scholarly journals Antropologia trychotomiczna Orygenesa

Vox Patrum ◽  
2015 ◽  
Vol 63 ◽  
pp. 35-46
Author(s):  
Piotr Turzyński
Keyword(s):  
Saint Paul ◽  
Image Of God ◽  
The Body ◽  
Early Church ◽  
Human Being ◽  
Human Soul ◽  
The Bible ◽  
Close Proximity ◽  
Body And Soul ◽  
Static Division

Origen was one of the greatest biblical scholars of the early Church, having written commentaries on most of the books of the Bible. He recognized great au­thority of the scripture. In anthropology he gave attention to the text of saint Paul: “May the God who gives us peace make you holy in every way and keep your whole being – spirit, soul, and body – free from every fault at the coming of our Lord Jesus Christ” (1Thess 5:23). According to this text Origen recognized in hu­man being three elements. He tried to unite trichotomy with a concept of division of human being into two parts: interior and exterior man. Spirit in this concept is soul’s teacher and a special form of participation in the divine being. In a sense spirit is ontological image of God in man and for man it is impossible to lose it. Soul is the center of man in which he makes decisions. Soul was originally cre­ated in close proximity to God, with the intention that it should explore the divine mysteries in a state of endless contemplation. The body unites man with the whole created world and gives him material aspect. Origen’s anthropology is very com­plicated but more dynamic then static division on body and soul. If the soul is go­ing to spirit, it become more spiritual, otherwise if the soul is close to the body, it become more materialistic. In this view without any doubt the human soul is posed between spirit and body and is able to acquiesce the desires of spirit but is able to let itself to be led by carnal desires, too. According to Origen man is body, because is creature, which dies, but through the body is able to communicate with mate­rial world. Man is soul because lives and is able to choose. Man is spirit because is open to God and is able to recognize and love God. Trichotomic anthropology shows that ontological and moral aspects of human being permeate each other and it demonstrates the interior drama and struggle, which always exists in man.

Body and Soul

2019 ◽  
pp. 15-34
Author(s):  
Frances Young
Keyword(s):  
Human Person ◽  
Fourth Century ◽  
The Body ◽  
Second Century ◽  
Human Being ◽  
Body And Soul

This chapter demonstrates how arguments about creation and resurrection in the second century ensured that by the fourth century even those Christian thinkers with the most leanings toward Neoplatonism would espouse the view that the union of soul with body was constitutive of human being as a creature among creatures, and so a necessary aspect of the reconstitution of the human person at the resurrection. Soul-body dualism is often treated as the default anthropological position in antiquity, but the fourth-century anthropological treatise of Nemesius of Emesa shows that, despite huge debts to the legacies of philosophy, creation and resurrection, though barely mentioned, in fact shape his conclusion that the body-soul union is fundamental to what a human being is; the same is true, for example, of the Cappadocian Gregories and Augustine.

scholarly journals The Image of God in Reformed Orthodoxy. Soundings in the Development of an Anthropological Key Concept

Perichoresis ◽  
2016 ◽  
Vol 14 (3) ◽  
pp. 81-96
Author(s):  
Gijsbert van den Brink ◽  
Aza Goudriaan
Keyword(s):  
Natural Law ◽  
Theological Anthropology ◽  
Image Of God ◽  
Imago Dei ◽  
Human Being ◽  
Close Proximity ◽  
The Image Of God

Abstract One of the less well-researched areas in the recent renaissance of the study of Reformed orthodoxy is anthropology. In this contribution, we investigate a core topic of Reformed orthodox theological anthropology, viz. its treatment of the human being as created in the image of God. First, we analyze the locus of the imago Dei in the Leiden Synopsis Purioris Theologiae (1625). Second, we highlight some shifts of emphasis in Reformed orthodox treatments of this topic in response to the budding Cartesianism. In particular, the close proximity of the unfallen human being and God was carefully delineated as a result of Descartes’s positing of a univocal correspondence between God and man; and the Cartesian suggestion that original righteousness functioned as a barrier for certain natural impulses, was rejected. Third, we show how, in response to the denial of this connection, the image of God was explicitly related to the concept of natural law. Tying in with similar findings on other loci, we conclude that Reformed orthodox thought on the imago Dei exhibits a variegated pattern of extensions, qualifications, and adjustments of earlier accounts within a clearly discernable overall continuity.

