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Journal articles on the topic 'Disciples as imago Dei'

Author: Grafiati

Published: 4 June 2025

Last updated: 1 August 2025

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1

Bohache, Thomas. "Ingratitude is not an option: gratitude as imago Dei." Anglican Theological Review 103, no. 3 (2021): 298–310. http://dx.doi.org/10.1177/00033286211023893.

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The thesis of this paper is that gratitude is “hard-wired” into the very fiber of our being. Humans were created in the image and likeness of God, and God was thankful for what God had created. Thus, if we are the imago Dei, we must feel gratitude as God did. The author suggests that one of the key components of the imago Dei is the Erotic, explaining that the Erotic is more than what we do sexually; on the contrary, it adds texture and fiber to every area of our lives, resulting in passion, com/passion, and mutuality. It inspires us to reach beyond ourselves to others, as Jesus directed his d

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Mattox, Mickey L. "Imago diaboli? Luther’s Anthropological Holism." Pro Ecclesia: A Journal of Catholic and Evangelical Theology 29, no. 4 (2020): 449–71. http://dx.doi.org/10.1177/1063851220952319.

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The Flacian controversy in mid-16th century Lutheranism turned on the question whether as a consequence of original sin the image of God in humankind has been lost and replaced by the image of the devil. Is the fallen human being evil per se? Examining Martin Luther’s comments on the story of creation and fall in his Genesis Lectures (1535-1545), I argue that Luther’s insistence on the loss of the imago dei results in an anthropology closer to that of Thomas Aquinas than to Luther’s uncompromising disciple, Matthias Flacius Illyricus. For both Thomas and Luther, original sin is a holistic term

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Thelakat, Paul. "Embodying Christ in a Culture: Challenge for Christians Today." AUC: Asian Journal of Religious Studies Jan-Feb 2021, no. 66/1 (2020): 5–11. https://doi.org/10.5281/zenodo.4318166.

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How is Jesus alive today?  How are the two central events of Christianity (Christmas and Easter) related? How can we make sense of Jesus embodied presence among us today?  In trying to articulate a response to the above questions, we first reflect on the embodied nature of Jesus. Then we explore how the disciples of Jesus embody God and Jesus in our culture. Finally, we look at some of the eschatological implications of this experience. And when Paul speaks of “the spiritual body” (1 Cor.    15:44), he is not using an oxymoron but simply referring to the es

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Simonin, David. "Les illusions de la nature humaine." Estudos Nietzsche 13, no. 2 (2023): 62–92. http://dx.doi.org/10.47456/en.v13i2.39551.

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Dans sa réflexion approfondie sur la nature humaine et dans son effort répété pour mieux la comprendre, Nietzsche s’est attaché à démasquer différentes projections idéalistes. Tout en utilisant l’humanisme contre le christianisme, il poursuivit inlassablement les résidus de conceptions illusoires portant sur la nature humaine qui se maintiennent jusque dans l’humanisme et, par-delà celui-ci, jusque dans les sciences de l’homme elles-mêmes, dont l’époque de Nietzsche vit l’avènement. Il mit ainsi son érudition de philologue au service de son questionnement philosophique sur le devenir de la nat

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5

Welz, Claudia. "Imago Dei." Studia Theologica - Nordic Journal of Theology 65, no. 1 (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 (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

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Kunstmann, Joachim. "Imago Dei." Evangelische Theologie 75, no. 6 (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 co

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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 (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 hum

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Ali, Forkan. "Connecting East and West through Modern Confucian Thought." Asian Studies 8, no. 3 (2020): 63–87. http://dx.doi.org/10.4312/as.2020.8.3.63-87.

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This study is an attempt to establish that 20th century’s canonized Taiwanese philosopher Mou Zongsan (1909–1995) has contributed significantly to the innovative burgeoning of modern Confucianism (or New Confucianism) with the revision of Western philosophy. This is based on the hypothesis that if ideas travel through the past to the present, and vice versa, and if intellectual thinking never knows any national, cultural and social boundaries, then there is an obvious intersection and communication of philosophical thoughts of East and West. This article also contemplates the fact that Western

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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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Tiyono, Dolf. "Memahami Imago Dei Sebagai “Golden Seed”." EPIGRAPHE: Jurnal Teologi dan Pelayanan Kristiani 1, no. 1 (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, t

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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’

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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 (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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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 beari

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Cochran, Elizabeth Agnew. "The Full Imago Dei." Journal of Religion, Disability & Health 9, no. 3 (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) (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 significa

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May, Andreas. "Imago Dei and Soul." KAMASEAN: Jurnal Teologi Kristen 5, no. 1 (2024): 1–18. http://dx.doi.org/10.34307/kamasean.v5i1.279.

