Relevant bibliographies by topics / Biblical anthropology

Academic literature on the topic 'Biblical anthropology'

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Published: 4 June 2021
Last updated: 19 February 2022

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Journal articles on the topic "Biblical anthropology"

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Doud, Robert E. "The Biblical Heart and Process Anthropology." Horizons 23, no. 2 (1996): 281–95. http://dx.doi.org/10.1017/s0360966900030310.

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AbstractThis article aims to integrate the biblical theological idea of the heart with Alfred North Whitehead's ideas concerning human selfhood. It begins with a biblical theological description of the heart, drawing to a focus upon Ezekiel's idea of God creating in us a new heart. It then interprets these ideas by correlating them with key ideas of Whitehead, such as actual entity, actual occasion, living person, historic route, the four phases of the actual entity, initial aim, and subjective aim. This correlation peaks in the idea that for process anthropology a new heart is created in us every new instant.
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Horrell, David G. "Book Review: Anthropology and Biblical Studies." Expository Times 117, no. 4 (January 2006): 168. http://dx.doi.org/10.1177/001452460611700418.

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Cohen, Charles L. "Biblical anthropology and puritan religious experience." Topoi 7, no. 3 (December 1988): 191–200. http://dx.doi.org/10.1007/bf02028419.

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Bigger, Stephen. "Review Article: Anthropology and the Biblical Exile." Journal of Beliefs & Values 35, no. 3 (September 2, 2014): 372–78. http://dx.doi.org/10.1080/13617672.2014.980082.

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Doskočil, Ondřej. "Biblical anthropology as source holistic approach to man." Kontakt 7, no. 3-4 (November 22, 2005): 314–17. http://dx.doi.org/10.32725/kont.2005.060.

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Anderson, Ray S. "Response to Paul Vitz: Perspectives from Biblical Anthropology." Journal of Psychology and Theology 20, no. 1 (March 1992): 28–33. http://dx.doi.org/10.1177/009164719202000104.

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The author responds to Vitz's (1992a, 1992b) two preceding articles. He asserts that Vitz has made a paradigm shift from a psychological to a social concept of the self, without making it clear that he has done so. Anderson believes that this unrecognized shift has led to some ambivalence in Vitz about the use of his narrative approach in integrative psychotherapy. The author attempts to resolve this ambivalence through conclusions derived from a biblical anthropology–-a view of the self as a unity with social, spiritual, and historical dimensions.
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Edgar, Brian. "Biblical Anthropology and the Intermediate State: Part I." Evangelical Quarterly 74, no. 1 (April 16, 2002): 27–45. http://dx.doi.org/10.1163/27725472-07401002.

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While there has always been a tradition of theoanthropological dualism involving a disembodied, intermediate state, this tradition is neither as widespread nor as theologically central as it is often claimed. In the first part of the article it is argued that the biblical evidence for a dualist anthropology is not convincing as the various conceptual distinctions (including body, soul, spirit, and inner and outer self) do not require ontological separability. Moreover, the alleged evidence for an eschatological intermediate state is better interpreted in terms of immediate resurrection. While there is clearly evidence for the intermediate state throughout the history of the church its significance has been over-stated and it has continued as a possibility primarily because it has appeared to be a philosophically logical necessity. This process of deduction is illustrated with examples from early, proponents of the intermediate state. Later proponents will be discussed in the second part of the article.
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Edgar, Brian. "Biblical Anthropology and the Intermediate State: Part II." Evangelical Quarterly 74, no. 2 (April 16, 2002): 109–21. http://dx.doi.org/10.1163/27725472-07402002.

