This chapter discusses the differences between self-policing and traditional policing. In pages. compare and contrast self- policing efforts with traditional policing efforts. In your opinion which model is better? Explain why.
The term image is everything is truer today than its ever been before. Whether its the designer clothes a person is wearing, place of residence, the car they drive or the calculated lines they recite, presentation is now replacing content when it comes to discerning the authenticity and character of a person. This is the measure by which people are valued nowadays; superficially and without substance. Unfortunately and sadly this is also true within the church. We lack concern when it comes to the true character of an individual, but we care more about their gifts and talents. It’s seems like society and the church are captivated and awestricken with an individual’s false persona, and television personalities rather than a person’s character. This standard is used chiefly because of the materialistic and/or secular nature of today’s society. Much of this is done either consciously, or subconsciously, in an effort to enhance one’s “image” as seen through the eyes of man, one’s friends, family, peers, and even society in general. All that being said, the term, “image is everything” is alive and well. However, it shouldn’t have validity for the reasons described above, but rather because man is created in the “image” and “likeness” of God. This is the true image that should shape the manner in which Orthodox Christians live their lives. “Then God said, ‘Let us make man in our image, after our likeness; and let them have dominion over the fish of the sea, and over the birds of the air, and over the cattle, and over all the earth, and over every creeping thing that creeps upon the earth.’ So, God created man in his own image, in the image of God he created him; male and female he created them.” (Gen 1: 26-27) The significance of man being created in God’s image is sometimes overlooked due to the complete silence of the rest of the Old Testament on this subject (In the Image and Likeness of God by Vladimir Lossky). However, the Orthodox Church lays the utmost emphasis on the image of God in man (The Orthodox Church by Timothy Ware). To acquire the likeness of God is to become deified or to become a “god by grace”, this is the ultimate goal of Orthodox Christians. According to the church fathers, the terms image and likeness do not mean the exact same thing. In general, the term image can be thought of as the powers with which each one of us is endowed by God from the moment of our existence. By making proper us of being created in His image, each one of has the ability to acquire God’s likeness or to be deified. (1) Oddly, its meaning “image of God” has been debated, a hot topic, if you will, for centuries in and outside of the church. Most theologians argued that it is the human mind – the capacity to exercise reason or rationality, the intellect – which marks us as being made ‘in the image of God. It also distinguishes us from animals. 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, an>