Journal articles: 'Imago Dei'

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Welz, Claudia. "Imago Dei." Studia Theologica - Nordic Journal of Theology 65, no. 1 (June 2011): 74–91. http://dx.doi.org/10.1080/0039338x.2011.578372.

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Tiwery, Weldemina Yudit. "Imago Dei." Indonesian Journal of Theology 5, no. 2 (April 18, 2019): 147–77. http://dx.doi.org/10.46567/ijt.v5i2.23.

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This paper examines the close connection between the domain of biblical interpretation and the communal sphere, which is comprised of living data that serves as starting point for scriptural interpretation. The yield of such interpretations serves as an important contribution for a church seeking proactively to address and resolve various urgent concerns in the current context. This essay considers one such crisis needing to be addressed: the issue of human trafficking in East Nusa Tenggara, with specific regard to how female victims of human trafficking have been torn apart by the variegated forms of oppression they have undergone. By looking to Genesis 1:26-27, with its emphasis on the concept of imago Dei, this paper demonstrates just how useful is a postcolonial approach to reading scripture, namely in the case of female victims who are reconsidering the manner in which they regard and understand themselves; no less than are men, women too are created in the image of God and, therefore, have in the sight of God an equality and parity of status with men. Equality and parity become a strong foundation upon which to resist every effort to debase the dignity and value of women. Furthermore, this article highlights the role of the community, namely as an agential collective set to oppose any attempt to rob fellow human beings of their claim, namely as living persons created according to God’s image.

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Kunstmann, Joachim. "Imago Dei." Evangelische Theologie 75, no. 6 (December 1, 2015): 459–69. http://dx.doi.org/10.14315/evth-2015-0608.

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Abstract Theological anthropology determines the human being as image of God. He/she is a social being directed towards a counterpart. This is plausible from a psychological perspective as well: the experiences of meaning, happiness, longing and love define the life of the individual in an essential way; these sentiments can be experienced primarily in relation with others or with nature and culture. Based on such existential considerations, religious pedagogy can devote itself to (more) concrete questions and human experiences. It is thereby leaving the traditional scheme of given teaching content and addressee behind, which cannot convince any longer and which is neither overcome by elementarization nor by performative religious didactics. Religion is symbolic interpretation of life; therefore religious pedagogy is plausible inasmuch as it takes questions of (the meaning of) life as its start and brings them to a religious interpretation.

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Irízar, Pablo. "Epistemología y Exégesis en las primeras obras de Agustín (387-391)." Augustinus 63, no. 3 (2018): 417–44. http://dx.doi.org/10.5840/augustinus201863250/25119.

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The biblically-inspired motif of the divine image (imago dei, cf. Gen. 1.26) is a central anthropological concept in early Christian discourse. While this motif has been studied extensively, it has not yet been studied against the backdrop of the closely related epistemological terms imago, imaginatio and phantasia as these develop in Augustine’s early works (387-391). Given that Puffer (2014) characterizes the presence of imago dei in the early works as an ‘exterior’ characteristic of human beings, the question arises, how does the treatment of imago and imaginario/phantasia inform Augustine’s imago dei motil in the early works, and if so, how? In other words, is the background to Augustine’s anthropology of the divine image framed against the background of the epistemological status of image and imagination in the early works or vice-versa? The answer to this question, it is hoped, will illuminate aspects of the status of the image in Augustine’s early works. The working assumption is that since imago, imago Dei, and imaginario/phantasia are all linguistically related, they may also be conceptually related, specially pertaining to the (mis)trust of ‘exteriority’ of imago Dei.

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Masnidar, Sherly. "Dari relasi menuju partisipasi: Sebuah teologi keterhisaban identitas manusia ke dalam imago Dei pada konteks autisme." KURIOS 9, no. 2 (August 30, 2023): 324. http://dx.doi.org/10.30995/kur.v9i2.755.

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This article, focusing on the theology of belongingness, centers its concern on the discriminatory interpretation of the theology of imago Dei towards individuals living with autism. Superficially, our understanding of the theology of imago Dei (image of God) legitimizes human identity as perfect creations due to their resemblance to God. Therefore, individuals living with autism are often considered outside the realm of imago Dei identity due to their limitations in physical, cognitive, and social functions. This article aims to elucidate the complexity of human identity, emphasizing that humans cannot be comprehended solely based on their physical, cognitive, and social functions. To achieve this goal, through a constructive theological approach, this article presents the participative theology of imago Dei as the fourth model of imago Dei theology, following the functional, substantial, and relational models. Ultimately, this article formulates a participative theology of imago Dei that guides us to comprehend humans' belongingness within the Imago Dei fully. Thus, we understand the essence of humanity as unrestricted by any capability reference, providing an equal space for individuals living with autism. AbstrakArtikel yang berfokus pada teologi keterhisaban (theology of belongingness) ini mendasarkan persoalannya pada pemaknaan teologi imago Dei yang diskriminatif terhadap orang yang hidup dengan autisme. Secara dangkal, teologi imago Dei (gambar Allah) kita pahami guna melegitimasi identitas manusia sebagai ciptaan yang sempurna karena kesegambarannya dengan Allah. Itulah sebabnya, orang yang hidup dengan autisme dianggap tidak termasuk ciptaan yang menggambarkan identitas Imago Dei karena keterbatasan fungsi fisik, kognitif, dan sosialnya. Tujuan artikel ini adalah untuk memaparkan tentang kompleksitas identitas manusia sehingga manusia tidak dapat dipahami hanya berdasarkan fungsi dan substansi fisik, kognitif, juga sosialnya. Untuk mencapai tujuan itu, melalui pendekatan teologi konstruktif, artikel ini menawarkan teologi imago Dei partisipatif sebagai model keempat teologi imago Dei, setelah model fungsional, substansial, dan relasional. Pada akhirnya, artikel ini menghasilkan teologi imago Dei model partisipatif yang menuntun kita memahami tentang keterhisaban manusia secara penuh ke dalam Sang Imago Dei. Dengan demikian, kita memahami hakikat manusia secara utuh yang tidak terikat pada acuan kemampuan apapun, sehingga ada ruang perimaan yang sama bagi orang yang hidup dengan autisme.