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While there has always been a tradition of theoanthropological dualism involving a disembodied, intermediate state, this tradition is neither as widespread nor as theologically central as it is often claimed. While there is clearly evidence for the intermediate state throughout the history of the church its significance has been over-stated and it has continued as a possibility primarily because it has appeared to be a philosophically logical necessity. In Part II of this article this process of deduction is illustrated with examples from medieval and modern proponents of the intermediate state. In the modern era dualism has been challenged by monistic theoanthropologies. The contrast of monist and dualist anthropologies has been accentuated because the modern paradigm, under the influence of Cartesianism, has exaggerated the dualism which has existed and produced an even more radical dichotomy of body and soul. An examination of Cooper’s recent double defence of the intermediate state and anthropological dualism shows that his concepts are firmly bound to Newtonian notions of time and eternity. Finally, it is argued that any dualist eschatological anthropology and the intermediate state also has difficulties establishing satisfactory concepts of the nature of the radical nature of death, the totality of the resurrection and the value and place of the body in human life. It is argued that it is preferable to view post-mortem life from a non-temporal perspective with the person understood as entering ‘immediately’ into eternal life, complete and whole, with every dimension of their being resurrected and transformed. As such, the believer never exists as a divided entity or a bodiless soul.
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Wałczyk, Krzysztof. "Biblical Inspirations in Nikifor’s Paintings." Perspektywy Kultury 26, no. 3 (October 1, 2019): 31–46. http://dx.doi.org/10.35765/pk.2019.2603.05.

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Nikifor Krynicki (Epifaniusz Drowniak, 1895-1968) was one of the most popular non-academic Polish painters worldwide. To show the biblical inspiration in his creative output I chose two categories from various thematic aspects: self-portraits and landscapes with a church. There are plenty of Nikifor’s paintings showing him as a teacher, as a celebrating priest, as a bishop, or even as Christ. A pop­ular way to explain this idea of self-portraits is a psychological one: as a form of auto-therapy. This analysis is aims to show a deeper expla­nation for the biblical anthropology. Nikifor’s self-portraits as a priest celebrating the liturgy are a symbol of creative activity understood as a divine re-creation of the world. Such activity needs divine inspira­tion. Here are two paintings to recall: Potrójny autoportret (The triple self-portrait) and Autoportret w trzech postaciach (Self-portrait in three persons). The proper way to understand the self-identification with Christ needs a reference to biblical anthropology. To achieve our re­al-self we need to identify with Christ, whose death and resurrection bring about our whole humanity. The key impression we may have by showing Nikifor’s landscapes with a church is harmony. The painter used plenty of warm colors. Many of the critics are of the opinion that Nikifor created an imaginary, ideal world in his landscapes, the world he wanted to be there and not the real world. The thesis of this article is that Nikifor created not only the ideal world, but he also showed the source of the harmony – the divine order.
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Noval, Christian. "Youth and Creation: A Biblical Theology of Growth & Development." Journal of Youth and Theology 12, no. 1 (January 17, 2013): 35–45. http://dx.doi.org/10.1163/24055093-90000059.

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The main purpose for Theology of Youth is to present a theological understanding of youth. Theological Anthropology is helpful with this task, but classical Theological Anthropology based on the creation account in Genesis creates particular challenges for understanding youth. Wisdom literature and in particular Job’s narrative of his creation in Job 10 proves more useful since it can explain growth and development as a part each human being’s creation.
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Dissertations / Theses on the topic "Biblical anthropology"

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Nyquist, Timothy D. "A biblical survey of the constitution of man with application to biblical counseling." Theological Research Exchange Network (TREN), 1988. http://www.tren.com.

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Kaise, Unia. "Towards a Biblical Theology of Gutpela Sindaun in the Kamea Context." Thesis, Fuller Theological Seminary, School of Intercultural Studies, 2018. http://pqdtopen.proquest.com/#viewpdf?dispub=10814660.

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In this dissertation I matched gutpela sindaun, the ‘highest value’ in Melanesia, represented by the cognitive schema of Kamea people through their brand, with the Biblical schema of shalom. The purpose of my dissertation was to show how a Kamea understanding of gutpela sindaun enables them to appreciate Biblical shalom.

I used cognitive studies as it pertains to valuing a perspective of human wellbeing which is all about gutpela sindaun. I did a literature search to understand the schema of gutpela sindaun from a Melanesian perspective. This relates to a scriptural presentation of shalom using the analogy of a tree, which I call Shalom Tree. Understanding ‘human wellbeing’ from the Melanesian world and the Hebraic world helped me to enter the Kamea world to identify their brand of gutpela sindaun (which is yapmea awarmangardi) and helped them make adjustments only as the Biblical input challenges their understanding.

