scholarly journals „Szaty ze skór”: kara czy ratunek dla człowieka? Patrystyczna interpretacja Rdz 3, 21

Vox Patrum ◽  
2010 ◽  
Vol 55 ◽  
pp. 463-475
Author(s):  
Józef Naumowicz
Keyword(s):  
Image Of God ◽  
Gregory Of Nyssa ◽  
History Of ◽  
Cappadocian Fathers ◽  
The Image Of God

In giving different allegorical meanings to the „garments of skins” (Gen 3:21) given to man after the Fall (mortality, corporeality, carnal mentality, animality, passions), the patristic authors tried not only to describe the effects of the sin of the first people, but also and above all to show what God did to ensure that the consequences of the Fall did not last forever and that a return to paradise might be possible. What most interested them was the meaning of these garments in the history of salvation. So Irenaeus of Lyon formed the concept of these garments as an antidote or medicine for sin, a concept developed later by the Cappadocian fathers. Gregory of Nyssa emphasized the fact that they permitted the preservation of man’s freedom and other characteristics of his having been formed in the image of God (rationality). In short, they were given in order to open a road for man to God, to make possible a return to paradise. Even if they signify the effects of the fall of man, which effects can be held to be burdensome and trying, they are not an expression of the Creator’s anger and punishment, but rather deliverance for man and a chance of salvation. They can at most be considered as „a divine way of punishing”, which is ultimately „a manifestation of mercy” (Gregory of Nazianzen).

Das Alte Testament in christlicher Perspektive

2017 ◽  
Vol 77 (2) ◽  
pp. 88-100
Author(s):  
Bernd Oberdorfer
Keyword(s):  
New Testament ◽  
Old Testament ◽  
Image Of God ◽  
Historical Criticism ◽  
Christian Perspective ◽  
Christian View ◽  
The New Testament ◽  
Human Reality ◽  
History Of ◽  
The Image Of God

Abstract According to Notker Slenczka, Jesus redefined the early Jewish understanding of God so radically that the Old Testament could not remain an adequate expression of the Christian idea of God. Moreover, in the light of historical criticism, the messianic promises of the OT could no longer be read as prophetic references to Jesus, either. The OT could hence only be seen as revelation to Jews; for Christians, however, it is valuable as paradigmatic expression of human reality and their necessity of salvation only, and to them authentic information about redemption is provided only by the New Testament. The essay discusses this position and defines a possible Christian view on the relation between Old and New Testament based on the insight that Jesus’ redefinition of the image of God can only be understood in the light of the history of God’s self-revelation to Israel, of which Jesus is a part; from a Christian perspective, the words, actions and fate of Jesus then also shed new light on the history of God’s self-revelation to Israel.

scholarly journals Nourishment in Paradise and After Resurrection: Double Creation According to Gregory of Nyssa

Perichoresis ◽  
2021 ◽  
Vol 19 (4) ◽  
pp. 55-63
Author(s):  
Magdalena Marunová
Keyword(s):  
Human Nature ◽  
Image Of God ◽  
First Century ◽  
Word Of God ◽  
Human Beings ◽  
Philo Of Alexandria ◽  
Gregory Of Nyssa ◽  
Before And After ◽  
Genesis 1 ◽  
The Image Of God

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.

Dancing the Animal to Open the Human: For a New Poetics of Locomotion

2010 ◽  
Vol 42 (1) ◽  
pp. 3-11 ◽  
Author(s):  
Gabriele Brandstetter
Keyword(s):  
Sigmund Freud ◽  
Image Of God ◽  
Human Identity ◽  
The Bible ◽  
Nature Versus Nurture ◽  
History Of ◽  
Self Discovery ◽  
The Relationship ◽  
The Image Of God ◽  
Made In

Animals have provided a theme and a model for movements in dance from time immemorial. But what image of man do danced animal portrayals reflect? What questions of human identity and crisis do they reveal? Do the bodies of animals provide symbolic material for the ethical, political, and aesthetic questions raised by man's mastery of nature?The exploration of the boundary between man and animal—in myths and sagas, in the earliest records of ritual and art, and in the history of knowledge—is part of the great nature-versus-nurture debate. In the Bible the relationship is clear: Adam, made in the image of God, gives the animals in Paradise their names. In this way he rules over them—but Thomas Aquinas's commentary on this biblical text makes clear that the act of naming animals in Paradise is a step toward man's experiential self-discovery. Since then the hierarchy seems to be beyond doubt.Homo sapien, as theanimal significans, is distinguished from other animals by his ability to speak, his upright gait, the use of his hands, and the capacity to use instruments and media—man as what Sigmund Freud called the “prosthetic god” (1966, 44).

