Humanity in God's Image.

What Distinguishes Humans among Creatures?
Humanity enjoys unique roles within and over creation (Ps 8).

Two images: Sistine Chapel, National Cathedral.

Imago dei names our resemblance to God in some way that derives from God (Gen 1:26-27, 5:1-3, 9:6, James 3:9).

Though a minor trope in scripture, it dominates classical theological anthropology.

Proposals differ on how we image God:
Personal faculties:

Having souls (metaphysical dualism, versus reductive or nonreductive physicalism).
Our human appearance (cf. Finis Jennings Dake, whose anthropomorphism heretically inferred that God is physical).
Powers of reasoning or speaking (Athanasius).
Contemplation of God and self, through our human mind (Augustine).
An observation: These can focus on human power, but also human engagement.

Social faculties (cf. Gen 2:18):

Gendered families (tribes, tongues, and nations) rather than alternatives (hives, herds, schools, collectives, other animal social structures, or individualism) (Barth).

Official faculties (functions):

Vocation: cultivation of creation (Gen 1:26, Gen 2:15, Ps 8, Gen 9:6) as God's earthly representatives (Childs).
Israel's harmonious covenantal fellowship with God, cosmic authority, and holy likeness (Calvin, Ps 8:4).
Stewards? Priests? Fellow citizens?

In sum, humanity enjoys unique relationships with

God, each other, the rest of creation, and ourselves (Abraham Kuyper).

Jesus, Icon of the Invisible God

Two more images: Santiago de Compostela Cathedral, a modern Pantocrator.

Jesus Christ displays the fulfillment and determinative meaning of imago dei (Col 1:15, Heb 1:3; Rom 5:12-21, 1 Cor 15:49, Eph 4:22-24, Col 3:10):
In his official faculties,

his redeeming power displays royal authority (over creation)
that realizes lordship in hope,
loving God and neighbor with all his strength (Luke 10:27).

In his social faculties,

his justice (relationship with one another)
is covenantal righteousness (grace, love, humility) that cultivates others,
loving God and neighbor with all his heart.

In his personal faculties,

his character manifests God's holiness in personal particularity,
loving God and neighbor with all his mind;

and his integrity (self-relationship)

is peace, insight, and honesty,
loving God and neighbor with all his soul or self.

Christ's humanity is displayed in his earthly ministry and in his ascension (Heb 1-2).

Anthropological Issues Reframed
To maintain these claims, is it necessary

to affirm or deny human evolutionary prehistory (cf. Gen 2:5-7)?
to affirm a historical Adam (cf. Rom 5:12-21)?
to assume original ('unfallen') non-human and/or human immortality (cf. Rev 10:10,
Gen 2:17, Ps 8:4, Ps 104:29-30, Rom 6:23, 1 Cor 15:36, 42-57, 1 Thess 4:13-18)?
to assume original human flawlessness (Luke 2:52, Heb 5:8, Gal 4:1-7)?