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2021 ◽  
Vol 7 (2) ◽  
pp. 1-33
Author(s):  
Andrzej Pastwa

serious confrontation with the subject: “Person” in the Code of Matrimonial Law (CIC and CCEO), is an—invariably relevant—challenge that the study of canon law and jurisprudence have to face. The argument for the validity of this conclusion is provided by the famous John Paul II’s thesis, proclaimed in the Familiaris Consortio exhortation (1981) and the famous 1997 Address to the Roman Rota, which can be summarized in the following words: the foundation and structural principle of interpersonal (ethical and legal!) relationships in marriage is matrimonial love. This axiom—still insufficiently present in the thoughts of canonists and church judges—reflects the deepest truth, of which “prophetically” the author of the monumental works Love and Responsibility and The Acting Person gave testimony; the truth that not elsewhere, but in the conciliar spiritually person-centric vision of matrimonial community (communio/consortium), a hermeneutic key should be sought for an adequate and complete understanding of the structure of marriage, harmoniously integrating its two personal and institutional dimensions.Karol Wojtyła’s/John Paul II’s brilliant thought deserved to be confronted with the premises that prove the hypothesis that the mere declarative identification in the expressed judgments/concepts with the idea of a personalistic aggiornamento (“programmed” especially in numbers 47–52 of the Council’s Constitution Gaudium et Spes) does not yet guarantee the adequacy and completeness of the canonistic approaches to the “truth of matrimony.” This is both in the sphere of theological exposure in accordance with the Magisterium (in the light of the “Image of God”) and at the praxis level: the interpretation and application of the normative records in the nodal canons of CIC and CCEO. The first part of the study is dedicated to illustrating such a state of affairs – in various proposals of doctrine and jurisprudence: from a concept that is completely misguided and destined to fail in advance; through a concept that, because of its extremely conservative approach to the need for vetera et nova harmonisation, has not stood the test of time, to concepts, indeed, universally acknowledged in the study of canon law, whose authors (or their adherents), after all, should be suggested to implement certain necessary corrections: bigger or smaller. In the second part, the research contemplation focuses on the conclusions of the realization of the conciliar postulate of “harmonization” in presenting a person-centric vision of matrimony. These synthetic remarks constitute an attempt to show the basis for an adequate interpretation of the formula adopted by the two codes announced in the title: “a partnership of the whole of life”.


2021 ◽  
pp. 126-152
Author(s):  
Samuel Andrew Shearn

This chapter explores Tillich’s Moabit sermons (1912–13), apologetic evenings, and memorandum Kirchliche Apologetik. In his memorandum, Tillich calls for apologetics as an answer to the decline of the church. Tillich hopes to demonstrate atheistic monism’s philosophical error, the abyss of its autonomy, leading towards the insight that the paradox of thought (that thought alone comes to its end) is the paradox of Christianity, that thought requires foundation in Christianity. Thus the doubter is convinced, but not justified. In Tillich’s Moabit sermons, the answer to doubt is Christ, the image of God in the soul.


Author(s):  
T. Pavlinchuk

The paper deals with poetic translation analysis of the poem "At Night"of the Polish poet Bolesław Leśmian. The appearance of Bolesław Leśmian’s poetry in Ukrainian translation (the collections of selected works "Садбожий спалахненець" and "Ангели" translated by M. Kiianovska) has become an important event. The researcher focuses their attention on the contextual, poetic, poetical, artistic and stylistic peculiarities of the poem "At Night", in connection with the philosophic and literary views of the poet. The wide range of scientific works on Bolesław Leśmian’s poetry in Polish literary studies allows us to study different aspects of this poet’s poetics: symbolism, peculiarities of the artistic images creation, the appeal to folk sources, the language of his literary works, the image of God in his poetry, the role of rhythm, immediacy of worldview and creating the world anew in "song without words" etc.  The poetics of the poem has been studied, its interpretation is based on the unity of compositional, semantic, figurative elements of the poem. The translation analysis, aimed at the study of structural and semantic features of the poem "At Night" in Ukrainian translation, is concentrated on the author’s peculiarities of creating images and their representation by M. Kiianovska in her translation of the poem. The author of the article focuses on the concept of the original and translation, the overall mood of the poem, its content, figurative system, structure, rhythmic organization, the rhyming system of the translation and the original. Special attention is paid to the analysis of the selection of lexical equivalents, the poetic syntax of the poem and other translation techniques on the way to better understanding of the text, the artistic images creation and grammatical and compositional integrity of the translation of the poem.


