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

Author: Grafiati

Published: 4 June 2021

Last updated: 12 February 2022

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1

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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2

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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3

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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4

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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5

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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6

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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7

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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8

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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9

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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10

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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11

Joy Ladin. "In the Image of God, God Created Them: Toward Trans Theology." Journal of Feminist Studies in Religion 34, no. 1 (2018): 53. http://dx.doi.org/10.2979/jfemistudreli.34.1.06.

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12

Bayramoglu, Yunus, Mehmet Harma, and Onurcan Yilmaz. "The Relationship between Attachment to God, Prosociality, and Image of God." Archive for the Psychology of Religion 40, no. 2-3 (2018): 202–24. http://dx.doi.org/10.1163/15736121-12341356.

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Although religiosity fosters some antisocial behaviors (e.g., support for suicide attacks), it is well-known that it also enhances in-group cooperation and prosociality (e.g., donating to charity). Supernatural punishment hypothesis suggests that the fear of punishment from an invisible, potent, and powerful supernatural agent can keep everyone in line, and encourage prosociality. We first investigated this relationship in a predominantly Muslim country and then tested a model suggesting that attachment to God can lead people to think God as authoritarian, which in turn leads them to report more prosocial intentions. The results demonstrate that (1) there are some findings suggesting that Attachment to God Inventory is a reliable measure in Turkey, (2) seeing God as authoritarian is positively correlated with prosociality, and (3) our above-mentioned model was supported by the data. Results generally support the supernatural punishment hypothesis and additionally show the utility of attachment theory in explaining the religiosity-prosociality link.

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13

Gottlob, Rebekah. "God Bless Africa." Imagine 6, no. 4 (1999): 31. http://dx.doi.org/10.1353/imag.2003.0215.

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Colpitts, David, and Mark A. Yarhouse. "God Concept, God Image, and Religious Orientation in Same-Gender Attracted Christians." Journal of Psychology and Theology 47, no. 4 (2019): 296–312. http://dx.doi.org/10.1177/0091647119837011.

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Same-gender attracted Christians can arrive at very different conclusions as to how to live in congruence with their religious values. In an attempt to understand what might contribute to this difference a quantitative examination of God concept (rational knowledge of God), God image (experiential knowledge of God), and the role of religion was conducted. A total of 156 gay-affirming and 59 traditional-believing same-gender attracted (SGA) Christians completed an online God adjective checklist and intrinsic/extrinsic religiosity questionnaire. Results indicated that within both populations there was a statistically significant difference between God concept and God image. A statistically significant difference was also found between the two groups in both God concept and God image. Traditional-believing SGA Christians reported a God concept and God image that was significantly more wrathful than their gay-affirming counterparts. Results also indicated that traditional-believing SGA Christians were significantly more intrinsically religiously oriented than were the gay-affirming participants. Together these findings suggest that there are significant differences between the way traditional-believing and gay-affirming SGA Christians understand and experience both God and religion.

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15

Moyaert, Paul. "Touching God in his Image." Heythrop Journal 56, no. 2 (2013): 192–202. http://dx.doi.org/10.1111/heyj.12085.

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Case‐Winters, Anna. "RETHINKING THE IMAGE OF GOD." Zygon® 39, no. 4 (2004): 813–26. http://dx.doi.org/10.1111/j.1467-9744.2004.00621.x.

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17

Grimes, Christopher. "Chapter 2. God Image Research." Journal of Spirituality in Mental Health 9, no. 3-4 (2007): 11–32. http://dx.doi.org/10.1300/j515v09n03_02.

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18

Moriarty, Glendon L., Michael Thomas, and John Allmond. "Chapter 12. God Image Psychotherapy." Journal of Spirituality in Mental Health 9, no. 3-4 (2007): 247–55. http://dx.doi.org/10.1300/j515v09n03_12.

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19

Renner, M. Todd. "When God Dies: God Images and Ministerial Formation." Journal of Pastoral Care & Counseling: Advancing theory and professional practice through scholarly and reflective publications 61, no. 4 (2007): 385–88. http://dx.doi.org/10.1177/154230500706100412.

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20

Kosarkova, Alice, Klara Malinakova, Jitse P. van Dijk, and Peter Tavel. "Childhood Trauma and Experience in Close Relationships Are Associated with the God Image: Does Religiosity Make a Difference?" International Journal of Environmental Research and Public Health 17, no. 23 (2020): 8841. http://dx.doi.org/10.3390/ijerph17238841.