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Today, it is highly controversial in Western societies, that humans are made in the image of God (“imago Dei”). This article is looking for a unique feature of man that can justify his special position. The methodological approach consists of contrasting research results and social developments documented in current publications with modern theological and philosophical publications. Our intelligence and the fact that we are self-aware are no longer sufficient as a unique human feature, because biology, palaeoanthropology and computer technology call it into question. This article shows that t

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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 (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 berka

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Betschart, Christof. "L’humain imago Dei et l’intelligence artificielle imago hominis ?" Recherches de Science Religieuse Tome 111, no. 4 (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

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Viter, Viter, and Malik Bambangan. "Makna Imago Dei dalam Teologi Pastoral Berdasarkan Lukas 14:12-14 Bagi Kaum Disabilitas dalam Kehidupan Gerejawi." Fidei: Jurnal Teologi Sistematika dan Praktika 8, no. 1 (2025): 177–99. https://doi.org/10.34081/fidei.v8i1.558.

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Artikel ini mengulas tentang konsep Imago Dei dalam teologi Kristen menegaskan bahwa manusia diciptakan menurut gambar dan rupa Allah termasuk kaum disabilitas. Lukas 14:12-14 menekankan panggilan gereja untuk menerima dan melayani mereka yang sering terpinggirkan termasuk miskin dan kaum disabilitas. Penelitian ini mengeksplorasi bagaimana imago dei dalam Lukas 14:12-14 dapat membentuk teologi pastoral yang lebih inklusif bagi kaum disabilitas. Penelitian ini menggunakan metode kualitatif yang bersifat deskriptif analitis. Tujuan penelitian untuk mengkaji makna Imago Dei kaum penyandang disab

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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 (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

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Beniamin, Zakhary. "Imago Dei in Early Christian Anaphoras." Studia Liturgica 53, no. 1 (2023): 24–36. https://doi.org/10.1177/00393207221144062.

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Genesis expresses human creation in God's image and likeness. This Divine image—imago Dei—given to humanity, was an important notion in the liturgical prayers of early Christians. This paper shows that early Christian anaphoras of the first five centuries utilize image language to introduce the economy of salvation, emphasizing a need for Christ's salvific incarnation, while highlighting traditional descriptions of the imago Dei. Two descriptions of the imago Dei emerge in early anaphoras. One focuses on the immortality and rationality of the human soul as the depiction of

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Warren, E. Janet. "The Imago Dei and the Indwelling Spirit." Pneuma 46, no. 1 (2024): 5–24. https://doi.org/10.1163/15700747-bja10106.

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Abstract Charismatic theology has engaged little with the concept of the imago Dei and has sometimes emphasized eschatology over creation. This article reconsiders views on the imago Dei in light of the concept of divine presence, building on notions of intensification and suggesting the concept of activation. I propose that as God breathes his Spirit into the first humans and pours out his Spirit on all flesh, a primary way in which we image God is by manifesting his divine presence in the world. Through the indwelling Spirit (a structural aspect of the imago Dei that is activated through bel

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Wijaya, Yulius. "Makna Keselamatan: Tujuan Penciptaan Manusia Berdasarkan Konsep Imago Dei." Philoxenia: Jurnal Teologi dan Pendidikan Kristiani 2, no. 2 (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 qualitativ

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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 (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 a

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Shin, Wonchul. "Border-Crossing Being: A Theological Reflection on the Imago Dei in an Age of Migration." Theology Today 81, no. 2 (2024): 112–25. http://dx.doi.org/10.1177/00405736241248326.

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This article offers a theological reflection on the imago Dei in light of the lived experiences of migrants and then reconstructs theological anthropology in an age of migration. This article critically examines the groundbreaking works of Peter C. Phan and Daniel G. Goody in the intersection of migration and theology. Their theological understanding of God, specifically the imago Dei, centers on the incarnation as a gratuitous self-giving event that crosses over the ontological border between the divine and humanity. This article affirms the theological originality of perceiving the imago Dei

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Juli Grehem, Yanti Desayo, and Malik Bambangan. "Dimensi Teologis Pemulihan Imago Dei dan Implikasinya dalam Kehidupan Kristen." Jurnal Riset Rumpun Agama dan Filsafat 4, no. 2 (2025): 85–95. https://doi.org/10.55606/jurrafi.v4i2.5039.

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This study aims to examine the theological concept of Imago Dei (Image of God) and its implications for the lives of believers. The formulation of the problem includes three aspects: general understanding of Imago Dei, theological review of the concept, and its application in the context of contemporary Christianity. Using qualitative methods and descriptive analysis approaches, data were collected through a literature study of relevant theological sources. The results of the study indicate that humans, as creatures created in the image and likeness of God, have intrinsic value, dignity, and r

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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 (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

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

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Ušurel, Lidija. "In His Image." Kairos 16, no. 2 (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 p

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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 (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

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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 (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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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, Christi

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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 (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 traditi

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Ušurel, Lidija. " Na njegovu sliku." Kairos 16, no. 2 (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 applie

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Laurina, Connie. "Konsep Manusia Sebagai Imago Dei Dan Implikasinya Terhadap Konseling Alkitabiah." Kaluteros Jurnal Teologi Dan Pendidikan Agama Kristen 6, no. 1 (2024): 34–45. http://dx.doi.org/10.60146/kaluteros.v6i1.76.

