scholarly journals O CAMINHO DE HUMANIZAÇÃO PASSA PELA AFIRMAÇÃO DOS SERES HUMANOS: A CELEBRAÇÃO, UMA OPORTUNIDADE PARA RETOMAR O CAMINHO

2014 ◽  
Vol 44 (123) ◽  
pp. 181
Author(s):  
Pedro Trigo
Keyword(s):  
Human Subject ◽  
Image Of God ◽  
Human Being ◽  
Second Vatican Council ◽  
Gaudium Et Spes ◽  
Vatican Council ◽  
Starting Point ◽  
The Image Of God ◽  
The Voice ◽  
Human Family

O artigo apresenta uma leitura da Constituição Pastoral Gaudium et spes, acentuando a dimensão antropológico-teológica como base para a unificação da humanidade. O Concílio Vaticano II foi um acontecimento que visou a toda a humanidade, partindo da verdade do ser humano como ser criado à imagem de Deus. Por isso, a absoluta afirmação de cada ser humano constitui ponto de partida para a formação do sujeito humano comprometido com a humanização inclusiva. A mundialização da época atual torna-se imperativa para essa afirmação. A atenção à interioridade, à voz da consciência, que está diante de Deus, chama o ser humano a optar pela verdade e o bem. O cultivo que cada criatura humana tem de si mesma inclui o compromisso com a fraternidade. Configura-se assim um verdadeiro kairós, que exige atitudes e decisões fundamentais para a construção de um mundo humanizado. Tais exigências abrangem os âmbitos econômico, social e político que devem ser organizados a fim de propiciar a personalização e a dedicação ao bem da família humana.ABSTRACT: The article presents a reading of the Pastoral Constitution Gaudium et spes, accentuating the anthropological-theological dimension as the basis for the unification of mankind. The Second Vatican Council was an event which envisionedall humanity, starting from the truth of the human being as being created in the image of God. Therefore, the absolute affirmation of each human being constitutes a starting point for the formation of human subject compromised with the humanization that is inclusive. The globalization of the current epoch becomes imperative to that affirmation. Attention to interiority, to the voice of conscience, that is before God, calls the human being to opt for truth and good. The cultivation that each human being has of itself includes the commitment to fraternity. This results in a true kairos, which requires fundamental attitudes and decisions for the construction of a humanized world. Such requirements touch the economic, social and political realms that should be organized in order to favor the personalization and dedication of the welfare of the human family.

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.

scholarly journals The Image of God in Reformed Orthodoxy. Soundings in the Development of an Anthropological Key Concept

Perichoresis ◽  
2016 ◽  
Vol 14 (3) ◽  
pp. 81-96
Author(s):  
Gijsbert van den Brink ◽  
Aza Goudriaan
Keyword(s):  
Natural Law ◽  
Theological Anthropology ◽  
Image Of God ◽  
Imago Dei ◽  
Human Being ◽  
Close Proximity ◽  
The Image Of God

Abstract One of the less well-researched areas in the recent renaissance of the study of Reformed orthodoxy is anthropology. In this contribution, we investigate a core topic of Reformed orthodox theological anthropology, viz. its treatment of the human being as created in the image of God. First, we analyze the locus of the imago Dei in the Leiden Synopsis Purioris Theologiae (1625). Second, we highlight some shifts of emphasis in Reformed orthodox treatments of this topic in response to the budding Cartesianism. In particular, the close proximity of the unfallen human being and God was carefully delineated as a result of Descartes’s positing of a univocal correspondence between God and man; and the Cartesian suggestion that original righteousness functioned as a barrier for certain natural impulses, was rejected. Third, we show how, in response to the denial of this connection, the image of God was explicitly related to the concept of natural law. Tying in with similar findings on other loci, we conclude that Reformed orthodox thought on the imago Dei exhibits a variegated pattern of extensions, qualifications, and adjustments of earlier accounts within a clearly discernable overall continuity.

scholarly journals PAROKI BERAKAR LINGKUNGAN: MUPAS II DALAM PERSPEKTIF KONSILI DAN PASCAKONSILI VATIKAN II

2020 ◽  
Vol 20 (2) ◽  
pp. 1-27
Author(s):  
Petrus Canisius Edi Laksito
Keyword(s):  
Jesus Christ ◽  
Catholic Church ◽  
Second Vatican Council ◽  
Basic Direction ◽  
Subsequent Period ◽  
Important Policy ◽  
Vatican Council ◽  
Strategic Policy ◽  
The Voice ◽  
The Catholic Church