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Cassidy, Laurie. "Affirming Imago Dei." Journal of Catholic Social Thought 3, no. 1 (2006): 39–55. http://dx.doi.org/10.5840/jcathsoc2006316.

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Joustra, Jessica. "An Embodied Imago Dei." Journal of Reformed Theology 11, no. 1-2 (2017): 9–23. http://dx.doi.org/10.1163/15697312-01101015.

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This paper argues that Herman Bavinck’s understanding of the Imago Dei is an important resource in conversations on race. While Bavinck does not specifically discuss racial differences within the context of the Imago Dei, his theology provides valuable resources for constructive conversations on race and diversity. Bavinck’s rejection of unilateral conceptions of the Imago Dei, alongside his understanding of the whole person as the image of God, leads to an affirmation of the spiritual and physical aspects of humanity. Bavinck’s view, a necessarily embodied understanding, has an explicit bearing on our understanding of the body as well as our understanding of social relationships. The particularity and universality of humanity, grounded in Bavinck’s understanding of the Imago Dei, presents a means of holding together an affirmation of the uniqueness and value of racial identity alongside of the deep unity that exists amongst humanity that transcends race.

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Betschart, Christof. "L’humain imago Dei et l’intelligence artificielle imago hominis ?" Recherches de Science Religieuse Tome 111, no. 4 (September 27, 2023): 643–59. http://dx.doi.org/10.3917/rsr.234.0643.

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Dans cette contribution, nous présentons d’abord les principaux modèles d’interprétation de l’ imago Dei (ontologique, fonctionnel, relationnel) dont Noreen Herzfeld se sert dans son livre In Our Image : Artificial Intelligence and the Human Spirit (Fortress Press, 2002) pour élaborer sa thèse de l’intelligence artificielle (IA) comme imago hominis . À la lumière du Christ imago Dei par excellence, nous proposons ensuite une révision de la théologie de l’image en nous focalisant sur l’humain comme image incarnée, personnelle et filiale de Dieu, à savoir des dimensions qui ne sont pas purement et simplement transposables aux IA. Malgré des potentialités impressionnantes, l’IA est plutôt une apparence humaine qu’une image de l’humain au sens propre.

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Loikkanen, Juuso. "Human Beings as Imago Dei and Homo Sapiens: Assessing the Substantive Interpretation of Imago Dei." DIALOGO 8, no. 1 (November 2021): 258–65. http://dx.doi.org/10.51917/dialogo.2021.8.1.23.

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Traditionally, in Christian theology, human beings have been regarded to be images of God (imago Dei). Often, the divine image has been understood to be located in a supernatural soul separate from the body. In this paper, I examine the credibility of this so-called substantive view of Imago Dei in the light of contemporary science.

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Wijaya, Yulius. "Makna Keselamatan: Tujuan Penciptaan Manusia Berdasarkan Konsep Imago Dei." Philoxenia: Jurnal Teologi dan Pendidikan Kristiani 2, no. 2 (May 5, 2024): 1–12. http://dx.doi.org/10.59376/philo.v2i2.29.

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The Imago Dei that God gave to us from the beginning should be the basis and goal of every human being's life. The meaning of the image and likeness of God that has been damaged by sin has been restored through the redemptive work of Jesus Christ on the cross. This research is intended to see the extent of the relationship between salvation, Imago Dei and Christian life which becomes an effective means of evangelization and attracts people who do not yet know Christ and get their essence as a full human being who is happy and reaches its fullness. This research was conducted using a qualitative approach that describes how unbelievers see the Christian life in relation to the Imago Dei identity attached to it. The conclusion of this research is how believers in their lives as witnesses of Christ understand their identity as the image of God restored, live to do God's will, develop themselves correctly and bring up the character of imago Dei into a lifestyle.AbstrakImago Dei yang diberikan Allah kepada sejak semula seharusnya menjadi dasar dan tujuan hidup setiap manusia. Makna segambar dan serupa dengan Allah yang telah rusak karena dosa telah dipulihkan melalui karya penebusan Yesus Kristus di atas kayu salib. Penelitian ini dimaksudkan untuk melihat sejauh mana hubungan antara keselamatan, Imago Dei dan kehidupan kekristenan yang menjadi sarana penginjilan yang efektif dan menjadi daya tarik bagi orang-orang yang belum mengenal Kristus dan mendapatkan hakikatnya sebagai manusia seutuhnya yang bahagia dan mencapai kemaksimalannya. Penelitian ini dilakukan dengan menggunakan pendekatan kualitatif yang memaparkan bagaimana orang yang belum percaya melihat kehidupan orang Kristen dalam hubungannya dengan identitas Imago Dei yang melekat kepadanya. Kesimpulan dari penelitian ini bagaimana orang percaya dalam kehidupannya sebagai saksi Kristus memahami identitas dirinya sebagai gambar Allah dipulihkan, hidup untuk melakukan kehendak Allah, mengembangkan diri dengan benar dan memunculkan karakter imago Dei menjadi gaya hidup.

