scholarly journals St Augustine’s Teaching on the Image of God in Man in the Mystery of Creation

2020 ◽  
pp. 83-96
Author(s):  
Piotr Kołacz
Keyword(s):  
Saint Augustine ◽  
Image Of God ◽  
Strict Sense ◽  
Holy Trinity ◽  
The Subject ◽  
Book Of Genesis ◽  
God's Image ◽  
The Image Of God ◽  
The Trinity ◽  
Human Family

ree comments on the Book of Genesis and the treatise On the Trinity enabledus to become acquainted with the Augustinian teaching on the image of Godin man in the mystery of Creation. anks to such a narrowing of the source material,we could more carefully and with greater prudence analyze the thoughtsof the Bishop of Hippo. We hope that in this way we managed to avoid the riskof superficiality and we took into account all the statements of Saint Augustineregarding the problem posed. Unfortunately, L. Krupa did not prevent himself from committing this mistakeN8. He did not take up the subject of human natureas an image of God, and completely passed over in silence the polemics of theBishop of Hippo with Gnostics, who regarded the human family as the imageof the Holy Trinity. Based on the analysis carried out, we could see that accordingto Saint Augustine’s image of God in man is to be sought in his soul, andin the strict sense, in this “part” of him, which is focused on the contemplationof eternal ideas. e essence of the image of God is expressed in the ability of thesoul to participate in God’s life. All this reflects, as Saint Augustine states, thetrue honour and dignity which man owes to his Creator. A characteristic featureof God’s image, even a basic one – in view of the Augustinian approach – is itstrinitarian character.Saint Augustine tried to seek the traces of the Holy Trinity everywhere.is significant task was the passion of his life. Finally, he has found the imageof the Holy Trinity in man. He tried to provide his readers with an insight intothis reality through the trinitarian analogies, the source of which he discoveredin the structure of the human soul. Considering the entirety of St. Augustine’steaching on the image of God in man in the mystery of Creation, the analogousimages of the Holy Trinity in the soul seem to be the most interesting for us.On the other hand, like Saint Augustine, however, we are aware of their greatlimitations. For what is created, even in its most beautiful representation, in comparisonwith the Creator will always be in a vulnerable and poor condition.

scholarly journals Interpretation of Spiritual Life According to the “Imago Dei”

2020 ◽  
Vol 14 (1) ◽  
pp. 169-184
Author(s):  
Anna Pędrak
Keyword(s):  
Human Person ◽  
Image Of God ◽  
Imago Dei ◽  
Spiritual Life ◽  
Union With Christ ◽  
Holy Trinity ◽  
Unique Character ◽  
Full Participation ◽  
The Subject ◽  
The Image Of God

This article is the result of theological research on the subject of life. The phenomenon of life is multifaceted, but often it cannot be defined because it is a mystery. The author of the article, based on the truth that man is a biological-psycho-spiritual unity, interprets these spheres in the key of St. Bonaventure’s idea, describes them as vestigium, umbra, and imago Dei. The issue of spiritual life in the category of Imago Dei is analyzed in detail. The author tries to answer the questions that arise by using not only theological fields: or is there an openness to transcendence only in a man? What does it mean to be an image of God? How to achieve a full life? The sphere of bios, psyche, and zoe in the human person are permeating each other, but this spiritual life transcends the previous two planes. This distinguishes man from other creatures and gives him a unique character. God, in His goodness and freedom, grants man life, creates him as a free being and in His image. But the perfect image of the Father is Jesus Christ. In His Incarnation, He showed us the fullness of humanity and through imitation and union with Christ, man can become conformed to the image of God. In this way, it is finally possible to obtain full participation in the communion with God in the Holy Trinity.

Known by God: C. S. Lewis and Dietrich Bonhoeffer

2005 ◽  
Vol 77 (4) ◽  
pp. 343-352
Author(s):  
Brian S. Rosner
Keyword(s):  
Twentieth Century ◽  
Image Of God ◽  
The Other ◽  
Christian Theology ◽  
Human Relationship ◽  
Dietrich Bonhoeffer ◽  
Introductory Essay ◽  
The Subject ◽  
Pastoral Value ◽  
The Image Of God

Whereas knowing God is central to every version of Christian theology, little attention has been paid to the other side of the divine-human relationship. This introductory essay approaches the subject via the brief but poignant remarks of two twentieth-century authors appearing in a work of fiction and in a poem. If C. S. Lewis recognizes the primacy of being known by God, Dietrich Bonhoeffer helps define it and underscores its pastoral value. Both authors accurately reflect the main contours of the Bible’s own treatment. Calvin’s view of the image of God, which T. F. Torrance defines as ‘God’s gracious beholding of man as his child,’ may be of assistance in defining what it means to be known by God.