The Second Pastoral Consultation of the Diocese of Surabaya held on October 18th-20th 2019 declared the Pastoral Strategic Policy of the Diocese of Surabaya for 2020-2030, formulated in these words: “In the spirit of the Basic Direction, the Catholic Church of the Diocese of Surabaya matures lingkungan rooted parishes present in the middle of the society”. This article wants to know in what matters and how strong this Diocese of Surabaya’s Pastoral Strategic Policy is connected to the voices of the pastors of the universal Church, especially those echoed in the doctrine of the Second Vatican Council (1962-1965) and that of the subsequent period. It is hoped that such reflection brought a clearer vision and understanding regarding such an important policy, granted that it will lead the faithful people of the Catholic Church of the Diocese of Surabaya in their pilgrimage to God in this world for the next 10 years. By knowing its connectedness with the voices of the pastors of the universal Church, it is expected that the faithful people of the Diocese of Surabaya would be more aware of the voice of Jesus Christ, the Good Pastor, who himself leads his flock to the green pastures of love shared in faith and hope with peoples they enconter.

scholarly journals MAN AND HIS QUALITY AS AN IMAGE OF GOD IN PATRISTIC THINKING

2021 ◽  
Vol 7 (14) ◽  
pp. 92-97
Author(s):  
Edvica POPA ◽  
Keyword(s):  
Human Nature ◽  
Holy Spirit ◽  
Image Of God ◽  
Human Being ◽  
Church Fathers ◽  
Patristic Literature ◽  
The Holy Spirit ◽  
The One ◽  
The Image Of God ◽  
The Church

The notion of divine image is generously described by the patristic literature, each of the authors trying to identify the content of this special characteristic of human being, considered (in different positions) the defining element of the created rational being, indicating the possibility of opening to God not through something external, but from the inside of the human being. Since when they speak of God, the Church Fathers do not consider the reality of the one being, but that of the three persons, the Father, the Son and the Holy Spirit, as well as when the question of the image of God is raised, they emphasize that this the image by which human nature is conformed is the image of the Son, or the image of the Word. In this article I set out to draw some points on this patristic feature of the Eastern Fathers.

scholarly journals “If You Want Peace, Work For Justice:” Assessing Pope Paul VI as a Peacebuilder on the Levels of Insight and Action

2017 ◽  
Author(s):  
Christopher Hrynkow
Keyword(s):  
Vatican Ii ◽  
Social Teaching ◽  
General Assembly ◽  
Second Vatican Council ◽  
Gaudium Et Spes ◽  
Peace And Conflict Studies ◽  
Vatican Council ◽  
Peace And Conflict ◽  
Un General Assembly ◽  
Annual World

Paul VI was the first reigning pope to travel via airplane. On one such trip, he addressed the UN General Assembly, emphatically declaring “War never again! Never again war!” During the same period, Paul VI also saw the Second Vatican Council through to its completion. Vatican II produced an articulation of substantive peace in one of its final documents, Gaudium et Spes. This article employs an analytical yardstick through reading Gaudium et Spes in conversation with a Peace and Conflict Studies perspective, as a means to assess Paul VI’s peacemaking efforts on the levels of insight and action. Specifically, this article addresses Paul VI’s diplomatic initiatives, ecumenical outreach, and his contributions to Catholic Social Teaching, inclusive of the establishment of the annual World Day for Peace Messages. One of those messages is the source of what is his most repeated social teaching: “if you want peace, work for justice.”

scholarly journals Missiological Implications of Conscience in Present-Day Roman Catholicism

2020 ◽  
Vol 6 (1) ◽  
pp. 49
Author(s):  
Reid Karr
Keyword(s):  
Catholic Church ◽  
Vatican Ii ◽  
Roman Catholic ◽  
Moral Theology ◽  
Roman Catholic Church ◽  
Second Vatican Council ◽  
Roman Catholicism ◽  
Gaudium Et Spes ◽  
Vatican Council ◽  
Letter Exchange

