Transhumanism and the Image of God. Today’s Technology and the Future of Christian Discipleship

2020 ◽  
Vol 29 (1) ◽  
pp. 94-96
Author(s):  
Yannick Imbert
Keyword(s):  
Image Of God ◽  
The World ◽  
The Future ◽  
Guiding Principles ◽  
Christian Discipleship ◽  
Key Indicators ◽  
The Image Of God ◽  
Cette Question

SUMMARYWhat does it mean for Christians to live in a highly technologised world? In this book, Jacob Shatzer searches for an answer. First, Christians have to answer these crucial questions: What is technology? What is its impact on our lives and on the world? Second, Shatzer gives some key indicators and guiding principles, framed in terms of Christian discipleship. This is a clear and useful book.RÉSUMÉQu’implique pour les chrétiens de vivre dans un monde où la technologie est omniprésente ? Jacob Shatzer tente de répondre à cette question. Tout d’abord, les chrétiens doivent s’interroger sur la nature de la technologie et sur l’impact des produits des techniques sur notre vie et sur le monde. Puis il propose des indicateurs clés et des principes directeurs, en vue d’une vie de disciple chrétien.ZUSAMMENFASSUNGWas bedeutet es für Christen, in einer hoch technologisierten Welt zu leben? In diesem Buch sucht Jacob Shatzer nach einer Antwort. Zuerst müssen Christen diese wichtigen Fragen beantworten: Was ist Technologie? Was macht ihren Einfluss auf unser Leben und unsere Welt aus? Zweitens gibt der Autor einige Schlüsselindikatoren und Richtlinien im Rahmen christlicher Jüngerschaft. Dies stellt ein klares und hilfreiches Book dar.

The Future of Catholicism

2017 ◽  
Author(s):  
Jean-Luc Marion
Keyword(s):  
Image Of God ◽  
Human Being ◽  
Contemporary Culture ◽  
The World ◽  
The Future ◽  
Ethical Role ◽  
The Image Of God ◽  
The Church ◽  
Object Of Knowledge

Catholicism has an ethical role in contemporary culture as raising questions about norms and practices in order to preserve the dignity of the human being. The Church must give the Word (Christ) to the world. Man as absolute principle (in Descartes, Kant, and Hegel) becomes a means to an end. The “I” treated as absolute subject of knowledge becomes an object. The I cannot be the source of values or knowledge (man reverts to himself); this devalues the I. Man transcends man. Instead of objectifying man as an object of knowledge, we must “recognize” man as created in the image of God (which assures man’s essential unknowability). Christians must “keep the vigil of the unknowable.”

scholarly journals God en armoede in die Karoo – ’n Besinning oor ’n teologie van transformasie

2015 ◽  
Vol 1 (1) ◽  
pp. 321
Author(s):  
PI Van Niekerk
Keyword(s):  
Social Development ◽  
Image Of God ◽  
Small Sample ◽  
Arid Area ◽  
Religious Communities ◽  
Social Involvement ◽  
Christian Humanism ◽  
The World ◽  
The Future ◽  
The Church

<strong>God and poverty in the Karoo – A reflection on a theology of transformation</strong> <br /> The Karoo is an outstretched arid area characterised by poverty and underdevelopment. This article focuses on the poverty of the Karoo people and the effect of their faith in God on social development and transformation. The future of the Karoo is vested in its people and religious communities. Previous research indicated that believers’ image of God had an effect on their attitude towards social development and transformation. A small sample of women in a Karoo town experienced God as loving, but not as a God that inspired people towards transformation. The test for the church lies in her social involvement in the world as its salvation is God’s concern. In Christian humanism the integrity of creation in a world filled with injustice and poverty is emphasised. Churches in the Karoo are encouraged to utilise a theology of transformation that is developmentally driven and inspired by a transforming image of God.

scholarly journals Beeldspraak over oorlog en schepping, geweld en geweldloosheid in de Openbaring van Johannes

