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Relevant bibliographies by topics / Image of God God God

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Academic literature on the topic 'Image of God God God'

Author: Grafiati

Published: 4 June 2021

Last updated: 12 February 2022

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Journal articles on the topic "Image of God God God"

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Lawrence, Richard T. "Measuring the Image of God: The God Image Inventory and the God Image Scales." Journal of Psychology and Theology 25, no. 2 (1997): 214–26. http://dx.doi.org/10.1177/009164719702500206.

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The God Image Inventory (GII) is an 8-scale, 156-item, psychometric instrument to measure the image of God, developed for clinical and pastoral use in N = 1 cases. For research use with a large N, the God Image Scales (GIS), in a 6-scale, 72-item format, or a 3-scale, 36-item format, are preferred subsets of the GII. The GII and GIS are designed on the basis of Ana-Maria Rizzuto's distinction between the God concept and the God image. They explore issues of belonging (Presence and Challenge scales), goodness (Acceptance and Benevolence scales) and control (Influence and Providence scales). The scales of the GII have demonstrated internal reliability and preliminary validity work has been done. Standards have been developed on an N = 1580 sample of U.S. adults, but are applicable, at least to date, only for Christian subjects. A computerized version is expected shortly. The GIS (text in Appendix) have begun to be used by other researchers, and results to date have supported the validity of the GIS scales.

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Leighton, Sally M. "God and the god-image: An extended reflection." Journal of Near-Death Studies 9, no. 4 (1991): 233–46. http://dx.doi.org/10.1007/bf01073450.

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Ferenczi, Andrea. "Újragondolt istenkép." Studia Universitatis Babeș-Bolyai Theologia Reformata Transylvanica 66, no. 1 (2021): 201–16. http://dx.doi.org/10.24193/subbtref.66.1.11.

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"God’s Image Revisited. God said to Moses, “I am who I am” (Exodus 3,14). Although Christian churches seek to present the New Testaments’ image of God, the loving, caring, and merciful God, yet the idea of a punitive, strict, and fearsome God lives stronger in many. Our image of God not only determines the nature of our relationship with God, but it also influences our personality, actions, self-concept, mindset, and social relations. It acts within and through us. Although everyone has an image of God – regardless of whether one is a believer or not –, how we experience God’s relation to us is manifold. But why do we experience God’s relationship with us in so many ways? What circumstances shape and influence our image of God? It is not unusual that even believers of the same congregation give accounts of diverse images of God. Why? These questions are answered by calling upon psychological insights. Keywords: image of God, images of mother and father, attachment, mental health "

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Visky, S. Béla. "Jankélévitch’s Image of God." Studia Universitatis Babeș-Bolyai Theologia Reformata Transylvanica 62, no. 2 (2017): 58–73. http://dx.doi.org/10.24193/subbtref.62.2.05.

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KÉZDY, Anikó, Tamás MARTOS, and Magda ROBU. "GOD IMAGE AND ATTACHMENT TO GOD IN WORK ADDICTION RISK." Studia Psychologica 55, no. 3 (2013): 209–14. http://dx.doi.org/10.21909/sp.2013.03.636.

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Kilner, John F. "The Image of God, the Need for God, and Bioethics." Christian bioethics: Non-Ecumenical Studies in Medical Morality 23, no. 3 (2017): 261–82. http://dx.doi.org/10.1093/cb/cbx010.

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Towner, W. Sibley. "Clones of God." Interpretation: A Journal of Bible and Theology 59, no. 4 (2005): 341–56. http://dx.doi.org/10.1177/002096430505900402.

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The claim of the Priestly writers that the Creator made human beings in the divine image is both audacious and ambiguous. Assuming that among other things “image” means that human beings are able to enter into relationship with God and God's creatures, the concept is also empowering. It suggests that the Old Testament view of human nature is far more positive than our dour stress on human sinfulness has led us to imagine.

