Újragondolt istenkép

Author(s):  
Andrea Ferenczi

"God’s Image Revisited. God said to Moses, “I am who I am” (Exodus 3,14). Although Christian churches seek to present the New Testaments’ image of God, the loving, caring, and merciful God, yet the idea of a punitive, strict, and fearsome God lives stronger in many. Our image of God not only determines the nature of our relationship with God, but it also influences our personality, actions, self-concept, mindset, and social relations. It acts within and through us. Although everyone has an image of God – regardless of whether one is a believer or not –, how we experience God’s relation to us is manifold. But why do we experience God’s relationship with us in so many ways? What circumstances shape and influence our image of God? It is not unusual that even believers of the same congregation give accounts of diverse images of God. Why? These questions are answered by calling upon psychological insights. Keywords: image of God, images of mother and father, attachment, mental health "

1977 ◽  
Vol 30 (1) ◽  
pp. 65-96
Author(s):  
Erik Krebs Jensen

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.


Author(s):  
Willem J. Smith

Images of God in the context of loss grievingHuman beings express their experiences of God by means of language and images. Language not only represents or reflects experience, but also shapes it. The same holds true for religious language. Believers who experience loss, seek to find God and the role of God in their changed circumstances. During their experience of loss and grief, people can either image God in a negative or a positive way. This article investigates different imagery of God, such as the king-judge image, the family image, the friend image and the lover image. These images are explored in order to indicate their possible contribution towards nurturing hope within the context of loss grieving. The article does not express a preference for any one image of God, but rather emphasizes the importance of utilizing God images in such a way that God’s presence can be experienced as moments filled with hope. The article concludes that this is achieved when the God images which people hold on to in their time of need and suffering reflect God’s love and presence as mirrored by the cross and resurrection of Jesus.


Holiness ◽  
2020 ◽  
Vol 1 (2) ◽  
pp. 161-176
Author(s):  
Stephen Bevans

AbstractWhile ‘Mission in Britain today’ includes many aspects, this article focuses on the witness of the Church within Britain’s contemporary highly secularized culture. Rather than ‘technical change’, the Church is called to work at ‘adaptive change’, and so to concentrate less on strategies and more on internal renewal. Such adaptive change involves freeing people’s imagination from simplistic and abusive images of God, offering a positive image of God that is inspiring and truly challenging, recognizing the kenotic nature of the Church, and realizing that mission is carried out in a world of grace where God is already present and working


2021 ◽  
Author(s):  
Jonas Jardim de Paula ◽  
Danielle de Souza Costa ◽  
Antônio Geraldo Silva ◽  
Débora Marques de Miranda ◽  
Leandro Malloy-Diniz

Quality of Life (QoL) is a multidimensional estimate of biopsychosocial health and wellbeing.1 The COVID-19 pandemic led to an abrupt change in our lifestyle, demanding resilience and coping mechanisms2. Health care providers are in the frontline of COVID-19 patients’ diagnosis, treatment, and rehabilitation, and there is a well-documented impact of this context on their physical and mental health2. This might impact their wellbeing and reduce their quality of life. In this research letter, we investigated which factors are associated with QoL in Brazilian healthcare professionals. We aim to investigate both protective and risk factors for the four main aspects of QoL: physical, psychological, social relations, and environment. We assessed 97.771 Brazilian adults, most (92.3%) health professionals of different professions from all the five-country regions. All included individuals agreed in a written consent to participate. Participants showed an average of 35.45 years old (±9.49) and were predominantly female (80%). They answered an online questionnaire about sociodemographic aspects, measures of mental health, and quality of life in the first semester of 2020. A detailed description of the sample and procedures can be found elsewhere3. All participants answered the WHOQoL-BREF, a standardized tool for QoL assessment developed by the World Health Organization. Stepwise linear regression analysis was used to assess the role of sociodemographic factors, previously diagnosed mental disorders, COVID-19 related symptoms as well a series of specific questions regarding participants worries and perceptions about the pandemic, including the protective behaviors' adoption (social distancing, usage of masks and sanitizer, among others). A full list of variables (64 in total) is available on the SAMBE webpage (http://abpbrasil.org.br/pcabp/). Since we have a large sample size our statistical power is about 99% (alpha=0.01) to detect small effect sizes. To simplify our results and allow a more direct application to real-life settings we only included significant predictors which showed at least 1% of adjusted explained variance in the stepwise models. The stepwise regression model was summarized in the figure below. All regression models were significant (p<0.001) as well all the predictors reported in the Figure. Total explained variance was 26% for Physical QoL, 27% for Psychological, 13% for Social Relations, and 19% for Environmental. A history of previous depression, presence of Headache, and the perception of worsening in home relationships were risk factors for lower QoL in all four domains. Our results suggest a multidimensional pattern of determinants of QoL in health care professionals in the early days of the pandemic. Interesting features emerged as predictors of QoL such as changes in home relationships, worsening in work productivity, and mental health. Expected and new predictors may shed light on which factors should be considered in interventions aiming at the development of mitigation of impact QoL in these populations.


