restoration of that relationship was made possible through the death, burial, and resurrection of Christ.2
Over the course of history, the historical approach to describing the image of God resulted in various interpretations of the image and likeness of God as it pertained to humanity. Irenaeus proposed that God’s image and likeness were separate things and that the likeness of God gave mankind the ability to relate to God in righteousness. That righteousness was broken in sin, but restored in Christ as believers could come to God through Him. Calvin later argued that human nature was completely damaged by sin and Aquinas followed Irenaeus with some modification. The historical interpretations held by these men are viewed as substantive. The substantive view has long been the leading view on this matter, but the views regarding the relation and function of being made in the image of God have grown and many theologians have
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1. Chad Brand, “The Work of God: Creation and Providence” in A Theology for the Church, ed. Daniel Akin (Nashville: B&H Publishing Group, 2014), 208. 2. John Hammett, “Human Nature” in A Theology for the Church, ed. Daniel Akin (Nashville: B&H Publishing Group, 2014), 293-295.

adopted a composite view on the subject.3

The theological approach to describing the image of God begins with the awareness that mankind is a divine creation.4 The divine creation of humanity is challenged by Darwinism, but not defeated by it. An expression of the free will offered to humanity from God is that although all creation is God’s creation, not all mankind accepts God. Despite the freedom to choose to accept God or not, mankind was created so that God could be honored and glorified.5 The Bible provides a theological basis for understanding that humanity was created for relationship, with God and others, as well as service and discipleship as commanded by Christ in the New Testament (Matt. 28). In the beginning of Genesis, Christ in referenced as Adam and Eve are expelled from the Garden of Eden as part of God’s redemptive plan to restore humanity to relationship with Him.6
Statement of Chosen Vocation
I am already involved in law enforcement and have been serving for almost 10 years. I chose to work in law enforcement to help people and have found that my relationship with Christ has been invaluable throughout these years working with the broken, needy, and the scourge of society. My concern and care for others prompted me to study biblical counseling so that I might be better equipped to help others in need. I recently obtained a master’s in counseling and a certification in school counseling for which I intend to use to become a high school counselor.
Implications of the Image of God in Chosen Vocation
My biblical worldview regarding the image of God affects how I think of and treat others
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3. John Hammett, “Human Nature” in A Theology for the Church, ed. Daniel Akin (Nashville: B&H Publishing Group, 2014), 309-311. 4. Ibid., 316. 5. Ibid., 325. 6. Ed Hinson and Gary Yates, The Essence of the Old Testament: A Survey (Nashville, TN: B&H Publishing Group, 2012), 54.

in my vocation because all people are made in the image of God according to Genesis 1. Throughout the Bible, believers are taught the ways and behaviors God desires for them to adopt. For instance, as a believer I am given the Fruits of the Spirit so that I might demonstrate Christ-likeness in kindness, joy, patience, goodness, faithfulness, gentleness, and self-control (Gal. 5:22-23). In very stressful or violent situations in law enforcement, being mindful to demonstrate self-control and patience can sometimes mean the difference between exerting force upon a perpetrator or de-escalating the situation with words. My understanding of the value of humanity causes me to draw upon biblical truths, such as the reality of the Fruits of the Spirit, so that I can remember in difficult circumstances that God has equipped me and that He is also in control to help me validate the value in another person by exercising a better way to handle a problem. Another way in which the doctrine of the image of God impacts my vocation is in the numerous opportunities made available to share the Gospel with my peers and disciple those willing to listen. Not every situation in law enforcement calls for a four-point sermon on the side of the road, but my actions towards others in difficult times often yields questions about how I am able to maintain a sense of calmness in trouble or exercise fair judgment in convoluted situations. Knowing it is God who sustains me, I can use that opportunity to share my faith because as God desires that none should perish I also want none to perish. The reality of God’s love for humanity inspires me to try and love others as best as I can to either help them in their walk with God or help them to begin a walk with God. Lastly, having a sense of an understanding the doctrine of the image of God helps me to establish boundaries and take care of myself. Oftentimes in law enforcement, officers take very poor care of themselves by eating poorly, engaging in unhealthy relationships, overworking themselves, and not having healthy hobbies. To combat the slothfulness that can seem to creep up on me, I am intentional to go home right when work it over and not delay at the office. I am intentional to engage in hobbies such as cycling to keep fit and focused. I am also mindful to keep in fellowship with believers and avoid relationships that are bad for me. God values me and I want to value myself to honor Him. Living intentionally in this manner has prompted my peers to talk with me about their own health and how they might also learn to navigate the muddy waters of work relationships with appropriate boundaries. I want to live in obedience to God and it is my hope that the example I live will invite others to talk to me, so that I may demonstrate kindness and brotherly love towards them to influence their life as Christ influences mine.

Bibliography

Brand, Chad, “The Work of God: Creation and Providence” in A Theology for the Church, ed.
Daniel Akin (Nashville: B&H Publishing Group, 2014), 208.

Hammett, John, “Human Nature” in A Theology for the Church, ed. Daniel Akin (Nashville:
B&H Publishing Group, 2014), 309-311.

Hindson, Ed and Gary Yates, The Essence of the Old Testament: A Survey (Nashville, TN: B&H
Publishing Group, 2012), 54.

MacArthur, John. The MacArthur Study Bible (NASB). Grand Rapids, MI: Thomas Nelson
Publishing, 2006.

