Brian G. Mattson, Restored to Our Destiny: Eschatology & the Image of God in Herman Bavinck’s Reformed Dogmatics, Studies in Reformed Theology 21 (Leiden/Boston: Brill, 2012), 258 pp., €105.00/US$144.00, ISBN 9789004207196.

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.

Download Full-text

The Understanding of God’s Image by Anthony Hoekema

Abstract Proceedings International Scholars Conference ◽

10.35974/isc.v7i1.1707 ◽

2019 ◽

Vol 7 (1) ◽

pp. 2084-2089

Author(s):

Reymand Hutabarat ◽

Franklin Hutabarat ◽

Deanna Beryl Majilang

Keyword(s):

Distinctive Feature ◽

Image Of God ◽

Reformed Theology ◽

The Core ◽

Christian Anthropology ◽

The Bible ◽

Functional Aspects ◽

The Future ◽

God's Image ◽

The Image Of God

Introduction : Anthony Hoekema was active in his works as a preacher, teacher, and writer.[1] He is one of the most outstanding reformed theologians which authored several books such as Created in God’s Image, The Four Major Cults, What About Tongue-Speaking? The Bible and the Future, and Saved By Grace. Method : Hoekema’s theology as a whole is a reformed theology. The core and the very foundation of reformed theology is the sovereignty of God. Hoekema sees that the creation of man in God’s image is “the most distinctive feature of a biblical understanding of man.” This is why he understands that “the concept of the image of God is the heart of Christian anthropology.” Result & Discussion : His concept of the image of God in man is examined in this section, which is divided into the following five parts: the meaning of being created in the image of God, the structural and functional aspects of God’s image, Jesus as the true image of God, the image of God in man’s threefold relationship, and the image of God in four different stages.

Download Full-text

Die Heidelbergse Kategismus oor die mens as beeld van God

In die Skriflig/In Luce Verbi ◽

10.4102/ids.v47i2.701 ◽

2013 ◽

Vol 47 (2) ◽

Author(s):

Gabriël M.J. Van Wyk

Keyword(s):

Image Of God ◽

Imago Dei ◽

Reformed Theology ◽

Genesis 1 ◽

Critical Interpretation ◽

The Image Of God

Hierdie artikel fokus op relevante konfessionele standpunte oor die tema van imago Dei in die reformatoriese en voor-reformatoriese teologie wat as historiese en sistematiese kontekstualisering dien vir die daaropvolgende uitleg van die tema soos wat dit in die Heidelbergse Kategismus hanteer word. ’n Bondige bespreking van die histories-kritiese uitleg van Genesis 1:26–27 word aan die orde gestel om as oorgang te dien tot ’n kritiese waardering van die Kategismus vanuit die perspektief van die eietydse teologie. Die uitleg van Genesis 1:26–27 dien as die vernaamste impuls om die tema in die eietydse teologie onbevange en los van die uitsluitende dwang van tradisionele konfessionele geskille aan die orde te stel, maar met inagneming van ’n ryke teologiese tradisie. In wese is die betoog dat die mens as beeld van God geroepe is om God se heerlikheid en eer op aarde uit te dra en hierdie opvatting word ook in die Heidelbergse Kategismus teruggevind.This article focuses on the relevant confessional statements about the theme imago Dei in reformed- and pre-reformed theology that served as the historical and systematic contextualisation of the subsequent interpretation of the theme as it is treated in the Heidelberg Catechism. A concise discussion of the historical-critical interpretation of Genesis 1:26–27 follows in order to serve as a transition to the critical appreciation of the Catechism from the perspective of contemporary theology. The interpretation of Genesis 1:26–27 served as the main impetus for the open-minded discussion of the theme in contemporary theology, apart from the exclusive constraints of the traditional confessional disputes, but with appreciative consideration for our rich theological tradition. In essence, the author argues that all people, because they are created in the image of God, are called upon to glorify God on earth and that this belief is already formulated in the Heidelberg Catechism.

