scholarly journals Die waarde van menswaardigheid in die bioetiek

2009 ◽  
Vol 43 (2) ◽  
Author(s):  
A. L. Rheeder
Keyword(s):  
Human Dignity ◽  
Human Life ◽  
Image Of God ◽  
The Bible ◽  
God's Image ◽  
The Image Of God

The worth of human dignity in bioethics Bioethicists and jurists put forward that the notion of “human dignity” adds nothing to the field of bioethics and is essentially a meaningless term. Against this presupposition the view is put forward that the notion of “human dignity” belongs to the heart of the Bible and can therefore be used as a valuable notion in bioethics. Human dignity is founded in the fact that man is created in the image of God. The fact that man is created in God’s image, and therefore has human dignity, undoubtedly has implications for bioethics. Human dignity by and towards man in bioethics has the meaning that one must strive for the healing of disease; that man must act and be treated as a psychosomatic unit; that reproduction may occur exclusively within marriage; and that all human life has to be maximally protected. Where the aforementioned does not occur, God- given human dignity is impinged upon.

scholarly journals The Understanding of God’s Image by Anthony Hoekema

2019 ◽  
Vol 7 (1) ◽  
pp. 2084-2089
Author(s):  
Reymand Hutabarat ◽  
Franklin Hutabarat ◽  
Deanna Beryl Majilang
Keyword(s):  
Distinctive Feature ◽  
Image Of God ◽  
Reformed Theology ◽  
The Core ◽  
Christian Anthropology ◽  
The Bible ◽  
Functional Aspects ◽  
The Future ◽  
God's Image ◽  
The Image Of God

Introduction : Anthony Hoekema was active in his works as a preacher, teacher, and writer.[1] He is one of the most outstanding reformed theologians which authored several books such as Created in God’s Image, The Four Major Cults, What About Tongue-Speaking? The Bible and the Future, and Saved By Grace.   Method : Hoekema’s theology as a whole is a reformed theology. The core and the very foundation of reformed theology is the sovereignty of God. Hoekema sees that the creation of man in God’s image is “the most distinctive feature of a biblical understanding of man.” This is why he understands that “the concept of the image of God is the heart of Christian anthropology.”   Result & Discussion : His concept of the image of God in man is examined in this section, which is divided into the following five parts: the meaning of being created in the image of God, the structural and functional aspects of God’s image, Jesus as the true image of God, the image of God in man’s threefold relationship, and the image of God in four different stages.    

scholarly journals The The Understanding of the Image of God in the Early and Medieval Church History

2021 ◽  
Vol 1 (6) ◽  
pp. 5-11
Author(s):  
Franklin Hutabarat ◽  
Reymand Hutabarat ◽  
Deanna Beryl Majilang
Keyword(s):  
Church History ◽  
Image Of God ◽  
Point Of View ◽  
Early Church ◽  
Human Beings ◽  
Church Fathers ◽  
The Bible ◽  
Medieval Church ◽  
God's Image ◽  
The Image Of God

It is only in the Bible whereby precise details in regards to humanity's origin from the conservative Christian point of view, are recorded. The Bible clearly states that in God's image, man was made (Gen 1:27). This statement reflects the belief that the essence of human beings was created in the likeness of God, and demonstrated that man did not merely turn out to be in God's image but was carefully crafted to be so. However, despite the exalted position of man among creatures, theologians still have questions and debates about the image of God is, and what does it consists of. Many scholars have wrestled with the precise sense of the image of God from the time of the Early Church until the Medieval Era. This research uses qualitative method, whereby the early works of the fathers of the medieval church are analyzed. The research is carried out on a descriptive basis. It is the aim of this research to offer a structural and systematic understanding of the image of God, based on the perception of the early church and medieval church fathers. As a result, a conclusion is formed.

The Image of God in Man—is Woman Included?

1979 ◽  
Vol 72 (3-4) ◽  
pp. 175-206 ◽  
Author(s):  
Maryanne Cline Horowitz
Keyword(s):  
Human Dignity ◽  
Social Institutions ◽  
Image Of God ◽  
Biblical Text ◽  
Men And Women ◽  
Male And Female ◽  
The Bible ◽  
The Earth ◽  
The Image Of God

“Then God said, ‘Let us make humankind (adam) in our image, after our likeness; and let them have dominion….’ And God created humankind in his own image, in the image of God created he him; male and female created he them.” Gen 1:26–27 clarifies that the Hebrew termadamstands for the generic species of humanity which is composed of men and women. If there is any doubt on this interpretation, Gen 5:2–3 declares and defines again: “When God created humankind, he made him in the likeness of God. Male and female he created them, and he blessed them and named them humankind when they were created.”The “image of God in man and woman” opens us to transcend both the masculine and feminine metaphors for God which abound in the Bible and to transcend our historical selves and social institutions in recognition of the Holy One. It would appear that whatever one's interpretation of the “image” and “likeness” of God, one would have to recognize that the biblical text makes explicit that in our resemblance to the Divinity and in our dominion over the earth and animals, men and women share a common human dignity.

scholarly journals Analisis Dan Evaluasi Terhadap Pandangan Thomas Aquinas Tentang Gambar Allah