Using ethnographic methods, I had my participants discuss their experiences and then used that to derive their cognitive schema which, in turn, reveals their “understanding” about what they had to know in order to manifest/experience gutpela sindaun appropriate to their cultural expectations. Applying Grounded Theory in my data analysis, assisted me to present their brand of gutpela sindaun through the analogy of the Kamea creation tree, which I called the Haogka Code Tree.

Guided by the principles of Cognitive Theory, I then assisted I my participants to match shalom tree, what God’s view is of shalom (intent) with the haogka code tree, how they understand gutpela sindaun in light their understanding of shalom (inferences). What emerges from this exercise is their development of a hybrid schema, a new hybrid tree which I called the Kamea Kristen Tree.

I have done this dissertation from a methodological perspective that helps me understand the cognition of the Kamea group of people in respect to this topic. I am developing a methodology of helping Kamea people develop their own theology. This methodology can be used for other people groups in Melanesia to research Christian truths dynamically informed by cultural insights.

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Kellemen, Robert W. "Hebrew anthropological terms as a foundation for a Biblical counseling model of man." Theological Research Exchange Network (TREN), 1985. http://www.tren.com.

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Elliott, Mark 1948. "Archaeology, Bible and interpretation: 1900-1930." Diss., The University of Arizona, 1998. http://hdl.handle.net/10150/288877.

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This is a study of the interpretation of archaeological data by Anglo-American Bible scholars, though the emphasis is primarily American, in scholarly and popular publications from 1900-1930. The major archaeological research interest for many Anglo-American biblical scholars was its direct reflection on the biblical record. Many were devout and reared on a literal reading of Scripture. Traditional scholars insisted that the function of archaeology was to provide evidence to validate the Bible and to disprove higher criticism. They were clearly motivated by theological concerns and created an archaeology of faith that authenticated the word of the Lord and protected Christian doctrines. Liberal or mainstream scholars rejected conservative methods that simply collated archaeological data to attack the documentary hypothesis and its supporters. Several eminent Bible scholars developed important studies on the interpretation of archaeological results from Palestine. They participated eagerly in analyzing archaeological material and refused to concede the field of biblical archaeology to theologically-motivated conservative scholars and theologians. They were determined to conduct important investigations of the archaeological evidence free from theological bias. Palestinian excavations lacked the spectacular architectural and inscriptural remains unearthed in Egypt and Mesopotamia. The popular press did occasionally report on the progress of several excavations from Palestine, but, for the most part, Palestinian excavations concentrated on tells and pottery and the results were disappointing. However, by the 1920s the New York Times was a major source of information concerning archaeological news and frequently carried stories that indicated that archaeology was confirming the biblical record and many of the Bible's revered figures. The Times played a vital role in popularizing biblical archaeology and contributed many illustrations of amazing archaeological discoveries that "proved" the historicity of the biblical text. W. F. Albright's scholarly conclusions in the 1920s were moderate. Albright's scholarship was not motivated by theological concerns as many have assumed. Though his religious convictions were assuredly conservative, his scholarship had little in common with the tendentious archaeological assumptions created by conservative Bible scholars and theologians. Albright's interpretations were based on the archaeological data and not on theological dogma.
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Christensen, Eric. "The glory of the nations| Ethnic culture and identity in Biblical perspective." Thesis, Fuller Theological Seminary, School of Intercultural Studies, 2013. http://pqdtopen.proquest.com/#viewpdf?dispub=3557228.

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Christians engaged in mission and worship have been dealing with the issues of culture and contextualization since long before the word 'culture' was even used to describe what it does today in the the social sciences. Christian discussions about the importance of context for mission and worship employ the term 'culture,' 'cultures,' and their corresponding concepts in nearly identical ways to how the social sciences use them. Mission and worship proceed from Christian understandings of salvation history, the mission of God, and the role of the church which derive from theology rooted in Scripture. The terms 'culture' and 'cultures,' are usually defined, however, in ways that exclude any specific reference to Yhwh's involvement in them, from their origins to their destiny. This fundamental dissonance between common assumptions about culture and the biblical record may obscure important aspects of the uniqueness of human societies pertaining to mission and worship from our discussion.

