scholarly journals The Image of God as a Reflection of the Old Germanic Model of the World (a Case Study of the Old Icelandic and Old English Languages)

2017 ◽  
Vol 9 (4) ◽  
pp. 94-102
Author(s):  
Ekaterina A. Chulkova ◽  
Keyword(s):  
Old English ◽  
Image Of God ◽  
Old Icelandic ◽  
The World ◽  
The Image Of God

scholarly journals Beeldspraak over oorlog en schepping, geweld en geweldloosheid in de Openbaring van Johannes

2008 ◽  
Vol 64 (4) ◽  
Author(s):  
Paul Decock
Keyword(s):  
Image Of God ◽  
Divine Power ◽  
New Creation ◽  
Divine Warrior ◽  
The World ◽  
Prophetic Witness ◽  
The Image Of God

Images of war and creation, violence and non-violence in the Revelation of John Much of the violent imagery of Revelation can be seen as inspired by the image of God as the Divine Warrior who will overcome the chaotic forces threatening creation and who will bring creation to its fulfillment. This violence is reserved for God and the exalted Jesus although the prophetic ministry of churches shares to some extent in this divine power and even in its violence (11:5-6). However, human victory is won through worship of God instead of worship of Satan and the Beast, and through prophetic witness unto death in order to bring the inhabitants of the world to repentance and so to overcome sin that destroys creation. This human victory is made possible by the “blood of Jesus” and requires that his followers persevere in the works of Jesus to the end (2:26) in order to share in the new creation of which Jesus is God’s agent from the beginning (3:14).

Nature

1965 ◽  
Vol 18 (1) ◽  
pp. 1-22 ◽  
Author(s):  
Paul Evdokimov
Keyword(s):  
Image Of God ◽  
Central Position ◽  
Direct Relation ◽  
Biblical Narrative ◽  
The World ◽  
The Image Of God ◽  
Progressive Course

The biblical narrative describes the progressive course of creation ending with man. Man appears as its culmination, as a centre on which all the planes of the world converge, a ‘microcosm’. But, ‘created in the image of God’ he is also, according to the Fathers, a ‘microtheos’. This central position of man explains the normative subjection of nature to man as to its cosmic logos, as to one of its multiple hypostases. Man ‘cultivates’ nature, gives a name to creatures and things, ‘humanises’ them. His direct relation with the Creator is constitutive of his being.

Coleridge and Preaching a Theological Imagination

2005 ◽  
Vol 3 (1) ◽  
pp. 75-94
Author(s):  
Stephen Edmondson
Keyword(s):  
Image Of God ◽  
The World ◽  
Imaginative Thinking ◽  
The Image Of God ◽  
Interpretive Process

ABSTRACTThis article explores Coleridge's understanding of imagination, Scripture, the spirituality of the world, and our reality as the image of God. I begin with Coleridge's understanding of the inspiration of Scripture and the interpretive process. By locating the imagination in this interaction among writer, reader, and God, I surface Coleridge's more significant description of imaginative thinking as a spiritual act that calls us into the truth of our being and of the world's reality. Implicit in Coleridge's vision is a correlation between human imaginative creativity and the creative being of God as a dimension of our reality as the image of God. Thus, I claim that imaginative preaching, when seen through Coleridge's lens, renews that image within us, awakening us to our reality as spiritual, free beings, but only when we enact our freedom within the context of God's freedom and action which we know through our reading of Scripture.

scholarly journals Finding the Image of God: Searching the ‘Sublime’ through works of Rene Descartes and H.P Lovecraft

2021 ◽  
Vol 2 (4) ◽  
pp. 90-100
Author(s):  
Sayan Chattopadhyay
Keyword(s):  
Rene Descartes ◽  
Ontological Argument ◽  
Image Of God ◽  
Images Of God ◽  
The Sublime ◽  
The World ◽  
Comparative Methodology ◽  
René Descartes ◽  
New Perspective ◽  
The Image Of God

