scholarly journals Eksistensi Yesus Kristus dalam Perjanjian Baru

2021 ◽  
Vol 4 (1) ◽  
pp. 1-22
Author(s):  
Federans Randa II
Keyword(s):  
Image Of God ◽  
Adam And Eve ◽  
Great Love ◽  
Good And Evil ◽  
Eternal Punishment ◽  
The Image Of God

When God created the first humans, namely Adam and Eve, they were both created in the image of God without any sin in humans. But humans eventually fell into sin because of the wrong choices of humans by violating God's commandments by eating the fruit of the knowledge of good and evil which was forbidden by God to be eaten, because when humans eat them, they must die and death is what makes humans sin and lose holiness. God of himself (Rom. 3:23). Sin makes humans separate from God and humans cannot reach God because of the enmity that occurs between humans and God. Sin led man to destruction and the eternal punishment of God. However, it was because of God's great love for humans who were specially created in the image of God, so that God took the initiative to deliver and save mankind from destruction and God's eternal punishment which would be bestowed upon mankind because of man's own sin.AbstrakKetika Allah menciptakan manusia pertama yakni Adam dan Hawa, maka keduanya diciptakan segambar dengan Allah tanpa ada dosa dalam diri manusia. Namun manusia akhirnya jatuh dalam dosa oleh karena pilihan manusia yang salah dengan melanggar perintah Allah dengan memakan buah pengetahuan yang baik dan yang jahat yang dilarang oleh Allah untuk dimakan, sebab ketika manusia memakannya pastilah mati dan kematian itulah yang membuat sehingga manusia menjadi berdosa dan kehilangan kekudusan Allah dari dirinya (Rm. 3:23). Dosa membuat manusia terpisah dengan Allah dan manusia tidak bisa mencapai Allah karena perseteruan yang terjadi antara manusia dengan Allah. Dosa membawa manusia kepada kebinasaan dan hukuman kekal Allah. Namun karena kasih Allah yang sangat besar terhadap manusia yang diciptakan istimewa yakni segambar dengan Allah, sehingga Allah mengambil inisiatif untuk melepaskan dan menyelamatkan manusia dari kebinasaan dan hukuman kekal Allah yang akan ditimpahkan kepada manusia oleh karena dosa manusia itu sendiri.

Boehme, Jakob (1575–1624)

2018 ◽  
Author(s):  
Jean-Loup Seban
Keyword(s):  
Image Of God ◽  
The Will ◽  
Good And Evil ◽  
The Image Of God

Boehme was a Lutheran mystic and pantheist. He held that God is the Abyss that is the ground of all things. The will of the Abyss to know itself generates a process that gives rise to nature, which is thus the image of God. Life is characterized by a dualistic struggle between good and evil; only by embracing Christ’s love can unity be regained. Boehme was highly regarded by such diverse writers as Law, Newton, Goethe and Hegel.

Christianity and Democracy

2009 ◽  
Vol 21 (1) ◽  
pp. 143-152
Author(s):  
Jacques Maritain ◽  
Keyword(s):  
Image Of God ◽  
Moral Law ◽  
Human Race ◽  
Jacques Maritain ◽  
Moral Principles ◽  
Substantive Content ◽  
The Poor ◽  
Temporal Consciousness ◽  
Good And Evil ◽  
The Image Of God

In this engaging APSA address, Jacques Maritain outlines the essential relationship between Christianity and democracy. In Maritain's view, it is the Gospel or the Christian leaven which has awakened the secular, temporal consciousness to supreme moral principles and the real content of democracy understood as the earthly pursuit of Gospel truths conceming the transcendent origins and destiny of man and society. Christianity teaches the inalienable dignity of every human being fashioned in the image of God, the inviolability of conscience, the unity of the human race, the natural equality of all men, children of the same God and redeemed by the same Christ, the dignity of labor and the dignity of the poor, the primacy of inner values and good will over external values, universal brotherhood, love, and justbe. Maritain distinguishes between the procedural aspects and the substantive content of democracy, but anchors the Gospel vision in the free exercise of rational and moral faculties as key to democratic self-government. He cautions that without a superior moral law by virtue of which men are bound in conscience toward what is just and good, the rule of the majority runs the risk of being raised to the supreme rule of good and evil, and democracy is liable to tum to totalitahanism, that is, to self-destruction. Maritain concludes that what has been gained for the secular consciousness, if it does not veer to barbarism, is the sense of freedom consonant with the vocation of our nature.