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Religiosity and spirituality (R/S) and some of their specific aspects are associated with health. A negatively perceived relationship with God, which has adverse health outcomes, can be formed by human attachment both in childhood and adulthood. The aim of this study was to assess the associations of childhood trauma (CT) and experience in close relationships (ECR) with the God image in a secular environment by religiosity. A national representative sample of Czech adults (n = 1800, 51.1 ± 17.2 years; 43.5% men) participated in a survey. We measured CT (Childhood Trauma Questionnaire), ECR (Experiences in Close Relationships-Revised Questionnaire), image of God (questions from the 2005 Baylor Survey) and religiosity. Our results showed associations of CT and ECR with God images. Respondents who experienced CT were less likely to describe God as loving, always present and forgiving. Religious respondents were less likely to report positive God images with odds ratios (ORs) from 0.78 (0.66–0.94) to 0.95 (0.91–0.99), nonreligious respondents reported negative God images with ORs from 1.03 (1.00–1.06) to 1.22 (1.08–1.37). We found CT and problems in close relationships in adulthood are associated with a less positive God image, especially in nonreligious people. Understanding these associations may help prevent detrimental health outcomes.

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21

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

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22

Testoni, Ines, Emilio Paolo Visintin, Dora Capozza, Maria Concetta Carlucci, and Malihe Shams. "The Implicit Image of God: God as Reality and Psychological Well-Being." Journal for the Scientific Study of Religion 55, no. 1 (2016): 174–84. http://dx.doi.org/10.1111/jssr.12252.

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23

Igboin, Benson O. "Is Olodumare, God In Yoruba Belief, God?" Kanz Philosophia : A Journal for Islamic Philosophy and Mysticism 4, no. 2 (2014): 189. http://dx.doi.org/10.20871/kpjipm.v4i2.67.

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<div><p><strong>Abstrak :</strong> Pertanyaan apakah Olodumare, Tuhan dalam kepercayaan Yoruba, sebagaimana diterjemahkan oleh Bolaji Idowu, adalah Tuhan merupakan persoalan penuh liku. Hal ini karena konsep dan kepercayaan atas Olodumare ini mengalami serangkaian analisis berputar sehingga memancing pertanyaan tersebut dijawab dalam tiga tahap episodik mendasar. Pertama dari kalangan antropolog Barat yang, sengaja atau tidak, keliru memahami bahwa Olodumare bukanlah, atau tidaklah sederajat dengan, Tuhan; tahap kedua diperjuangkan oleh pengkaji Africa (<em>Africanist</em>) / teolog Yoruba yang mengajukan status Olodumare sebagai Tuhan; sementara mazhab dekolonisasi mutakhir berupaya melepaskan Olodumare dari apa yang disebut sebagai jerat Helenistik (<em>Helenistic grab</em>) periode kedua, dan memberikan citra yang ‘tepat’ tentang Olodumare. Masing-masing ‘kebenaran’ tentang Olodumare ini memiliki pertanyaan-pertanyaan turunan yang memengaruhi pemahaman atas Olodumare. Kajian ini mempertanyakan klaim-klaim tiga filsuf dekolonisasi saat ini, dan mengemukakan bahwa apa yang mereka lontarkan seputar Olodumare tidak konsisten. Kesimpulannya, untuk memperoleh konsep yang kuat tentang Olodumare, perlu upaya untuk mengadopsi padanan kata-kata terjemahan alternatif yang tepat, baik terhadap ajaran Yoruba maupun ajaran Kristen; jika tidak demikian, pertanyaan-pertanyaan yang muncul mungkin tetap akan tak terjawab, sementara tesis Idowu tetap dirasakan sudah memadai.</p><p><em>Kata kunci :</em> <em>Olodumare, Esu, Masalah keburukan, Tuhan, Yoruba</em></p><p> </p><p><strong>Abstract : </strong>The question whether Olodumare, God in Yoruba belief, as Bolaji Idowu translated it, is God is a tortuous one. It is so because the concept of, and the belief in, Olodumare are undergoing circuitous strings of analysis that tempt one to answer the question in three fundamental episodic phases. The first came from the Western anthropologists who advertently or inadvertently ‘misconceived’ Olodumare, as completely less than a God; the second stage championed by foremost Africanist/ Yoruba theologians ‘promoted’ Olodumare to the ‘status’ of a God or rather insisted that Olodumare is God; while the decolonisation school is currently divesting Olodumare of so-called Hellenised garb of the second period, and casting ‘true’ images of him. Each of these ‘truths’ about Olodumare has serious ancillary questions that affect the overall understanding of Olodumare. This study interrogates the claims of three recent decolonisation philosophers, and reveals that their casting of Olodumare is inconsistent one with another. It concludes that before any incontrovertible concept of Olodumare could be reached, alternative translational (linguistic) equivalents true to the Yoruba theology and true to Christianity must be adopted; otherwise the questions raised might yet remain unanswered, while Idowu’s thesis still suffices.</p><p><em>Keywords :</em> <em>Olodumare, Esu, problem of evil, God, Yoruba</em></p></div>