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Cooper, Burton. "The Disabled God." Theology Today 49, no. 2 (1992): 173–82. http://dx.doi.org/10.1177/004057369204900204.

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“Our tendency is to think of divine power in the same terms as our power, except to extend God's power unlimitedly. That is, there are limits to our power; there are no limits to God's power. If we can do some things, God is able to do anything. Thus, human ‘ableness’ provides us with the image to think about God's power. In this context, the image of a disabled God is not simply a shocker but also a theological reminder that we are not to think of God's powers or abilities as simply an unlimited extension of our powers or abilities.”

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Brokaw, Beth Fletcher, and Keith J. Edwards. "The Relationship of God Image to Level of Object Relations Development." Journal of Psychology and Theology 22, no. 4 (1994): 352–71. http://dx.doi.org/10.1177/009164719402200420.

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This study empirically tested the relationship of God image to level of object relations development in a Christian sample. Ninety-two undergraduate students from a religiously homogeneous population were tested with three measures of God image and three measures of object relations development. It was hypothesized that level of object relations development would show a significant positive correlation with images of God as loving and benevolent and a significant negative correlation with images of God as wrathful, controlling, and irrelevant. Scores on each of the God image instruments were correlated with scores on each of the measures of object relations development. The objective measure of object relations, the Ego Function Assessment Questionnaire-Revised (EFAQ-R), correlated significantly with all three measures of God image in the directions hypothesized. The two projective measures of object relations, the Rorschach and the Comprehensive Object Relations Profile (CORP), showed only a few significant correlations with God image scales. The strongest finding of this study was the consistent, positive correlation of multiple measures of loving God images with level of object relations development on the EFAQ-R.

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KARAIANNIS, Hristea G. "The image fo God in the Old Testament." ICOANA CREDINTEI 4, no. 8 (2018): 13–20. http://dx.doi.org/10.26520/icoana.2018.8.4.13-20.

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Dissertations / Theses on the topic "Image of God God God"

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Rubenbauer, Suzanne. "Finding God in the ordinary images of God." Theological Research Exchange Network (TREN), 1991. http://www.tren.com.

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Antczak, Marianne. "The images of the God-experience as proclaimed in the songs of Hannah (I Sam 2:1-10) and Mary (Lk 1:46-55)." Theological Research Exchange Network (TREN), 1998. http://www.tren.com.

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Newman, Kelly D. "To know the only true God : reconciling the God of the Old Testament with the God of the New Testament /Kelly D. Newman." Diss., CLICK HERE for online access, 2006. http://contentdm.lib.byu.edu/ETD/image/etd1345.pdf.

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Turner, Sharon Kay Richey. "Bigger God, stronger women helping women expand their God imagery through art /." Theological Research Exchange Network (TREN), 2007. http://www.tren.com/search.cfm?p075-0072.

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Kugler, Chris. "Paul and the image of God." Thesis, University of St Andrews, 2018. http://hdl.handle.net/10023/16475.