During Jorge Mario Bergoglio’s Papacy, The Theology Of Conscience Has Taken On A Significant Role. A Developed Theology Of Conscience Emerged During The Second Vatican Council, Most Notably With Gaudium Et Spes, And Later Developed As Essential In Moral Theology. Francis Is The First Pope To Fully Embody Vatican II Teachings, In Particular In His Incorporation Of The Conscience Into Theology And Practice. During The First Months Of His Papacy, He Made It Clear That Conscience Is Crucial To His Theology And, In A Letter Exchange With A Prominent Italian Journalist, He Underscored Obedience To One’s Conscience As The Key To Receiving Forgiveness Of Sins. This Development Has Tremendous Theological And Missiological Implications For The Roman Catholic Church. KEYWORDS: Roman Catholicism, Pope Francis, conscience, missiology, morality, Vatican II, Gaudium et spes

scholarly journals DESOCIDENTALIZAR O CRISTIANISMO

2014 ◽  
Vol 40 (110) ◽  
pp. 9
Author(s):  
Víctor Codina
Keyword(s):  
Latin American ◽  
Western Culture ◽  
Image Of God ◽  
Local Churches ◽  
Second Vatican Council ◽  
Negative Effects ◽  
Christian Life ◽  
Vatican Council ◽  
Different Cultures ◽  
The Church

Em toda a Igreja surgem vozes pedindo que o cristianismo não continue a identificar-se com a cultura ocidental, mas se abra às diferentes culturas e nelas se inculture, dando continuidade ao dinamismo missionário da Igreja primitiva que o Vaticano II retomou. A ocidentalização do cristianismo, embora tenha produzido frutos positivos, também produziu uma série de efeitos negativos na vivência e expressão da fé cristã, que é necessário corrigir: intelectualismo racionalista, dualismo, imagem de Deus mais ligada ao poder que ao amor e compaixão. Temse a impressão que Atenas predomina sobre Jerusalém. Algumas crises em diversos setores da Igreja podem ser debitadas a esta identificação da fé com a cultura ocidental. Tanto a existência da Igreja cristã Oriental quanto a da Igreja Latino americana mostram que a desocidentalização e a inculturação não são impossíveis. As diferentes configurações das Igrejas locais não podem ser consideradas suspeitas, mas uma exigência da catolicidade da Igreja universal.ABSTRACT: From the entire Church several voices are demanding that Christianity does not continue to identify itself with Western culture, but it welcomes different cultures and incultures in them, moving forth the primitive church’s missionary dynamism that the Second Vatican council has reestablished. Despite some positive fruits, Christianity’s Westernizing has produced several negative effects in Christian life and faith expression which are necessary to correct: rationalist intellectualism, dualism, an image of God more connected to power than to love and compassion. It seems that Athens triumphs over Jerusalem. Some crises in several dimensions of the church are results of the identification faith-Western culture. Both the existence of the Eastern and Latin American Church shows that the de-westernizing and inculturation is not impossible. Different configurations of local churches cannot be considered with suspicion, but they are a fair demand of the church’s universal catholicity.

scholarly journals Synthetic biology ethically evaluated: The creating God and co-creating human

2014 ◽  
Vol 48 (1) ◽  
Author(s):  
Riaan Rheeder
Keyword(s):  
Synthetic Biology ◽  
Image Of God ◽  
Human Being ◽  
Human Beings ◽  
Absolute Value ◽  
God's Image ◽  
The One ◽  
Relationship Of ◽  
The Relationship ◽  
The Image Of God

