Does Genesis 1:26-27 Necessitate a Mother in Heaven/Divine Feminine?

I have defended the belief that God the Father, not simply Jesus, has bodily form and is even embodied using, among other texts, Gen 1:26-27. See, for e.g.:

Lynn Wilder vs. Latter-day Saint (and Biblical) Theology on Divine Embodiment

Notwithstanding, I do believe Latter-day Saints tend to read a Mother in Heaven into this text. Indeed, some errant members of the Church have tried to claim that Gen 1:26-27, with its language of man being created in the image and likeness of God, is scriptural proof of a Mother in Heaven. A more sane, reasonable comment from a LDS scholar I respect (in comparison to a lot of the LDS Living-like nonsense out there) put it thusly:

The parallelism of verse 27 strongly implies that the image [tselem] of God is both male and female. The Hebrew word tselem (rendered "image" here) was used of statues and paintings as resembling their models and the word demuth (rendered "likeness" here) was used to refer to a resemblance, similitude or pattern, as a son is in the likeness of his father (see Genesis 5:3). Certainly there have been attempts to spiritualize the meaning of this passage. Nevertheless, the most natural way to read it is as follows: if humankind ['adam] was created both male [zachar] and female [neqebah], in the image of God, then the image of God must be both male and female (in much the same way that humankind, which was modelled after God, is male and female).

 The author is correct (as I note in my response to Lynn Wilder) that Gen 1:26-27 teaches that God is three-dimensional and that man is theomorphic (made in the [3-dimensonal] image of God). Notwithstanding, I do not believe such language is evidence of a divine feminine. Indeed, other texts in our canon that speak of mankind (as a whole) being made in God’s image and likeness seems to refute the need for it to be taken as far as sex/gender (of which there are only two):

And because he said unto them that Christ was the God, the Father of all things, and said that he should take upon him the image of man, and it should be the image after which man was created in the beginning; or in other words, he said that man was created after the image of God, and that God should come down among the children of men, and take upon him flesh and blood, and go forth upon the face of the earth (Mosiah 7:27)

Ammon said unto him: I am a man; and man in the beginning was created after the image of God, and I am called by his Holy Spirit to teach these things unto this people, that they may be brought to a knowledge of that which is just and true; (Alma 18:34)

And it came to pass that when Aaron saw that the king would believe his words, he began from the creation of Adam, reading the scriptures unto the king-- how God created man after his own image, and that God gave him commandments, and that because of transgression, man had fallen. (Alma 22:12)

 And never have I showed myself unto man whom I have created, for never has man believed in me as thou hast. Seest thou that ye are created after mine own image? Yea, even all men were created in the beginning after mine own image. (Ether 3:15)

And that he created man, male and female, after his own image and in his own likeness, created he them (D&C 20:18)

And I, God, created man in mine own image, in the image of mine Only Begotten created I him; male and female created I them. (Moses 2:27)

In the image of his own body, male and female, created he them, and blessed them, and called their name Adam, in the day when they were created and became living souls in the land upon the footstool of God. (Moses 6:9)

Note that in these texts, mankind as a whole, is said to be created in the image of God (the Father and/or the Son). A "divine feminine" is not hinted at let alone necessitated.

Blake Ostler, commenting on a similar text (1 John 3:1-3, which speaks of our being conformed to the image of Jesus when He returns in glory) wrote:

 . . it is a mistake to assert that the physical resemblance must be an exact likeness. If a person were born without face, arms, and legs, that person would not look much like others who are not deformed. However, this person is surely also in the image of God; and in the resurrection this person will have a body that is whole and will be conformed to Christ’s image—even physically. We are glorified as Chris is because we share fellowship with him. A physically deformed person is in the image and likeness of God because each person bears a genetic endowment ensuring that, when we are fully mature in our humanity, we will share as heirs all that he has and be in the process of being conformed to all that he is—glory for glory. Thus, deification is a recognition that humans are theomorphic or made in God’s image on many levels. (Blake Ostler, Exploring Mormon Thought, Volume 3: Of God and Gods (Salt Lake City: Greg Kofford Books, 2008), 418)

Such should serve as a caution to Latter-day Saints who, overly-enthusiastic to find evidence of a divine feminine/Mother in Heaven in our scriptures (whether biblical or uniquely LDS) to exercise more exegetical care.