This study explores the “Sublime” and aims at clarifying the very ‘understood’ as well as ‘misunderstood’ figure or image of God(s) and showing how the established and vivid definitions of the Almighty can be discarded with the help of certain ‘Infinist’ concepts and the ‘De-Humanization’ of God. It also aims at presenting a new perspective towards the understanding of the ‘humanization’ that happened and shows the loop-holes in its definition i.e. given to date all around the world. This paper focuses upon searching the acceptability and validity of Rene Descartes’ Ontological Argument, through which I examine the image of God as I find the image of God being repeated  and, therefore, I would also raise the understandings from the Ontological Argument which is later debated through the concept of “theodicy” by Leibniz and which is altered and given an altered definition by H.P Lovecraft in the era of modernization. There has been a repeatation in the understanding of God and it’s Image. Infinism supports my statement, as it speaks of this Literature loop which is present and misunderstood very commonly as something new. A comparative methodology has been used in order to study the various theories upon God or Sublime from different ages, in order to study the changing images of God and the reasons behind it. The article presents my unique understanding of God that is different from the romantic understanding and the concept propogated in Monotheism.

Maximus the Confessor and Christological Realization

2017 ◽  
Author(s):  
Ashley M. Purpura
Keyword(s):  
Image Of God ◽  
Order Unity ◽  
The World ◽  
The Image Of God ◽  
Maximus The Confessor

Although Maximus hardly ever invokes the word “hierarchy” directly, he adopts the Dionysian concept of hierarchy as a theological given and draws on it to facilitate his own theological maneuvering of ecclesial authority. Maximus links the Dionysian ideal of hierarchy to a specifically orthodox confession of faith and adopts it as the foundation for his naming of that which renders both lay and ordained humanity divinized and God manifest. Maximus uses this concept to affirm the importance of order, unity, particularity, and liturgical hierarchy, even while the historical (and hagiographical) evidence of his life displays a discontinuity with what one might otherwise identify as ecclesiastical hierarchy. Maximus is an example of Dionysius’s hierarchic legacy existing beyond the mere adoption of a term as a way to name the boundaries of orthodoxy and heterodoxy, legitimate and illegitimate positions of authority, and the image of God in the world.

Transhumanism and the Image of God. Today’s Technology and the Future of Christian Discipleship

2020 ◽  
Vol 29 (1) ◽  
pp. 94-96
Author(s):  
Yannick Imbert
Keyword(s):  
Image Of God ◽  
The World ◽  
The Future ◽  
Guiding Principles ◽  
Christian Discipleship ◽  
Key Indicators ◽  
The Image Of God ◽  
Cette Question

SUMMARYWhat does it mean for Christians to live in a highly technologised world? In this book, Jacob Shatzer searches for an answer. First, Christians have to answer these crucial questions: What is technology? What is its impact on our lives and on the world? Second, Shatzer gives some key indicators and guiding principles, framed in terms of Christian discipleship. This is a clear and useful book.RÉSUMÉQu’implique pour les chrétiens de vivre dans un monde où la technologie est omniprésente ? Jacob Shatzer tente de répondre à cette question. Tout d’abord, les chrétiens doivent s’interroger sur la nature de la technologie et sur l’impact des produits des techniques sur notre vie et sur le monde. Puis il propose des indicateurs clés et des principes directeurs, en vue d’une vie de disciple chrétien.ZUSAMMENFASSUNGWas bedeutet es für Christen, in einer hoch technologisierten Welt zu leben? In diesem Buch sucht Jacob Shatzer nach einer Antwort. Zuerst müssen Christen diese wichtigen Fragen beantworten: Was ist Technologie? Was macht ihren Einfluss auf unser Leben und unsere Welt aus? Zweitens gibt der Autor einige Schlüsselindikatoren und Richtlinien im Rahmen christlicher Jüngerschaft. Dies stellt ein klares und hilfreiches Book dar.

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.

