The Image of God in the Garden of Eden: The Creation of Humankind in Genesis 2:5–3:24 in Light of mīs pî pīt pî and wpt-r Rituals of Mesopotamia and Ancient Egypt by Catherine L. McDowell

2017 ◽  
Vol 79 (4) ◽  
pp. 686-688
Author(s):  
John Anderson
Keyword(s):  
Ancient Egypt ◽  
Image Of God ◽  
Garden Of Eden ◽  
The Creation ◽  
The Image Of God

scholarly journals Response to Melissa Raphael

2016 ◽  
Vol 6 (2) ◽  
pp. 23-25
Author(s):  
Ruth Illman
Keyword(s):  
Digital Media ◽  
Image Of God ◽  
Human Face ◽  
Human Beings ◽  
Jewish Art ◽  
Contemporary Issue ◽  
The Face ◽  
The Creation ◽  
The Image Of God ◽  
Ethical Demand

A response to Melissa Raphael’s article ‘The creation of beauty by its destruction: the idoloclastic aesthetic in modern and contemporary Jewish art’. Key themes discussed include the notion of human beings as created in the image of God, Levinas’s understanding of the face and its ethical demand as well as the contemporary issue of the commodification of the human face in digital media.

‘What Am I in a Boundless Creation?’

2014 ◽  
Vol 22 (1) ◽  
pp. 34-50
Author(s):  
Hilary Marlow
Keyword(s):  
Life Forms ◽  
Image Of God ◽  
Ecological Perspective ◽  
Human Beings ◽  
Ethical Challenges ◽  
Environmental Pressures ◽  
Ben Sira ◽  
The Face ◽  
The Creation ◽  
The Image Of God

Drawing on insights from the field of ‘ecocriticism’ within literary studies, this article examines the creation poem of Ben Sira (16.26-17.14) from an ecological perspective. The text is significant for such a purpose because of its reuse of the Genesis creation accounts, in particular the notion of human beings as the image of God and with dominion over creation, which has caused some critics to label the biblical accounts as exploitatively anthropocentric. Preceding sections of Sirach include discussion of human significance ‘in a boundless creation’ and human free will and moral responsibility, and these themes are developed in the poem itself. The poem’s description of the creation of humankind suggests both human finitude, a characteristic shared with other life forms, and the uniqueness of the divine image in human beings. These characteristics are set within the context of the cosmos as a stable and ordered whole, obedient to God, and of the responsibilities stipulated in the Torah to deal rightly with one’s neighbour. Reading this text from an ecological perspective invites recognition of the ambiguity of human place in the world, transient yet earth-changing, and of the ethical challenges in caring for global neighbours in the face of growing environmental pressures.


Summaries of Doctoral Dissertations

2011 ◽  
Vol 104 (4) ◽  
pp. 489-505
Keyword(s):  
Integral Relation ◽  
Image Of God ◽  
Human Being ◽  
Philosophical Discourse ◽  
Human Subjectivity ◽  
Theological Discourse ◽  
In Christ ◽  
The Creation ◽  
Doctoral Dissertations ◽  
The Image Of God

THOU ART is an interdisciplinary and christological aesthetics that theorizes an integral relation among Christ, representation, and the formation of human subjectivity. Through a critical poetics it addresses the space of difference between a theological discourse on the creation of human being in the image of God—understood as creation in Christ, Word (logos) incarnate—and a philosophical discourse on the constitution of human subjectivity.