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Børresen, Kari Elisabeth. "Imago Dei, privilège masculin?" Augustinianum 25, no. 1 (1985): 213–34. http://dx.doi.org/10.5840/agstm1985251/215.

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Jaeger, Andrew. "The Recalcitrant Imago Dei." American Catholic Philosophical Quarterly 85, no. 3 (2011): 507–10. http://dx.doi.org/10.5840/acpq201185336.

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Argüello, Santiago. "IMAGO ET SIMILITUDO DEI." Tópicos, Revista de Filosofía 33, no. 1 (November 28, 2013): 37. http://dx.doi.org/10.21555/top.v33i1.159.

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La obra más madura de Tomás de Aquino es la Summa theologiae. Allí filosofía y teología se conjugan de manera exquisita. Los estudios más rigurosos hechos sobre esta obra han mostrado que el origen de la misma fue establecer un curso de teología moral firmemente arraigado en una metafísica teológica. Así, la clave —más o menos explícita— de esta monumental obra es el tema de la imagen y semejanza divinas, puesto que, tal como estaba quasi canónicamente establecido en la tradición medieval y patrística, él permite una adecuada interacción entre filosofía y teología, moral y metafísica.

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Layman, C. Stephen. "The Recalcitrant Imago Dei." Faith and Philosophy 28, no. 2 (2011): 243–46. http://dx.doi.org/10.5840/faithphil20112829.

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Cochran, Elizabeth Agnew. "The Full Imago Dei." Journal of Religion, Disability & Health 9, no. 3 (January 5, 2006): 21–46. http://dx.doi.org/10.1300/j095v09n03_03.

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Oliveira Alves, Carlos Davi, Jean Carlos Zukowski, and Heber Monteiro da Cruz. "IMAGO DEI NA PATRÍSTICA." PRÁXIS TEOLÓGICA 19, Suplementar 1 (Ahead Of Print) (December 3, 2023): e1666. http://dx.doi.org/10.25194/2317-0573.2023v19nsuplementar1.e1666.

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Ao se referir a criação do homem, a Bíblia diz que ele foi feito segundo a imagem e semelhança de Deus. Após a tradução latina da Bíblia feita por Jerônimo entre os séculos IV e V, esse aspecto da natureza humana passou a ser conhecido simplesmente como imago Dei. No entanto, no que consistiria essa correspondência com o divino? Quais as primeiras interpretações da história teológica? Os teólogos conhecidos como “pais da igreja” foram os primeiros a tentar explicar essa questão. O objetivo deste estudo é apresentar as principais interpretações presentes na teologia patrística sobre o significado da imago Dei. Quanto à abordagem, essa pesquisa é qualitativa; quanto à finalidade, é pura; quanto aos objetivos, é descritiva; quanto à natureza, é um resumo de assunto e, quanto ao objeto e aos procedimento, é bibliográfica. Em primeiro lugar, serão abordados os antecedentes históricos à tendência antropológica adotada pelos pais da igreja, o que envolve a discussão no primeiro século sobre o uso da filosofia para a formulação e compreensão das doutrinas cristãs. Posteriormente, serão apresentadas as perspectivas dos principais teólogos patrísticos, a saber: Irineu, Clemente, Orígenes, Gregório e Agostinho. Finalmente, a conclusão revelará o que há de comum entre todas as interpretações propostas. Os resultados revelam uma convergência em torno da identificação da imagem de Deus com uma alma imaterial, que seria responsável por garantir à criatura humana certos atributos exclusivos que a ligariam à Divindade.

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Secor, Christy. "Imago Dei—In the Image of God." Journal of Christian Nursing 37, no. 4 (October 2020): 201. http://dx.doi.org/10.1097/cnj.0000000000000773.

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Tiyono, Dolf. "Memahami Imago Dei Sebagai “Golden Seed”." EPIGRAPHE: Jurnal Teologi dan Pelayanan Kristiani 1, no. 1 (January 29, 2018): 39. http://dx.doi.org/10.33991/epigraphe.v1i1.8.

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Abstract: Golden moment is a term that refers to someone’s or church’s achievement and glory. It is not the utopian concept, yet a conviction and expectation based on God’s promise for His people. Some factors are required to achieve the golden moment, one of them is a Golden Seed. Imago Dei is a golden seed which gives an opportunity to the golden moment. This article has a purpose to gice a biblical view of imago Dei which is inside of every human. This article used a bible exposition method on Genesis 1:26, which explained that human was created in a frame of Imago Dei. The conclusion is, that imago Dei is a golden seed which enables every people has the golden moment. Abstrak: Golden moment merupakan istilah untuk menunjukkan sebuah masa keemasan seseorang atau gereja, seperti masa kejayaan atau pencapaian. Golden moment bukanlah konsep utopis, melainkan sebuah keyakinan dan pengharapan berdasarkan janji Tuhan bagi umat pilihan-Nya. Ada banyak faktor yang dibutuhkan untuk seseorang mencapai golden moment, salah satunya adalah: Golden Seed atau benih emas. Imago Dei merupakan benih emas yang dapat memberikan kesempatan setiap orang mencapai golden moment. Artikel ini bertujuan untuk memberikan pandangan biblikal tentang Imago Dei yang ada pada diri setiap manusia secara hakiki. Metode yang digunakan adalah eksposisi Kejadian 1:26, di mana menjelaskan tentang manusia diciptakan dalam kerangka imago Dei. Kesimpulannya, imago Dei merupakan benih emas yang memungkinkan setiap orang memiliki golden moment.

