Matthew 23:7

Footnote:

The Universal Role of the Religious Teacher

The profound function and impact of the relationship between a Rabbi or Rabbi like role, as "teacher of myself" and a student or community member could not be understated. As "my teacher" a Rabbi was (and is) literally a "teacher of one's self."

In the context of Jewish tradition:

The Subject Matter is Identity: A Rabbi teaches Torah, which is fundamentally about the values, laws, and history that define the Jewish identity (the "self" of the Jewish people and the individual).
The Goal is Spiritual Formation: The instruction is not just rote memorization; it's designed to shape a person's character ( $middos$ ), their ethical behavior, and their relationship with God and the community—all central aspects of one's "being" or "self."

Across the Judeo-Christian spectrum (and beyond), the role of the religious leader (Rabbi, Priest, Pastor, Minister) often includes:

Self-Reflection (The Jewish View): Central to ethical instruction (Musar) is the constant examination of one's deeds and character traits, pushing the student to improve the "self" based on divine ideals.
The Inner Life (The Christian View): Key concepts like salvation, sin, and spiritual growth focus heavily on the individual's inner state, conscience, and personal relationship with the God. Teachers guide individuals through this process of "self-discovery" and "spiritual transformation."
Applying Text to Life: The sacred texts (Torah, Bible) are seen as mirrors, providing timeless wisdom that helps an individual understand their current situation, their flaws, and their potential, thereby teaching them about their "own selves."

The core of Christian identity—the "self" or "being" that is taught—is defined by a certain dramatic narrative of creation, fall, and redemption.

The key concepts used in Christian vernacular to describe the self fall into a few major categories: The Foundational Self, The Broken Self, and The Redeemed Self.

1. The Foundational Self (How We Were Made)

These terms are used to establish the inherent worth and original design of the human being.

Term

Meaning

Relation to the Self

Imago Dei (Image of God)

The theological concept that humans are created to reflect the God's nature, or rather share attrbutes and capacities (reason, morality, relational capacity) because to be an image of the God is actually blasphemous. Thus, the terminology of "in the image" is equally understood as "not the image" but it sounds better and gives positive reinforcement.

It is the source of inherent worth and purpose even if never resolved into anything. It means the true self is designed for (a heirarchical) relationship with the God and has a capacity for righteous dominion and creativity.

Creature / Creatureliness

The recognition that a person is created and not the creator, dependent on the God for existence.

Defines the limits of the self. It counters pride and self-sufficiency, establishing humility and dependence as the correct posture for existence.

If one attempts to express the concept of “Imago Dei” in mathematical terms, a set-theoretic model of God and Humanity may be outlined as follows:

Let the following sets represent the fundamental realities:

$\mathbb{G}$: The Set of Divine Attributes (e.g., omnipotence, omniscience, uncreated nature).
$\mathbb{H}$: The Set of Human Attributes (e.g., finitude, created nature, corporeality).
$\mathbb{C}$: The Set of Shared Capacities (the so-called *Imago Dei* features: reason, moral will, relationality).

These are shared attributes, not a full reflection. Mathematically, $\mathbb{C}$ is a proper subset of $\mathbb{G}$.

\mathbb{C} \subset \mathbb{G} \qquad\text{and}\qquad \mathbb{C} \subset \mathbb{H}

Interpretation: The shared capacities $\mathbb{C}$ are intrinsic to the divine ($\mathbb{C} \subset \mathbb{G}$) and also present within humanity ($\mathbb{C} \subset \mathbb{H}$). However, $\mathbb{G}$ contains far more than $\mathbb{C}$, and humanity does not possess the defining divine attributes.

The essential attributes defining God (e.g., uncreatedness) are distinct from those defining humanity (e.g., finitude).

(\mathbb{G} \setminus \mathbb{C}) \;\cap\; (\mathbb{H} \setminus \mathbb{C}) \;=\; \varnothing

Interpretation: Removing $\mathbb{C}$ leaves the essential distinctions: the remaining divine attributes $\mathbb{G} \setminus \mathbb{C}$ and the remaining human attributes $\mathbb{H} \setminus \mathbb{C}$ have no overlap.

The notion of a human being “in God” is not physical inclusion but a form of relational union or ontological dependence.

This may be formalized using a Union Function $f_u$ that models a “redeemed” or “sanctified” human self $\mathbb{S}_{\text{redeemed}}$ as one whose existence is constituted by both its human basis and its dependence upon the divine.

Let $\mathbb{U}_{\mathbb{G}}$ denote the Divine Reality or Presence.

\mathbb{S}_{\text{redeemed}} \subset \mathbb{H} \qquad\text{such that}\qquad \mathbb{S}_{\text{redeemed}} \;\longrightarrow\; \mathbb{U}_{\mathbb{G}}

Interpretation (Possibility of Inclusion): The human self $\mathbb{S}_{\text{redeemed}}$ remains within $\mathbb{H}$, yet it is mapped toward, grounded in, or dependent upon $\mathbb{U}_{\mathbb{G}}$. The arrow represents a relational mapping, not identity or fusion.

2. The Broken Self (The Universal Problem)

These terms are used to describe the nature of the self after "the Fall", explaining why the self is in need of teaching and repair.

Term	Meaning	Relation to the Self
Sinner	The state of being estranged from the God due to a fundamental, inherited inclination toward self-centeredness and a failure to meet the God's standard.	This defines the default state of the unredeemed self. It is the deep-seated problem that external behavior (sinful acts) flows from.
Flesh	A term often used in Paul's writings (especially in Romans) to refer to the human nature that is corrupted and hostile to the God's spirit.	Represents the untransformed or earthly part of the self that struggles against the spiritual, higher calling.
Depravity	The state where sin has affected every part of the human person (mind, will, and emotions).	This speaks to the extent of the brokenness. It means no part of the self is untouched by the problem of sin.

3. The Redeemed Self (The New Identity)

These terms describe the new state and process of transformation achieved through faith in Jesus Christ, where the "self" is fundamentally redefined.

Term	Meaning	Relation to the Self
In Christ	A prepositional phrase used to describe a Christian's new relational status and spiritual reality.	It defines the core identity. The person's defining characteristic is no longer their sin or their worldly achievements, but their attachment with the Christ.
Justification	The moment the God declares the sinner righteous, not based on their works, but on the finished work of the Christ.	This is the new legal status of the self: declared right with the God. It removes guilt and frees the self from the burden of earning acceptance.
Sanctification	The ongoing process of the Holy Spirit making the justified person holy and more like the Christ in their daily life.	This is the growth and development of the "true self." The Rabbi/Pastor/Teacher's instruction is primarily aimed at helping the believer cooperate with the Spirit in this process.
New Creation	The profound spiritual transformation where the old, broken self is considered "dead," and a new, distinct spiritual self emerges. The body is still dead, never renewed.	This defines the potential and destiny of the self. The individual is not just forgiven, but fundamentally remade for a "new life."

This is where the teachings ends, with heavy usage of abstract words that end with -tion. What remains is an endless process with no end aim. The self remains stuck in an eternal loop. The revered Oswald Chambers said it to the point:

God is not working towards a particular finish; His end is the process — that I see Him walking on the waves, no shore in sight, no success, no goal, just the absolute certainty that it is all right because I see Him walking on the sea. It is the process, not the end, which is glorifying to God.

Chambers, Oswald. My Utmost for His Highest (The Daily Reading for July 28).

No aim, no goal, no end in sight for the self.