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Downing, Jessica, Christina Sinisi, and Rebecca Foster. "The Effects of Self-Esteem, God Image, and Gender on Coping Methods." Psi Chi Journal of Psychological Research 26, no. 1 (2021): 14–20. http://dx.doi.org/10.24839/2325-7342.jn26.1.14.

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Factors such as self-esteem, God image, and gender can affect the way an individual copes with everyday stressors. Past research has shown high self-esteem to have a significant relationship with problem-focused coping, whereas low self-esteem produced mixed results between avoidance and emotion-focused coping (Chapman & Mullis, 1999). Regarding God image, a sense of God’s presence contributed to a healthy, positive coping strategy for individuals facing difficulties (Aten et al., 2008). Studies examining the influence of gender on coping methods have generated mixed results (Cecen, 2008). The present study examined the impact of gender, self-esteem, and God image on coping methods. Participants (N = 368) completed a survey online. Results showed that gender, self-esteem, and perceiving God as Present, Benevolent, Provident, and Challenging were significant predictors of utilizing problem-focused coping, F(8, 344) = 8.27, p < .001. Gender and viewing God as Benevolent and Accepting had significant effects on emotion-focused coping, F(8, 344) = 3.44, p = .001. Lastly, perceiving God as less Accepting was a significant predictor of using avoidance to cope, F(8, 344) = 6.44, p < .001. In conclusion, given the potential impact of God image on coping, clinicians working with individuals who espouse a faith could incorporate the clients’ images of God into treatment and examine how these factors impact their ability to cope with life stressors.

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Fowler, Joan, and Peter Fuller. "Images of God." Circa, no. 23 (1985): 36. http://dx.doi.org/10.2307/25556989.

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26

Yaqob, Olga. "The Face of God in Suffering." Theology Today 62, no. 1 (2005): 9–17. http://dx.doi.org/10.1177/004057360506200102.

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Media coverage of Iraq generally has overlooked the daily lives of ordinary Iraqis. In all the wars Iraq has endured since 1980, we have lost sight of human faces. Every nation is its people, not merely its geographic territory, and these people are all made in the image of God. The illustrations accompanying this article include both images of Iraq's geography (the land) and an image, in the shape of Iraq, formed out of the faces of many different ordinary Iraqi people, from all different religious and geographical areas of the country. In the center of this image is the face of Jesus on the cross. In the suffering of the Iraqi people, I have seen the face of God.

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27

Davis, Edward B., Glendon L. Moriarty, and Joseph C. Mauch. "God images and god concepts: Definitions, development, and dynamics." Psychology of Religion and Spirituality 5, no. 1 (2013): 51–60. http://dx.doi.org/10.1037/a0029289.

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28

Wiegand, Katherine E., and Howard M. Weiss. "Affective Reactions to the Thought of “God”: Moderating Effects of Image of God." Journal of Happiness Studies 7, no. 1 (2006): 23–40. http://dx.doi.org/10.1007/s10902-005-0930-6.

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Hutabarat, Reymand, Franklin Hutabarat, and Deanna Beryl Majilang. "The Understanding of God’s Image by Anthony Hoekema." Abstract Proceedings International Scholars Conference 7, no. 1 (2019): 2084–89. http://dx.doi.org/10.35974/isc.v7i1.1707.