Church Model Analysis: Church 3.0
Summary

Neil Cole’s book Church 3.0: Upgrades for the Future of the Church (2010), gives Christians a unique outlook on the current state of the church in contrast to present-day events, cultural influences, and the example of the original church identified in Acts. As a traveler and speaker, Cole has had many opportunities to visit other churches globally and observe the common trends affecting them. One of the largest influences he recognizes is the use of technology and how quickly it has changed the pace of society and manner in which people connect, communicate, and maintain relationships. In addition, Cole also recognizes six characteristics in the current cultural context that are also influencing the church. Those influencers are the presence of a dominant world superpower, the utilization of a common world language, technologies ability to unite the world, an attitude of relativism, non-Christian activity and occult behaviors, sexually perverse activities and behaviors, and the acute aware of Christians that Christ is present and working in the world.1
The Missional/Organic Church

The missional church is a church that is marked by its willingness to join God who is already at work in the world. The missional church parts from the evangelical or seeker-church and also separates from the church model. Instead, the missional church partakes in the Missio Dei which translates to “mission of God.” The Missio Dei mindset encourages those in the missional church to recognize the Triune God and operate authentically in discipleship to influence the world for Christ. As cultures place labels and descriptions on churches that tend to minimize their scope, the missional church seeks to part from the labels that describe attractiveness and seeks only to present Christ. The missional church mentality believes that
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1. Neil Cole, Church 3.0: Upgrades for the Future of the Church (San Francisco, CA: Jossey-Bass, 2010), 15-22.
Christ is enough to grow the church and His Kingdom.2 The missional church is also recognized as relational and places a strong emphasis on community and the relationships established with others. It is unlikely that a missional church will be found in an expensive oversized or fancy building; however, it may be found in the home of believers or in a place adequate enough to hold services so that the finances of the church may remain available to meet the needs of the people and not the needs of a building. Instead of investing in buildings, advertisements, entertainment, and large church salaries, missional church members work to change themselves from the inside-out so that they can be used as the vessels in communities to effect change. Missional churches are also small and would never be confused with a megachurch, which is typically more attractional than relational.3
Success According to the Organic Church Model

Success in the organic church is measured by the fruit a person bears. The missional church considers success when a generation of believers builds up another generation of believers who are equipped enough to go out into the world and then build up another generation of believers who then continue the cycle. The missional church strives to get away from the governed body of believers that exists within four walls and needs someone else to tell them how to have a relationship with Christ. The missional church is empowering and influential. Discipleship is paramount in the missional church and is the mark which inspires believers to join in relationship and promote change in the lives of people instead of institutions. The work of the missional church is not focused on church attendance, but transformation.4
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2. Neil Cole, Church 3.0: Upgrades for the Future of the Church (San Francisco, CA: Jossey-Bass, 2010), 47-50.

3. Ibid., 50-56.

4. Ibid., 60-61.

Cole shares on page 61 of the text that a churches influence is observed in society and not in the actual church building. It is easy for Christians to act as Christians within the church surrounded by other Christians in a comfortable environment; however, it is a completely different matter to practice Christianity to the world that is less kind and less forgiving. To be successful in the missional church is to go out into the world and change it. The believer is the missional church ideally becomes the standard to follow instead of being shaped by the world’s philosophies. The best example of those living the missional church mentality that Christians can observe is in the lives of the original disciples and in Paul.5 By their work in the early foundations of the church, as documented in Acts, set communities into confusion, upset the world, went against the governing leaders, and used persuasion to promote Christ’s authority.6
Opinion of the Organic Church Model & Personal Ministry Context

Cole’s book was an interesting read that I thoroughly enjoyed. I found myself agreeing with his writing in many ways, because so much of what he said not only rings true for me but is also reflective of so many conversations I have shared with my pastor and his wife over the past few years. There is no doubt that change needs to occur in the American church that follows the missional church, because at the current rate people are being churched-out of Heaven and do not even realize it because they are cloaked in the false reality of their own salvation. People are growing more and more biblically illiterate and are growing in isolation, reducing fellowship, and failing to undergo an internal transformation that reflects Christ. I think the missional church that exists in its best form today would be found in the most persecuted places of the world, where the church is still growing despite the risks associated to their faith. I am deeply inspired
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5. Neil Cole, Church 3.0: Upgrades for the Future of the Church (San Francisco, CA: Jossey-Bass, 2010), 60-64.

6. Acts16:20; 17:6-7; 19:26. New American Standard Bible.

to live into the idea of the missional church, because I do agree that it most reflects the church as God meant for it to be.
My personal ministry context is largely evangelical and gives close attention to the persecuted church. As part of the Evangelical Free Church of America (EFCA), it is common that I am aware of issues affecting the church in persecuted areas throughout the world with the help of Open Doors USA. I also monitor the World Watch List and see how the anti-church climate is increasing. From my observations, I recognize the largest and most powerful church growth is occurring in the utmost persecuted places where the cost of following Christ comes with the greatest danger. I was not born into a persecuted area of the world that has demanded the ultimate sacrifice from me, but God has changed my heart to be sensitive to those who have and I believe it is our duty to pray for our brothers and sisters in Christ in those areas and learn from them so that we may be prepared if ever placed in a similar situation. Clearly that are doing something right is they are growing despite the cost that so many would say is not worth it.
My personal ministry context is not too different from the missional church, because I strongly recognize the need to get away from the unnecessary church buildings and instead join in relationships with others that demonstrate Christ’s love where it is needed most. I lead, coordinate, and promote the community groups that take pace in my church, because I genuinely care about people connecting with others. When people start having relationships, the church becomes stronger and more effective. I believe in being disciple and then seeking others to disciple as well. I believe we need to promote biblical knowledge so that others properly use the Scriptures and understand them in context. My care of community groups and relationships is a direct indicator of Christ’s change in my life, because I used to be very isolated and did not care about people.
Bibliography

Cole, Neil. Church 3.0: Upgrades for the Future of the Church. San Francisco, CA: Jossey-Bass,
2010.