Outward Decay and Inward Renewal: A Biblical Perspective on Aging and the Image of God

2013 ◽  
pp. 57-70
Keyword(s):  
Image Of God ◽  
Biblical Perspective ◽  
The Image Of God

> ... 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.

Persons Together

2018 ◽  
Author(s):  
Alan L. Mittleman
Keyword(s):  
Human Nature ◽  
Well Being ◽  
Image Of God ◽  
Jewish Tradition ◽  
The Political ◽  
Human Beings ◽  
Human Flourishing ◽  
Political Dimensions ◽  
Market Relations ◽  
The Image Of God

This chapter moves into the political and economic aspects of human nature. Given scarcity and interdependence, what sense has Judaism made of the material well-being necessary for human flourishing? What are Jewish attitudes toward prosperity, market relations, labor, and leisure? What has Judaism had to say about the political dimensions of human nature? If all humans are made in the image of God, what does that original equality imply for political order, authority, and justice? In what kinds of systems can human beings best flourish? It argues that Jewish tradition shows that we act in conformity with our nature when we elevate, improve, and sanctify it. As co-creators of the world with God, we are not just the sport of our biochemistry. We are persons who can select and choose among the traits that comprise our very own natures, cultivating some and weeding out others.

Gandhian Method of Conflict Resolution: Perception of Educated Youths

2017 ◽  
Vol 1 (6) ◽  
pp. 1 ◽  
Author(s):  
Dr. P. K. Kar
Keyword(s):  
Conflict Resolution ◽  
Image Of God ◽  
Integral Approach ◽  
Human Beings ◽  
Life Itself ◽  
The Image Of God ◽  
Negative Concept

Gandhiji’s method of conflict resolution was based on truth and non-violence. Truth was for him the image of God. He did not believe in personal God. For Gandhi truth is God and God is truth. Life is a laboratory where experiments are carried on. That is why he named his autobiography “My Experiment with Truth”, without these experiments truth cannot be achieved. According to Gandhi, the sayings of a pure soul which possesses nonviolence, non-stealing, true speech, celibacy and non-possession is truth. The truth of Gandhiji was not confined to any country or community. In other words , his religion had no geographical limits. His patriotism was not different from the service of human beings but was its part and parcel(Mishra:102). Gandhiji developed an integral approach and perspective to the concept of life itself on the basis of experience and experiments. His ideas ,which came to be known to be his philosophy, were a part of his relentless search for truth(Iyer:270). The realization of this truth is possible only with the help of non-violence The negative concept of Ahimsa presupposes the absence of selfishness, jealousy and anger, but the positive conception of ahimsa demands the qualities of love ,liberalism, patience, resistance of injustice, and brutal force.

RETHINKING THE IMAGE OF GOD

Zygon® ◽  
2004 ◽  
Vol 39 (4) ◽  
pp. 813-826 ◽  
Author(s):  
Anna Case‐Winters
Keyword(s):  
Image Of God ◽  
The Image Of God

On the transcendence and immanence of God

2018 ◽  
Author(s):  
Michael Nestler
Keyword(s):  
Image Of God ◽  
The Other ◽  
Knowledge Of God ◽  
Divine Punishment ◽  
The Absolute ◽  
The Image Of God

Transcendence and immanence are two terms used to differentiate two realities, one of transcending worldly experience and the other of an inner-worldly experience. In scholastic theology (kalām), a respective distinction is being made regarding the image of God, whereby transcendence (tanzīh) is set against anthropomorphism (tašbīh) to solve the problem of how to deal with Quranic expressions that attribute human – formal or essential – characteristics to God. Also, in mysticism, the notion of transcendence and immanence of God plays a central role, for instance, in the teachings of Ibn al-ʿArabī. He mainly discusses this distinction in the chapter of Noah in Fuṣūṣ al-ḥikam (“The Bezels of Wisdom”), regarding knowledge of God. He rejects a pure theology of transcendence as it describes only a part of the divine reality. However, he points out that even though His immanent reality can be experienced, it is not comprehensible, because it is unlimited. Both realities interlock through the idea of the Oneness of Being or Unity of Existence (waḥdat al-wuǧūd), because ‘in reality’ they are nothing else than God. Ibn al-ʿArabī illustrates this ontological dependency by the example of Noah’s legend, by showing that the prophet supported the belief of the absolute transcendence of God, which was unacceptable for his people, not because they negated God’s existence, but because they had an immanent image of God. Accordingly, Ibn al-ʿArabī interprets the divine punishment, instead of misfortune, as immersing in the sea of knowledge of God. In this way the soul becomes a place of manifestation or a mirror of the divine reality.

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