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.

scholarly journals Hjertets gudbilledlighed

1977 ◽  
Vol 30 (1) ◽  
pp. 65-96
Author(s):  
Erik Krebs Jensen
Keyword(s):  
Human Heart ◽  
Image Of God ◽  
Images Of God ◽  
End Of History ◽  
Word Of Faith ◽  
God's Word ◽  
The End Of History ◽  
The Creation ◽  
God's Image ◽  
The Image Of God

The Heart as the Image of Godby Erik Krebs JensenThe image of God in the heart and the heart as the image of God are at one and the same time the divine and the truly human in man. Since the Creation the image of God has been hidden in the human heart, and in the course of history it will be illuminated more and more until at the end of history it will be completely revealed.The image of God is a riddle for man. By feeling and understanding, that is, receiving impressions of other images of God (in nature, in poetry or of Christ) the image of God in the heart can be illuminated. This meeting of images happens through the living interplay of the word between heart and heart. The word with God’s Spirit is an image of God - it is in fact Christ Himself in His resurrected form, speaking to man. This word must be heard audibly for it to make an impression on the heart so that the Spirit can touch it and move it. For the heart is created precisely in order to be open to spirit (both God’s and the Devil’s), and where the heart does not harden against it but is stirred by hearing God’s word, there the image of God in the heart’s core is revived, and this echoes in the mouth of man as a confession in a word of faith, hope or love. In this echo (an echo of God’s word) it is revealed to God and men and to man himself that he has adopted God’s word. Grundtvig puts it as strongly as this: God has reincarnated Himself. Every time a man hears God’s word, Jesus is reconceived, and He is reborn in the echoing word and thereby revealed to the world.This revelation of Christ in the word on the lips of men is an expression of God’s continuing creation and activity. God’s creative deed is always the same two-pronged action with one and the same result. At the Creation God made man out of clay and breathed His Spirit into him so that man could talk to God. In the fullness of time God made His power overshadow Mary and His Spirit descend upon Jesus, so that Jesus could talk to God on earth. (Jesus healed by touch and by speaking words). At baptism the sign of the cross is made and the child is baptized, thereby giving it the child’s right to pray, to confess and praise. Where God’s word touches the heart and the Spirit captivates the heart, and the heart responds with a “Yes and Amen!” as an echo of what it has heard, there God’s creative presence in the word is experienced. And in the heart’s core the image of God is illuminated by the Spirit through the meeting between God’s image and its imprint.

scholarly journals Obraz Boga w Biblii

Vox Patrum ◽  
2012 ◽  
Vol 57 ◽  
pp. 181-192
Author(s):  
Bogusław Górka
Keyword(s):  
Turning Point ◽  
Image Of God ◽  
Human Being ◽  
Standard Interpretation ◽  
John 1 ◽  
John The Baptist ◽  
The Status ◽  
The Creation ◽  
Existential Dimension ◽  
The Image Of God

The standard interpretation of the biblical idea of the image of the God in Genesis (Gen 1:26 ff.), so called ontic interpretation, which sees in Him a reli­gious basis for the metaphysical dogma of the creation of a man as a spiritual-corporeal being, is detached from its biblical meaning. For the biblical authors, the primary issue is not the question what kind of the human being was called by the God from nothingness into being, but that when the human being receives the status of the image and character of the God in the existential dimension. John the Baptist reached the status of the image of God at the time when he became the Anthropos (John 1:6). In turn, Paul, by the moving of the idea of the image of Jesus as a man at the turning point of the process of salvation (Romans 8:29), created the foundation for the study of triple-imaging of the God as in Jesus, as well as in initiated.

scholarly journals Colin E. Gunton’s Christological Anthropology: Humanity’s Relationships in the Image of Christ

Perichoresis ◽  
2021 ◽  
Vol 19 (2) ◽  
pp. 63-81
Author(s):  
Elaina R. Mair
Keyword(s):  
Future Study ◽  
Image Of God ◽  
Relationship With God ◽  
The World ◽  
The Creation ◽  
Definition Of ◽  
The Image Of God ◽  
The Trinity

