Dissertations / Theses: 'Imgae of God'

1

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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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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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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Faber, Timothy T. "A critical examination of the Biblical teaching on the image of God, and its implications for Christian living." Lynchburg, Va. : Liberty University, 2008. http://digitalcommons.liberty.edu.

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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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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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Baker, R. Drew. "The renewal concepts of Colossians 3:10." Theological Research Exchange Network (TREN), 1985. http://www.tren.com.

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Chilton, Ashlee R. "The Image of Antinoös: Sexy Boy or Elder God?" UKnowledge, 2014. http://uknowledge.uky.edu/art_etds/8.

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This thesis explores the historiography of the images of Antinoös, drawing the most evidence from the Delphi Antinoös, which shows the youth in the guise of Apollo. Building upon the discourse of Hadrian’s “Greekness” and sexuality in connection to the amount of images of Antinoös he had commissioned, this paper instead argues that the images of Antinoös were created in order to further a public and religious programme by Hadrian. I found support in both Mary Boatwright and Paul Zanker as they proposed those images for a public, civic, and religious audience as opposed to private patrons more inclined to luxury. The Delphi Antinoös is a well-documented example of numerous portraits of the youth, and it is this paper’s intention to depict the Pheidian inspiration sought after in the second century CE, at the time of Hadrian’s reign and Antinoös’s death, which illustrate the purpose of the images of Antinoös as religious and not as sexy. Hadrian’s public and religious policies, his tours across the empire, and the far-reaching distribution of images of Antinoös also contribute to the conclusion of the religious audience for the images of Antinoös.

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Wilson, Stephen J. "The communal nature of man in the image of God." La Mirada, CA : Talbot School of Theology, Biola University, 2008. http://dx.doi.org/10.2986/tren.042-0155.

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Herring, Stephen L. "Divine substitution : humanity as the manifestation of Deity in the Hebrew Bible and the ancient Near East." Thesis, University of Aberdeen, 2011. http://digitool.abdn.ac.uk:80/webclient/DeliveryManager?pid=174714.

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Abstract Divine Substitution: Humanity as the Manifestation of Deity in the Hebrew Bible and the Ancient Near East, by Stephen L. Herring, is an investigation of ancient conceptualizations of divine presence. Specifically, this thesis investigates the possibility that the ancient Mesopotamian conceptualization of cultic and royal statues, thought to actually manifest the presence of gods and kings, can likewise be found in ancient Israel. Despite the overly pessimistic view of the later biblical authors, material objects were almost certainly believed to extend and manifest the presence of God in pre- exilic Israel. Likewise, the later polemics against such cultic concepts demonstrate Israel's familiarity with this type of conceptualization. These polemics engaged in the rhetoric of mutilation and destruction of cultic representations, the erasure and re- inscription of divine names, and the rhetorical deconstruction of the specific Mesopotamian rituals thought to transform the dead statue into a living god. Though the biblical reflection of these concepts is more often found in the negative commentary regarding "foreign" cultic practices, S. Herring demonstrates that these opinions were not universally held. At least three biblical texts (Gen 1:26f.; Ex 34:29-34; and Ezek 36-37) portray the conceptualization that material images could manifest the divine presence in positive terms. Yet, these positive attestations were limited to a certain type of material image - humans.

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Hood, Dana Kennamer. "Young children's perceptions of God in the context of a Protestant faith community /." Full text (PDF) from UMI/Dissertation Abstracts International, 2001. http://wwwlib.umi.com/cr/utexas/fullcit?p3008354.

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Peck, Christopher Elson. "Perceptions of Spirituality and Perceptions of God Image: A Qualitative Study." Diss., CLICK HERE for online access, 2009. http://contentdm.lib.byu.edu/ETD/image/etd2904.pdf.

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Van, der Plas Jan. "The deification of man the integration of theology and spirituality in Gregory of Nazianzus /." Online full text .pdf document, available to Fuller patrons only, 2000. http://www.tren.com.

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Milbright, Sherry A. "Mother and Father God concepts in relation to psychological well-being." Virtual Press, 2003. http://liblink.bsu.edu/uhtbin/catkey/1266025.

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This study examined the relationship between masculine and feminine God images and psychological well-being. Based on the results of past research, it was hypothesized that people with more feminine images of God would have higher psychological well-being compared to those with more masculine images of God. Participants were 232 college students. A factor analysis indicated that God images did not fall into primarily masculine or feminine factors. Rather, three factors were found, which were labeled Loving Father, Controlling God, and Mother God. Although the God image factors were not found to be significant predictors of psychological well-being when intrinsic, extrinsic, and quest religiosity were controlled, the results suggested that the relationship between God images and psychological well-being may be mediated by intrinsic religiosity. It was concluded that development of more psychometrically sound measures of God images is needed to enhance future research on this topic.
Department of Psychological Science

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Ekstrom, Randall D. "Christ as the image of God in Origen and Athanasius." Theological Research Exchange Network (TREN), 1997. http://www.tren.com.

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Johnson, Ronn. "John Calvin on the original state of man." Theological Research Exchange Network (TREN), 1990. http://www.tren.com.