God did not create once and then put an end to it. Testimony from Scripture shows that God continuously establishes or creates new things. Humans can therefore expect to always see and experience new things in creation. With this pattern of reasoning, one can anticipate that the human being as image of God will continuously establish new things in history. Although nature has value, it does not have absolute value and therefore it can be synthesised responsibly. The thought that humans are stewards of God is no longer adequate to, theologically put into words, the relationship human beings have with nature. New biotechnological developments ask for different answers from Scripture. Several ethicists are of the opinion that the theological construction of humans and created co-creators can help found the relationship of the human being to nature. Humans developed as God’s image evolutionary. On the one hand, this means humans themselves are a product of nature. On the other hand, the fact that humans are the image of God is also an ethical call that humans, like God, have to develop and create new things throughout history. Synthetic biology can be evaluated as technology that is possible, because humans are the image of God. However, it should, without a doubt, be executed responsibly.Sintetiese biologie eties geëvalueer: Die skeppende God en medeskeppende mens. God het nie net eenmaal geskep en daar gestop nie. Uit Skrifgetuienisse kan afgelei word dat God voortdurend nuwe dinge tot stand bring of skep. Daarom kan die mens verwag om gedurig nuwe dinge in die skepping te sien en te beleef. Hiermee saam kan verwag word dat die mens as beeld van God voortdurend nuwe dinge in die geskiedenis tot stand sal bring. Alhoewel die natuur waarde het, het dit nie absolute waarde nie en kan dus verantwoordelik gesintetiseer word. Die gedagte dat die mens rentmeester van God is, is nie meer voldoende om die mens se verhouding tot die natuur teologies te verwoord nie. Nuwe biotegnologiese ontwikkelinge vra na ander antwoorde vanuit die Skrif. Verskeie etici is van mening dat die teologiese konstruksie van die mens as geskepte medeskepper kan help om die mens se verhouding tot die natuur te begrond. Die mens het deur ’n evolusionêre proses tot God se beeld ontwikkel. Aan die een kant beteken dit dat die mens self ’n produk van die natuur is. Aan die ander kant is beeldskap ook ’n etiese oproep dat die mens, soos God, nuwe dinge in die geskiedenis moet ontwikkel en skep. Sintetiese biologie kan gesien word as tegnologie wat moontlik is omdat die mens na die beeld van God geskape is. Sonder twyfel moet sintetiese biologie egter verantwoordelik beoefen word.

Man in the Image of God: The Disagreement Between Barth and Brunner Reconsidered

1986 ◽  
Vol 39 (4) ◽  
pp. 433-459 ◽  
Author(s):  
Joan E. O'Donovan
Keyword(s):  
Human Life ◽  
Image Of God ◽  
Christian Theology ◽  
Human Being ◽  
Reproductive Process ◽  
Recent Developments ◽  
Complex Forms ◽  
The One ◽  
And Control ◽  
The Image Of God

The task of understanding the uniqueness of human being which underlies the obligations obtaining among men in distinction from all other creatures, is a perennial task of Christian theology. The one complete and final revelation of God in Jesus Christ has planted this task firmly and unalterably at the centre of theological reflection rather than at its periphery. In our generation the search for theological clarity on this matter receives heightened urgency from the pervasive assault on dignity of human being coming from recent developments in the modern sciences and technologies. This assault is conducted simultaneously in the theoretical and practical realms, armed by the increasing coalescence of the two realms in advanced scientific method.1 Today the most consequential knowledge of human life is produced by the most exact, intricate, and complex forms of manipulation and control. In the enthralling feats of biochemical technology the coming–into–being of individual human life is now the object of experimental making.2 Whetheror not our mastery of the reproductive process will ever lay bare the mystery of human generation, it certainly throws open to an unprecedented degree the question of what human being is, and by what its uniqueness is constituted.

Racism as a challenge for church and society in democratic South Africa: Human dignity perspective

2020 ◽  
Vol 44 (1) ◽  
Author(s):  
Leepo J. Modise
Keyword(s):  
South Africa ◽  
Human Dignity ◽  
Image Of God ◽  
Human Being ◽  
Human Relationship ◽  
Physical Organic ◽  
Philosophical Interpretation ◽  
Church And Society ◽  
The Relationship ◽  
The Image Of God

The image of God has been vandalised by racism in South Africa, which it is argued is a sin. It is an ecclesiological responsibility to address the vandalised image of God in South Africa. The author will argue from the human relationship as a build-up to the Theanthropocosmic principle. This principle denotes the relationship between God (theos) the human being (anthropos) and the physical-organic environment (cosmos). For addressing this responsibility, the grounds of internal racism are exposed using a philosophical interpretation. According to the author, there is a correlation between sin and racism. The latter is viewed as multidimensional from a Theanthropocosmic perspective.The theoretical framework will be within hamartiology and soteriology. The philosophical interpretation will be utilised to broaden the understanding of the theological problem of the vandalised image of God.

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