Patristic Divergences about the Image of God in Man

2007 ◽  
Vol 43 ◽  
pp. 69-79
Author(s):  
Stuart George Hall
Keyword(s):  
Human Body ◽  
Image Of God ◽  
Male And Female ◽  
Genesis 1 ◽  
The Image Of God ◽  
The Church

The pathologically pious heresy-hunter Epiphanius, bishop of Salamis from 365 to 403, might be reckoned a champion of uniformity in the Church. Notoriously he promoted the campaign against Origen in Palestine, and in his Panarion attacks Origen’s theology at length. Never the brightest of the Fathers, he was confused by the question of the image of God in man. He comes to it when considering the sect of Audians, who were anthropomorphites; that is, they held God to have a bodily form which the human body replicates. According to Genesis 1: 26–7, God made man, male and female, in (after, according to) the image and likeness of God When Epiphanius gets to the detail of the Audian argument, it is plain that they argued from the use in Scripture of bodily language about God’s eyes, hand, feet, and other organs, and from the Lord’s appearances to Moses and the prophets, to demonstrate his bodily shape. Epiphanius can refute this in detail, but is aware of other suggestions about wherein what is ‘in the image’ consists, and regards none as wholly coherent with orthodox faith and Scripture. He mentions the theories that it is the soul that is in the image, or that it is virtue, or that it is the grace received in baptism, or that it applied to Adam only before his sin.

Pembinaan Pastoral Konseling Terhadap Kelompok “Wanita-Pria”

2021 ◽  
Vol 3 (2) ◽  
pp. 101-113
Author(s):  
Veydy Yanto Mangantibe ◽  
Olyvia Yusuf
Keyword(s):  
Gender Identity ◽  
Pastoral Counseling ◽  
Gender Identity Disorder ◽  
Deviant Behavior ◽  
Image Of God ◽  
Psychological Disorder ◽  
Men And Women ◽  
Male And Female ◽  
Genesis 1 ◽  
The Image Of God

This article discusses pastoral counseling for shemale groups. In the time of creation, Genesis 1:27 “So God created man in His own image, in the image of God He created him; male and female He created them”. This verse provides clear evidence that in terms of sex or gender, there are actually contrasting differences between men and women. Men and women are two different individuals, there is no mixing of both or shemale. However, in reality, it was found that they were male but felt that they were women. In general, shemale experienced errors in identifying their gender. This mistake is caused by a psychological disorder called gender identity disorder. It appears that in society, shemale behavior is seen as abnormal or deviant behavior. They often experience rejection, mockery, insults and even become targets of various acts of violence. In the midst of the negative response from the general public to the existence of transgender women. Abstrak Artikel ini membahasa mengenai pembinaan pastoral konseling terhadap kelompok waria. Dalam masa penciptaan, Kejadian 1: 27 “menurut gambar Allah diciptakan-Nya dia; laki-laki dan perempuan diciptakakan-Nya mereka.” ayat tersebut, memberikan bukti nyata bahwa dari sisi seks atau jenis kelamin, sesungguhnya terdapat perbedaan yang kontras antara laki-laki dan perempuan. Baik laki-laki maupun perempuan adalah dua pribadi yang berdiri sendiri, tidak ada pencampuran dari keduanya atau Wanita pria, atau yang disingkat waria, namun pada kenyataannya didapati mereka yang berjenis kelamin laki-laki tetapi merasa dirinya adalah perempuan, Secara umum, waria mengalami kekeliruan dalam mengidentifikasi jenis kelaminnya. Kekeliruan tersebut disebabkan oleh gangguan psikologi yang disebut gender identity disorder, Nampak persoalan Dalam masyarakat umum, perilaku waria dipandang sebagai perilaku yang abnormal atau menyimpang. Mereka kerapkali mengalami penolakan, dijadikan bahan ejekan, hinaan bahkan sering menjadi sasaran berbagai tindakan kekerasan. persoalan ini juga tentunya menjadi tanggung jawab bagi kekristenan dalam pelayanan maka perlu adanya tindakan nyata untuk menyikapi persoalan kelompok waria.