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Shepherd, Jason D. "Redeeming the arts creativity as the primary component of the humanitas attributes in the imago Dei /." Theological Research Exchange Network (TREN), 1997. http://www.tren.com.

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Shores, Stephen D. "An exploration of the image of God and the flesh as bases for a biblical counseling model." Online full text .pdf document, available to Fuller patrons only, 1999. http://www.tren.com.

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McNeil, Ann Theresa. "Sacred imaging prayerful dancers as icons of God /." Theological Research Exchange Network (TREN), 2000. http://www.tren.com.

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Early, Brian C. "Paul's understanding of the imago dei and its relation to progressive sanctification." Theological Research Exchange Network (TREN), 1993. http://www.tren.com.

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Corona, Joy Spletzer. "The relation of humanity's existence as male and female to its creation in God's "image and likeness" an exegesis of Genesis 1:26-28 /." Theological Research Exchange Network (TREN), 1997. http://www.tren.com.

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Chittom, John Thomas. "Friendship from the future the imago Dei in the work of Jürgen Moltmann, first series /." Online full text .pdf document, available to Fuller patrons only, 2004. http://www.tren.com.

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Mirakian, Laura. "A biblical response to individualism in America." Theological Research Exchange Network (TREN), 2000. http://www.tren.com.

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Pedro, Trevor Enrico. "Employing Richard T. Lawrence’s God Image Scales: Two case studies from Hanover Park." University of Western Cape, 2016. http://hdl.handle.net/11394/7537.

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Magister Artium - MA
This study is situated in the field of Practical Theology with specific reference to empirical studies on the God-images that lay people operate with in their daily lives. It is often observed in the discourse on theology and development that the images people hold of God reflect a sense of power or powerlessness but may also influence the way lay people respond to their social environment. This applies irrespective of religious or denominational affiliation, age group, gender, occupation or socio-economic standing. In particular, this study focusses on two congregations, namely St Dominic’s Anglican Church and the Pentecostal Protestant Church, both located in Hanover Park. These are selected because they represent diverging theological traditions that may or may not shape people’s God-images. The assumption is that whether people see God as law-giver and law-enforcer, a strict judge, an advisor, an advocate, a close friend, a problem-solver or dispenser of goods and services, that this would make a significant difference to how people view themselves in relation to their world. Whilst this interest in understanding the types of God-images and the influence these God-images might have on particular groupings of people is not new, the interest in God-images is new within the field of practical theology (Counted 2015; Hoffman 2005; Lawrence 1997). The God Image Scale that was developed by Richard T. Lawrence (1997), is used in this study. Lawrence (1997:214) a Roman Catholic priest, who served as a pastor at St. Vincent de Paul Church in Baltimore Maryland, developed two instruments namely the God-Image Inventory (GII) and the God Image Scales (GIS). Whilst the GII is used within clinical and pastoral counselling, the GIS has been more widely used in empirical studies in the field of religious psychology and, especially in North America, on the ways in which images of God function amongst specific groups of people. These instruments have not been widely used in the African or the South African contexts although Africa is widely regarded as “notoriously religious”. Such findings on God-images may be significant for Christian education in violence-ridden communities, not only in Hanover Park. The significance of this study on God-images within a specific community context is tied to the complexities of attempting to measure the quality of an individual’s God- image across different denominations, religious beliefs, religious practices and religious educational frameworks. Of equal importance is the need to distinguish between the influence that different doctrinal teachings and religious practices have on the formation of God-images and God-concepts. Whilst people who are social beings learn from their contexts, are influenced by their experiences and make choices based on intrinsic and extrinsic motivational factors, the corpus of God-image literature recognises the pivotal role and influence that one’s God-image have on religious knowledge, attitudes and behaviours within any given context.

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Fuller, Melissa L. "Female sexual assault survivors' perceived God-image and identified psychological distress." Thesis, Capella University, 2017. http://pqdtopen.proquest.com/#viewpdf?dispub=10259262.

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A traumatic and life-altering event, such as sexual assault, can adversely affect a survivor’s psychological well-being. In conjunction with an individual’s natural resources, religious and/or spiritual resources can provide additional and critical support as the realities of the Interpersonal trauma come to fruition. However, many mental health professionals do not feel comfortable or prepared to include spiritual or religious issues, within the therapeutic relationship. The objective of this research study was to examine the connection between a female sexual assault victim’s perceived God-image, attachment to a perceived God-image, and her experienced psychological distress, when processing Interpersonal trauma. This study employed Bowlby’s attachment theory and Rizzuto’s God-image theory. A convenience, nonprobability sample of 132 women, 18 years or older, who had experienced a sexual assault (but not within the past two years), completed a demographic questionnaire, Froese and Bader’s God Questionnaire, and Lovibond and Lovibond’s Depression Anxiety Stress Scale (DASS-21). Data was analyzed using a MANOVA. The data concluded a lack of significant difference between the participant’s perceived God image, her attachment to a God-image, and her selfreported levels of psychological distress due to the traumatic, Interpersonal experience. In the future, qualitatively analyzing this population would further explore valid themes and personal perspectives on the relationship between perceived God-image, an individual’s attachment to a God-image, and her experienced psychological distress, which may further be used to inform mental health professionals on the most conducive treatment for sexual assault survivors.

