‘The glory of God is man’, affirms the Talmud (Derech Eretz Zutta 10,5); and Irenaeus states the same: ‘The glory of God is a living man.’ The human person forms the centre and crown of God’s creation. Man’s unique position in the cosmos is indicated above all by the fact that he is made ‘in the image and likeness’ of God (Gen. 1:26). Man is a finite expression of God’s infinite self-expression.
Sometimes the Greek Fathers associate the divine image or ‘ikon’ in man with the totality of his nature, considered as a trinity of spirit, soul and body. At other times they connect the image more specifically with the highest aspect of man, with his spirit or spiritual intellect, through which he attains knowledge of God and union with him. Fundamentally, the image of God in man denotes everything that distinguishes man from the animals, that makes him in the full and true sense a person – a moral agent capable of right and wrong, a spiritual subject endowed with inward freedom.
…To believe that man is made in God’s image is to believe that man is created for communion and union with God, and that if he rejects this communion he ceases to be properly human. There is no such thing as ‘natural man’ existing in separation from God: man cut off from God is in a highly unnatural state. The image doctrine means, therefore, that man has God as the inner-most centre of his being. The divine is the determining element in our humanity; losing our sense of the divine, we lose also our sense of the human. (Kallistos Ware, The Orthodox Way, pp. 64-65, 67)