Abstract The anthropology of Colin E. Gunton begins with the Trinity and specifically, the person of Christ. From trinitarian persons, Gunton deduces the ontological definition of what it means to be a person, that is, a being in relationship and in distinction, or ‘free relatedness’. To be a person is to be in the image of the personal God, which is christological language, for it is Christ who bears the image of God in its fullness. As the true image bearer, Christ’s humanity is paradigmatic of what it means to be in relationship: with God, with the world and with other human persons. Gunton’s christology is also thoroughly pneumatological, borrowing Irenaeus’ metaphor of God’s ‘two hands in the world’: The Son and the Spirit. Not only do the Son and the Spirit mediate God’s presence to creation according to Irenaeus, but Gunton builds on this metaphor to include the Spirit’s mediation of the eternal Son to the Father as well as the Incarnate Son to humanity. The Spirit also reshapes humanity to be in the image of Christ, through his relationships with God, with the world and with other human persons. This is an eschatological project, for in this reshaping, the creation is recreated toward its teleological perfection. The article concludes with a potential direction for future study within Gunton’s christological anthropology. To conceive what it means to be human theologically, Gunton insists that we must look to Christ’s own person.

«The Hexaemeron» of St. Anastasius of Sinai in Light of Modern Research

2019 ◽  
pp. 89-113
Author(s):  
Евгений Валерьевич Ерошев
Keyword(s):  
Current Data ◽  
Image Of God ◽  
Current State ◽  
Questions And Answers ◽  
The Creation ◽  
State Of Research ◽  
First Time ◽  
The Image Of God ◽  
Modern Russian

В данной статье автор предпринимает попытку описать современное состояние исследований такого значимого и малоизученного труда, как приписываемый прп. Анастасию Синаиту «Шестоднев». В современной российской богословской науке сложилось устойчивое представление о том, что данный памятник, скорее всего, является подложным, то есть что он в действительности не принадлежал автору таких трудов как «Путеводитель», «Три слова об устроении человека по образу Божию», «Вопросы и ответы» и др. Является ли это мнение основательно подкрепленным данными современных исследований Анастасианы? Каковы аргументы за и против подлинности «Шестоднева»? Цель статьи заключается в ответах на эти вопросы и во внесении в дискуссию новых аргументов. Для этого автор оценивает новые аргументы за и против подлинности, анализирует богословские и лексические особенности различных трудов прп. Анастасия, приводит важные фрагменты «Шестоднева», впервые переведённые на русский язык и сопоставляет их с другими работами Анастасиева корпуса. В итоге автор приходит к выводу, что аргументы за подлинность несколько перевешивают аргументы против, хотя выносить окончательное суждение относительно авторства «Шестоднева» кажется преждевременным. In this article, the author attempts to describe the current state of research of significant and poorly studied work such as the «Hexaemeron» attributed to St. Anastasius of Sinai. In modern Russian theological science there exist a commonly held opinion that this work is most likely spurious, that it does not really belong to the author of such works as «The Guide», «Three sermons on the creation of man in the image of God», «Questions and Answers» et al. Is this opinion substantiated by current data? What are the arguments for and against the authenticity of the «Hexaemeron»? The purpose of the article is to answer these questions and introduce new arguments to the discussion. For this, the author assesses the new arguments for and against authenticity, analyzes the theological and lexical features of various works of St. Anastasius, cites important fragments of the Hexaemeron, translated for the first time into Russian and compared with other works of the Anastasius Corpus. As a result, the author comes to the conclusion that the arguments for authenticity somewhat outweigh the arguments against, although it is premature to make a final judgment regarding the authorship of «Six Days».

scholarly journals Reaching Invariables: Between Theology, Anthropology and Christology

2016 ◽  
Vol 8 (3) ◽  
pp. 372-390
Author(s):  
Ulrike Swoboda
Keyword(s):  
Reproductive Technologies ◽  
Image Of God ◽  
Ethical Challenges ◽  
Christian Anthropology ◽  
Protestant Churches ◽  
The Creation ◽  
The Image Of God

Abstract The article deals with pictures of God and humans in relation to Art (Artificial Reproductive Technologies). Although sexuality and Art are connected issues the sexual attribute of humans is somehow missing in documents of protestant churches trying to define Christian anthropology. The purpose of this article is to compare two documents of two member churches of Cpce (Community of Protestant Churches in Europe) in respect of Gen 1,26–27 (the creation of men in the image of God) while dealing with the ethical challenges of Art.

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