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McCown, Nance. "Recognizing the Imago Dei in Employee Publics." Journal of Communication and Religion 43, no. 1 (2020): 75–88. http://dx.doi.org/10.5840/jcr20204315.

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This article reviews several converging scholarship fields—internal communication, leadership, and workplace culture—coupled with the biblical principle of the imago dei (people’s intrinsic value stemming from being made in God’s image) to offer two propositions. First, Christian public relations scholars/faculty can integrate their faith into their research, grounding their understanding and practice of “excellent” public relations in the concept of imago dei; they can also equip their students to approach their learning and future practice of public relations in the same way. Second, Christian public relations practitioners basing their work in the imago dei concept can help their organizations reap associated relational and productivity outcomes through encouraging particular leadership strategies, practicing “excellent” internal public relations, and fostering an employee-valuing workplace culture.

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Ušurel, Lidija. " Na njegovu sliku." Kairos 16, no. 2 (December 19, 2022): 175–84. http://dx.doi.org/10.32862/k1.16.2.3.

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One of the classic tools in Christian theological anthropology for dealing with the intricacies of human identity is the Imago Dei concept. Approaching the concept holistically, by exploring the structural, behavioral, teleological, communal, and hospitality perspectives, this article asserts that at the very core of Imago Dei is a relational design that the Creator God had in mind for humanity – his opera Magna. Theological insights drawn from the relational doctrine of Trinity, as revealed in the comprehension of J. Moltmann, W. Pannenberg, J. Zizioulas, M. Volf, and D. Augustine, are applied to the anthropological dimension of existence, unveiling what it means to be a human being made in the image of God. In the end, Imago Dei is perceived to have not only a developmental but also a fundamentally transformative function.

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WAAIJMAN, K. "Imago Dei dans la Bible." Studies in Spirituality 1 (January 1, 1991): 153–80. http://dx.doi.org/10.2143/sis.1.0.2014718.

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Vinsen, Yohanes E. "Konsep ‘Imago Dei’ Emmanuel Levinas." FOCUS 1, no. 1 (June 22, 2022): 15–20. http://dx.doi.org/10.26593/focus.v1i1.4087.

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One’s Identity is a vital component of a human life. Identity is important, es- pecially considering when oneself is sometimes subjected to the judgment of others. Emmanuel Levinas initiated the concept of the ‘Imago Dei’ to reduce negative judgment whilst simultaneously elevating individual uniqueness based upon our natures as im- ages of God. The idea of ‘imago Dei’ manifests in one’s face. Our visage then becomes a non-verbal media of communication akin to a conversation expressing one’s identity whereas a dialectical exchange would otherwise prove cumbersome. An understanding of the ‘imago Dei’ brings people towards the awareness of their statuses as God’s cre- ations, creations most associated with Him to the extent he deigned designated them His very images.

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Ales Bello, Angela. "L'antropologia duale come imago Dei." Teresianum 69, no. 2 (July 2018): 391–410. http://dx.doi.org/10.1484/j.ter.5.116708.

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LEE, SEUNG-GOO. "Calvin and Later Reformed Theologians on the Image of God." Unio Cum Christo 2, no. 1 (April 1, 2016): 127. http://dx.doi.org/10.35285/ucc2.1.2016.art9.

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Abstract: Even though John Calvin, in contrast with other theologians, presented a biblical view of the image of God, several aspects of his thought raise questions, including his language about the body as the prison of the human soul and his view of women as the image of God in a subsidiary sense. Several Reformed theologians have learned from Calvin’s understanding of the imago Dei and corrected his concept by reﬁning it. This paper proposes a theological development in our understanding of the imago Dei.

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Sitanggang, Pintor Marihot, and Helen Yulanda Manurung. "EKSISTENSI DAN KONSISTENSI MANUSIA SEBAGAI IMAGO DEI." SESAWI: Jurnal Teologi dan Pendidikan Kristen 5, no. 1 (December 29, 2023): 31–44. http://dx.doi.org/10.53687/sjtpk.v5i1.180.

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Manusia yang merupakan segambar dan serupa dengan Allah (Imago Dei) memegang peranan yang penting dalam tatanan kehidupan. Menjaga eksistensinya sebagai Imago Dei manusia diharapkan mampu melibatkan diri dalam kehidupan yang telah diberikan Allah kepada manusia melalui penebusan Yesus Kristus di kayu salib. Konsistensi keberdosaan yang demikian dapat dipulihkan kembali melalui iman dan merupakan berkat dari Allah. Dosa yang telah dilakukan manusia tidak akan menghilangkan eksistensinya sebagai ciptaan Allah yang segambar dan serupa dengan-Nya (Imago Dei). Dalam menjalankan kehidupan atas berkat Allah manusia harus senantiasa menjaga esesnsinya. Maka melalui kehidupan yang telah diberikan, manusia harus berusaha menjadi berkat dan berguna bagi alam maupun sesama. Pada akhirnya makna Imago Dei dalam diri diri manusia dapat direalisasikan dalam kehidupan dan menjadi mitra kerja Allah di bumi.