2021 ◽  
Vol 103 (103) ◽  
pp. 94-112
Author(s):  
Joe Jackson

The popular, especially British, imaginary casts Scotland as a drunken nation, just as Thatcherite political discourse presents Scotland as welfare-addicted at an individual and national level, apparently drunk on English money. In this article, I argue that Scottish literary culture has written back through a 'moderated' alcohol dependency, wherein alcohol provides emergency psychotherapy for a neoliberal professional class. I examine four novels featuring alcohol-dependent focalisers which date from the mid-1980s through to peak British alcohol consumption in 2004, namely Alasdair Gray's 1982, Janine (1984), Ron Butlin's The Sound of My Voice (1987), Janice Galloway's The Trick is to Keep Breathing (1989) and A. L. Kennedy's Paradise (2004). All of these texts look past the stereotypical immiseration of unemployed men in urban peripheral housing estates and towards a different constituency of alcohol addicts: qualified, productive, responsibilised, and self-modulating. In so doing, the works renegotiate physical, economic and constitutional dependency in Britain. But in a larger frame, they establish alcohol toxicomania in the context: of the psychopathological economy – in which productivity can only be sustained through the palliation of neoliberalism's mental health crises – and in late capitalism's reordering of social relations, or what Bernard Stiegler calls a 'liquidation of relations of fidelity'.


Author(s):  
Paulo Roberto Oliveira Henrique Santana ◽  
Cibele Isaac Saad Rodrigues

Abstract: Introduction: Mental disorders are accountable for the segregation of patients in many diverse cultures and historical moments worldwide. The evolution of neuroscience, technologies and advances in the psychosocial sphere have not been enough to change this paradigm. Many people still fear having social relations with someone with a psychiatric disorder, despite scientific progress and efforts to reduce prejudice in recent decades. Objective: The aim of this study was to assess the training in mental health during the undergraduate course offered to residents in Internal Medicine and analyze the feelings, perceptions, and stigmas of these physicians regarding the care offered to patients with mental disorders. Method: This study has a qualitative, quantitative approach and descriptive, cross-sectional design. Thirty-two residents in Internal Medicine participated and, for comparison, the questionnaires were also answered by 8 residents in Psychiatry. Two instruments were applied: one for the characterization of the participants’ sociodemographic profile and the attribution questionnaire (AQ-26B). Qualitative data were obtained through a focus group with 14 residents and the content analysis was used for categorization. The most frequent categories were illustrated with Pareto charts. Results: The results demonstrated that residents in internal medicine showed higher indexes of stigma regarding aspects such as fear and intolerance. It was also possible to infer gaps related to training in mental health, low perception of care responsibility, in addition to the difficulty in legitimizing complaints and showing negative feelings. Conclusion: One can conclude the need for educational interventions that promote the decrease of the stigma and the search for training regarding comprehensive and empathic care for patients with mental disorders.


2018 ◽  
Vol 32 (1) ◽  
pp. 56-65 ◽  
Author(s):  
Manitza Kotzé

Recent biotechnological advances pose topical challenges to Christian ethics. One such development is the attempt to try and enhance human beings and what it means to be human, also through radical life extension. In this contribution I am especially interested in limited human lifespan and attempts to radically prolong it. Although there are a number of ethical issues raised by critics, one of the most profound ethical and theological issues raised by these efforts is the question of equity and justice. This artice looks at questions such as whether this biotechnology could exacerbate existing social divisions. Who will be experimented on in the development of this technology, as well as who will have access to it and be able to afford it, should it become commercially available? Being created in God’s image is a relational concept, referring not only to humanity’s relationship with God, but also with each other. Disrupting these relationships through the possible enlarging socioeconomic divisions between people through the utilisation of enhancement technology is a serious bioethical and theological question.


2002 ◽  
Vol 36 (3) ◽  
Author(s):  
F. Klopper

God is experienced in heightened awareness that can only be represented in images and symbols. According to the Old Testament there was one male God, Yahweh, imaged as a father, king, judge, shepherd and more. Since God-images are cultural creations related to the time and place in which they were conceived, the male character of God is a natural reflection of the patriarchal culture of the ancient Near East. Twenty-first century women have difficulty relating to the male God-image and patriarchal church language, both of which justify the subordinate position of women in church and society. Investigation into Old Testament religion reveals that the way Israelite women dealt with the single male God opens the way for contemporary women to do likewise and create images of God with which they can identify.


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