Childhood in Eastern Patristic Thought: Some Problems of Theology and Theological Anthropology

1994 ◽  
Vol 31 ◽  
pp. 39-52 ◽  
Author(s):  
Graham Gould
Keyword(s):  
Theological Anthropology ◽  
Human Person ◽  
Image Of God ◽  
Christian Theology ◽  
Early Church ◽  
The Bible ◽  
Definition Of ◽  
Eternal Salvation ◽  
The Image Of God ◽  
Present Life

The writings of the Early Church concerning childhood are not extensive, but in the works of a number of Eastern Christian authors of the second to fourth centuries it is possible to discern some ideas about childhood which raise important problems of Christian theology and theological anthropology. The theological problem is that of the question posed for theodicy by the sufferings and deaths of infants. It is harder to give a brief definition of the anthropological problem, but it is important to do so because to define the problem as the Eastern Fathers saw it is also to identify the set of conceptual tools—the anthropological paradigm—which they used to answer it. These are not, naturally, the concepts of modern anthropology and psychology. Applied to patristic thought, these terms usually refer to speculations about the composition and functioning of the human person or the human soul which belong to a discourse which is recognizably philosophical and metaphysical—by which is meant that it is (though influenced by other sources, such as the Bible) the discourse of a tradition descending ultimately from the anthropological terminology of Plato, Aristotle, and the Stoics. Patristic anthropology seeks to account for the history and experiences of the human person as a created being—fhe experience of sin and mortality in the present life, but also of eternal salvation and advancement to perfection in the image of God.

scholarly journals Thavayogam and sivayogam in Thirumanthiram

2020 ◽  
Vol 3 (1) ◽  
pp. 13-23
Author(s):  
Mathan kumar R
Keyword(s):  
Final Stage ◽  
The Body ◽  
Human Being ◽  
Yoga Practice ◽  
Human Soul ◽  
Previous Birth

In today’s mechanical world, there is no use of learning some of the exercises only in the name of yoga. According to Tirumoolar, yoga is the purification of the body, mind, action and wound. The yoga practice that encompasses this concept is offered as Attanga Yoga in Thirumanthiram.  The human soul has bounded knowledge where the Thiruvarul is performing as instrument to practice Attanga Yoga. According to Thirumoolar, Attaining Attamasithi through Attanga Yoga is not the completion of practicing yoga; Attaining seevanmuthan stage is the final stage where yogis can feel fulfillment through Ataanga Yoga. The soul gets the superior birth as human being through it’s benevolence of previous birth. By the grace of god, soul attains Iruvinaioppu, Malaparipakam and Thiruvarulvizhchi. In that improved stage, Thiruvarul exists as Gnanaguru and leads the soul to Attanga Yoga and the Thava Yoga. This practice also called as Raja-yogam. Through the practice of Attanga Yoga, soul attains the Attama sithis and realizes that the Thiruvarul is the part of Sivam. As Thiruvarul incorporates in sivam, the soul will realize it’s incorporation in sivam with limitless knowledge. This consciousness helps the soul to have strong bonding with siva. The attitude expresses the blissful movement of the soul. This experience stated as Siva-Gnana-yogam. Thus this article explains the virtues of attaining the bliss of living, Sivanupavam, through the path of Thirumanthiram.

scholarly journals Metode Mengajarkan Kekudusan Hidup pada Anak-anak ditinjau dari 1 Petrus 1:16

2021 ◽  
Vol 1 (1) ◽  
pp. 58-65
Author(s):  
Djoko Sukono ◽  
Eko Wahyu Suryaningsih
Keyword(s):  
Qualitative Research ◽  
Biblical Theology ◽  
Early Age ◽  
Research Approach ◽  
Human Being ◽  
Human Beings ◽  
Human Soul ◽  
Peter 1 ◽  
1 Peter ◽  
The Bible

