As we ponder the wisdom of creation, we would do well to focus first on common things, ordinary things that the Church already experiences as revelatory, such as the natural things we use in the sacraments.
Some of its texts, echoing the prophetic texts of the Jewish Scriptures, recapitulate creation themes not only to memorialize the story of the Creator and the first human beings, but also to proclaim new creation and a new human being, a new future when the world as a pleroma of creatures emerges from a divine act of cosmic liberation and renovation.
At the heart of this vision is the redemption of humankind through the messianic mediation of a second or new Adam. The distinctive Christian interpretation of this vision employs a variety of covenantal, messianic and pneumatological models of agency to mediate this cosmic fulfillment.
At the center, obviously, is the messianic, which is presented as the ultimate recapitulation of the creation narrative [which] entails a movement where the Creator, always intimately present to creation, assumes the form of the creature, the human being, in order to effectuate the event of new creation.
No two texts of the New Testament display this prophetic movement more strikingly than the Prologue of John 1: For our purposes of investigating the scriptural references to human being in the SSR this year, I would like to focus upon these two texts for the purpose of drawing out the linkage that is made between imago Dei, the humanity of God, and the humanity of the human being.
The Christological dimension is included here not only because the New Testament so emphatically makes the connection, but because the Christological manifestation of the imago Dei is one of the most important sources of explanation for the claim that God has not only entered the world in the form of glorious presence as Lord but also in the form of the human as Servant.
The history of Christian theology has offered an immensely rich variety of interpretations of the imago Dei. Creation texts suggest divine reality at the center of human nature and virtually all of the great commentators of Christian history have dealt at length with these allusions.
From Irenaeus to Barth, the doctrine of the divine imago receives attention and the concept achieves a kind of theological hermeneutic unto itself. As a result, it is impossible to trace all of the thematic trajectories here.
I will include one linkage that can hardly be avoided, namely, that of relation between the theophanic and the iconic, the relation of the invisible to the visible in the struggles of the tradition, as well as?
I conclude with a number of theses to prompt further discussion of the linkage between anthropological and christological modes of the imago Dei in an endeavor to highlight those questions that Christian interpretation grapples with at the point of interpreting its own traditions.
As in the Pentateuchal narrative, the divine Word brings all things into being. In the case of human being the divine word which creates becomes the divine word of address to the first man and the first woman. In John, the Logos of God stands in for the image of God.
Reference to the Logos is now not indicative of a counterpart to God but to God himself. God is his own agent in creation. The Johannine Prologue refers to the relation of the Logos to the being of a primal man, but not the first man and woman.
By the end of the Prologue the writer is attributing to this one an appearance of divine glory like that which Moses witnessed in connection with the Tabernacle.
The Logos is also the Light that enlightens every human being and this light is the life of human beings. But the references to Logos, life and light quickly move into a different context than original creation.In God's Image identifies 12 characteristics of the nature of man and helps the reader understand how each applies to both our human and spiritual natures.
13 chapters, softcover. Suitable for .
Linda Gibler, OP Throughout our Roman Catholic Tradition, from ancient biblical texts to Laudato Si’, we can hear creation singing God’s praise and revealing God to us. The Heavens tell the glory of God; the mountains echo with God’s majesty; oceans tell us of God’s enduring presence.
A Psalm about the Nature and Character of God Now turn to Psalm , a psalm that not only describes the attributes and character of God, but also how we should respond. A collection of quotes (ordered by title, disregarding “the”) showing how Ellen White emphasized the importance of rightly understanding the character of God.
“The knowledge of God as revealed in Christ is the knowledge that all who are saved must have.
This is . "Religion of Nature" - God, the soul, spirits and all objects of the supernatural are part of nature, not separate from it. Sacrifice Offering of food, objects, or lives (animals or human) to a higher purpose or divine being, as an act of propitiation or worship.
The kingdom of God and the kingdom of man started out as the same thing, and Adam's representation of God is mimicked in the physical world's representation of spiritual realities.