Humanity In The Second Century: Irenaeus And The Gnostics On Creation In The Image Of God In Genesis 1:26-27

2006 ◽  
Author(s):  
Stephen O. PRESLEY
Keyword(s):  
Image Of God ◽  
Second Century ◽  
Genesis 1 ◽  
The Image Of God

scholarly journals A Meatless Dominion: Genesis 1 and the Ideal of Vegetarianism

2017 ◽  
Vol 47 (3) ◽  
pp. 144-154 ◽  
Author(s):  
Ryan Patrick Mclaughlin
Keyword(s):  
Cultural Context ◽  
Image Of God ◽  
Moral Ideal ◽  
Near Eastern ◽  
The Earth ◽  
Genesis 1 ◽  
Unique Manner ◽  
The Image Of God ◽  
Enuma Elish ◽  
The Ideal

I argue that a strand of biblical tradition, represented in Genesis 1:26–29, depicts a nonviolent relationship between humans and nonhumans—indicated by the practice of vegetarianism—as a moral ideal that represents the divine intention for the Earth community. This argument is supported by four claims. First, the cultural context of Genesis 1 suggests that the “image of God” entails a democratized royal charge of all humans to make God present in a unique manner in the created order. Second, this functional role must be understood in light of the unique deity (Elohim) in Genesis 1, a deity whose peaceful and other-affirming creative act is distinctive from violent creative acts of deities in other ancient Near Eastern cosmologies such as the Enuma Elish. Third, Genesis 1 provides an exegesis of humanity's dominion over animals in verse 29, which limits humanity's food to vegetation. Finally, juxtaposing Genesis 1 with Genesis 9 reveals a nefarious shift from human dominion, which is meant to be peaceful and other-affirming, to something altogether different—a relationship that is built upon terror.

scholarly journals Karl Barth’s male-female order: A kingpin of dogmatic disparity

2007 ◽  
Vol 63 (4) ◽  
Author(s):  
Yolanda Dreyer
Keyword(s):  
Gender Disparity ◽  
Image Of God ◽  
Human Beings ◽  
Reformed Theology ◽  
Gender Perspective ◽  
Early Christian ◽  
The Enlightenment ◽  
Genesis 1 ◽  
Gender Perspectives ◽  
The Image Of God

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.

scholarly journals Die Heidelbergse Kategismus oor die mens as beeld van God

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.

Pembinaan Pastoral Konseling Terhadap Kelompok “Wanita-Pria”

2021 ◽  
Vol 3 (2) ◽  
pp. 101-113
Author(s):  
Veydy Yanto Mangantibe ◽  
Olyvia Yusuf
Keyword(s):  
Gender Identity ◽  
Pastoral Counseling ◽  
Gender Identity Disorder ◽  
Deviant Behavior ◽  
Image Of God ◽  
Psychological Disorder ◽  
Men And Women ◽  
Male And Female ◽  
Genesis 1 ◽  
The Image Of God

This article discusses pastoral counseling for shemale groups. In the time of creation, Genesis 1:27 “So God created man in His own image, in the image of God He created him; male and female He created them”. This verse provides clear evidence that in terms of sex or gender, there are actually contrasting differences between men and women. Men and women are two different individuals, there is no mixing of both or shemale. However, in reality, it was found that they were male but felt that they were women. In general, shemale experienced errors in identifying their gender. This mistake is caused by a psychological disorder called gender identity disorder. It appears that in society, shemale behavior is seen as abnormal or deviant behavior. They often experience rejection, mockery, insults and even become targets of various acts of violence. In the midst of the negative response from the general public to the existence of transgender women. Abstrak Artikel ini membahasa mengenai pembinaan pastoral konseling terhadap kelompok waria. Dalam masa penciptaan, Kejadian 1: 27 “menurut gambar Allah diciptakan-Nya dia; laki-laki dan perempuan diciptakakan-Nya mereka.” ayat tersebut, memberikan bukti nyata bahwa dari sisi seks atau jenis kelamin, sesungguhnya terdapat perbedaan yang kontras antara laki-laki dan perempuan. Baik laki-laki maupun perempuan adalah dua pribadi yang berdiri sendiri, tidak ada pencampuran dari keduanya atau Wanita pria, atau yang disingkat waria, namun pada kenyataannya didapati mereka yang berjenis kelamin laki-laki tetapi merasa dirinya adalah perempuan, Secara umum, waria mengalami kekeliruan dalam mengidentifikasi jenis kelaminnya. Kekeliruan tersebut disebabkan oleh gangguan psikologi yang disebut gender identity disorder, Nampak persoalan Dalam masyarakat umum, perilaku waria dipandang sebagai perilaku yang abnormal atau menyimpang. Mereka kerapkali mengalami penolakan, dijadikan bahan ejekan, hinaan bahkan sering menjadi sasaran berbagai tindakan kekerasan. persoalan ini juga tentunya menjadi tanggung jawab bagi kekristenan dalam pelayanan maka perlu adanya tindakan nyata untuk menyikapi persoalan kelompok waria.

