scholarly journals ’n Kritiese evaluasie van die Godsbeeld van Sally McFague

1993 ◽  
Vol 49 (1/2) ◽  
Author(s):  
L. Steyn ◽  
J. H. Koekemoer
Keyword(s):  
Critical Evaluation ◽  
Image Of God ◽  
Images Of God ◽  
The Past ◽  
The Image Of God ◽  
The Church

Sally McFague’s image of God: A critical evaluation In the past decade, many feminist publications on the image of God have seen the light of day. This article concentrates on the viewpoint of Sally McFague in addressing the problem of God-language. It attempts to poin t ou t the positive and negative aspects of McFague’s images of God-as-Mother, God-as-Lover and God-as-Friend. Finally, it aims to pinpoint the value of the feminist viewpoint for theological discussion in general and the proclamation of the church today in particular.

The Women's Movement Challenges the Church

1974 ◽  
Vol 2 (4) ◽  
pp. 298-310 ◽  
Author(s):  
Virginia Ramey Mollenkott
Keyword(s):  
Women's Movement ◽  
Image Of God ◽  
Women's Liberation ◽  
The Past ◽  
Normal Degree ◽  
Women’S Liberation ◽  
The Image Of God ◽  
The Church ◽  
Made In

Because woman has for centuries been “made over” by man in order to satisfy his own expectations, women in the 1970s are confronted with the task of finding out which of their attitudes are really their own and which are the products of socialization. Church women continue to be assaulted by “biblical” attacks on their dignity, making it all the harder for them to achieve the central goal of Women's Liberation: the assumption of adult responsibility and a normal degree of autonomy in one's own life. Now that women are trying to recover their own image—like men, made in the image of God—modern churches are challenged with the opportunity to atone for some of the injustices of the past by rooting out sexism within their own ranks and by opposing sexism in society as a whole.

Mission in Britain today: some modest reflections and proposals

Holiness ◽  
2020 ◽  
Vol 1 (2) ◽  
pp. 161-176
Author(s):  
Stephen Bevans
Keyword(s):  
Technical Change ◽  
Adaptive Change ◽  
Image Of God ◽  
Images Of God ◽  
Positive Image ◽  
The Church

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

scholarly journals The mercy of God as the foundation of charity of the Church

Diacovensia ◽  
2019 ◽  
Vol 27 (4) ◽  
pp. 637-651
Author(s):  
Wiesław Przygoda
Keyword(s):  
Jesus Christ ◽  
Image Of God ◽  
Church Fathers ◽  
Pope Francis ◽  
Pope Benedict Xvi ◽  
Benedict Xvi ◽  
The Bible ◽  
1 John ◽  
The Image Of God ◽  
The Church

Charity diaconia of the Church is not an accidental involvement but belongs to its fundamental missions. This thesis can be supported in many ways. The author of this article finds the source of the obligation of Christians and the whole Church community to charity service in the nature of God. For Christians God is Love (1 John 4, 8.16). Even though some other names can be found, (Jahwe , Elohim, Adonai), his principal name that encapsulates all other ones is Love. Simultaneously, God which is Love showed his merciful nature (misericordiae vultus) in the course of salvation. He did it in a historical, visible and optimal way through his Son, Jesus Christ through the embodied God’s Son, Jesus Christ, who loved the mankind so much that he sacrificed his life for us, being tortured and killed at the cross. This selfless love laid the foundations for the Church, which, in essence, is a community of loving human and God’s beings. Those who do not love, even though they joined the Church through baptism, technically speaking, do not belong to the Church since love is a real not a formal sign of belonging to Christ’s disciples (cf. John 13, 35). Therefore, charitable activity is a significant dimension of the Church’s mission as it is through charity that the Church shows the merciful nature of its Saviour. A question that needs to be addressed may be expressed as follows: in what way the image of God, who is love, implies an involvement in charity of an individual and the Church? An answer may be found in the Bible, writings of the Church Fathers of and the documents of Magisterium Ecclesiae and especially the teachings of Pope Benedict XVI and Pope Francis.

scholarly journals The use of Imago Dei as a pastoral healing vision against women killings in the South African context