This study raises the question of whether Christians are adequately served in these discussions by the meaning invoked with the words 'culture' and 'people group.' If the concepts of mission and worship themselves proceed from Christian understandings of Scripture, then Scripture is a natural place to look for guidance about how mission and worship have taken place and are to take place in the present day. Here I emphasize certain categories that emerge by hermeneutical tracing of biblical themes related to the topic of ethnic cultures.

I present the study in three parts. First Part I addresses questions about biblical theological views of ethnicity and ethnic cultures in Christian identity and worship. The studies center around the biblical theme of the glory of the nations with the research questions 1) What are the specific meanings of glory ([special characters omitted]) and nations ([special characters omitted]) as they appear in Revelation 21:24, 26 in canonical perspective? 2) What are the origin and destiny of the nations ([special characters omitted]) in Scripture? And 3) How does the narrative of Salvation History clarify the development of the glory of the nations?

In Part II an ethnographic case study of Sundanese Christian churches presents ethnographic data gathered with the following two questions in mind: 4) How have elements of traditional ethnic culture shaped the distinctively Sundanese Christian church movement? And 5) How do distinctive aspects of Sunda Christian identity and worship affect the appeal of the movement?

Finally in Part III I seek to integrate the thematic biblical and ethnographic streams to expose the missiological significance of the glory of the nations as a distinctively Christian concept and category for understanding ethnic cultures. The study culminates with practical recommendations for the re-examination and incorporation of the biblical concepts of [special characters omitted] and [special characters omitted] and a focus on the Hebrew identity within Scripture into mission practice and application to worship and church formation in multicultural congregations.

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Milne, Douglas J. W., and res cand@acu edu au. "A Religious, Ethical and Philosophical Study of the Human Person in the Context of Biomedical Practices." Australian Catholic University. School of Philosophy, 2006. http://dlibrary.acu.edu.au/digitaltheses/public/adt-acuvp148.26072007.

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From the book of Genesis the human person is presented as divine image-bearer, a Godlike status that is further explained in terms of the dual constitution of matter and spirit. Natural Law provides a person-centred ethic that draws on a number of human goods that emanate naturally from the human person and lead in practice to human flourishing. This theory empowers towards making ethical decisions in the interest of human persons. Aristotle explained the human being as a substantially existing entity with rational powers. By means of his form-matter scheme he handed on, by way of Boethius, to Aquinas, a ready model for the Christian belief in the dual nature of the human person as an ensouled body or embodied soul. Applying the new scientific method to the question of the human self David Hume concluded that he could neither prove nor disprove her existence. By so reasoning Hume indirectly pointed to the need for other disciplines than empirical science to explain the human person. Emmanuel Levinas has drawn on the metaphysical tradition to draw attention to the social and ethical nature of the human person as she leaves the trace of her passing through the face of the other person who is encountered with an ethical gravitas of absolute demand. The genesis of the human person most naturally begins at conception at which point and onwards the human embryo grows continuously through an internal, animating principle towards a full-grown adult person. The main conclusion is that biblical anthropology and metaphysical philosophy provide the needed structures and concepts to explain adequately the full meaning of the human person and to establish the moral right of the human person at every stage to respect and protection.
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Willett, Elizabeth Ann Remington. "Women and household shrines in ancient Israel." Diss., The University of Arizona, 1999. http://hdl.handle.net/10150/288986.