Holiness is one of God's essential attributes of His Divinity. The Bible clearly shows the nature of God, that He is a holy God. In 1 Peter 1:16, the human being who is in Him is also expected to live a holy life. Holiness itself is obtained through the Spirit of God who cleanses the human soul from sin, is renewed into the likeness of Christ, and by receiving grace to obey God according to His Word. The Bible guides Christians to live holy lives, both before God and before their fellow human beings. The importance of maintaining the holiness of life so that it is necessary to teach children from an early age. The topic of this research is how the method of teaching holiness to children is seen from 1 Peter 1:26. This article was written using the study of biblical theology to understand the holiness of God and a descriptive qualitative research approach and got the results that the holiness of life is a gift from God in Christ and must be taught to children about the holiness of life through the example of life by the parents around them. AbstrakKekudusan merupakan salah satu sifat Allah yang esensial dari Keilahian-Nya.  Secara jelas Alkitab menunjukkan sifat Allah ini, bahwa Ia adalah Allah yang kudus. Dalam 1 Petrus 1:16 manusia yang ada didalam Dia juga diharapkan untuk hidup Kudus.  Kekudusan sendiri diperoleh melalui Roh Allah yang menyucikan jiwa manusia dari dosa, diperbarui menjadi serupa dengan Kristus, dan dengan menerima kasih karunia untuk menaati Allah sesuai dengan FirmanNya. Alkitab menuntun orang Kristen untuk hidup kudus, baik di hadapan Allah maupun dihadapan sesama manusia. Pentingnya menjaga kekudusan hidup sehingga perlunya mengajarkan sejak dini kepada anak-anak. Yang menjadi topik penelitian ini adalah bagaimana metode mengajarkan kekudusan kepada anak-anak di-tinjau dari 1 Petus 1:26. Artikel ini ditulis mengunakan kajian teologi biblika untuk memahami keku-dusan Allah dan pendekatan penelitian kualitatif deskriftif dan mendapatkan hasil bahwa kekudusan Hidup adalah anugerah Allah didalam Kristus dan harus diajarkan kepada anak-anak tentang kekudusan Hidup melalui teladan hidup oleh orang tua di sekitarnya. 

scholarly journals The The Understanding of the Image of God in the Early and Medieval Church History

2021 ◽  
Vol 1 (6) ◽  
pp. 5-11
Author(s):  
Franklin Hutabarat ◽  
Reymand Hutabarat ◽  
Deanna Beryl Majilang
Keyword(s):  
Church History ◽  
Image Of God ◽  
Point Of View ◽  
Early Church ◽  
Human Beings ◽  
Church Fathers ◽  
The Bible ◽  
Medieval Church ◽  
God's Image ◽  
The Image Of God

It is only in the Bible whereby precise details in regards to humanity's origin from the conservative Christian point of view, are recorded. The Bible clearly states that in God's image, man was made (Gen 1:27). This statement reflects the belief that the essence of human beings was created in the likeness of God, and demonstrated that man did not merely turn out to be in God's image but was carefully crafted to be so. However, despite the exalted position of man among creatures, theologians still have questions and debates about the image of God is, and what does it consists of. Many scholars have wrestled with the precise sense of the image of God from the time of the Early Church until the Medieval Era. This research uses qualitative method, whereby the early works of the fathers of the medieval church are analyzed. The research is carried out on a descriptive basis. It is the aim of this research to offer a structural and systematic understanding of the image of God, based on the perception of the early church and medieval church fathers. As a result, a conclusion is formed.

scholarly journals Man is an object and a subject of social and humanitarian sciences

2018 ◽  
Vol 20 (86) ◽  
pp. 130-134
Author(s):  
O.V. Ohirko
Keyword(s):  
Human Life ◽  
Public Life ◽  
Human Person ◽  
The Body ◽  
Human Soul ◽  
Living Matter ◽  
Body And Soul ◽  
The Will ◽  
The Mind ◽  
Spiritual Ability

Philosophical, anthropological and Christian views on a person as a reasonable, free, religious and social person are considered. Theocentric and anthropocentric views are analyzed. Man is three worlds: physical, cognitive, and affective. Man differs from other creatures by having reason and will and natural inclinations. Man is embodied in the spirit and the spiritualized body, and its human spirit is expressed in bodily form. The body and soul of man are not two realities that are separated from one another. The body is a living matter, merged with the soul. The body, having the ability to feed, move, rest, multiply, falls under the laws of matter, that is, in particular, under the law of death. The human soul animates the body, reveals the spiritual ability to think abstractly, to create ideas, assessments, reasoning, make decisions freely. She does not suffer corporal death and can not decompose. In order for a person to live according to his nature, the mind must freely and sincerely seek the truth, and the will must always desire the truth offered as reason by the mind. A person is a person who has his own mind, will and feeling. In view of its dignity, the human person is the center of public life. Man as an image and likeness of God, is able to know, to love the Creator, and to serve Him. Man as a person is a goal in itself and in no case is not only an instrumental instrument. The purpose of human life is to love people and God, to be kind, to know, to speak and to testify the truth.

