scholarly journals Teologi Bisnis: Korporasi, Masalah HAM dan Mandat Penciptaan-Penyelamatan

2021 ◽  
Vol 20 (1) ◽  
pp. 83
Author(s):  
Winibaldus Stefanus Mere
Keyword(s):  
Human Rights ◽  
Image Of God ◽  
Biblical Worldview ◽  
Moral Norms ◽  
Internal Factors ◽  
Goods And Services ◽  
Production And Distribution ◽  
The One ◽  
Theological Understanding ◽  
The Image Of God

<p><em>This article aims at framing a theological understanding about business in the context of the impacts of corporate conducts on human rights. The relevance of this theological understanding arises from the need to bring a true liberation (salvation) in a contradictory reality: human suffering due to human rights violation in business activities on the one hand and ineffectiveness of legal and moral instruments, as well as weak individual and collective commitments of government and business actors in dealing with that problem on the other hand. Using “creation, fall and redemption” approach as basis for biblical worldview to understand issues related to business and its social impacts, this article highlights the necessity of internal factors as foundational values that can bring about a true commitment to do business not only based on legal and moral norms as a mere socio-political consensus, but also as an expression of a socio-spiritual obedience to and faith in God. Because, more than just accumulating commercial benefits, business has mission to realize God’s work for human salvation in this world. Business actors as individuals and organization (corporation) become God’s collaborators – mainly in their nature as bearer of the Image of God and mandate of creation - to materialize the works of salvation in this world through their activities in the production and distribution of goods and services that respect human rights.</em></p><p><em></em><strong><em>Keywords</em></strong>: teologi bisnis, korporasi, hak asasi manusia, gambaran Allah, mandat penciptaan, penebusan, kapitalisme liberal</p>

scholarly journals Church and state in South Africa and human rights

2015 ◽  
Vol 49 (1) ◽  
Author(s):  
Piet J. Strauss
Keyword(s):  
South Africa ◽  
Human Rights ◽  
Human Dignity ◽  
Church And State ◽  
Second World War ◽  
Image Of God ◽  
World War ◽  
Central Tenet ◽  
The Image Of God ◽  
Second World

After the Second World War, there was a universal rise and greater acknowledgement of human rights, which entered churches and ecumenical organisations’ way of thinking. Human rights influenced the church’s understanding of justice and human dignity both internally and externally. The concept of human dignity came from the biblical believe that man is created in the image of God. In South Africa human rights were also increasingly recognised and respected. A charter of human rights was included as chapter 2 of the 1996 Constitution and churches regard human dignity as a central tenet of their approach to members and non-members. Differences between church and state on the issue have arisen as the result of differences on the freedom of religion. Church and state in South Africa can complement each other in the promotion of human dignity.Opsomming: Kerk en staat in Suid-Afrika en menseregte. Na die Tweede Wêreldoorlog is menseregte wêreldwyd erken en aanvaar. Dit was ook die geval in kerke en ekumeniese organisasies. Menseregte het kerke se siening van geregtigheid en menswaardigheid in hulle interne sowel as eksterne optrede beïnvloed. Die begrip menswaardigheid het ontstaan uit die bybelse oortuiging dat die mens na die beeld van God geskape is. In Suid-Afrika is menseregte ook toenemend erken en aanvaar. ’n Verklaring van menseregte is as hoofstuk 2 in die 1996-grondwet ingesluit en kerke beskou menswaardigheid as toonaangewend in hulle benadering van mense binne en buite die kerk. Verskille tussen die kerk en die staat in Suid-Afrika oor menseregte het ontstaan as gevolg van verskille oor die inhoud van die vryheid van godsdiens. Teen hierdie agtergrond kan kerk en staat mekaar egter aanvul in die bevordering van menseregte.

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 Man - "Debtor of the God"

enadakultura ◽  
2021 ◽  
Author(s):  
Eka Oragvelidze
Keyword(s):  
New Testament ◽  
Image Of God ◽  
Human Existence ◽  
Original Sin ◽  
The Sun ◽  
New Man ◽  
The New Testament ◽  
The One ◽  
The Image Of God ◽  
Poetic Work