Genesis 1-3 as Source for the Anthropology of Origen

2008 ◽  
Vol 62 (3) ◽  
pp. 213-232 ◽  
Author(s):  
Anders Lund Jacobsen
Keyword(s):  
Human Body ◽  
Image Of God ◽  
Clear Picture ◽  
Genesis 1 ◽  
The Creation ◽  
The Image Of God

AbstractAccording to Origen Genesis 1-3 is an anthropological key-text. The account of man's creation in Gen. 1,26f deals with the creation of the inner non-material man in the image of God, whereas Gen. 2,7 deals with the creation of the human body, the outer man, which is not created in the image of God. Some later critics claim that according to Origen Gen. 2,7 is about the creation of a non-material luminous body. In Origen's opinion only the inner man can reach perfection. The outer man can never be perfect, but will be destroyed. To deepen our understanding of, how Origen understands the mortality of the human body, some short sayings about the meaning of Gen. 3,21 are interpreted. In the few places where Origen refers explicitly to Gen. 3,21 there is no clear picture of how he interprets this verse. The most precise observation we can make is that in his view the skin coats denote the mortal corporality that surrounds the inner man.

Gender equality in German Christian Democracy

Diogenes ◽  
2019 ◽  
Vol 27 (2) ◽  
Author(s):  
Ventsislav Georgiev ◽  
◽  
◽  
Keyword(s):  
Gender Equality ◽  
Political Ideology ◽  
Image Of God ◽  
Christian Democracy ◽  
Male And Female ◽  
Genesis 1 ◽  
Principles Of Justice ◽  
Democratic Principles ◽  
The Image Of God ◽  
Gender Equality Policy

The Christian image of man stands at the heart of the Christiandemocratic political ideology of Germany: „So God created man in his own image; he created him in the image of God; he created them male and female.” (Genesis 1:27). According to the Germany’s Christian-democrats each person has the same inalienable dignity, since men are created in the image and likeness of God. This is the fundamental Christian democratic thought, which forms the basic Christian democratic principles: freedom, solidarity and justice. Based on the Christian image of man, gender equality policy also finds its place in the principles of justice and freedom. One of the main goals of this report is to examine whether the principles of gender equality are respected from the Christian democrats in Germany and how effective they are.

scholarly journals A Meatless Dominion: Genesis 1 and the Ideal of Vegetarianism

2017 ◽  
Vol 47 (3) ◽  
pp. 144-154 ◽  
Author(s):  
Ryan Patrick Mclaughlin
Keyword(s):  
Cultural Context ◽  
Image Of God ◽  
Moral Ideal ◽  
Near Eastern ◽  
The Earth ◽  
Genesis 1 ◽  
Unique Manner ◽  
The Image Of God ◽  
Enuma Elish ◽  
The Ideal

I argue that a strand of biblical tradition, represented in Genesis 1:26–29, depicts a nonviolent relationship between humans and nonhumans—indicated by the practice of vegetarianism—as a moral ideal that represents the divine intention for the Earth community. This argument is supported by four claims. First, the cultural context of Genesis 1 suggests that the “image of God” entails a democratized royal charge of all humans to make God present in a unique manner in the created order. Second, this functional role must be understood in light of the unique deity (Elohim) in Genesis 1, a deity whose peaceful and other-affirming creative act is distinctive from violent creative acts of deities in other ancient Near Eastern cosmologies such as the Enuma Elish. Third, Genesis 1 provides an exegesis of humanity's dominion over animals in verse 29, which limits humanity's food to vegetation. Finally, juxtaposing Genesis 1 with Genesis 9 reveals a nefarious shift from human dominion, which is meant to be peaceful and other-affirming, to something altogether different—a relationship that is built upon terror.

scholarly journals The mercy of God as the foundation of charity of the Church

Diacovensia ◽  
2019 ◽  
Vol 27 (4) ◽  
pp. 637-651
Author(s):  
Wiesław Przygoda
Keyword(s):  
Jesus Christ ◽  
Image Of God ◽  
Church Fathers ◽  
Pope Francis ◽  
Pope Benedict Xvi ◽  
Benedict Xvi ◽  
The Bible ◽  
1 John ◽  
The Image Of God ◽  
The Church