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Coleman, Roche. "The Imago Dei: The Distinctiveness of Humanity." Old Testament Essays 36, no. 3 (January 30, 2023): 649–82. http://dx.doi.org/10.17159/2312-3621/2023/v36n3a7.

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Arguments for humans and animals existing in the imago Dei derive from a desire to harmonize Genesis 1:26-28 and alleged scientific views derived from an evolutionary system. An accurate analysis of biblical anthropology reveals the uniqueness of humankind in the areas of distinctiveness ("of which there is only one ") and superiority ("standing alone in comparison with others, frequently by reason of superior excellence" ).1 Considering the attempts to augment the biblical concept of the imago Dei, this paper argues humanity alone resides in the distinct status of being created in the image of God. Three sections will substantiate the unique design of humanity. First, a presentation of the historical view of the imago Dei. Second, an examination of evolution's influence on the biblical rendering of the origin of humanity, human distinctiveness, recasting anthropology, and inferior groups. Third, emphasis on biblical anthropology in Genesis 1:26-28 that culminates with the offering of the lesser for the greater through divination and sacrifice.

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Smith, John. "The trinitarian dance with culture: Trinity as the missiological optic for understanding culture." Missiology: An International Review 48, no. 2 (January 8, 2020): 154–68. http://dx.doi.org/10.1177/0091829619887386.

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In discussions of imago Dei, we largely confine ourselves to functional and moral affinity to God, that is that we have been made in God’s image with the result that obedience to God amounts to imitating his moral character and behavior. However, we need to add the existential affinity of God’s being to our understanding of God’s image in us, specifically the fact that he is both singular (in essence) and plural (in person). To some degree, people share God’s singular–plural quality and that one–many affinity can give great insight into gospel ministry. Moreover, as with the moral dimension of imago Dei, this singular–plural dimension also was marred by sin so that we, as individuals and as whole cultures, tend to lean toward one extreme or the other, toward singularity (unhealthy individualism) or plurality (monolithic communalism). The gospel of grace addresses both. Therefore, as we prepare to do ministry, we should study our audience to discern the existential lean of its own incarnation of imago Dei, so that we can best speak the gospel to fit audience need.

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Szczerba, Wojciech. "The Concept of Imago Dei as a Symbol of Religious Inclusion and Human Dignity." Forum Philosophicum 25, no. 1 (June 26, 2020): 13–36. http://dx.doi.org/10.35765/forphil.2020.2501.2.

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This article aims to examine how the concept of Imago Dei can serve as a symbol for the broadly understood idea of religious inclusion and human dignity. The article explores the concept of Imago Dei primarily from a protological perspective, analyzing its usage in biblical writings, theological tradition and modern philosophy. The substantial, relational and functional—which three usages of the concept can be found in the inclusive theology of Gregory of Nyssa—are analyzed in this article. Arguably, in the context of religious inclusion, the relational angle of Imago Dei seems to be the most important. Similarly contemporary Protestant theologian, Jürgen Moltmann states in his book, God in the Creation, that the “relational” concept of Imago Dei underscores the fundamental dignity of every person. In his book, God for Secular Society, Moltmann states that properly understood human rights should include democratic relationships between people, cooperation between societies, concern for the environment in which people live, and responsibility for future generations. From these perspectives, the concept of Imago Dei can be utilized as a symbol indicating the dignity of every person and human community, but also a symbol against any types of racism, nationalism or xenophobia.

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Sugiarto, Jimmy, Rinaldi Frans Gaol, and Samuel Grashellio Litaay. "Imago Dei sebagai Suatu Relasi: Analisis tentang Dampak Dosa terhadap Gambar dan Rupa Allah." HUPERETES: Jurnal Teologi dan Pendidikan Kristen 3, no. 2 (June 30, 2022): 138–47. http://dx.doi.org/10.46817/huperetes.v3i2.116.

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Teori mengenai kerusakaan total (Total Depravity) telah menjadi perdebatan menarik di antara para sarjana injili. Tidak ada teori yang cukup memuaskan tentang deskripsi kerusakan gambar dan rupa Allah dalam diri manusia karena dosa. Para sarjana teologi sistematik telah mendeskripsikan beberapa pandangan mereka tentang gambar dan rupa Allah. Sebaliknya, beberapa sarjana tidak meneliti tetang hubungan gambar dan rupa Allah dengan dosa manusia. Penelitian ini mendeskripsikan bagaimana menyatukan teori imago Dei dengan dosa yang dilakukan oleh manusia. Metode yang digunakan dalam penelitian ini adalah metode kualitatif dengan pendekatan analisis literatur. Penelitian ini juga mengkaji hasil pustaka yang telah dihasilkan oleh para ahli teologi sistematik dan antropologi Kristen. Melalui pengamatan terhadap teori para ahli dan memberikan sintesis terhadap teori imago Dei dengan keberdosaan manusia. Mengacu pada pandangan relasional, ditemukan bahwa merusakan hubungan antara Allah dan manusia. Kerusakan hubungan ini menyebabkan rusaknya aspek atributif, spiritual dan fungsional. Pemulihan gambar dan rupa Allah dalam teologi Kristen harus dipahami sebagai pemulihan hubungan, bukan sekedar pemulihan atribut Allah dalam diri manusia.The theory of total depravity has been an interesting debate among evangelical scholars. There is no satisfactory theory about the description of the corruption of imago Dei in man due to sin. Scholars of systematic theology have described some of their views on imago Dei. On the other hand, some scholars do not examine the relationship of imago Dei to human sin. This study describes how to unite the theory of imago Dei with sins committed by humans. The method used in this study is a qualitative method with a literature analysis approach. This study also examines the literature that has been produced by systematic theologians and Christian anthropologists. Through observing the theories of experts and providing a synthesis of the theory of imago Dei with human sinfulness. Referring to the relational view, it is found that it destroys the relationship between God and humans. Damage to this relationship causes damage to the attributive, spiritual and functional aspects. Restoration of the imago Dei in Christian theology must be understood as a restoration of relationships, not just the restoration of God's attributes in humans.