The main objecvtive of Davit Guramishvili's poetic work is getting to know one’s self. Thus, the author’s lyrical "I" is clearly visible in the poem. In order to get to know one’s self, meaning of the human existence needs to be explored. The image of God as well as the sinful nature has been inherited in the humankind.Christ has redeemed the humankind from the captivity of original sin, paying the "old debt". "Davitiani” is based on such Christian ideology. On the one hand, the poet notes that God undertook the obligation to save his creatures in the first place. At the same time, Davit Guramishvili believes that he is indebted to God as he is born as his image, in his likeness. The second reason behind man's duty to God is the redemption of sins and the restoration of damaged image. The New Testament has imposed a "new debt" on mankind.The main purpose of the "new man", which is deification, begins with the discovery of the likeness of God in himself, then - with repentance of the sins. At the end, the person on the path of personal perfection meets God.Davit Guramishvili's lyrical character also starts to strive for "deification". He regrets that he has been robbed of the light of the Lord. Like a sinful Adam he is dressed in leather, and deprived of the sun of paradise, is buried in the abyss of hell.Remembering the passion of the Savior on the cross is the duty of the Christian. He should sympathize with and mourn the martyrdom of Jesus with his own sins. The most ardent co-sufferer of the sufferings of Christ is the Mother of God. The poet's lyrical protagonist recalls the tragedy of Golgotha ​​and seems to feel the pain inflicted by the Lord’s wounds, expressing the communion of the sufferings of the Virgin. David Guramishvili, as a Christian author, thus becomes an accomplice of the Lord's passion.Such a principle of liturgical thinking in the work of David Guramishvili, first of all, relies on the idea of St. Paul the Apostle, according to which the man would gain life in Christ through crucifixion. Such a concept is also revealed in the old Georgian theological poetry. It is noteworthy that the poet's lyrical protagonist will also replace Adam and by considering his mourning as his own tragedy, he tries to establish a personal "I".The poet sympathizes with the Adam's sin. However, he rejoices by the fact that he is freed from the "old debt" and this time he feels a new duty towards the Savior, Christ. For Davit Guramishvili, the poetic path has become an arena of spiritual victory in order to get to know one’s self. Therefore he establishes a personal lyric based on liturgical consciousness. The poet, through his work, aims to glorify the Savior, express gratitude and love towards him and thus pay the "new debt“.

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.

THE FIRST WORD: TO BE HUMAN IS TO BE FREE

2015 ◽  
Vol 30 (3) ◽  
pp. 386-390 ◽  
Author(s):  
Desmond M. Tutu
Keyword(s):  
Human Rights ◽  
Human Dignity ◽  
Image Of God ◽  
Human Flourishing ◽  
The Image Of God

AbstractIn this essay, Archbishop Tutu explains how Christianity understands the inherent freedom, dignity, and human rights of each person to be a consequence of being created in the image of God. This idea contains radical liberative potential to challenge oppression and create structures for human flourishing. While Christianity has not always lived up to the liberative potential of its teachings, and too often has contributed to hatred, oppression, and violence, Archbishop Tutu argues, the power of religious voices remains essential in the struggle against oppression and for the protection of human dignity.

Human Rights and the Image of God ? Roger Ruston

2007 ◽  
Vol 23 (1) ◽  
pp. 142-144
Author(s):  
David Matzko McCarthy
Keyword(s):  
Human Rights ◽  
Image Of God ◽  
The Image Of God

scholarly journals Skabt i Guds billede. En lidet kendt udredning af Grundtvig fra 1814

1986 ◽  
Vol 38 (1) ◽  
pp. 7-10
Author(s):  
N. F. S. Grundtvig
Keyword(s):  
Holy Spirit ◽  
Image Of God ◽  
The Bible ◽  
Tree Of Knowledge ◽  
God's Word ◽  
The Holy Spirit ◽  
The One ◽  
Good And Evil ◽  
The Image Of God ◽  
Second World

Created in the Image of Goda little-known account of Grundtvig from 1814The creation of man in the image of God means according to Grundtvig that man is created with the purpose of resembling the Trinity - Father, Son and Holy Spirit. Man is therefore tripartite, comprising body, soul and spirit, equipped to feel, imagine, and apprehend. As Father, God cannot be truly imagined, since our images are limited by time and space. When man nevertheless sets out to imagine God, it is as Creator, according to the Bible as “the living word” – as the Son. The Holy Spirit then becomes the power that unites the Father and the Son. Grundtvig believes that man must be created with free will, “for otherwise there was something that did not obey Him”, that is, God - namely the human will.However, Grundtvig does not envisage the newly-created man as a perfect image of God, but rather as a healthy new-born baby is “fully-developed” - with the potential to become the perfect image of God. The Fall breaks off this development, occurring as it did because man abused his reason by doubting the truth of God’s word: “of the tree of knowledge of good and evil, thou shalt not eat of it,” for “thou shalt surely die.” Instead man believed the devil’s words, which were lies, and let his reason serve his desire. If we doubt that we participate in this sin, we will be convinced “when we realise how little abhorrence we have of such a fall.” This was pride, and this was how we lost our immediate communion with God.This account is found in the first volume of Grundtvig’s second World Chronicle, published in 1814. Only the one volume was published; it has never been reprinted, and is therefore little-known.

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