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.

Creata ad Imaginem Dei, Licet Secundo Gradu: Woman as the Image of God According to John Calvin

1988 ◽  
Vol 81 (2) ◽  
pp. 125-143 ◽  
Author(s):  
John L. Thompson
Keyword(s):  
Image Of God ◽  
Imago Dei ◽  
John Calvin ◽  
Rorschach Test ◽  
Adam And Eve ◽  
Ink Blot ◽  
The Image Of God

To say that Adam and Eve were created in the image of God ought to answer a host of questions, but the historian of exegesis finds that it raises more questions than it answers, since any given interpretation of the image of God reveals as much about the interpreter as it does about the image itself. It would be a bit melodramatic to describe Gen 1:26 as an exegetical Rorschach test, a literary “ink blot” which means only what the interpreter thinks it means. But Gen 1:26 does, in fact, serve usefully as a “weathervane.’ An interpreter's explanation of the imago dei often points to his or her larger theological agenda.

The struggle between the ‘image of God’ and Satan in theGreek Life of Adam and Eve

2008 ◽  
Vol 61 (3) ◽  
pp. 327-339 ◽  
Author(s):  
Rivka Nir
Keyword(s):  
Image Of God ◽  
Greek Life ◽  
Adam And Eve ◽  
The Image Of God

AbstractAccording to a tradition in theGreek Life of Adam and Eve(GLAE), Seth and his mother Eve were confronted by a wild beast that attacked Seth. This article asserts that Seth's battle with the beast should be understood as a struggle between the ‘image of God’ and Satan, and viewed in a Christian context. The claim is based on three aspects of the story: how the beast is described, why it attacked Seth and onlyhecould control it, and why the beast was confined to its dwelling place until the Day of Judgement. The struggle between Seth and the beast/Satan should be seen as a link in the chain of struggle between the image of God and Satan. It begins in Paradise between Adam, the image of God, and Satan, as recounted in the story of Satan's fall from heaven, continues on earth between Seth, Adam's descendant, and Satan, and will culminate with the final victory of Jesus, the ultimate image of God, over Satan at the end of times.

EMERGING IN THE IMAGE OF GOD TO KNOW GOOD AND EVIL

Zygon® ◽  
2011 ◽  
Vol 46 (2) ◽  
pp. 471-481 ◽  
Author(s):  
Jason P. Roberts
Keyword(s):  
Image Of God ◽  
Good And Evil ◽  
The Image Of God

The Dependence of Sociocultural Anthropology on Theological Anthropology

2018 ◽  
Author(s):  
Timothy Larsen ◽  
Daniel J. King
Keyword(s):  
Theological Anthropology ◽  
Image Of God ◽  
Human Beings ◽  
Adam And Eve ◽  
Genesis 1 ◽  
Christian Myth ◽  
Christian Thought ◽  
The One ◽  
The Image Of God ◽  
Human Family

This chapter argues that classic Christian theological anthropology has emphasized that all human beings are part of the one human family descending from Adam and Eve, created in the image of God, yet fallen and sinful. These beliefs have been traditionally expounded with reference to Genesis 1–3. Sociocultural anthropologists, in contrast, have often prided themselves on shedding Christian beliefs. The Genesis narrative, in particular, has been the object of attacks. Nevertheless, when some nineteenth-century freethinking anthropologists argued that belief in the monogenesis of the human race was just the result of the influence of an erroneous Judeo-Christian myth, the discipline weeded such thinking out of its midst. Thus, even as it sidelined Christianity, orthodox anthropology from the founding of the discipline to the present has affirmed the doctrine of the psychic unity of humankind. This essay argues that this foundational conviction of anthropology is informed by Christian thought.

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.

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