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Kohara, K. "An Observation on the “ Imago Dei ”." THEOLOGICAL STUDIES IN JAPAN, no. 37 (1998): 33–54. http://dx.doi.org/10.5873/nihonnoshingaku.1998.33.

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Largen, Kristin Johnston. "Disability, Sexuality, and the Imago Dei." Dialog 52, no. 3 (September 2013): 176–78. http://dx.doi.org/10.1111/dial.12040.

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Bryant, David J. "Imago Dei, Imagination, and Ecological Responsibility." Theology Today 57, no. 1 (April 2000): 35–50. http://dx.doi.org/10.1177/004057360005700104.

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Werther, David. "Animal Reason and the Imago Dei." Religious Studies 24, no. 3 (September 1988): 325–35. http://dx.doi.org/10.1017/s0034412500019405.

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David Hume is widely known as a critic of natural theology. Hence he is referred to as ‘the great infidel’. Moreover, when one thinks of Hume's criticisms of natural religion one often thinks of Philo's criticisms of various theistic arguments presented by Cleanthes and Demea in Dialogues Concerning Natural Religion. In his preface to the Hackett edition of the Dialogues Richard H. Popkin writes,Many consider it the most decisive modern critique of some of the major arguments concerning the existence and nature of God.

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Turner, James T. "Identity, incarnation, and the imago Dei." International Journal for Philosophy of Religion 88, no. 1 (June 5, 2019): 115–31. http://dx.doi.org/10.1007/s11153-019-09716-z.

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Zwollo, Laela, and Enrique A. Eguiarte B. "San Agustín sobre la experiencia divina del alma." Augustinus 60, no. 236 (2015): 345–51. http://dx.doi.org/10.5840/augustinus201560236/23925.

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St. Augustine expounds his theory of intellectual vision in book XII of The literal meaning of Genesis. This involves the sight of the mind's eye which operates in the upper echelon of the human soul. My paper deals with how intellectual vision relates to Augustine’s doctrine of imago Dei, or his interpretation of the verses Genesis 1:27: God created man in his own image. The imago Dei, located in every human intellect, progressively acquires a resemblance to God by gathering knowledge from divine Light. This doctrine furnishes the potential of a divine, epistemological experience in the form of a uisio intellectualis.

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Ušurel, Lidija. "In His Image." Kairos 16, no. 2 (December 19, 2022): 143–53. http://dx.doi.org/10.32862/k.16.2.3.

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Jedno od klasičnih pomagala u kršćanskoj teološkoj antropologiji pri bavljenju složenošću ljudskog identiteta koncept je Imago Dei. Pristupajući konceptu holistički, istražujući strukturalne, biheviorističke, teleološke, zajedničke i gostoljubive perspektive, članak tvrdi da se u središtu koncepta Imago Dei nalazi relacijski dizajn koji je Bog Stvoritelj nakanio za čovječanstvo – njegova remek-djela. Teološki uvidi izvučeni iz relacijskog nauka o Trojstvu, kako ih vidimo u shvaćanju J. Moltmanna, W. Pannenberga, J. Zizioulasa, M. Volfa i D. Augustine, primjenjuju se na antropološku dimenziju postojanja, otkrivajući što znači biti ljudsko biće stvoreno na Božju sliku. Na kraju, koncept Imago Dei shvaća se kao nešto što nema samo razvojnu, nego također suštinski transformacijsku funkciju.

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Tatukude, Farlen, and Billy Kristanto. "THE CONCEPT OF IMAGO DEI IN THE THOUGHT OF GERRIT CORNELIS BERKOUWER." VERBUM CHRISTI: JURNAL TEOLOGI REFORMED INJILI 6, no. 1 (April 15, 2019): 5–26. http://dx.doi.org/10.51688/vc6.1.2019.art1.

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Gerrit Cornelis Berkouwer was a significant Dutch Reformed theologian. This article will observe Berkouwer’s concept of imago Dei based on systematic-biblical method. In other words, biblical concept will only support the systematic-theological based discussion. It will be demonstrated through this article that, in comparison to previous approaches of explaining the concept of the image, Berkouwer had made a significant contribution. That contribution is found in his emphasis on the functional aspect of being the image. In doing this, on one hand, he followed the path of Reformatory tradition, but on the other hand, he also diverted from the Reformatory tradition on some issues about the concept of the image. KEYWORDS: Berkouwer; imago Dei; human nature; human dignity; Postmodernism; analogia entis; analogia relationis; analogia amoris

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Gibbins, Harry. "Rolling with advantage: Why Dungeons & Dragons provides new insight into the Christian concept of the imago Dei for autistic Christians." Theology in Scotland 30, no. 1 (May 18, 2023): 23–37. http://dx.doi.org/10.15664/tis.v30i1.2576.