JURNAL LUXNOS ◽  
2021 ◽  
Vol 7 (2) ◽  
pp. 264-277
Author(s):  
Veri Esap Veri ◽  
Gunar Sahari ◽  
Yunus Selan

Abstract: This article discusses the divinity of Jesus Christ based on Philippians 2:6 as a theological answer to the christology of Ebionism, Arianism, and Jehovah's Witnesses. The main focus in this study is to examine theologically the meaning of “the image of God” in Philippians 2:6. This paper shows the result that Philippians 2:6 is explaining the divine qualifications of Jesus Christ which means Jesus Christ before the incarnation, He has existed in eternity with the Father. So it can be said that Jesus Christ is not a creation of God or an ordinary man because Jesus Christ is the same morphe as God the Father. This paper certainly uses a qualitative method, namely a method that describes a phenomenon under study. then to describe the phenomenon under study, of course, requires literature (library review). The purpose of this paper is for the lay congregation to fully and correctly understand the teachings of the Person of Jesus Christ (Christology) in order to ward off false teachings. Keywords: Divinity, the likeness of God, Jesus Christ. Abstrak: Artikel ini membahas keilahian Yesus Kristus berdasarkan Filipi 2:6 sebagai jawaban teologis terhadap kristologi Ebionisme, Arianisme, dan Saksi Yehuwa. Fokus utama dalam kajian ini yaitu mengkaji secara teologis makna “rupa Allah” dalam Filipi 2:6. Tulisan ini memperlihatkan hasil bahwa Filipi 2:6 sedang menjelaskan kualifikasi ilahi Yesus Kristus yang artinya Yesus Kristus sebelum berinkarnasi, Ia telah ada dalam kekekalan bersama dengan Bapa. Jadi dapat dikatakan bahwa Yesus Kristus bukan ciptaan Allah atau manusia biasa karena Yesus Kristus morfe yang sama dengan Allah Bapa. Tulisan ini tentu menggunakan metode kualitatif yaitu metode yang mendeskripsikan sebuah fenomena yang dikaji. maka untuk mendeskripsikan fenomena yang diteliti tentunya membutuhkan literatur-literatur (kajian pustaka). Tujuan dari tulisan ini agar jemaat khusus awam bisa memahami secara utuh dan benar mengenai ajaran tentang Pribadi Yesus Kristus (Kristologi) guna menangkal ajaran yang sesat. Kata Kunci: Keilahian, rupa Allah, Yesus Kristus.


Medievalia ◽  
2021 ◽  
Vol 53 (2) ◽  
pp. 53-70
Author(s):  
Cossette Galindo Ayala ◽  

This work presents a historical journey on the doctrine of the Last Judgment, starting from its antecedents in ancient Judaism, its rise in the millennial ideology of the Middle Ages, until reaching certain perspectives of its repercussion in Modernity. The Final Judgment forms a doctrine that combines the image of God as a rigorous judge who executes the Law, applying the punishments or prizes related to the works carried out in life, with the vision of a glorious king who will manifest his messianic kingdom in which the human beings will be saved by grace of divine intervention.


JURNAL KADESI ◽  
2021 ◽  
Vol 4 (1) ◽  
pp. 105-122
Author(s):  
Maxlucky Tinenti ◽  
Stimson Hutagalung ◽  
Rolyana Ferinia

God created man with the perfection of the image and image of God, because of sin, the perfection of God is lost, the relationship between God and man is cut off and the physical perfection of man decreases, the limitations of reason, physical and mental deficiencies. One of the physical deficiencies that exist in human nature is deafness or deafness. Due to lack of hearing, deaf people feel inferior, not confident, which results in psychological pressure. The research method uses descriptive qualitative, through journals, articles, internet, books. The purpose of this study, how to rebuild self-confidence and psychological pressure by means of pastoral assistance to improve the spirituality of the deaf by providing motivation through pastoral visitation, training in language so that they can read God's word, equipping skills to be able to be independent entrepreneurs, touching with love and applying the word of God. The result is that deaf people have good spirituality, regain their self-confidence and feel worthy of living before God, in society with existing physical deficiencies


Perichoresis ◽  
2021 ◽  
Vol 19 (4) ◽  
pp. 55-63
Author(s):  
Magdalena Marunová

Abstract Gregory of Nyssa (cca 335–cca 395), one of the three Cappadocian Fathers, introduces the creation of human beings on the basis of Genesis 1:26–27 and interprets these two biblical verses as a ‘double creation’—the first of which is ‘in the image of God’ (Genesis 1:26) and secondly as male or female (Genesis 1:27). His concept of ‘double creation’ is obviously inspired by Philo of Alexandria, a first-century Jewish philosopher, but Gregory points out the condition of human beings before and after committing the sin, in contrast to Philo’s conception. While Philo distinguishes between the first and the second creation of the entirety of nature, Gregory only relates the double creation to humans. Thus plants as nourishment for humans, according to Genesis, must be matched with the second creation of humans. In the resurrection, when the ‘first creation’ of human nature will be reached, human beings with their restored bodies will only feed on immaterial, spiritual food—the Word of God.