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 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 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.

scholarly journals Colin E. Gunton’s Christological Anthropology: Humanity’s Relationships in the Image of Christ

Perichoresis ◽  
2021 ◽  
Vol 19 (2) ◽  
pp. 63-81
Author(s):  
Elaina R. Mair
Keyword(s):  
Future Study ◽  
Image Of God ◽  
Relationship With God ◽  
The World ◽  
The Creation ◽  
Definition Of ◽  
The Image Of God ◽  
The Trinity

Abstract The anthropology of Colin E. Gunton begins with the Trinity and specifically, the person of Christ. From trinitarian persons, Gunton deduces the ontological definition of what it means to be a person, that is, a being in relationship and in distinction, or ‘free relatedness’. To be a person is to be in the image of the personal God, which is christological language, for it is Christ who bears the image of God in its fullness. As the true image bearer, Christ’s humanity is paradigmatic of what it means to be in relationship: with God, with the world and with other human persons. Gunton’s christology is also thoroughly pneumatological, borrowing Irenaeus’ metaphor of God’s ‘two hands in the world’: The Son and the Spirit. Not only do the Son and the Spirit mediate God’s presence to creation according to Irenaeus, but Gunton builds on this metaphor to include the Spirit’s mediation of the eternal Son to the Father as well as the Incarnate Son to humanity. The Spirit also reshapes humanity to be in the image of Christ, through his relationships with God, with the world and with other human persons. This is an eschatological project, for in this reshaping, the creation is recreated toward its teleological perfection. The article concludes with a potential direction for future study within Gunton’s christological anthropology. To conceive what it means to be human theologically, Gunton insists that we must look to Christ’s own person.

scholarly journals Created in the image of God and sexuality in early-Jewish writings

2017 ◽  
Vol 73 (4) ◽  
Author(s):  
Ernest Van Eck
Keyword(s):  
Sexual Orientation ◽  
Image Of God ◽  
Same Sex ◽  
God's Image ◽  
The Relationship ◽  
The Image Of God ◽  
Point Of Departure

This article pays tribute to the contribution made by Yolanda Dreyer regarding critique on the prevalence of patriarchy in society, as well as her defence of homosexuality as a normal sexual orientation. Taking as point of departure her work on the woman as created in God’s image, it is argued that understanding the metaphor ‘created in God’s image’ as referring to rule over all, and not as created as man and woman, has important implications for the relationship between man and woman, as well as the normalisation of relationships between the same sex.

Inseparable virtue and theimago Deiin Augustine: a speculative interpretation ofDe Trinitate6.4

2019 ◽  
Vol 72 (2) ◽  
pp. 146-165
Author(s):  
Adam Ployd
Keyword(s):  
Image Of God ◽  
Human Soul ◽  
Soft Or ◽  
Divine Attributes ◽  
Extended Treatment ◽  
De Trinitate ◽  
The Face ◽  
History Of ◽  
The Image Of God ◽  
The Trinity

AbstractInDe Trinitate6.4, Augustine compares the inseparability of virtues within the human soul to the divine attributes within the simple divine substance of the Trinity. In this paper, I will suggest that this is more than a convenient analogy. Rather, I contend, the soul's virtues become inseparable as the soul itself conforms to the image of God through the primary virtue of love. My argument includes an analysis of the history of inseparable virtue in Graeco-Roman philosophy and a comparison of Augustine's use of the concept inTrin. 6.4 with his more extended treatment inEpistle167. In the face of a seeming conflict in these two texts, I argue for a ‘soft’ or ‘imperfect’ version of inseparability in Augustine's view of the virtues. Finally, I suggest that the cultivation of the virtues within the unity of love may be understood as the way we come to image the Trinity.

scholarly journals “The Way of the Heart” in the Experience and Reflection of St. Augustine

2021 ◽  
Vol 90 (5) ◽  
pp. 477-504
Author(s):  
Mirosław Mejzner
Keyword(s):  
Holy Spirit ◽  
Human Heart ◽  
Religious Life ◽  
Image Of God ◽  
Spiritual Life ◽  
Latin Word ◽  
The Holy Spirit ◽  
The Impact ◽  
The Image Of God ◽  
The Trinity

In the writings of St. Augustine, the Latin word cor occurs more than 8,000 times, being one of the most important, though ambiguous, terms of his anthropology and spirituality. As a synonym for the inner man (homo interior) it encompasses the whole affective, intellectual, moral and religious life. In this sense, it is the privileged place for a personal encounter with God. The analysis of Augustine’s writings reveals a link between the concept of the Trinity and indications concerning the spiritual life of man. Reflections on the “heart” can be put into a kind of triptych: creation “in the image of God,” illumination by Christ, and dilatation by the Holy Spirit. The impact of God on the human heart should find its completion in a voluntarily adopted attitude of adoration, humility and love.

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