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What is clear through an exploration of disability theology is that the imago Dei is a crucial component of a proper understanding of disability and creation. Whilst the imago Dei provides excellent utility in terms of the spiritual engagement of autistic Christians, there is much to be discovered concerning new pioneering methods of approaching dialogue between autistic and non-autistic Christians. As I shall explore through an autoethnographic study drawing from my own experiences, Dungeons & Dragons is one of these pioneering methods that is a creative tool for autistic Christians. Thus, new methods emerge regarding what the imago Dei means for those on the autism spectrum.

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Suparti, Hana, and Muner Daliman. "The Influence of Understanding About Imago Dei On To Change The Student’s Behavior." Asian Journal of Social and Humanities 1, no. 07 (April 25, 2023): 397–410. http://dx.doi.org/10.59888/ajosh.v1i07.35.

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An understanding of Imago Dei is important to build the behavior of students at Sungai Hidup Junior High School, Pinoh Selatan District, West Kalimantan, which still has a bad record of violating school rules. This research provides benefits for educators to consistently live and teach the values ??of biblical truth contained in teaching about Imago Dei so that it can have a more significant impact on behavior change for students.The results showed, first, that the effect of understanding Imago Dei on changes in student behavior is still in the "moderate" category and needs to be improved by implementing it into a school curriculum based on Christian character education. Second, the understanding of being created in the image of God is still positively correlated with student behavior in the "moderate to high" category, although it is not a sub-variable (X1) that dominantly influences student behavior, it still needs to be considered and maintained. Third, the understanding of being created in the likeness of God is a sub-variable (X2) that dominantly influences student behavior. For this reason, educators need to put forward teaching attitudes and behavior toward students

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McClellan, Emeline. "Metaphoric Speculation: Rereading Book 15 of Augustine’s De Trinitate." Augustinian Studies 52, no. 1 (2021): 71–90. http://dx.doi.org/10.5840/augstudies20213563.

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This article argues that De trinitate advocates a process of “reading” God through metaphor. For Augustine, as for Plotinus, human beings understand God (to the degree that this is possible) not by analyzing him rationally but by seeing him through the metaphor of the human mind. But unlike Plotinus, Augustine claims that the imago dei, with its triadic structure of memory, understanding, and will, serves as metaphor only to the extent that it experiences Christ’s redemptive illumination. The act of metaphor is a kind of interior “reading” during which the mind reads the imago dei as a mental text, interprets this text through Christ’s aid, and is simultaneously transformed into a better image.

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Seals, Zachary W. "The Relationship between Theological Prolegomena and Imago Dei." Journal of Reformed Theology 17, no. 3-4 (December 18, 2023): 320–40. http://dx.doi.org/10.1163/15697312-bja10035.

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Abstract If the content of theology should align with the method of doing theology, then carefully ensuring consistency between prolegomena and the content of dogmatics is essential for the theological task. Yet for many evangelical theologians, scarcity of prolegomenal considerations has led to systemic problems. Here I investigate how the doctrine of the image of God impinges upon our understanding of the nature of theological language, in order to expose a deep yet tacit inconsistency operative within recent evangelical accounts that affirm the univocity of theological predication. In contrast to these works, my claim is that a robust commitment to a comprehensive doctrine of the imago Dei entails an analogical view of human predications about God. In this regard, works in evangelical systematics that simultaneously affirm univocity and a robust doctrine of imago Dei have not sufficiently synthesized the content of their theology with their theological methodology.

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Henriksen, Jan-Olav. "Embodied, Relational, Desiring, Vulnerable – Reconsidering Imago Dei." Neue Zeitschrift für Systematische Theologie und Religionsphilosophie 62, no. 3 (September 8, 2020): 267–94. http://dx.doi.org/10.1515/nzsth-2020-0014.

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SummaryGod is always experienced in the mode of representations. The fundamental representation of God is Jesus Christ, the true image of God. In order to specify this designation further, with reference to all of humanity, it is suggested that the basic features of such representation can be identified in the features of desire and vulnerability, as manifestations of interconnectedness and dependence. These features are not only expressing themselves as that with which humans need to come to terms, but they also manifest the deeply relational character of humanity and its internal connection to goodness. They also make it possible to specify further how God and the human being are intrinsically connected, and make it possible to see why love is so important in the realization of imago Dei: It is love that secures that both desire and vulnerability can contribute to human flourishing, and thus precludes sin from manifesting itself.

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Hiskes, Richard P. "The Image of a Lesser God: Imago Dei and the Human Rights of Children." Human Rights Quarterly 45, no. 3 (August 2023): 513–32. http://dx.doi.org/10.1353/hrq.2023.a903337.

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ABSTRACT: Since the time of Augustine, and continuing today, it is common for religious believers to say that humans are created in the “image of God.” This imago dei idea was also commonly invoked, beginning in the seventeenth century, by Liberal theorists like Locke and Jefferson, as the foundation for natural or human rights. In this article, I will argue that for centuries, the dominant interpretations of imago dei were used by religious philosophical and political leaders to deny rights to both women and non-white men. More centrally to my thesis, this theological idea is still invoked today to deny human rights to children. However, taking children’s human rights seriously offers both a new foundation for human rights generally, and a different interpretation of what it means for humans to reflect the divine image.

