The argument for this is that God himself can be described as acting in accordance with reason. God’s actions, Christians affirm, are always consistent with God’s inherent qualities, such as love, justice and mercy. God is consistent and trustworthy, and so can be said to be characterized by perfect reason. In creating human beings, God gives them, uniquely, a capacity for reason that reflects God’s own reason. It is in this respect that Christians believe we are in God’s image. (2) I. Image: The “image of God” is a key concept in Christian theology. It is foundational to Christian thinking about human identity, human significance, bioethics, and other topics. Many Christians see evolution as incompatible with the image of God. How could God’s image bearers have evolved from simpler life forms? Doesn’t image-bearing require miraculous creation of humans rather than shared ancestry with chimpanzees? When in the evolutionary process did humans attain this image? These questions are tied to many other issues concerning human origins, including the soul, the fall, and the historicity of Adam and Eve. The phrase “image of God” does not appear many times in the Bible, but the importance of the concept is emphasized by its repetition in the scripture: “Then God said, let us make mankind in our image, in our likeness, so that they may rule over the fish in the sea and the birds in the sky, over the livestock and all the wild animals, and over all the creatures that move along the ground. So God created mankind in his own image, in the image of God he created them; male and female he created them.” (Genesis 1:26-27) Herein, it’s clear that part of bearing God’s image is ruling over the animals. Genesis 9:5-6 reveals another aspect of image bearing: all human lifeblood is sacred because all humans are made in the image of God. The emphasis on Judeo-Christian thought on the sanctity of human life is derived in part from this passage. In the New Testament, the idea is expanded further as Christ is revealed as the true image of the invisible God. (2 Corinthians 4:4, Colossians 1:15). Being made in the image of God, says Lyons and Thompson, does not refer to the physical body, the posture, or the authoritative aspect of man. It is true that the word “image” (Hebrew tselem) is a term used in certain contexts within the Old Testament to refer to a model or to idols (and thus can refer to a similarity in physical appearance). It can’t and doesn’t denote such meaning in Genesis 1:26-27, nor in any of the other passages referring to the imago Dei (“image of God”). God is not “like unto gold, or silver, or stone” (i.e., He is not physical; Acts 17:29). As Ashby Camp observed: God, of course, is a spirit (Jn. 4:24), and the O.T. stresses his in corporeality and invisibility (see Ex. 20:1-4; Deut. 4:15-16). So, the resemblance no doubt relates to some nonphysical aspect(s) of humanity (1999, p. 44). Since it is the case that a spirit “hath not flesh and bones” (Luke 24:39; cf. Matthew 16:17), then man does not bear the image of God in his physical nature. (6)>