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 Deathbed, Breathing the Last, and Funeral Procession: Musing under the canopy of history

2019 ◽  
Vol 3 (1) ◽  
Author(s):  
R.K. K. Rajarajan ◽  
Keyword(s):  
John Keats ◽  
Image Of God ◽  
Young Age ◽  
Antony And Cleopatra ◽  
Great Loss ◽  
History Of ◽  
Pass Through ◽  
The Buddha ◽  
Near Future ◽  
The Image Of God

“In Nature’s book of infinite secrecy/ A little I can read”. These words of the soothsayer in Shakespeare’s ‘Antony and Cleopatra’ (Act I, Scene ii) is symbolic. It is uttered in the company of Charmian and Iras, maidens attending on Cleopatra (Hutchinson n.d.: pl. facing p. 39); perhaps designed to foretell the end of Mark Antony[i] in the near future after the battle of Actium. Everything existing on this earth must pass through nature to eternity that is denoted by the common word “death”. But, death at a young age is cruel whether natural, volunteered, accidental or due to any injunction. The brilliant Tamil woman-mystic ?????[ii] and the versatile English poet, John Keats[iii] died at a young age that was a great loss to the world of literature. The Buddha as a novice-monk was in pursuit of death but gave up the unnatural process of suicidal mortification (Le-Bon 1974: fig. p. 55, Yiengpruksawan 2007: 44-63, Ahuja 2013: fig. 6, pp. 21-24) and resorted to yoga to realize cosmic realities under the Bodhi tree at S?ran?th (Parimoo et al. 1991: I, pls. 50-45, 106-107)[iv]. Jesus of Nazareth (cf. Gallico 1999: figures on pages 111, 20 & 42, Ahuja 2013: fig. 39) and Mu?ammad of Mecca (cf. Stewart 1980: figures on pages 36-37) died at a relatively young age; otherwise the history of world’s greatest religions would have been different. If they had lived long […]; this “if” factor in history is difficult to answer. Neither Jesus nor Mu?ammad “invited” nor “pursued” death (Settar 1986, 1990); one was crucified by Jewish treachery of those times and other of some other malady. Preachers of terrorism do not die under a peaceful environment. “Whoso sheddeth man’s blood, by man shall his blood be shed for in the image of God made he man” (Genesis 9.6).

scholarly journals Old Testament foundations for Christian hospitality

2014 ◽  
Vol 35 (1) ◽  
Author(s):  
Lee Roy Martin
Keyword(s):  
Old Testament ◽  
Image Of God ◽  
History Of ◽  
The Image Of God ◽  
Christian Hospitality

In an effort to revive the ancient Christian practice of hospitality, scholars often appeal to the Old Testament as a model to be emulated. This article examined and described the practice of hospitality in the Old Testament and evaluated its relevancy for the recent discussions surrounding hospitality. Throughout the history of discussions on hospitality, Abraham has served as the exemplar of biblical hospitality. Therefore, the Old Testament practice of hospitality was evaluated through Abraham�s story found in Genesis 18. It was concluded that the Old Testament practice of hospitality is not sufficient as a contemporary model for hospitality, but that the following elements of Old Testament thought might serve as theological underpinnings for a renewed and revisioned Christian practice of hospitality in today�s multi-faith environment, in that, (1) all humans bear the image of God, (2) all humans are relational creatures, (3) all humans are dependent upon each other and (4) all humans are travellers hosted by God.

scholarly journals Interrelation between anthropology and psychology in the works of St. Theophan the Recluse

2021 ◽  
Vol 3 (1) ◽  
pp. 45-57
Author(s):  
Hieromonk Iriney Pikovskiy ◽  
Keyword(s):  
Natural Philosophy ◽  
Christian Ethics ◽  
Image Of God ◽  
German Philosophy ◽  
Modern Times ◽  
Russian Edition ◽  
History Of ◽  
The Subject ◽  
The Common ◽  
The Image Of God

The works of bishop Theophan (Govorov) the Recluse on Christian ethics are considered fundamental in studying the history of the formation of Christian psychology in Russia. The style, narrative and vocabulary of the works echo his Russian edition of the “Philokalia”. However, contrary to the common perception that Saint Theophan the Recluse thought exclusively in the language of Holy Fathers, the present study provides examples showing that the saint borrowed some ideas from the classical German philosophy of romanticism. Under the influence of his teachers from the Kiev Theological Academy (P.A.Avsenev), he addresses the subject of the “human spirit”. Arguing with representatives of natural philosophy, whose names he does not mention, Theophan asserts that the spirit is the highest faculty of human nature, the breath of life, the image of God, which enables man to communicate with the Creator. For St. Theophan, as for many other academic scholars of the mid-19th century, “moral philosophy”, “anthropology” and “psychology” were interchangeable concepts. As shown in this study, in matters of psychology and pedagogy, the reflections of Theophan the Recluse are based on the same model that was actively developed by the philosophers of modern times (Schelling, Hegel). Despite serious worldview differences in relation to religion, Saint Theophan reads, filters and continues to develop some ideas that originated in German philosophy.

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