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High infant mortality and short female life span threatened Israelite women, who were respected as household administrators and educators. The concept of a personal god first observed in second millennium BCE Mesopotamian texts and house shrines involved apotropaic measures against a malevolent goddess who sickened and stole newborn children. Protective blessing inscriptions and deemphasis on the sexual aspect of Israelite figurines indicate that the personal goddess Asherah's function in Israelite religion was connected with protection more than with fertility. Offering benches and incense burners that define semi-public cult rooms in Syria-Palestine accompany female figurines in Israelite houses at Tell Masos, Tell el-Far'ah, Beer-sheba, and Tell Halif. Eye amulets such as those from the eighth century Lachish houses as well as the large-breasted pillar-figurines reflect a long-standing Near Eastern tradition of using eye and breast motifs to protect against the evil eye and child-stealing demons. The figurines' occurrence with women's textile and food preparation implements in female domains indicates that women set up a household shrine with an Asherah figurine near an entrance. The figurines interpreted as votives that mean "this is me" or "this is you" represent a covenant relationship between the breast-feeding mother of a newborn infant and a nurturing and protecting female deity. Israelite women dedicated votive gifts to Asherah and burned incense or oil with prayers and incantations on a regular basis during the vulnerable neonatal stage of a child's life, or at signs of illness. Ancient and modern Near Eastern parallels attest that women burn incense and oil to invoke the presence of a deity they contract with for protection. Pronouncing the deity's name is essential, and in iconic cultures, visual images empowered by prayers form important parts of these rituals.
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Ortiz, Steven Michael. "The 11/10th century B.C.E. transition in the Aijalon Valley Region: New evidence from Tel Miqne-Ekron Stratum IV." Diss., The University of Arizona, 2000. http://hdl.handle.net/10150/289139.

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Recent deconstructionist trends within Syro-Palestinian archaeology and biblical studies have now converged on the Israelite Monarchy causing two major ceramic reappraisals of the Iron Age I and II Periods. The result is a proposal for a new low chronology in Syro-Palestinian archaeology. These trends are creating more problems than they are solving by naively assuming ceramic change was consistent throughout Syro-Palestine and manipulating the archaeological data to fit the new models. The dissertation addresses the radical archaeological and historical reconstructions of the current trend by focusing on the Iron Age I-II transition in the northern parts of the Philistine coast and Shephelah (foothills)--Aijalon Valley Region. Excavations at Tel Miqne-Ekron provide new evidence for an evaluation of recent chronological proposals and aide in the development of a ceramic corpus of the Aijalon Valley Region. As a border site between the coastal region and the hills, Tel Miqne is an important site to isolate and compare regional variations and the complex socioeconomic variables that pattern the archaeological record. The dissertation is divided into three parts. Part I includes a review of current work in Syro-Palestinian Iron Age research and an overview of ceramic theory development. Part II contains the core database: (1) development of the Tel Miqne Stratum IV typology, and (2) a comparanda, with other sites in the region and attempt to isolate the chronological and spatial patterns of the Iron Age transition (11/10th century B.C.E.). Part III contains the results and interpretations. This study concludes that: (1) ceramic change is not chronologically homogeneous and therefore regional variation must be incorporated in all ceramic analyses; (2) the proposed new Low Chronology for the Iron Age in the southern Levant cannot be supported by the archaeological evidence; and (3) the Aijalon Valley Region reflects the complexity of the Iron Age transition as many ethnic elements and political groups vied for control of the important crossroads and access to coastal ports.
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Zempel, Thomas L. "A biblical approach to understanding the physical handicap of Down Syndrome." Theological Research Exchange Network (TREN), 1991. http://www.tren.com.

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Shores, Stephen D. "An exploration of the image of God and the flesh as bases for a biblical counseling model." Online full text .pdf document, available to Fuller patrons only, 1999. http://www.tren.com.

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Books on the topic "Biblical anthropology"

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The biblical vision of the human person: Implications for a philosophical anthropology. Frankfurt am Main: P. Lang, 1994.

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Hogan, Maurice P. The Biblical vision of the human person: Implications for a philosophical anthropology : an interdisciplinary study. Dublin: University College, Dublin, The National University of Ireland, 1992.

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Sōma in biblical theology: With emphasis on Pauline anthropology. Grand Rapids, MI: Academie Books, 1987.

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Christian origins and cultural anthropology: Practical models for Biblical interpretation. Atlanta: John Knox Press, 1986.