Charity diaconia of the Church is not an accidental involvement but belongs to its fundamental missions. This thesis can be supported in many ways. The author of this article finds the source of the obligation of Christians and the whole Church community to charity service in the nature of God. For Christians God is Love (1 John 4, 8.16). Even though some other names can be found, (Jahwe , Elohim, Adonai), his principal name that encapsulates all other ones is Love. Simultaneously, God which is Love showed his merciful nature (misericordiae vultus) in the course of salvation. He did it in a historical, visible and optimal way through his Son, Jesus Christ through the embodied God’s Son, Jesus Christ, who loved the mankind so much that he sacrificed his life for us, being tortured and killed at the cross. This selfless love laid the foundations for the Church, which, in essence, is a community of loving human and God’s beings. Those who do not love, even though they joined the Church through baptism, technically speaking, do not belong to the Church since love is a real not a formal sign of belonging to Christ’s disciples (cf. John 13, 35). Therefore, charitable activity is a significant dimension of the Church’s mission as it is through charity that the Church shows the merciful nature of its Saviour. A question that needs to be addressed may be expressed as follows: in what way the image of God, who is love, implies an involvement in charity of an individual and the Church? An answer may be found in the Bible, writings of the Church Fathers of and the documents of Magisterium Ecclesiae and especially the teachings of Pope Benedict XVI and Pope Francis.

scholarly journals Karl Barth’s male-female order: A kingpin of dogmatic disparity

2007 ◽  
Vol 63 (4) ◽  
Author(s):  
Yolanda Dreyer
Keyword(s):  
Gender Disparity ◽  
Image Of God ◽  
Human Beings ◽  
Reformed Theology ◽  
Gender Perspective ◽  
Early Christian ◽  
The Enlightenment ◽  
Genesis 1 ◽  
Gender Perspectives ◽  
The Image Of God

Karl Barth’s gender perspective is often analysed with reference to his so-called “theoethics” or “creational theology”. This perspective perpetuates an asymmetry in gender relations that was prevalent in Biblical times, throughout Christianity and to some extent still is visible today. He based his view on the subordination of women on an exegesis of Genesis 1:27 as “intertext” of Ephesians 5:22-23. Barth’s asymmetrical gender perspective is a product of his embedment in Western Christian tradition which in turn, is rooted in early Christian patriarchal theology. The aim of this article is to focus on Barth’s ontological reframing of the traditional understanding of the Biblical notion of human beings as created in the “image of God”. The article consists of four sections: (a) Luther’s and Calvin’s gender perspectives; (b) the Enlightenment failure to achieve emancipation; (c) gender disparity in Reformed theology; and (d) a feminist alternative.

Jesus as Mother and Abbot as Mother: Some Themes in Twelfth-Century Cistercian Writing

1977 ◽  
Vol 70 (3-4) ◽  
pp. 257-284 ◽  
Author(s):  
Caroline Walker Bynum
Keyword(s):  
Middle Ages ◽  
Twelfth Century ◽  
Spiritual Growth ◽  
Image Of God ◽  
Erotic Love ◽  
Human Relationships ◽  
Male And Female ◽  
High Middle Ages ◽  
The Image Of God ◽  
Idea Of God

A number of scholars in this century have noticed the image of God or Jesus as mother in the spiritual writings of the high Middle Ages. The image has in general been seen as part of a “feminine” or “affective” spirituality, and neither of these adjectives is incorrect. The idea of God as mother is part of a widespread use, in twelfth-century spiritual writing, of woman, mother, characteristics agreed to be “feminine,”and the sexual union of male and female as images to express spiritual truths; the most familiar manifestation of this interest in the “female” is the new emphasis on the Virgin in doctrinal discussions and especially spirituality. And the frequency of references to “mother Jesus” is also part of a new tendency in twelfth-century writing to use human relationships (friendship, fatherhood or motherhood, erotic love) in addition to metaphysical or psychological entities to explain doctrinal positions or exhort to spiritual growth.

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