According to the words of the Old Testament God has said, "Let us make man
in our image, after our likeness." This indicates that man is of the image
and likeness of God--that is to say, the perfections of God, the divine
virtues, are reflected or revealed in the human reality. Just as the light
and effulgence of the sun when cast upon a polished mirror are reflected
fully, gloriously, so, likewise, the qualities and attributes of Divinity
are radiated from the depths of a pure human heart. This is an evidence
that man is the most noble of God's creatures.
Each kingdom of creation is endowed with its necessary complement of
attributes and powers. The mineral possesses inherent virtues of its own
kingdom in the scale of existence. The vegetable possesses the qualities
of the mineral plus an augmentative virtue, or power of growth. The animal
is endowed with the virtues of both the mineral and vegetable plane plus
the power of intellect. The human kingdom is replete with the perfections
of all the kingdoms below it with the addition of powers peculiar to man
alone. Man is, therefore, superior to all the creatures below him, the
loftiest and most glorious being of creation. Man is the microcosm; and
the infinite universe, the macrocosm. The mysteries of the greater world,
or macrocosm, are expressed or revealed in the lesser world, the
microcosm. The tree, so to speak, is the greater world, and the seed in
its relation to the tree is the lesser world. But the whole of the great
tree is potentially latent and hidden in the little seed. When this seed
is planted and cultivated, the tree is revealed. Likewise, the greater
world, the macrocosm, is latent and miniatured in the lesser world, or
microcosm, of man. This constitutes the universality or perfection of
virtues potential in mankind. Therefore, it is said that man has been
created in the image and likeness of God.
Let us now discover more specifically how he is the image and likeness of
God and what is the standard or criterion by which he can be measured and
estimated. This standard can be no other than the divine virtues which are
revealed in him. Therefore, every man imbued with divine qualities, who
reflects heavenly moralities and perfections, who is the expression of
ideal and praiseworthy attributes, is, verily, in the image and likeness
of God. If a man possesses wealth, can we call him an image and likeness
of God? Or is human honor and notoriety the criterion of divine nearness?
Can we apply the test of racial color and say that man of a certain
hue--white, black, brown, yellow, red--is the true image of his Creator? We
must conclude that color is not the standard and estimate of judgment and
that it is of no importance, for color is accidental in nature. The spirit
and intelligence of man is essential, and that is the manifestation of
divine virtues, the merciful bestowals of God, the eternal life and
baptism through the Holy Spirit. Therefore, be it known that color or race
is of no importance. He who is the image and likeness of God, who is the
manifestation of the bestowals of God, is acceptable at the threshold of
God--whether his color be white, black or brown; it matters not. Man is not
man simply because of bodily attributes. The standard of divine measure
and judgment is his intelligence and spirit.
Therefore, let this be the only criterion and estimate, for this is the
image and likeness of God. A man's heart may be pure and white though his
outer skin be black; or his heart be dark and sinful though his racial
color is white. The character and purity of the heart is of all
importance. The heart illumined by the light of God is nearest and dearest
to God, and inasmuch as God has endowed man with such favor that he is
called the image of God, this is truly a supreme perfection of attainment,
a divine station which is not to be sacrificed by the mere accident of
color.
1 May 1912
Talk at Dedication of the Mashriqu'l-Adhkar Grounds
Wilmette, Illinois