But in order for the human being to exist there must be a second element as well. The basic material is earth; from this the human being comes into existence after God has breathed his breath into the nostrils of the body that was formed from it. The divine reality enters in here. The first creation account, which we considered in our previous meditations, says the same thing by way of another and more deeply reflective image. It says that the human being is created in God’s image and likeness (Gen 1:26-27). In the human being heaven and earth touch one another. In the human being God enters into his creation; the human being is directly related to God. The human being is called by him. God’s words in the Old Testament are valid for every individual human being: “I call you by name and you are mine.” Each human being is known by God and loved by him. Each is willed by God, and each is God’s image. Precisely in this consists the deeper and greater unity of humankind — that each of us, each individual human being, realizes the one project of God and has his or her origin in the same creative idea of God. Hence the Bible says that whoever violates a human being violates God’s property (Gen 9:5).
Human life stands under God’s special protection, because each human being, however wretched or exalted he or she may be, however sick or suffering, however good-for-nothing or important, whether born or unborn, whether incurably ill or radiant with health — each one bears God’s breath in himself or herself, each one is God’s image. This is the deepest reason for the inviolability of human dignity, and upon it is founded ultimately every civilization. When the human person is no longer seen as standing under God’s protection and bearing God’s breath, then the human being begins to be viewed in utilitarian fashion. It is then that the barbarity appears that tramples upon human dignity. And vice versa: When this is seen, then a high degree of spirituality and morality is plainly evident.
The fate of all of us depends on whether this moral dignity of the human person can be defended in the world of technology, with all its possibilities. For here a particular temptation exists for our technical scientific age. The technical and scientific attitude has produced a particular kind of certitude — namely, that which can be corroborated by way of experiment and mathematical formula. This has given humankind a certain freedom from anxiety and superstition, a certain power over the world. But now there is a temptation to view as reasonable and therefore as serious only what can be corroborated through experiment and computation. This means that the moral and the holy no longer count for anything. They are considered to belong to the domain of what must be transcended, of the irrational. But whenever the human being does this, whenever we base ethics on physics, we extinguish what is particularly human, and we no longer liberate the human being but crush him or her.
We must ourselves recognize what [the philosopher] Kant recognized and knew perfectly well — that there are two kinds of reason, as he says: a theoretical and a practical reason. We may call them the physical-natural scientific and the moral-religious reason. It is improper to refer to the moral reason as gross unreason and superstition simply because its contours and the scope of its knowledge are not mathematical. It is in fact the more fundamental of the two reasons, and it alone can preserve the human dimensions of both the natural sciences and technology and also prevent them from destroying humankind. Kant spoke of a preeminence of the practical over the theoretical reason and of the fact that what is more important, more profound, and more determinative is recognized by the moral reason of the human being in his moral freedom. For it is there, we must add, that we image God and there that we are more than “earth.” 
Let us take this further. The essence of an image consists in the fact that it represents something. When I see it I recognize, for example, the person whom it represents, or the landscape, or whatever. It points to something beyond itself. Thus the property of an image is not to be merely what it itself is — for example, oil, canvas, and frame. Its nature as an image has to do with the fact that it goes beyond itself and that it manifests something that it itself is not. Thus the image of God means, first of all, that human beings cannot be closed in on themselves. Human beings who attempt this betray themselves. To be the image of God implies relationality. It is the dynamic that sets the human being in motion toward the totally Other. Hence it means the capacity for relationship; it is the human capacity for God. Human beings are, as a consequence, most profoundly human when they step out of themselves and become capable of addressing God on familiar terms. Indeed, to the question as to what distinguishes the human being from an animal, as to what is specifically different about human beings, the answer has to be that they are the beings that God made capable of thinking and praying. They are most profoundly themselves when they discover their relation to their Creator. Therefore the image of God also means that human persons are beings of word and of love, beings moving toward Another, oriented to giving themselves to the Other and only truly receiving themselves back in real self-giving.
Holy Scripture enables us to go a still further step if we again follow our basic rule — namely, that we must read the Old and New Testaments together and that only in the New is the deepest meaning of the Old to be found. In the New Testament Christ is referred to as the second Adam, as the definitive Adam, and as the image of God (cf. 1 Cor 15:44-48; Col 1:15). This means that in him alone appears the complete answer to the question about what the human being is. In him alone appears the deepest meaning of what is for the present a rough draft. He is the definitive human being, and creation is, as it were, a preliminary sketch that points to him. Thus we can say that human persons are the beings who can be Jesus Christ’s brothers or sisters. Human beings are the creatures that can be one with Christ and thereby be one with God himself.
Hence this relationship of creature to Christ, of the first to the second Adam, signifies that human persons are beings en route, beings characterized by transition. They are not yet themselves; they must ultimately become themselves. Here in the midst of our thoughts on creation there suddenly appears the Easter mystery, the mystery of the grain of wheat that has died. Human beings must die with Christ like a grain of wheat in order truly to rise, to stand erect, to be themselves (cf. John 12:24). Human persons are not to be understood merely from the perspective of their past histories or from that isolated moment that we refer to as the present. They are oriented toward their future, and only it permits who they really are to appear completely (1 John 3:2).
We must always see in other human beings persons with whom we shall one day share God’s joy. We must look upon them as persons who are called, together with us, to be members of the Body of Christ, with whom we shall one day sit at table with Abraham, Isaac, and Jacob, and with Christ himself, as their brothers and sisters, as the brothers and sisters of Christ, and as the children of God. [In the Beginning, Cardinal Ratzinger]
God’s image is relationship
September 21, 2011 by joyfulpapist