Self-Knowledge, Self-Perception, and Perception of One’s Body in Stoicism

2020 ◽  
pp. 187-209
Author(s):  
Jean-Baptiste Gourinat
Keyword(s):  
The Body ◽  
The Self ◽  
Whole Body ◽  
Human Being ◽  
Self Perception ◽  
Body And Soul ◽  
Self Knowledge

While self-knowledge is usually considered to be knowledge of our soul by our soul, this is not the case in Stoicism. There is hardly a debate on self-knowledge in Stoicism, because there is no perception of myself as something different from my own body. The Stoics tend to identify the self with the ruling part of the soul, but they have no certain knowledge about it. Self-perception is the perception of the whole body and soul as a unity and of the parts of the body and the soul, and this allows a human being to rule his/her own body, but it is neither perception nor knowledge of the ‘self’. Since a human being is a complete mixture of a body and soul, it knows itself as an animated body, and this kind of knowledge is quite different from the form of self-knowledge involved in most of ancient philosophies.

scholarly journals Pierre Bourdin against Rene Descartes: Statement of Incompatibility of Positions

2020 ◽  
Vol 18 (1) ◽  
pp. 142-154
Author(s):  
Vasily P. Goran
Keyword(s):  
Positive Result ◽  
The Body ◽  
Conceptual Basis ◽  
Human Soul ◽  
Body And Soul ◽  
Natural Scientists ◽  
The Mind ◽  
The Relationship ◽  
The Church ◽  
First Philosophy

The paper offers an analysis of the argument of priest P. Bourdin in his actual discussion with the philosopher R. Descartes, initiated by the response of this priest to the philosophical treatise “Meditations on the first philosophy...”. The paper also provides a historical and philosophical assessment of their positions. Particular attention is paid to the fact that Bourdin very persistently tried to clarify the conceptual basis on which Descartes rests his decision to consider the mind of a person incorporeal. In addition, Descartes considered the mind isolated from the body and independent of it so completely as to recognize it continuing to exist even after the death of the body. Since, according to Bourdin, Descartes’ efforts did not have a convincing positive result, the priest rejected this concept of the philosopher and the isolation of the mind from the body, and the immortality of the mind. This position of the church hierarch cannot but be recognized as materialistic. As a result, the paradox of the situation is established. On the question of the relationship between a person’s body and soul, the church hierarch essentially upholds a materialistic position, and one of the largest natural scientists of that time has a religiously idealistic idea of the immortality of the human soul.

scholarly journals Alma: expressão da singularidade, da axio-ontologia e da fenomenologia do ser humano

2018 ◽  
Vol 74 (294) ◽  
pp. 338-361
Author(s):  
Renato Alves de Oliveira
Keyword(s):  
Theological Anthropology ◽  
Human Mind ◽  
The Body ◽  
Human Being ◽  
Human Soul ◽  
The Sublime ◽  
History Of

O conceito de “alma”, no curso da história da teologia, foi visto em um horizonte mais psicológico racional do que propriamente como elemento da antropologia teológica. A alma, considerada a parte excelsa da constituição ontológica, era vista como o princípio intelectivo do ser humano. Por motivos escatológicos, historicamente houve um primado da alma sobre o corpo. No entanto, a visibilidade histórica que a alma conquistou não a privou de passar por um desgate em seu conteúdo (uso excessivo de termos para nomeá-la, redução do ser humano à sua dimensão física etc), um silenciamento (excesso de valorização do corpo) e uma secularização (reduzida à mente humana). A alma humana tem sido redescoberta nas últimas décadas com um novo sentido e conteúdo: fundamento da singularidade, da especificidade, do valor, da dignidade e da vocação humana para o Transcendente. É o desejo de comunhão com o Eterno.Abstract: The concept of the soul, in the course of the history of theological, was seen in more psychological rational horizon than as a component of theological anthropology. The soul, considered the sublime part of the ontological constitution was seen as intellective principle of human being. For eschatological reasons, historically there was a rule of the soul over the body. However, the historical visibility that the soul has conquered not deprived of going through a wear for your content (overuse of terms to name et, reducing the human being to its physical dimension). A silencing (excess valuation of body) and a secularization (reduced to the human mind). The human soul has been rediscovered in recent decades with a new meaning and content: foundation of uniqueness, value, dignity of the human vocation to the transcendent. It is the desired communion with the eternal.Palavras-chave: Soul. Singularity. Axiology. Ontology. Human being.

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