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Human life is inevitably intertwined with problems and difficulties. At times, individuals struggle to overcome the challenges they face, which can affect their thinking patterns and behaviors, leading to anxiety and depression. Counseling emerges as a vital service in human life to address these issues. There exist various methods and practices in counseling aimed at assisting individuals in resolving their problems. However, there lies a distinction between Secular Counseling and Biblical Counseling. This article emphasizes Biblical Counseling oriented towards and sourced from God's declarat

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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 (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 (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 (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 (2019): 115–31. http://dx.doi.org/10.1007/s11153-019-09716-z.

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Stephenson, Lisa P. "A Feminist Pentecostal Theological Anthropology: North America and Beyond." Pneuma 35, no. 1 (2013): 35–47. http://dx.doi.org/10.1163/15700747-12341270.

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Abstract In this article I focus on developing a feminist Pentecostal theological anthropology that can benefit Pentecostal women. I begin by highlighting various Pentecostal scholars whose anthropologies adopt the approaches of the imago Dei (a theo-logical approach) and the imago Christi (a christological approach). For all the merits that these two approaches have, they are ultimately inadequate on their own for Pentecostals as they have been presented thus far, because they lack a strong pneumatological component. Therefore, I expand the traditional theo-logical and christological approach

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Paembonan, Yanni, and Daniel Ronda. "Revitalisasi Nilai-nilai Imago Dei dalam Pembentukan Karakter Anak Pada Era Digital." SOPHIA: Jurnal Teologi dan Pendidikan Kristen 5, no. 2 (2024): 97–111. https://doi.org/10.34307/sophia.v5i2.281.

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The digital era presents new challenges in shaping children's character. Technology, social media, and wide access to information often significantly influence children's mindsets, behaviors, and morality, distancing them from theological principles and Christian teachings. This research explores revitalizing "Imago Dei" in forming children's characters, especially in the increasingly complex digital environment. Christian education not only functions as a transfer of knowledge but also as a medium for restoring the image of God. A qualitative approach was employed using a literature review an

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Junker-Kenny, Maureen. "Human Dignity or Social Contract as Normative Frameworks in Applied Ethics?" Interdisciplinary Journal for Religion and Transformation in Contemporary Society 6, no. 1 (2020): 74–89. http://dx.doi.org/10.30965/23642807-00601005.

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Abstract The enquiry whether human dignity as the translation of the biblical designation of the human person as imago Dei should continue to be the framework used to ground human rights and specify their realisation, is developed in five parts. The first identifies two understandings of dignity in the public realm, one inherent-transcendental, the other empirically verifiable. The second section compares the use of “dignity” in three traditions of Catholic Theological Ethics: virtue, natural law, and autonomy. In view of doubts whether theological anthropology should still be the primary loca

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Keenan, James F. "Linking Human Dignity, Vulnerability and Virtue Ethics." Interdisciplinary Journal for Religion and Transformation in Contemporary Society 6, no. 1 (2020): 56–73. http://dx.doi.org/10.30965/23642807-00601004.

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Abstract An ethics of vulnerability, that develops out of an imago Dei/human dignity presupposition, can provide a foundation for a virtue ethics that orients us toward the right responsiveness to contemporary challenges. It explores a vulnerability rooted in imago Dei language and then further develops a vulnerability foundation that is based not primarily on need but on capacity. It concludes offering particular virtues (humility, vigilance, mercy and hospitality) that help in the practice of recognizing human dignity.

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Yohanes, Hendra. "Manusia sebagai Citra Allah di Bait Semesta: Tinjauan terhadap Imago Dei, Homo Liturgicus, dan Implikasi terhadap Pendidikan Kristen." DUNAMIS: Jurnal Teologi dan Pendidikan Kristiani 9, no. 1 (2024): 247–66. http://dx.doi.org/10.30648/dun.v9i1.1452.

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Abstrak. Pendidikan Kristen yang terlalu menekankan aspek rasio dari natur manusia terpengaruh oleh rasionalisme yang mereduksi konsep imago Dei. Di dalam tulisan ini, saya menyajikan studi biblis dan ekstrabiblis tentang gambar dan rupa Allah. Visi citra Allah yang diciptakan untuk menyembah Allah dan mewakili pemerintahan-Nya di bait semesta merupakan kemuridan yang menjadi tujuan dari pendidikan Kristen. Konsep imago Dei di bait semesta ini diperbandingkan juga dengan model homo liturgicus yang diajukan oleh James K. A. Smith. Hasil kajian ini menunjukkan bahwa pendidikan Kristen tidak berh

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