Man was created a personal being, and was by this personality distinguished from the brute. By personality we mean the twofold power to know self as related to the world and to God, and to determine self in view of moral ends. By virtue of this personality, man could at his creation choose which of the objects of his knowledge—self, the world, or God—should be the norm and centre of his development. This natural likeness to God is inalienable, and as constituting a capacity for redemption gives value to the life even of the unregenerate (Gen. 9:6; 1 Cor. 11:7; James 3:9). For definitions of personality, see notes on the Anthropological Argument, page 82; on Pantheism, pages 104, 105; on the Attributes, pages 252-254; and on the Person of Christ, in Part VI. Here we may content ourselves with the formula: Personality = self-consciousness + self-determination. _Self_-consciousness and _self_-determination, as distinguished from the consciousness and determination of the brute, involve all the higher mental and moral powers which constitute us men. Conscience is but a mode of their activity. Notice that the term “image” does not, in man, imply _perfect_ representation. Only Christ is the “_very image_” of God (_Heb. 1:3_), the “_image of the invisible God_” (_Col. 1:15_—on which see Lightfoot). Christ is the image of God absolutely and archetypally; man, only relatively and derivatively. But notice also that, since God is Spirit, man made in God’s image cannot be a material thing. By virtue of his possession of this first element of the image of God, namely, personality, materialism is excluded.