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In this thesis, I make the following case. (1) While instances of the imago Dei in biblical and second-temple Jewish sources are diverse and pluriform, they are nonetheless illuminating for Paul's imago Dei theology. (2) However, this theology is best explained on the hypothesis that Paul, like Philo and the author of Wisdom, made use of ‘intermediary speculation' in which the kosmos came into being via an intermediary ‘figure': in the latter's case sophia and/or the logos and in Paul's case the pre-existent Jesus. (3) In this connection, while the resources of the Jewish wisdom tradition (e.g. Prov. 8; Sir. 1; 24; 1 En. 42; Wis. 7; and Bar. 3–4) did not provide Paul with the precision afforded by the ‘prepositional metaphysics' of the philosophical tradition (cf. 1 Cor. 8.6; and Col. 1.15–20; cp. John 1.3, 10; and Heb. 1.2), the general contours of that tradition—in which sophia attended to the creation, maintenance and salvation of the kosmos—were appreciated and appropriated in Paul's imago Dei theology. (4) Beyond this, a few features of Paul's imago Dei theology—especially his collocation of εἰκών (‘image') and πρωτότοκος (‘firstborn') (cf. Rom. 8.29; and Col. 1.15) and his ‘teleological' construal of the imago Dei conception, in which Jesus serves as the archetypal ‘image' to which believers will ultimately be conformed (2 Cor. 3.18; Rom. 8.29; cp. Phil. 3.21)—strongly suggest that Paul was here influenced (directly or indirectly) by Middle Platonic intermediary doctrine. (5) On the basis of points (2) through (4), therefore, it is wisdom christology, rather than Adam (and/or ‘imperial') christology, which serves as the principal background of Paul's ‘image christology'. This ‘image christology', furthermore, in which Jesus serves as the protological and cosmogonical image of God, is an instance of ‘christological monotheism'. In this regard, Jesus is included in the one activity (creation) which most clearly demarcates the ‘unique divine identity' in second-temple Jewish thought. (6) Finally, my argument concerning the way in which Paul adapts certain features of the philosophical imago Dei tradition encourages a fresh reading of two major Pauline texts: 2 Corinthians 2.17–4.6; and Colossians 1.15–20; 3.10. In these texts, I contend, Paul casts essentially inner-Jewish debates in philosophical dress. While the substantive issues are ‘inner-Jewish' issues, Paul presents his opponents and/or opposing views as bound up with a futile and/or deceitful philosophy, while he presents himself and his sympathisers as people who attain to the telos of true philosophy: the image of God (2 Cor. 3.18; and Col. 3.10; cp. Rom. 8.29).

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Kriso, Kevin J. "God as we understood God a program which can help Roman Catholics who are in twelve step recovery to find a healthy God representation /." Theological Research Exchange Network (TREN), 1999. http://www.tren.com.

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Jenkins, Sarah E. "Facing God : contemporary American devotional poetry /." Diss., CLICK HERE for online access, 2008. http://contentdm.lib.byu.edu/ETD/image/etd2392.pdf.

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Montgomery, Eric R. "The Image of God in Pauline thought." Theological Research Exchange Network (TREN), 2006. http://www.tren.com/search.cfm?p001-1103.

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Baron, Frances deRoos. "Discovering images of God in a diverse population." Theological Research Exchange Network (TREN) Access this title online, 2005. http://www.tren.com.

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Chukwuka, Ebele. "Images of God in Ecclesiastes." Diss., University of Pretoria, 2015. http://hdl.handle.net/2263/51698.

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Books on the topic "Image of God God God"

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God. Review, 2002.

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God. Thomas Dunne Books, 2004.

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Smith, Mary Jo, John M. LeVoir, and Richard M. Hogan. Image of God series. Ignatius Press, 1991.

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The image of God. University Press of America, 2008.

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The divine image: Envisioning the invisible God. Fortress Press, 2005.

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Images of God and the people of God. Zondervan, 2011.

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Picturing God. Cowley Publications, 1986.

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Cruel God, kind God: How images of God shape belief, attitude, and outlook. Praeger, 2012.

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Ḍainiyal, Nasrīn. In the image of God. Lucknow Publishing House, 2006.

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Rohn, Kay M. In the image of God. Interprovincial Women's Board of the Moravian Church, 1999.

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Book chapters on the topic "Image of God God God"

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Spilka, Bernard. "God Image." In Encyclopedia of Psychology and Religion. Springer US, 2014. http://dx.doi.org/10.1007/978-1-4614-6086-2_268.

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Leeming, David A., Fredrica R. Halligan, Philip Browning Helsel, et al. "God Image." In Encyclopedia of Psychology and Religion. Springer US, 2010. http://dx.doi.org/10.1007/978-0-387-71802-6_268.