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Auld, Graeme. "imago dei in Genesis: Speaking in the Image of God." Expository Times 116, no. 8 (May 2005): 259–62. http://dx.doi.org/10.1177/0014524605052835.

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Benz, Ernst, and Alan F. Keele. "Imago dei: Man as the Image of God." FARMS Review 17 (2005), no. 1 (January 1, 2005): 223–54. http://dx.doi.org/10.5406/farmsreview.17.1.0223.

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Lumbon, Yusdian, Ermin Alperiana Mosooli, and Oskar Sopang. "NILAI PENGANTIN PEREMPUAN DALAM MAS KAWIN SUKU BANGGAI DITINJAU DARI KONSEP IMAGO DEI DALAM KEJADIAN 1:26-27." Jurnal Misioner 1, no. 1 (March 13, 2021): 41–59. http://dx.doi.org/10.51770/jm.v1i1.3.

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This study aims to examine the bride's value in the Banggainese (in Central Sulawesi Province, Indonesia) dowry tradition from the concept of man and woman as Imago Dei in Genesis 1: 26-27. The method used is a literature study with content analysis as a data analysis technique. The results showed that the prospective bride's value in the Banggainese dowry tradition contradicts the human concept as Imago Dei in Gen 1: 26-27. As Imago Dei, women and men are created equal and are equally servants of Allah whose position is above other creations. The bride's value in the Banggainese dowry tradition shows that women's status is lower than men. It put a prospective bride as an object who could exchange for family prestige and adjusted with things like money.

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Pędrak, Anna. "Interpretation of Spiritual Life According to the “Imago Dei”." Teologia w Polsce 14, no. 1 (September 25, 2020): 169–84. http://dx.doi.org/10.31743/twp.2020.14.1.08.

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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.

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Kang, Ezer. "Human Immunodeficiency Virus (hiv) Stigma: Spoiled Social Identity and Jürgen Moltmann’s Trinitarian Model of the Imago Dei." International Journal of Public Theology 9, no. 3 (August 14, 2015): 289–312. http://dx.doi.org/10.1163/15697320-12341403.

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Recent scholarship has conceptually reframed hiv-related stigma as a social rather than individual process that perpetuates and sustains relations of power that devalues persons living with hiv (plhiv). If hiv-stigma is perpetuated by social relationships that are embedded in socio-economic and political structures that insidiously exclude plhiv, and less by ‘spoiled’ individual identity, how does the widely referenced doctrine of the imago Dei inform efforts to mitigate structural forms of hiv-stigma? This paper examines Jürgen Moltmann’s trinitarian model of the imago Dei which suggests that humanity bears the image of the mutually supporting persons of the Trinity. A relationship that is characterized by radical equality that fosters participation in all facets of suffering—an impetus set by the hope established by Christ’s resurrection. It is this divine imago that incites the church to deliberately contradict identities that are spoiled by hiv with one that is of dignity and hope.

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Petrusek, Matthew R. "The Image of God and Moral Action: Challenging the Practicality of the Imago Dei." Studies in Christian Ethics 30, no. 1 (October 22, 2016): 60–82. http://dx.doi.org/10.1177/0953946816674150.

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This article poses a challenge to the assumption that all conceptions of the imago Dei are practical, meaning that they can coherently provide a guide for human action. The article identifies three criteria for practicality and applies them to two accounts of the imago, one in the thought of the twentieth-century theologian Helmut Thielicke, the other in the Roman Catholic tradition. It argues that Thielicke’s account of the imago, which forms the basis for what he calls ‘alien dignity’, fails to meet the criteria of practicality, and thus cannot serve as an adequate guide for action. In contrast, the account of the imago and human dignity in the Roman Catholic tradition does meet the criteria. This comparison, the article concludes, ultimately helps provide a means of assessing diverse theological interpretations of the imago and their value for supporting a morally useful conception of human worth.

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Torseth, Robb. "Verbum Imaginis Dei." Evangelical Quarterly 94, no. 3 (October 31, 2023): 213–26. http://dx.doi.org/10.1163/27725472-09403002.

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Abstract After the Enlightenment turn to the subject, various problems concerning the nature of theological articulation on the one hand and the grounds for divine revelation on the other have come to the forefront, often gravitating toward questions concerning language itself. These questions tend to revolve around the nature of God’s infinite qualitative difference, noting difficulties concerning both the capacity of finite language to express the infinite, as well as the claim that the immaterial and transcendent God ‘speaks’. It will be the contention of this article that Augustine’s theology of speech can address these debates in a unique way, establishing a primarily theological model where human language itself is related to the Triune God via the imago Dei. This article will analyze Augustine’s designative theory in balance with his theological anthropology and theology of language, synthesizing them to respond to the philosophical questions of theological and divine speech. It will be posited that an Augustinian approach allocates primacy to the Trinitarian relationship between Word and word in the human person as imago Dei, which redefines both the nature and telos of language itself as a theological and truth-bearing reality. The article will conclude with an example from Dutch theologian Herman Bavinck, who implemented this Augustinian approach in the context of modern philosophy and theology.

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Journal articles on the topic 'Imago Dei'

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