Made in the image of God

2021 ◽  
pp. 1-3
Author(s):  
Kathryn Wills
Keyword(s):  
Image Of God ◽  
The Image Of God ◽  
Made In

Made and Re-Made in the Image of God

1999 ◽  
Vol 40 (3) ◽  
pp. 59-65
Author(s):  
Jean Mayland
Keyword(s):  
Image Of God ◽  
The Image Of God ◽  
Made In

Persons in the Image of God

2018 ◽  
Author(s):  
Alan L. Mittleman
Keyword(s):  
Human Nature ◽  
Image Of God ◽  
Ethical Orientation ◽  
Human Beings ◽  
Male And Female ◽  
Jewish Thought ◽  
Body And Soul ◽  
The Image Of God ◽  
Made In

Using the motif of the image of God as an organizing principle, this chapter shows how Jewish sources address such issues as mind/body dualism, body and soul, the relation of human nature to animal nature, sexuality, birth and death, vulnerability and dependence, and violence and evil as well as selfhood and the relations among rationality, emotion, desire, and imagination. Classical Jewish thought assumes and propagates dichotomies: human beings are bodies and souls, male and female; a little lower than the angels, but not much higher than the animals; descended from a common father and mother, yet divided into nations and races; biologically the same, though unique in their individuality; and a part of nature, yet possessing a power to remake both nature and themselves. Underlying the dichotomies is a basic Jewish commitment. Human beings are made in the image of God, and therefore possess intrinsic and undeniable worth. The idea of an image of God has an ethical function. It integrates human nature into personhood and gives persons an ethical orientation.

Dancing the Animal to Open the Human: For a New Poetics of Locomotion

2010 ◽  
Vol 42 (1) ◽  
pp. 3-11 ◽  
Author(s):  
Gabriele Brandstetter
Keyword(s):  
Sigmund Freud ◽  
Image Of God ◽  
Human Identity ◽  
The Bible ◽  
Nature Versus Nurture ◽  
History Of ◽  
Self Discovery ◽  
The Relationship ◽  
The Image Of God ◽  
Made In

Animals have provided a theme and a model for movements in dance from time immemorial. But what image of man do danced animal portrayals reflect? What questions of human identity and crisis do they reveal? Do the bodies of animals provide symbolic material for the ethical, political, and aesthetic questions raised by man's mastery of nature?The exploration of the boundary between man and animal—in myths and sagas, in the earliest records of ritual and art, and in the history of knowledge—is part of the great nature-versus-nurture debate. In the Bible the relationship is clear: Adam, made in the image of God, gives the animals in Paradise their names. In this way he rules over them—but Thomas Aquinas's commentary on this biblical text makes clear that the act of naming animals in Paradise is a step toward man's experiential self-discovery. Since then the hierarchy seems to be beyond doubt.Homo sapien, as theanimal significans, is distinguished from other animals by his ability to speak, his upright gait, the use of his hands, and the capacity to use instruments and media—man as what Sigmund Freud called the “prosthetic god” (1966, 44).

The Face of God in Suffering

2005 ◽  
Vol 62 (1) ◽  
pp. 9-17
Author(s):  
Olga Yaqob
Keyword(s):  
Media Coverage ◽  
Image Of God ◽  
Daily Lives ◽  
The Face ◽  
The Cross ◽  
Human Faces ◽  
The Image Of God ◽  
Made In

Media coverage of Iraq generally has overlooked the daily lives of ordinary Iraqis. In all the wars Iraq has endured since 1980, we have lost sight of human faces. Every nation is its people, not merely its geographic territory, and these people are all made in the image of God. The illustrations accompanying this article include both images of Iraq's geography (the land) and an image, in the shape of Iraq, formed out of the faces of many different ordinary Iraqi people, from all different religious and geographical areas of the country. In the center of this image is the face of Jesus on the cross. In the suffering of the Iraqi people, I have seen the face of God.

scholarly journals Persona, esclavitud y libertad en Gregorio de Nisa

2006 ◽  
Vol 13 ◽  
pp. 11
Author(s):  
Lucas F. MATEO-SECO
Keyword(s):  
Human Nature ◽  
Human Person ◽  
Fourth Century ◽  
Freedom Of Speech ◽  
Image Of God ◽  
Human Being ◽  
Human Beings ◽  
Origin Of Man ◽  
The Image Of God ◽  
Made In

Gregory of Nisa was one of the most cultivated men of the fourth century. He reflects the advances that had been made concerning the concept of the person and his/her relatioship with nature. In Gregory’s view, the dignity of the human person is grounded on the fact that the person is the image and likeness of God. This is equivalent to stating that the human being has attributes which no one may deprive him/her of; prominent among these is freedom, which is the crowning glory of his/her personal being, as he/she was made in the image of God, who is a-déspotos, that is, has no master. Rejection of slavery, together with firm defense of parrhesia (freedom of speech), is one of the most suitable perspectives for evaluating Gregory’s concept of human nature and the dignity of the person. Gregory discusses this subject in several places. Here we shall confine our survey to the most important ones: Homily IV On Ecclesiastes, the treatise On the origin of man, and the Great catechetical discourse. According to Gregory, freedom was given to human beings so that they could participate in the divine good. Gregory supported his arguments on the thinking insipired by Plato in which virtue is essentially free and voluntary, and so freedom is an attribute of the dignity of the person that cannot be relinquished.

Protest Views of Singer

PEDIATRICS ◽  
1984 ◽  
Vol 73 (2) ◽  
pp. 260-261
Author(s):  
ALBERT S. CALLIE
Keyword(s):  
Quality Of Life ◽  
Special Form ◽  
Human Life ◽  
Image Of God ◽  
Human Beings ◽  
Philosophical Foundations ◽  
Sanctity Of Life ◽  
The Image Of God ◽  
Made In

To the Editor.— Singer, in his article "Sanctity of Life or Quality of Life?" (Pediatrics 1983;72:128-129) has rejected the "sanctity-of-life view"—as he defines it. He calls it "the obsolete and erroneous notion of the sanctity of all human life." He states that "the philosophical foundations of this view have been knocked asunder." He adds "We can no longer base our ethics on the idea that human beings are a special form of creation made in the image of God."

“One's Total World View Comes Into Play”: America's Culture War Over Alcohol Education, 1945-1964

2002 ◽  
Vol 42 (4) ◽  
pp. 471-492 ◽  
Author(s):  
Jonathan Zimmerman
Keyword(s):  
Public Schools ◽  
World View ◽  
Image Of God ◽  
Culture War ◽  
Free Agent ◽  
Disease Concept ◽  
Alcohol Education ◽  
The Bible ◽  
The Image Of God ◽  
Made In

In 1948, fundamentalist theologian Edward John Carnell launched a spirited attack upon the “disease concept” of alcoholism. The Bible stated in no uncertain terms that drunkenness was a sin, Carnell wrote. By deeming alcoholism a sickness, clergymen and educators threatened to erode the “sense of guilt” that had once surrounded it. “The drinker takes the first glass as a free agent,” Carnell intoned. “He knows in advance the risks of his act, yet he proceeds…. As a moral, rational being, then, the drunkard is guilty and stands under God's severe wrath.” Yet in public schools and even in churches, Carnell complained, too many Americans learned to regard alcoholism as a medical affliction rather than as an ethical lapse. “The crux of the problem is whether man is made in the image of God, and thus is a responsible moral being, or whether he is just a product of naturalistic forces and is responsible to none,” Carnell concluded. “In judging drunkards, then, one's total world view comes into play.”

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