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Spilka, Bernard. "God Image." In Encyclopedia of Psychology and Religion. Springer Berlin Heidelberg, 2016. http://dx.doi.org/10.1007/978-3-642-27771-9_268-6.

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Spilka, Bernard. "God Image." In Encyclopedia of Psychology and Religion. Springer International Publishing, 2020. http://dx.doi.org/10.1007/978-3-030-24348-7_268.

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Brink, Nicholas E. "God Images." In Mental Imagery. Springer US, 1990. http://dx.doi.org/10.1007/978-1-4899-2623-4_28.

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Goshen-Gottstein, Alon. "Revisiting the Worship of Images: Glimpses of a Future Dialogue." In Same God, Other god. Palgrave Macmillan US, 2016. http://dx.doi.org/10.1007/978-1-137-45528-4_13.

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Peterson, Annette. "God Image and Therapy." In Encyclopedia of Psychology and Religion. Springer US, 2014. http://dx.doi.org/10.1007/978-1-4614-6086-2_847.

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Peterson, Annette. "God Image in Dreams." In Encyclopedia of Psychology and Religion. Springer US, 2014. http://dx.doi.org/10.1007/978-1-4614-6086-2_266.

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Leeming, David A., Fredrica R. Halligan, Philip Browning Helsel, et al. "God Image in Dreams." In Encyclopedia of Psychology and Religion. Springer US, 2010. http://dx.doi.org/10.1007/978-0-387-71802-6_266.

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Leeming, David A., Fredrica R. Halligan, Philip Browning Helsel, et al. "God Image and Therapy." In Encyclopedia of Psychology and Religion. Springer US, 2010. http://dx.doi.org/10.1007/978-0-387-71802-6_847.

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Conference papers on the topic "Image of God God God"

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Yi, Shuyan. "Research onnthe Human-animal God Images of Shanhai Ching." In 2015 International Conference on Management, Education, Information and Control. Atlantis Press, 2015. http://dx.doi.org/10.2991/meici-15.2015.21.

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Yi, Shuyan, and Jing Wang. "Research onnthe Whole Beasts God Images of Shanhai Jingn." In 2015 International Conference on Education, Management, Information and Medicine. Atlantis Press, 2015. http://dx.doi.org/10.2991/emim-15.2015.136.

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Dvoryanova, A. A., and A. I. Semenov. "Lexical unit “God ” in the names of the characters of school theater plays." In XXV REGIONAL SCIENTIFIC CONFERENCE STUDENTS, APPLICANTS AND YOUNG RESEARCHERS. Знание-М, 2020. http://dx.doi.org/10.38006/907345-63-8.2020.103.110.

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The article describes the names of allegories with the component “God” in the plays of school theaters of the late XVII century — early XVIII century. The meanings of the names of these images, the features of the names of allegorical figures and their functions are considered.

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"To compare the image of door god in zhuxian town and fengxiang New Year paintings." In 2018 1st International Conference on Education, Art, Management and Social Sciences. Clausius Scientific Press, 2018. http://dx.doi.org/10.23977/eamss.2018.090.

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Unknown. "The God." In ACM SIGGRAPH 2004 Computer animation festival. ACM Press, 2004. http://dx.doi.org/10.1145/1186015.1186071.

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Balla, Annamaria. "The Impact of the Image of God in the Concept of the Protestants from Romania upon the Mental Health." In DIALOGO-CONF 2018. Dialogo, 2018. http://dx.doi.org/10.18638/dialogo.2018.5.1.7.

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Gliozzo, Alfio Massimiliano. "The GOD model." In the Eleventh Conference of the European Chapter of the Association for Computational Linguistics: Posters & Demonstrations. Association for Computational Linguistics, 2006. http://dx.doi.org/10.3115/1608974.1608994.