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Introduction : Anthony Hoekema was active in his works as a preacher, teacher, and writer.[1] He is one of the most outstanding reformed theologians which authored several books such as Created in God’s Image, The Four Major Cults, What About Tongue-Speaking? The Bible and the Future, and Saved By Grace.  Method : Hoekema’s theology as a whole is a reformed theology. The core and the very foundation of reformed theology is the sovereignty of God. Hoekema sees that the creation of man in God’s image is “the most distinctive feature of a biblical understanding of man.” This is why he understands that “the concept of the image of God is the heart of Christian anthropology.”  Result & Discussion : His concept of the image of God in man is examined in this section, which is divided into the following five parts: the meaning of being created in the image of God, the structural and functional aspects of God’s image, Jesus as the true image of God, the image of God in man’s threefold relationship, and the image of God in four different stages. 

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30

Chattopadhyay, Sayan. "Finding the Image of God: Searching the ‘Sublime’ through works of Rene Descartes and H.P Lovecraft." International Journal of English and Comparative Literary Studies 2, no. 4 (2021): 90–100. http://dx.doi.org/10.47631/ijecls.v2i4.280.

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This study explores the “Sublime” and aims at clarifying the very ‘understood’ as well as ‘misunderstood’ figure or image of God(s) and showing how the established and vivid definitions of the Almighty can be discarded with the help of certain ‘Infinist’ concepts and the ‘De-Humanization’ of God. It also aims at presenting a new perspective towards the understanding of the ‘humanization’ that happened and shows the loop-holes in its definition i.e. given to date all around the world. This paper focuses upon searching the acceptability and validity of Rene Descartes’ Ontological Argument, through which I examine the image of God as I find the image of God being repeated and, therefore, I would also raise the understandings from the Ontological Argument which is later debated through the concept of “theodicy” by Leibniz and which is altered and given an altered definition by H.P Lovecraft in the era of modernization. There has been a repeatation in the understanding of God and it’s Image. Infinism supports my statement, as it speaks of this Literature loop which is present and misunderstood very commonly as something new. A comparative methodology has been used in order to study the various theories upon God or Sublime from different ages, in order to study the changing images of God and the reasons behind it. The article presents my unique understanding of God that is different from the romantic understanding and the concept propogated in Monotheism.

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Williamson, Rick L. "Images of God among Persons with AIDS." Journal of Pastoral Care 52, no. 1 (1998): 56–61. http://dx.doi.org/10.1177/002234099805200107.

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Considers images of God suggested by persons living with AIDS in the context of how they experience clergy and organized religion. Examines how the sense of God's image may be assaulted by AIDS. Discusses sexuality and God's image.

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32

Carr, Ann. "In Whose Image? God and Gender." Thought 66, no. 4 (1991): 414–15. http://dx.doi.org/10.5840/thought19916649.

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Melchert, Christopher. "‘God Created Adam in His Image’." Journal of Qur'anic Studies 13, no. 1 (2011): 113–24. http://dx.doi.org/10.3366/jqs.2011.0009.

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Brueggemann, Walter. "“‘IN THE IMAGE OF GOD’…PLURALISM”." Modern Theology 11, no. 4 (1995): 455–69. http://dx.doi.org/10.1111/j.1468-0025.1995.tb00076.x.

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Nydam, Ronald J. "Adoption and the Image of God." Journal of Pastoral Care 46, no. 3 (1992): 247–60. http://dx.doi.org/10.1177/002234099204600304.

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Presents some of the basic struggles that may surround extrafamilial adoption. Examines both psychologically and theologically the possible effects of the process on a child's view of God. Draws on the works of Ana-Maria Rizzuto and Heinz Kohut to offer a way of understanding the God-representations that adopted children may employ. Presents Paul Tillich's existential-theological perspective as an ontological foundation for the various conceptions of God of adoptees. Suggests that adoption, as one of many human dilemmas, may deeply influence both psychological and spiritual development.

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Fernandes, Maria. "God´s image in Bavli Berakot." Cadmo: Revista de História Antiga, no. 21 (2011): 127–40. http://dx.doi.org/10.14195/0871-9527_21_8.

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Watts, Fraser. "Growing in the Image of God." Theology 107, no. 835 (2004): 59–60. http://dx.doi.org/10.1177/0040571x0410700118.

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Oberdorfer, Bernd. "HUMAN DIGNITY AND 'IMAGE OF GOD'." Scriptura 104 (June 12, 2013): 231. http://dx.doi.org/10.7833/104-0-183.