Sport Does Not Make Man

2020 ◽  
Vol 7 (1) ◽  
pp. 50-71
Author(s):  
Boban Milenkovic
Keyword(s):  
New World ◽  
Image Of God ◽  
Sports Industry ◽  
New Man ◽  
Right To Work ◽  
The World ◽  
The Gift ◽  
The Right ◽  
The Image Of God

SummarySyncretism, by which the man is being destroyed, connects the sport and the industry with different philosophical-religious stances toward the world, and it hides behind a mask of progress whose real face is greed – an insatiable wish to own the new world, which is without man and without God, and to create a “new” man. The world of progress is a world of greed which has its own laws, i. e. its ethics, in which a man as a creature which bears the image of God does not fit. It only fits if it is just a lever of this same progressive greed. The man by its nature shows himself through the work, and hence man has the right to work, for man makes work being work, it is not that the work makes man being a man. In such a context the game/sport is in the category of man’s work and the showing (accomplishment) of human God-likeliness and by that the central (man-centered) role of the man concerning the world around him, which is only preparation to accomplish the full theanthropocentricity (having Christ as center) of the whole creation. Sports industry requires the new ethics by its own measures, and by them it shapes the sportsmen as its indispensable, not self-aware parts. Regardless of being wounded by sin, corruptibility and death, by the gift of Lord, each grace-filled synergetic move (hence the game/sports) of the man toward the world is the confirmation of the theanthropocentricity of the creation and Christ-centered nature (theanthropocentricity) of man.

Selfies: Searching for the Image of God in a Digital Age

2020 ◽  
Vol 29 (1) ◽  
pp. 96-97
Author(s):  
Yannick Imbert
Keyword(s):  
Digital Age ◽  
Image Of God ◽  
Historical Approach ◽  
The World ◽  
God's Image ◽  
The Image Of God ◽  
Natural Way

RÉSUMÉL’auteur livre dans cet ouvrage une réflexion sociologique et théologique sur les selfies. Il les considère comme participant à une recherche de Dieu via l’image de Dieu. L’accent sur l’écoute et la compréhension, ainsi que l’approche sociologique et historique constituent deux points forts du livre. Il faut malheureusement déplorer certaines faiblesses méthodologiques qui affectent sa réflexion théologique. L’ouvrage reste néanmoins utile par l’apport d’une réflexion sérieuse sur une pratique qui est désormais devenue une manière naturelle d’habiter le monde.ZUSAMMENFASSUNGCraig Detweiler bietet hier seine soziologischen und theologischen Betrachtungen über Selfies. Sein Ansatz sieht Selfies als Teil einer Suche nach Gott durch die Suche nach Gottes Ebenbild. Die zwei Stärken des Buches bestehen in der Fähigkeit, zuzuhören und zu verstehen, sowie in seinem soziologischen und historischen Ansatz. Leider schwächelt die Methode zuweilen, was die theologische Tiefe des Buches beeinträchtigt. Dennoch liegt der Wert von Detweilers Buch in seiner ernsthaften Reflektion über eine Praxis, die zu einem selbstverständlichen Teil unseres täglichen Lebens geworden ist.SUMMARYCraig Detweiler gives his sociological and theological reflections on selfies. He approaches selfies as part of a search for God via God’s image. Two strengths of this book are the focus on listening and understanding, as well as its sociological and historical approach. Unfortunately, the method is at times weak and affects the theological depth of the book. Nevertheless, Detweiler’s work is valuable as a serious reflection on a practice that has now become a natural way of inhabiting the world.

Ultimate Triumph

1961 ◽  
Vol 14 (2) ◽  
pp. 156-171 ◽  
Author(s):  
Charles S. Duthie
Keyword(s):  
New Testament ◽  
Jesus Christ ◽  
Image Of God ◽  
Community Or ◽  
Long Run ◽  
The World ◽  
The New Testament ◽  
In Christ ◽  
The Image Of God

It is a matter of agreement among Christians that there shines throughout the New Testament writings the bright hope, the clear assurance that in the long run, however long the run, God will triumph. He will achieve the fulfilment of the purpose disclosed in Jesus Christ. In that consummation God Himself, in the phrase of Paul, will be ‘all in all’. But as soon as we affirm our belief in this final victory, an inevitable question raises itself in our minds. Will that triumph be complete? Will all who have been fashioned in the image of God be united with Him within the redeemed community? Or will some persist obstinately for ever in the repudiation of His grace, self-excluded from Heaven? If God wills that all men shall be saved, if He was truly in Christ reconciling the world to Himself, if it is His purpose to gather up all things in Christ, are we not driven towards the expectation, perhaps even the certainty, that at the last all shall have found their way, or been led, to God ‘who is our home’?

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