2020 ◽  
Vol 7 (1) ◽  
pp. 45-64
Author(s):  
Adi Putra
Keyword(s):  
Image Of God ◽  
The Body ◽  
Human Beings ◽  
Severe Damage ◽  
Analysis And Evaluation ◽  
The Bible ◽  
Good State ◽  
God's Image ◽  
The Image Of God ◽  
Better Than

This study discusses the analysis and evaluation of Thomas Aquinas's view of the "image of God". Through qualitative research with a literature review approach, the following conclusions are obtained Aquinas's view of God's image is very unbiblical. Because it is more inclined to the philosophy of Plato and Aristotle. This is a characteristic of scholastic group theology. Because scholastic theologians tend to place ratios more dominant in theology than the Bible. Furthermore, the image of God carried by humans is not only in the ratio but in the totality of human existence in the earth as God's representative. The image of God in humans experiences severe damage after the fall of man in sin. The ratio is no better than the body. In other words, all parts of human beings, whether spirit, ratio, morals, body, when created in a noble or very good state. This rejects Aquinas's view that there are inferior forces. Finally, through this research, we want to stress that the image of the true God is in Christ. This has the effect that it is only through Christ that the image of God that has been badly damaged can be repaired.

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 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 MEMBACA TEKS KEKERASAN DALAM YOSUA 11 DAN IMPLIKASINYA BAGI KEKERASAN ATAS NAMA AGAMA DI INDONESIA

2021 ◽  
Vol 1 (2) ◽  
Author(s):  
Stefanus Suheru
Keyword(s):  
Social Development ◽  
Narrative Analysis ◽  
Image Of God ◽  
Religious Texts ◽  
The Bible ◽  
Divine Warrior ◽  
Political Economic ◽  
The Image Of God

AbstractThis research addresses the problem of violence in the name of religion increasingly widespread in Indonesia. Ironically, the violence is getting legitimacy of scriptural texts, including the Bible. This means, that violence is not only driven by external motives such as political, economic and social development. Internal motives can also make a major contribution, even a major problem. Violence has theological roots, one of them, related to the interpretation of religious texts which, when understood literally, is able to present the figure of a violent religion. Solutions offered in this study is the reading of narratives of violence, with the text of Joshua 11 as an example, using the method of narrative analysis. The results showed that the text of Joshua 11 violence can not justify a Christian to be violent. The image of God as the Divine Warrior is ambiguous, kherem implementation that does not ignore the grace of salvation for outsiders to be insiders, and Israel's war put the violence in the name of religion in a position that is not relevant to the lives of Indonesia plural. Violence texts as core testimonies need to be matched with texts of peace as counter testimonies.AbstrakPenelitian ini membahas masalah kekerasan atas nama agama yang semakin marak di Indonesia. Ironisnya, kekerasan ini mendapatkan legitimasi dari teks-teks kitab suci, termasuk Alkitab. Hal ini berarti, kekerasan tidak hanya dipicu oleh motif-motif eksternal seperti kepentingan politik, ekonomi dan sosial.  Motif internal juga dapat memberikan kontribusi yang besar, bahkan merupakan masalah utama.  Kekerasan memiliki akar teologis, yang salah satunya, terkait dengan interpretasi teks-teks keagamaan yang ketika dipahami secara literal, mampu menghadirkan sosok agama yang penuh kekerasan. Solusi yang penulis tawarkan dalam penelitian ini adalah pembacaan narasi kekerasan, dengan teks Yosua 11 sebagai contoh, dengan menggunakan metode analisis naratif. Hasil penelitian menunjukkan bahwa teks kekerasan Yosua 11 tidak bisa dijadikan pembenaran orang Kristen untuk melakukan kekerasan. Citra Allah sebagai Divine Warrior yang ambigu, pelaksanaan kherem yang tidak menutup anugerah keselamatan bagi outsiders sehingga menjadi insiders, dan perang Israel yang bersifat kasuistik, menempatkan kekerasan atas nama agama pada posisi yang tidak relevan dengan kehidupan Indonesia yang majemuk.Teks-teks kekerasan sebagai core testimony perlu ditandingkan dengan teks-teks perdamaian sebagai counter testimony.

scholarly journals Formed in the Image of God: The Theological Status of Neanderthals

2017 ◽  
Vol 1 (1) ◽  
Author(s):  
Megan Stueve
Keyword(s):  
Social Networking ◽  
Homo Sapiens ◽  
Image Of God ◽  
Imago Dei ◽  
Archaeological Record ◽  
Homo Neanderthalensis ◽  
God's Image ◽  
Adaptive Nature ◽  
The Image Of God

A thorough examination of the various theological interpretations of imago Dei shows that Homo sapiens are not the only species to be created in the image of God.  While maintaining their uniqueness in the eyes of the Lord, Homo sapiens also share this gift with another species, Homo neanderthalensis.  The archaeological record proves that Neanderthals qualify for imago Dei under each of the four main interpretations of the biblical term.   Based on their rationality and adaptive nature, their compassion through use of medicine, their social networking and their symbolic use of art, it can be concluded that Neanderthals were also created in God’s image. 

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.

Sign in / Sign up

Export Citation Format

Share Document