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Hong, Riwha. "Projective Identification and Image of God." Theology and Praxis 55 (July 30, 2017): 277–300. http://dx.doi.org/10.14387/jkspth.2017.55.277.

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40

Bonk, Jonathan J. "The Image of God and Mission." International Bulletin of Missionary Research 37, no. 1 (2013): 1–2. http://dx.doi.org/10.1177/239693931303700101.

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Highmore, Ben. "“Image-breaking, God-making”: Paolozzi's Brutalism." October 136 (May 2011): 87–104. http://dx.doi.org/10.1162/octo_a_00052.

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Siemerink, Hans. "Prayer and Our Image of God." Journal of Empirical Theology 2, no. 1 (1989): 27–43. http://dx.doi.org/10.1163/157092589x00022.

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Malloy, Patrick. "The Image of the Invisible God." Anglican Theological Review 99, no. 3 (2017): 555–64. http://dx.doi.org/10.1177/000332861709900310.

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Beinert, Wolfgang, and John J. Burkhard. "Priestly People of God." Irish Theological Quarterly 85, no. 1 (2019): 3–15. http://dx.doi.org/10.1177/0021140019889207.

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The Church faces a crisis of identity today because it has not addressed the conflict inherited from Vatican II between the Church as a society and as communion. The author argues for the priority of the image of the people of God in ecclesiology and draws out some implications for the Church’s self-understanding. He calls the Church to clarify the place and meaning of the laity and their charisms, and challenges the Church to rethink her ministry to better express her underlying identity. Practical implications of this effort are presented, including the role of the sensus fidelium.

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Colas, Gérard. "God′s Body: Epistemic and Ritual Conceptions from Sanskrit Texts of Logic." Paragrana 18, no. 1 (2009): 53–63. http://dx.doi.org/10.1524/para.2009.0004.

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AbstractDiscussions on the nature of the relationship between a god, his body and his material representation are almost non-existent in the Hindu devotional perspective, where such concerns are superfluous. Hindu theological and ritual Sanskrit texts, on the other hand, applied procedures of reasoning with regard to that relationship. This rationalization however accommodated rather than conflicted with the devotional attitude. Their attempt to clarify their stand vis-à-vis god′s body and material image followed from ideological or technical requirements. This was done sometimes systematically, as in the Viśiṣṭādvaita school of philosophy where the ritual image is declared to be a divine descent (of God) for the purpose of worship; sometimes incidentally, as in ritual manuals, where the process of changing statues into divine bodies is described.But why should gods have a body at all? While some contend that they do not possess any body, others assert that they possess several at the same time, yet others infer the necessity of a body for God to create the universe, to reveal sacred texts, etc. These are some arguments and counter-arguments found in theological texts. The nature of the hierarchy between divine descents and images (which may or may not be considered as real bodies of gods) is another aspect of the discussion.Another question is the various ways in which ritual texts consider the relation between a god and his image. While immediacy characterizes the relation between the devotee and the image of god, the relation between ritual and image is far from being spontaneous. Rituals insure the presence of a god in an image through a technico-mystical process consisting of successive stages and involving patrons, astrologers, artists, priests and others. The final product, namely a concrete god-cum-image, is fit for devotion, but remains for ever fragile, dependent on the continuity of rites and on the material preservation of the image. Behind the ritual perspective also lies the notion that this process of creating a body for a god is in keeping with natural laws. Hindu ritual prescriptions are applicable only to the religious images which, though man-made, are considered as natural. Supra-natural divine images, known as self-manifested images, must be worshiped, but are beyond the range of these prescriptions.

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Yogev, Jonathan. "The Seven Eyes of God." Vetus Testamentum 69, no. 2 (2019): 307–19. http://dx.doi.org/10.1163/15685330-12341354.

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Abstract The image of the stone with seven eyes in the book of Zechariah 3-4 is very puzzling, and has been interpreted in various ways. In this study I will suggest that the most logical interpretation of this image lies in the Babylonian kalû ritual and the well-known mythological Sibittu iconography that was familiar and accepted by the returning Babylonian exiles. This iconography was chosen for a specific reason, and then was given a new identity by the prophet, probably as part of a certain agenda.