Patristic Divergences about the Image of God in Man

2007 ◽  
Vol 43 ◽  
pp. 69-79
Author(s):  
Stuart George Hall
Keyword(s):  
Human Body ◽  
Image Of God ◽  
Male And Female ◽  
Genesis 1 ◽  
The Image Of God ◽  
The Church

The pathologically pious heresy-hunter Epiphanius, bishop of Salamis from 365 to 403, might be reckoned a champion of uniformity in the Church. Notoriously he promoted the campaign against Origen in Palestine, and in his Panarion attacks Origen’s theology at length. Never the brightest of the Fathers, he was confused by the question of the image of God in man. He comes to it when considering the sect of Audians, who were anthropomorphites; that is, they held God to have a bodily form which the human body replicates. According to Genesis 1: 26–7, God made man, male and female, in (after, according to) the image and likeness of God When Epiphanius gets to the detail of the Audian argument, it is plain that they argued from the use in Scripture of bodily language about God’s eyes, hand, feet, and other organs, and from the Lord’s appearances to Moses and the prophets, to demonstrate his bodily shape. Epiphanius can refute this in detail, but is aware of other suggestions about wherein what is ‘in the image’ consists, and regards none as wholly coherent with orthodox faith and Scripture. He mentions the theories that it is the soul that is in the image, or that it is virtue, or that it is the grace received in baptism, or that it applied to Adam only before his sin.

scholarly journals Vrou as beeld van God, Deel 1: 'n Historiese ondersoek - Vanaf Genesis tot die Middeleeue

2000 ◽  
Vol 56 (2/3) ◽  
Author(s):  
Yolanda Dreyer
Keyword(s):  
Middle Ages ◽  
Thomas Aquinas ◽  
Image Of God ◽  
Patriarchal Society ◽  
Genesis 1 ◽  
Historical Investigation ◽  
The Asymmetry ◽  
Christian Thought ◽  
The Image Of God ◽  
The Middle Ages

Woman created in the image of God, Part 1: a historical investigation - from Genesis to the Middle Ages. This study indicates that the traditions in the Pentateuch, especially the creation traditions, implied the egalitarian status of man and woman as image of God. The context of this traditions, however, was patriarchal and thus opened the possibility of the exploitation of women. Though Genesis 1:27 does not specifically attest to the asymmetry between man and woman in patriarchal society, the fate of women in general was bound up with the presentation of God as a male creator. The implications of this presentation can be clearly seen in texts of the intertestamental period. The study points out the degree to which Philo's view of a hierarchy concerning man and woman as immanent to God's order of creation, strongly influenced Christian thought on the place of women. Since the "fall of woman" necessitates a "soteriology", women in general are portrayed negatively in patristic texts. Mary is seen as the positive counterpart of Eve. The image of women then becomes that of submission on account of their alienation from God. The article concludes with the view of Thomas Aquinas that the subservience of slaves is less than that of women, because in their case it is not an order of creation.

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 Nourishment in Paradise and After Resurrection: Double Creation According to Gregory of Nyssa

Perichoresis ◽  
2021 ◽  
Vol 19 (4) ◽  
pp. 55-63
Author(s):  
Magdalena Marunová
Keyword(s):  
Human Nature ◽  
Image Of God ◽  
First Century ◽  
Word Of God ◽  
Human Beings ◽  
Philo Of Alexandria ◽  
Gregory Of Nyssa ◽  
Before And After ◽  
Genesis 1 ◽  
The Image Of God

Abstract Gregory of Nyssa (cca 335–cca 395), one of the three Cappadocian Fathers, introduces the creation of human beings on the basis of Genesis 1:26–27 and interprets these two biblical verses as a ‘double creation’—the first of which is ‘in the image of God’ (Genesis 1:26) and secondly as male or female (Genesis 1:27). His concept of ‘double creation’ is obviously inspired by Philo of Alexandria, a first-century Jewish philosopher, but Gregory points out the condition of human beings before and after committing the sin, in contrast to Philo’s conception. While Philo distinguishes between the first and the second creation of the entirety of nature, Gregory only relates the double creation to humans. Thus plants as nourishment for humans, according to Genesis, must be matched with the second creation of humans. In the resurrection, when the ‘first creation’ of human nature will be reached, human beings with their restored bodies will only feed on immaterial, spiritual food—the Word of God.

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