2008 ◽  
Vol 64 (4) ◽  
Author(s):  
Paul Decock
Keyword(s):  
Image Of God ◽  
Divine Power ◽  
New Creation ◽  
Divine Warrior ◽  
The World ◽  
Prophetic Witness ◽  
The Image Of God

Images of war and creation, violence and non-violence in the Revelation of John Much of the violent imagery of Revelation can be seen as inspired by the image of God as the Divine Warrior who will overcome the chaotic forces threatening creation and who will bring creation to its fulfillment. This violence is reserved for God and the exalted Jesus although the prophetic ministry of churches shares to some extent in this divine power and even in its violence (11:5-6). However, human victory is won through worship of God instead of worship of Satan and the Beast, and through prophetic witness unto death in order to bring the inhabitants of the world to repentance and so to overcome sin that destroys creation. This human victory is made possible by the “blood of Jesus” and requires that his followers persevere in the works of Jesus to the end (2:26) in order to share in the new creation of which Jesus is God’s agent from the beginning (3:14).

Nature

1965 ◽  
Vol 18 (1) ◽  
pp. 1-22 ◽  
Author(s):  
Paul Evdokimov
Keyword(s):  
Image Of God ◽  
Central Position ◽  
Direct Relation ◽  
Biblical Narrative ◽  
The World ◽  
The Image Of God ◽  
Progressive Course

The biblical narrative describes the progressive course of creation ending with man. Man appears as its culmination, as a centre on which all the planes of the world converge, a ‘microcosm’. But, ‘created in the image of God’ he is also, according to the Fathers, a ‘microtheos’. This central position of man explains the normative subjection of nature to man as to its cosmic logos, as to one of its multiple hypostases. Man ‘cultivates’ nature, gives a name to creatures and things, ‘humanises’ them. His direct relation with the Creator is constitutive of his being.

Coleridge and Preaching a Theological Imagination

2005 ◽  
Vol 3 (1) ◽  
pp. 75-94
Author(s):  
Stephen Edmondson
Keyword(s):  
Image Of God ◽  
The World ◽  
Imaginative Thinking ◽  
The Image Of God ◽  
Interpretive Process

ABSTRACTThis article explores Coleridge's understanding of imagination, Scripture, the spirituality of the world, and our reality as the image of God. I begin with Coleridge's understanding of the inspiration of Scripture and the interpretive process. By locating the imagination in this interaction among writer, reader, and God, I surface Coleridge's more significant description of imaginative thinking as a spiritual act that calls us into the truth of our being and of the world's reality. Implicit in Coleridge's vision is a correlation between human imaginative creativity and the creative being of God as a dimension of our reality as the image of God. Thus, I claim that imaginative preaching, when seen through Coleridge's lens, renews that image within us, awakening us to our reality as spiritual, free beings, but only when we enact our freedom within the context of God's freedom and action which we know through our reading of Scripture.

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 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.    

Maximus the Confessor and Christological Realization

2017 ◽  
Author(s):  
Ashley M. Purpura
Keyword(s):  
Image Of God ◽  
Order Unity ◽  
The World ◽  
The Image Of God ◽  
Maximus The Confessor

Although Maximus hardly ever invokes the word “hierarchy” directly, he adopts the Dionysian concept of hierarchy as a theological given and draws on it to facilitate his own theological maneuvering of ecclesial authority. Maximus links the Dionysian ideal of hierarchy to a specifically orthodox confession of faith and adopts it as the foundation for his naming of that which renders both lay and ordained humanity divinized and God manifest. Maximus uses this concept to affirm the importance of order, unity, particularity, and liturgical hierarchy, even while the historical (and hagiographical) evidence of his life displays a discontinuity with what one might otherwise identify as ecclesiastical hierarchy. Maximus is an example of Dionysius’s hierarchic legacy existing beyond the mere adoption of a term as a way to name the boundaries of orthodoxy and heterodoxy, legitimate and illegitimate positions of authority, and the image of God in the world.

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