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Zarzycka, Beata. "Parental Attachment Styles and Religious and Spiritual Struggle: A Mediating Effect of God Image." Journal of Family Issues 40, no. 5 (2018): 575–93. http://dx.doi.org/10.1177/0192513x18813186.

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The ideas that religion capitalizes on the operation of the attachment system and that believers’ perceived relationships with God can be characterized as symbolic attachment relationships have been well established in the psychology of religion. This study aims to explore the relationships between early caregiver experiences and religious and spiritual struggle and whether loving, distant, and cruel God images are mediators of these relationships. The Experiences in Close Relationship Scale, God Image Scale, and Religious and Spiritual Struggle Scale were applied to the research. Correlations of parent–child attachment with religious and spiritual struggle measures support a correspondence between working models of parents and God. The study has shown that a distant God is a mediator of the relationship between avoidant attachment to one’s parents and divine, meaning making, and religious doubt struggle. A cruel God is a mediator in the relationship between avoidant attachment to one’s parents and interpersonal struggle.

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Canullo, Carla. "God and Man as Unrepresentable Images." Open Theology 5, no. 1 (2019): 158–65. http://dx.doi.org/10.1515/opth-2019-0015.

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Abstract The Syrian bishop Theophilus of Antioch said: «Show me your man, and I will show you my God!». This sentence is a way of conveying that man is the image of God. Philosophical thought has attempted to grasp this image through the representation, which suggests the representation as both visual model and act of thought. The image as representation of thought is the method through which both God and man have been thought. This is confirmed by Immanuel Kant who, in the ‘transcendental Dialectic’ of the Critique of Pure Reason, showed that metaphysics thought both man (transcendental paralogism) and God (transcendental Ideal) as an ‘idea’. In contrast, Husserl’s phenomenology opened a new method by conceiving every image, and therefore also the image of God and man, not as a representation of thought but as a ‘phenomenon’ that manifests itself. The phenomenological method, based on the imperative “zu den Sachen selbst!”, would be adequate to grasp human essence that, like the divine one, is spiritual, indefinable and unrepresentable. In order to think this unrepresentability, the present paper investigates the work of Jean-Luc Marion, who thought the unrepresentable image of God and, therefore, of man, by distinguishing the image as an idol and as an icon. Above all, we will try to show that phenomenology allows us to grasp the image of God and man as an icon that cannot be constructed by thought.

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Jenks, Christopher. "Meat, guns, and God." Linguistic Landscape. An international journal 4, no. 1 (2018): 53–71. http://dx.doi.org/10.1075/ll.17025.jen.

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Abstract A trend exists in linguistic landscape research to examine urban spaces. Interest in urban spaces is a logical expression of ongoing migratory trends. While such research is helpful in advancing scholarship, there remains a need to examine how rural areas participate in the discursive construction of society. To address the recent urbanization of sociolinguistics, this paper examines how roadside billboards in rural areas of the United States discursively construct homeland messages. Using discourse analysis and drawing from linguistic landscape scholarship, the study explores how billboards draw from banal and sentimental homeland messages to forward a contentious issue, support a political candidate, and imagine a collective American identity. These discourses feed into, and are a part of, a larger network of ideologies that fabricate authentic notions of nationhood. The findings demonstrate that roadside billboards reflect a past time that flattens the cultural diversity of a nation into a static national image.

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Butakov, Pavel. "God and Individual Persons." ΣΧΟΛΗ. Ancient Philosophy and the Classical Tradition 15, no. 2 (2021): 966–77. http://dx.doi.org/10.25205/1995-4328-2021-15-2-966-977.

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The atheistic Hiddenness Argument contains a controversial premise that a perfectly loving God would love every single person. J. L. Schellenberg, the author of the Argument, claims that this premise is necessarily true. However, many ancient theologians would disagree with the truth of this premise. In this paper, I provide evidence of the variety of alternative theological views from antiquity concerning the proper object of perfect divine love. The list of alternatives includes 1) the whole humanity as a collective subject, 2) humanity as a universal, 3) divine image reflected in human beings, 4) the community of the faithful, 5) a chosen people. Based on the disagreement between Schellenberg and the ancient theologians concerning the proper object of perfect divine love, I argue that the aforementioned premise of the hiddenness argument, even if true, is not necessarily true. Therefore, the key premise of the hiddenness argument turns out to be without support, and the Argument turns out to be unsound.

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