The recent completion of genome mapping has unfolded a new era of genetic revolution. Such an event not only highlights the ability of Gentechnology to change the lives of tomorrow-land, but also compels the theological Anthropology to respond the subsequent changes in our understanding of human life. One area of responses may be associated to our discussion of Imago Dei, which should be interpreted as a relational category. In another words, considering its spiritual nature, human life should be defined in relation to the image of God instead of absolutely substantial one. Thus the argument stands on the premise that apart from a reflection on Imago Dei our understanding of man becomes merely partial if not an aporia. In contrast to the above idea of man as an Imago Dei, which underlies the main discourse of theological Anthropology, one may argue that genetic Anthropology lays out a concept of Imago Hominis. While Imago Dei implies God`s eternal design and plan in his creation of man, Imago Hominis projects a blueprint drawn by man himself. In this sense, one may view the genetic manipulation as another core factor for the creation of this very Imago Hominis. Thus, instead of God`s eternal providence, humanity may come to believe its total fate on the determination of genome. Though the decoding of genome may eventually unveil a biological history of man, it will still not be able to tell us many of important aspects of man`s constitution, such as the inherent nature of man`s sin and evil. Thus, though genetic Anthropology may have its proper use, theological Anthropology should point out the incompleteness of secular Anthropology as it loses sight of the problem of sin. Two "Books of life" are available before us. The divine biblical book of life and the human genetic book of life. It is challenging to know which will lead us to the ".and of Tomorrow".