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Du, Jie, and Zhen Wang. "Study on the Images Formation of Fengxiang Woodcut New Year Picture with Only Male Kitchen God on It*." In 4th International Conference on Culture, Education and Economic Development of Modern Society (ICCESE 2020). Atlantis Press, 2020. http://dx.doi.org/10.2991/assehr.k.200316.033.

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Young, Choi So. "A STUDY ON THE ORIGIN OF CHEOYONG: THE ANCIENT CULTURAL EXCHANGE BETWEEN CENTRAL ASIA AND KOREA." In UZBEKISTAN-KOREA: CURRENT STATE AND PROSPECTS OF COOPERATION. OrientalConferences LTD, 2021. http://dx.doi.org/10.37547/ocl-01-18.

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In 879 (or 875), Cheoyong, who appeared with several people wearing unfamiliar appearance and strange clothes, performed singing and dancing in front of the king of Silla. After that, he moved to the capital with the king, and it is believed that he performed there. According to the legend, Cheoyong, who came in late at night after performing, found that the god of smallpox was with his wife, sang and danced without anger. The god, who saw Cheoyong's behavior, said he would not invade the place where his image was painted, so his portrait later served as an amulet to prevent disease and ghosts. After that, Cheoyong has left somewhere and his dances and songs remained as Cheoyongmu(dance of Cheoyong) and Cheoyongga(song of Cheoyoung), settling down as a Korean folk art. Cheoyong is seen as a sogd performer who escaped from the political turmoil in China when looking at his appearance, his profession, and the situation at the time, which was not familiar to Koreans.

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Brown, Kevin. "God of War III." In ACM SIGGRAPH 2010 Computer Animation Fesitval. ACM Press, 2010. http://dx.doi.org/10.1145/1836623.1836701.

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Reports on the topic "Image of God God God"

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Taylor, Chasity, and Teri Lopez. God save MacQueen. Iowa State University, Digital Repository, 2013. http://dx.doi.org/10.31274/itaa_proceedings-180814-737.

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Mansour, Hesham. TIME A CREATURE OF GOD. Academic Journal of Scientific Miracles, 2015. http://dx.doi.org/10.19138/miracles.37.2.

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Forsberg, Ellen-Marie, Christin Thea Wathne, Bjørg Aase Sørensen, and Migle Gamperiene. Evaluering av tilsynsmetodikken i Arbeidstilsynets God Vakt!-kampanje. Arbeidsforskningsinstituttet, 2007. http://dx.doi.org/10.7577/afi/fou/2007/2.

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Hutcherson, Robert A. The Vision of Our Founding Fathers: One Nation Under God. Defense Technical Information Center, 1995. http://dx.doi.org/10.21236/ada295687.

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Erbach, James G. Spiritual Dormancy: The Strategic Effect of the Depravation of God. Defense Technical Information Center, 2013. http://dx.doi.org/10.21236/ada589202.

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Robinson, Janet A. Acts of Man - Acts of God. Who Should Manage the Military Response? Defense Technical Information Center, 2001. http://dx.doi.org/10.21236/ada393594.

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McCarty, Gary J. Norms and the Red God of War -- Gospel for the King of Battle? Defense Technical Information Center, 1990. http://dx.doi.org/10.21236/ada225437.

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Himes, John M. Central America - Ineffective Policies of Intervention and an Opportunity to Let God Sort it Out! Defense Technical Information Center, 1990. http://dx.doi.org/10.21236/ada437118.

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Bogdanos, Matthew. Application for turnover order: a marble head of Alexander The Great as Helios, the sun god. Edicions de la Universitat de Lleida, 2020. http://dx.doi.org/10.21001/rap.2020.30.26.

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Murat, V., D. Paradis, M. M. Savard, et al. Vulnérabilité à la nappe des aquifères fracturés du sud-ouest du Québec : évaluation par les méthodes DRASTIC et GOD. Natural Resources Canada/ESS/Scientific and Technical Publishing Services, 2003. http://dx.doi.org/10.4095/214216.

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