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Body, soul, and life everlasting: Biblical anthropology and the monism-dualism debate. Grand Rapids, Mich: Eerdmans, 1989.

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W, Cooper John. Body, soul, and life everlasting: Biblical anthropology and the monism-dualism debate. Grand Rapids, Mich: Eerdmans, 2000.

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Rushdoony, Rousas John. Revolt against maturity: A Biblical psychology of man. Vallecito, CA: Ross House Books, 1987.

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Mystery and destiny of the human person: A theological anthropology. Bangalore: Dharmaram Publications, 2011.

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Lineamenti di antropologia biblica. Casale Monferrato: Edizioni Piemme di Pietro Marietti, 1986.

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L'uomo secondo la Bibbia: Linee di antropologia biblica. [Piacenza, Italy]: Nuova editrice Berti, 2013.

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Book chapters on the topic "Biblical anthropology"

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Blaine, Dylan. "Biblical Anthropology." In Encyclopedia of Psychology and Religion, 1–4. Berlin, Heidelberg: Springer Berlin Heidelberg, 2017. http://dx.doi.org/10.1007/978-3-642-27771-9_200034-1.

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Blaine, Dylan. "Biblical Anthropology." In Encyclopedia of Psychology and Religion, 211–15. Cham: Springer International Publishing, 2020. http://dx.doi.org/10.1007/978-3-030-24348-7_200034.

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Pfoh, Emanuel. "Anthropology and Biblical Studies: A Critical Manifesto." In Anthropology and the Bible, edited by Emanuel Pfoh, David J. Chalcraft, Anne Katrine de Hemmer Gudme, Niels Peter Lemche, Neelam Pradhananga, Eveline van der Steen, and Philippe Wajdenbaum, 15–36. Piscataway, NJ, USA: Gorgias Press, 2010. http://dx.doi.org/10.31826/9781463221287-005.

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Knabb, Joshua J., Eric L. Johnson, M. Todd Bates, and Timothy A. Sisemore. "Biblical Anthropology and Axiology in Christian Psychotherapy." In Christian Psychotherapy in Context, 177–207. New York, NY : Routledge, 2019.: Routledge, 2019. http://dx.doi.org/10.4324/9781351235143-10.

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Cooper, John. "Biblical Anthropology and the Body-Soul Problem." In Soul, Body, and Survival, edited by Kevin J. Corcoran, 218–28. Ithaca, NY: Cornell University Press, 2019. http://dx.doi.org/10.7591/9781501723520-015.

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Knabb, Joshua J., Eric L. Johnson, M. Todd Bates, and Timothy A. Sisemore. "Biblical Anthropology and Axiology in the Christian Tradition." In Christian Psychotherapy in Context, 150–62. New York, NY : Routledge, 2019.: Routledge, 2019. http://dx.doi.org/10.4324/9781351235143-8.

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Knabb, Joshua J., Eric L. Johnson, M. Todd Bates, and Timothy A. Sisemore. "Biblical Anthropology and Axiology in Christian Mental Health." In Christian Psychotherapy in Context, 163–76. New York, NY : Routledge, 2019.: Routledge, 2019. http://dx.doi.org/10.4324/9781351235143-9.

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Chalcraft, David J. "Is Sociology Also Among the Social Sciences? Some Personal Reflections on Sociological Approaches in Biblical Studies." In Anthropology and the Bible, edited by Emanuel Pfoh, David J. Chalcraft, Anne Katrine de Hemmer Gudme, Niels Peter Lemche, Neelam Pradhananga, Eveline van der Steen, and Philippe Wajdenbaum, 37–76. Piscataway, NJ, USA: Gorgias Press, 2010. http://dx.doi.org/10.31826/9781463221287-006.

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"Biblical Anthropology." In Encyclopedic Dictionary of Archaeology, 163. Cham: Springer International Publishing, 2021. http://dx.doi.org/10.1007/978-3-030-58292-0_20347.

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"Index of Biblical References." In Anthropology and Biblical Studies, 314–17. BRILL, 2004. http://dx.doi.org/10.1163/9789004397507_022.

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