Download Full-text

Reformatie van de rentmeester. Een voorstel tot integratie van de zorg voor de schepping in gereformeerde theologie

Theologia Reformata ◽

10.21827/tr.63.3.263-277 ◽

2020 ◽

Vol 63 (3) ◽

pp. 263-277

Author(s):

M. Van Reenen

Keyword(s):

The Netherlands ◽

Image Of God ◽

Reformed Theology ◽

Creation Care ◽

Ten Commandments ◽

The World ◽

The Creation ◽

The Law ◽

The Image Of God

Christians throughout the world feel the need to answer the questions arising from the climate debate. Orthodox-reformed theology in the Netherlands, however, pays these matters comparatively little attention. Three possible causes of this problem are: stewardship as discussed under the heading of creation; a certain slowness in consideration; and the suggestion that the Ten Commandments do not bear directly on this theme. This essay proposes a more integrated position. First, stewardship of the creation should be more closely linked to the image of God. Second, the Ten Commandments has the creation in view more often than assumed: ‘creation’ is also ‘your neighbour’. Third, in considering creation care as part of God’s ‘normal’ obligations towards us, the threefold function of the law must not be diminished.

Download Full-text

Persons Together

10.23943/princeton/9780691176277.003.0005 ◽

2018 ◽

Author(s):

Alan L. Mittleman

Keyword(s):

Human Nature ◽

Well Being ◽

Image Of God ◽

Jewish Tradition ◽

The Political ◽

Human Beings ◽

Human Flourishing ◽

Political Dimensions ◽

Market Relations ◽

The Image Of God

This chapter moves into the political and economic aspects of human nature. Given scarcity and interdependence, what sense has Judaism made of the material well-being necessary for human flourishing? What are Jewish attitudes toward prosperity, market relations, labor, and leisure? What has Judaism had to say about the political dimensions of human nature? If all humans are made in the image of God, what does that original equality imply for political order, authority, and justice? In what kinds of systems can human beings best flourish? It argues that Jewish tradition shows that we act in conformity with our nature when we elevate, improve, and sanctify it. As co-creators of the world with God, we are not just the sport of our biochemistry. We are persons who can select and choose among the traits that comprise our very own natures, cultivating some and weeding out others.

Download Full-text

Gandhian Method of Conflict Resolution: Perception of Educated Youths

SMART MOVES JOURNAL IJELLH ◽

10.24113/ijellh.v1i6.24 ◽

2017 ◽

Vol 1 (6) ◽

pp. 1 ◽

Cited By ~ 1

Author(s):

Dr. P. K. Kar

Keyword(s):

Conflict Resolution ◽

Image Of God ◽

Integral Approach ◽

Human Beings ◽

Life Itself ◽

The Image Of God ◽

Negative Concept

Gandhiji’s method of conflict resolution was based on truth and non-violence. Truth was for him the image of God. He did not believe in personal God. For Gandhi truth is God and God is truth. Life is a laboratory where experiments are carried on. That is why he named his autobiography “My Experiment with Truth”, without these experiments truth cannot be achieved. According to Gandhi, the sayings of a pure soul which possesses nonviolence, non-stealing, true speech, celibacy and non-possession is truth. The truth of Gandhiji was not confined to any country or community. In other words , his religion had no geographical limits. His patriotism was not different from the service of human beings but was its part and parcel(Mishra:102). Gandhiji developed an integral approach and perspective to the concept of life itself on the basis of experience and experiments. His ideas ,which came to be known to be his philosophy, were a part of his relentless search for truth(Iyer:270). The realization of this truth is possible only with the help of non-violence The negative concept of Ahimsa presupposes the absence of selfishness, jealousy and anger, but the positive conception of ahimsa demands the qualities of love ,liberalism, patience, resistance of injustice, and brutal force.

Download Full-text