John William Baier's _Compendium of Positive Theology_ Edited by C. F. W. Walther Published by: St. Louis: Concordia Publishing House, 1877 [Translator's Preface. These are the major loci or topics of John William Baier's _Compendium of Positive Theology_ as edited by Dr. C. F. W. Walther. These should be seen as the broad outline of Baier-Walther's dogmatics, but please don't assume that this is all. Each locus usually includes copious explanatory notes and citations from patristics and other Lutheran dogmaticians.] Chapter Four On the image of God collected in the first creation of humans. 1. After angels in the assembly of creatures humans stand out greatly, about whom it is most clear from the history of creation, that God created them to his image. 2. And thus of the image of God, which is in humans, the efficient cause is established to be the triune God. 3. The impulsive internal cause is the goodness of God. 4. However that exemplary cause has not been sought, by which God wished to apply and which he applied to men his likeness or image since it was hidden , the image not in one certain person, but as the triune God. 5. And also this image of god in humans ought not to refer or is able to refer to all things which are in God. Nor is the image at a grade of perfection in humans, as it is in God. 6. Truly, as a human is born, that divine image is accepted doubly: (I) generally and without restriction, in so far as it includes everything which a certain of conformity of humans has with the archetype of God; then (II), especially, or with restrictions and according to prominence, in so far as it bring in a certain prominent similarity to men with God, of which by power a human is able absolutely speaking to be said to express the image of God. 7. Generally it is accepted that the divine image of humans included at the first beyond the justice and wisdom a concreating by his striving also itself to spiritually be of a human soul, and of his power, intellect and will, also at the same time an immortal body and rulership over other creatures. 8. Especially it is accepted that the divine image introduces a certain accidental perfection, of the mind and will of the first created humans, conforming to the perfection which was in God and applied to humans so that his actions might begin and end rightly, so that they might achieve the ultimate consequent final cause. 9. Certainly on the part of the intellect God attributed to the first humans in imitation of him, as an exemplary cause, a certain wisdom, that is, some habitual light or perfection of the intellect, for the understanding of divine things, of human things, and outstanding natural things, and a wisdom sufficient for the first state of humans. 10. On the part of the will was applied to humans by God spiritual powers, or a habitual inclination and preparedness, loving God above all things and doing all from the rule of the intellect rightly being made known, however leaving out that which he judged proper to be left out, likewise controlling the lower faculties, indeed whenever in any disorderly and sinful acts they might break out. 11. But also the sensitive appetite itself thus then was being perfected, that the intellect by a right judgement and the will by a holy rule quickly and without mourning subjected itself, and it did not give way to any disorderly motion, as to some thing unavoidable. 12. And this wisdom, justice and holiness of the first humans thus obtained a scheme of the divine image, that it only and singly might be that from which a human, absolutely speaking, is able to be named by the image of God. 13. Therefore also the image was this natural divine gift, or of humans "con-natural" to his act, rightly exercising through nature the debt, which being absent, was not pure nature, but impure. 14. Otherwise God attributed to men also on the part of the body some image of his, in so far as not only (I) were perfections of the soul shown through external acts of the body, but beyond this (II) the members of the body themselves have a certain organic analogy to the divine attributes; (III) the face raised to the heavens supplies a view of the divine majesty; especially as (IV) the immortal body, or that it is able to endure perpetually and to remain free from all corruption, has a likeness to the divine immortality by the effort of God. 15. And then God adds to humans the rule over lower creatures, especially over the brute animals, which likewise carries a certain likeness with God, the Lord of this universe. 16. Not only Adam, but also Eve was that subject of the divine image, especially in so far as she was placed in originally justice. Meanwhile we do not entirely assert equality among both parents, in so far as both were not equally fixed beforehand by necessity to the consequent goal. 17. The faculties of the human soul, intellect, will and sensitive appetite were the subject by which the divine image is known, speaking thus specially. 18. The goal of the divine image, specially and principally thus said, was this, the closer goal was the holy life of humans and pleasing God, the remoter goal or consequent goal was eternal blessedness; generally it is commonly accepted that the goal of the divine image is the divine wisdom, power and goodness of glory. 19. It is possible to define the divine image specially accepted, that it is a complex of many perfections in intellect and will, on the contrary also in the sensitive appetites of the first humans, by the triune God, and out of his goodness, in the first creation, toward a likeness of the divine perfections, gathered to this purpose, holy lives and the blessedness of the first humans, and then the cause of the divine moving glory. 20. The divine image generally speaking is able to be defined, that it is a complex of various perfections of the human soul and body, actually also of the whole package of gifts placed in the first parents, by the triune God, out of his goodness, according to the likeness of his perfections, gathered at the first creation, the cause of the holy and blessed life of humans and of the divine glory. -------------------------------------------------------------- This text was translated by Rev. Theodore Mayes and is copy- righted material, (c)1996, but it is free for non-commercial use or distribution, and especially for use on Project Wittenberg. Please direct any comments or suggestions to: Rev. Robert E. Smith of the Walther Library at Concordia Theological Seminary. E-mail: smithre@mail.ctsfw.edu Surface Mail: 66000 N. Clinton St., Ft. Wayne, IN 46825 USA Phone: (260) 452-3149 Fax: (260) 452-2126 --------------------------------------------------------------