2021 ◽  
Vol 40 ◽  
pp. 7-19
Author(s):  
Olga Barabasz-Rewak

This article is a part of a study on the integral linguistic image of God in the Ukrainian translation of the Psalter translated by Ivan Ohienko. The important role of Ohienko’s texts comes from the scientific nature of the translation and the influences in the formation of literary language. The author of the study is interested in the ways and means by which the concept of the RIGHTEOUS – one of the most frequent elements God functions with in text collections – is verbally expressed. Therefore, in this study, attention is focused on an attempt to ethnolinguistically analyse (based on the conception of profiling by J. Bartmiński) of the Ukrainian lingual implementation of such biblical concepts as ‘righteous person’, ‘the main signs of a righteous person associated with God’, and ‘the actions of a righteous person towards a) God, b) sinners’. As a result, it will be possible to trace the richness and diversity of the language image ‘righteous’ created by Ivan Ohienko, by bringing readers closer to the understanding of the ways of linguistic filling of in Old Testament texts with Ukrainian language means.


2021 ◽  
Vol 14 (3) ◽  
Author(s):  
José María Salvador-Gonzalez

St. Bonaventure asserts that man can ascend contemplatively to God through three phases. The first one is to contemplate God outside us by appreciating the corporeal things as vestiges of the deity: this is the “immanent” phase of Bonaventure’s Aesthetics, framed by the first and second stages of contemplation of God. The second phase consists of entering into our soul, as a spiritual image of God: this intermediate phase, in which we can contemplate God inside ourselves by his image in our soul, constitutes the Seraphic’s “introspective” Aesthetics, with the third and fourth stages of contemplation of God. In the third phase, man, transcending the vestiges in objects and the image of the deity in his soul, elevates himself to God, contemplating him as the spiritual and eternal First Principle: that third phase constitutes the Bonaventure’s “transcendent” Aesthetics, in which man can contemplate God considering his essential attributes (fifth stage) and his personal properties (sixth stage). The current article aims to highlight this fifth stage of Bonaventure’s Aesthetics. To achieve this goal, we analyze step by step the reasoning that, to prove his thesis, our author exposes in Chapter 5 of his Itinerarium mentis in Deum.


enadakultura ◽  
2021 ◽  
Author(s):  
Eka Oragvelidze

The main objecvtive of Davit Guramishvili's poetic work is getting to know one’s self. Thus, the author’s lyrical "I" is clearly visible in the poem. In order to get to know one’s self, meaning of the human existence needs to be explored. The image of God as well as the sinful nature has been inherited in the humankind.Christ has redeemed the humankind from the captivity of original sin, paying the "old debt". "Davitiani” is based on such Christian ideology. On the one hand, the poet notes that God undertook the obligation to save his creatures in the first place. At the same time, Davit Guramishvili believes that he is indebted to God as he is born as his image, in his likeness. The second reason behind man's duty to God is the redemption of sins and the restoration of damaged image. The New Testament has imposed a "new debt" on mankind.The main purpose of the "new man", which is deification, begins with the discovery of the likeness of God in himself, then - with repentance of the sins. At the end, the person on the path of personal perfection meets God.Davit Guramishvili's lyrical character also starts to strive for "deification". He regrets that he has been robbed of the light of the Lord. Like a sinful Adam he is dressed in leather, and deprived of the sun of paradise, is buried in the abyss of hell.Remembering the passion of the Savior on the cross is the duty of the Christian. He should sympathize with and mourn the martyrdom of Jesus with his own sins. The most ardent co-sufferer of the sufferings of Christ is the Mother of God. The poet's lyrical protagonist recalls the tragedy of Golgotha ​​and seems to feel the pain inflicted by the Lord’s wounds, expressing the communion of the sufferings of the Virgin. David Guramishvili, as a Christian author, thus becomes an accomplice of the Lord's passion.Such a principle of liturgical thinking in the work of David Guramishvili, first of all, relies on the idea of St. Paul the Apostle, according to which the man would gain life in Christ through crucifixion. Such a concept is also revealed in the old Georgian theological poetry. It is noteworthy that the poet's lyrical protagonist will also replace Adam and by considering his mourning as his own tragedy, he tries to establish a personal "I".The poet sympathizes with the Adam's sin. However, he rejoices by the fact that he is freed from the "old debt" and this time he feels a new duty towards the Savior, Christ. For Davit Guramishvili, the poetic path has become an arena of spiritual victory in order to get to know one’s self. Therefore he establishes a personal lyric based on liturgical consciousness. The poet, through his work, aims to glorify the Savior, express gratitude and love towards him and thus pay the "new debt“.


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