2012 ◽  
Vol 33 (1) ◽  
Author(s):  
Elijah M. Baloyi
Keyword(s):  
South African ◽  
Image Of God ◽  
Human Beings ◽  
Gender Based Violence ◽  
Images Of God ◽  
The Status ◽  
African Context ◽  
The Government ◽  
Gender Based ◽  
The Image Of God

The exploitation and killings of women in South Africa are a concern not only for the government, but also for pastoral caregivers as well. Although the government has introduced institutions like the Commission for Gender Equality with responsibilities to ensure that there is equality between genders, it seems that the supposed patriarchal masculine superiority continues to demonstrate its dominance through the abuse, as well as the killings of women. Assigning women to the status of secondary citizens who are tortured and exposed to gender-based violence is not only unconstitutional, but also biblically wrong, as we can see from the biblical message of the creation of human beings. The goal of this article is to use the premise of �the image of God� to argue that women also are created in the image of God and hence they are worthy to be treated as such, from sexual harassment, sexual abuse and violence to murder. This is my personal observation as women of this country are being killed by their husbands and boyfriends. This article will use case studies to argue that women (just like men) deserve, as images of God, to live freely without fear of being killed by their husbands and boyfriends for whatever wrongdoing.

> ... zum Leben ermutigen<

2001 ◽  
Vol 45 (1) ◽  
pp. 109-120
Author(s):  
Wolfgang Thönissen
Keyword(s):  
Theological Anthropology ◽  
Social Ethics ◽  
Image Of God ◽  
Language Form ◽  
The Past ◽  
Joint Declaration ◽  
Biblical Perspective ◽  
The Image Of God ◽  
Cover Up ◽  
Biblical Teaching

AbstractDuring the past years the project of ecumenical social ethics was initiated without the burden of dogmatic questions. Jointpositions in questionsrelevant to society could be formulated without a prior consensus in fundamental controversial theological issues. Consequently the question arises whether the wished and aspired joint proclamation of social ethics of the churches really rests on a consensus in fundamental issues of the Christian faith or whether public pressure and the changed normative situation cover up differences which could prove themselves to be exclusive. There are agreements in three areas: in the understanding ofthe Gospel as foundational, in the biblical teaching ofman being created in the image of God as a fundamental article of theological anthropology and in a joint proclamation of the churches as an ecumenical task. Returning to a biblical perspective a consensus in the ethical demands of the Gospel andin the universal claim of biblical ethics can be established which does not exclude but rather include the differences between the traditional denaminational positions. This consensus can be called a »differentiated consensus« similar to the case of the »Joint Declaration on the Doctrine of Justification«. Thus ecumenical social ethics has been relieved from the pressure of having to fully agree in language, form and contents in all conceivable questions.

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.

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.

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.

Parental Image and the Concept of God: An Evangelical Protestant—Catholic Comparison

1976 ◽  
Vol 4 (1) ◽  
pp. 69-80 ◽  
Author(s):  
Mark D. Keyser ◽  
Gary R. Collins
Keyword(s):  
Christian Education ◽  
Image Of God ◽  
Concept Of God ◽  
Evangelical Protestants ◽  
The Image Of God ◽  
The Church ◽  
Parental Figure ◽  
Evangelical Protestant

The study investigated similarities between the concept of Cod and the image of the parents in evangelical Protestants. The results were then compared with a previous study done with Catholic subjects. The study found that among evangelicals the image of God was rated equally high on maternal and paternal items. This suggests that God is perceived as a well integrated parental image by evangelicals. When compared with Catholics, it was found that evangelicals perceived God as more maternal. The possible effects of the Mother Mary figure on the divine image as an explanation for this difference are considered. Furthermore, it was found that evangelicals also perceived God as more paternal than did Catholics. It is suggested that this indicates that evangelicals understand God as a parental figure while Catholics perceive Him as an institutional figure. Implications are drawn for Christian education in both the church and home.

scholarly journals Hjertets gudbilledlighed

1977 ◽  
Vol 30 (1) ◽  
pp. 65-96
Author(s):  
Erik Krebs Jensen
Keyword(s):  
Human Heart ◽  
Image Of God ◽  
Images Of God ◽  
End Of History ◽  
Word Of Faith ◽  
God's Word ◽  
The End Of History ◽  
The Creation ◽  
God's Image ◽  
The Image Of God

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.

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