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Rhone, Sharrunn Nicole. "Eating, body satisfaction, ethnicity, and women's relationship with God /." unrestricted, 2006. http://etd.gsu.edu/theses/available/etd-01242007-094902/.

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Thesis (honors)--Georgia State University, 2006.
Title from title screen. Lisa Lilenfeld, advisor. Electronic text (45 p. : col. ill.) : digital, PDF file. Description based on contents viewed June 6, 2007 . Includes bibliographical references (p. 31-35).

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Affum, John Badu. "Images of God examining and expanding formatee's images of God, images that challenge but also fit our particular milieu, a Ghanaian perspective /." Chicago, IL : Catholic Theological Union at Chicago, 2008. http://dx.doi.org/10.2986/tren.033-0853.

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Wynn, Christopher G. R. "The essential psychological and theological foundations for John Owen's doctrine of mortification." Online full text .pdf document, available to Fuller patrons only, 2003. http://www.tren.com.

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33

Gault, Brian C. "The covenant of creation an exegetical and theological investigation of the image of God in Genesis 1:26-28 as the sign and seal of the covenant of creation, and of the covenant of works in Genesis 2:16-17 as the fourth stipulation of the covenant of creation /." Online full text .pdf document, available to Fuller patrons only, 2003. http://www.tren.com.

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Nazar, Jo. "As the world turns an emerging worldview, an emerging view of God /." Theological Research Exchange Network (TREN), 1999. http://www.tren.com.

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Yu, Yun-chuen Rachel, and 余欣泉. "Personal faith and behavior: the role of God images in forgiveness among Christians." Thesis, The University of Hong Kong (Pokfulam, Hong Kong), 2010. http://hub.hku.hk/bib/B45590564.

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Nafziger-Meiser, Linda. "Transforming images of God a survivor's resource for healing /." Theological Research Exchange Network (TREN), 1998. http://www.tren.com.

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Fong, Chun-Ming. "The doctrine of the image of God in Lutheran and Reformed orthodoxy." Theological Research Exchange Network (TREN), 1995. http://www.tren.com.

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SANTOS, JULIO CESAR DOS. "THE GODS IMAGE IN THE HUMAN BEING, ACCORDING TO EMIL BRUNNERS THEOLOGY: THE HUMAN BEING AS A RELATIONAL AND RESPONSIBLE IN THE FACE OF GOD." PONTIFÍCIA UNIVERSIDADE CATÓLICA DO RIO DE JANEIRO, 2009. http://www.maxwell.vrac.puc-rio.br/Busca_etds.php?strSecao=resultado&nrSeq=15176@1.

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O ser humano é incontestavelmente um ser que se destaca dos demais tipos de vida existentes na terra. O teólogo suíço Emil Brunner entende este diferencial da dignidade humana a partir da compreensão teológica de que o ser humano foi criado segundo a Imagem de Deus. Mesmo diante da maldade humana, ainda assim, o ser humano é reconhecido pela teologia cristã como alguém que está em relação com Deus, por isso é responsável. São nestas duas características humanas que Brunner enxerga os traços da Imagem de Deus na existência humana. Pois somente um ser que é relacional (portanto livre e sujeito) e responsável pode ser um interlocutor de Deus, e assim ser capaz de receber e transmitir o amor que procede de Deus. Mas o ser humano pecador vive mal a sua relação e responsabilidade, pois encontra-se em um estado de pecado, que é rebelião e inimizade contra Deus. Em Jesus Cristo o ser humano tem restaurada a sua relação e responsabilidade com Deus, a Imagem de Deus é restaurada à situação que Deus quer que ela esteja. Sendo assim, nesta dissertação tratamos da teologia brunneriana em sua compreensão sobre a Imagem de Deus no ser humano antes do pecado, no estado de pecado, e à luz da revelação de Jesus Cristo.
The human being is clearly a being that stands out from other types of life existing on earth. The Swiss theologian Emil Brunner understands this human dignity differential from the theological comprehension that the human being was created according to God`s Image. Even in the face of human evil, the human being is recognized by the Christian theology as someone who is in relation with God, for this reason he is responsible. These are two human characteristics that Brunner sees traces of the God`s image in human existence. Because only a being that is relational (i.e. subject and free) and responsible can be God`s interlocutor and thus be able to receive and transmit the love that comes from God, But the sinful human being lives badly its relationship and responsibility because it is in a state of sin, which is rebellion and enmity against God. In Jesus Christ the human being has restored its relationship and responsibility to God, the God`s Image is restored to the situation that God wants. Thus, this dissertation deals of the brunneriana`s theology in his understanding on God`s image in man before the sin, the state of sin and over the light of Jesus Christ`s revelation.

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Simango, Daniel. "The image of God (Gen. 1:26-27) in the Pentateuch : a biblical-theological approach / Daniel Simango." Thesis, North-West University, 2006. http://hdl.handle.net/10394/1176.

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This dissertation focuses on how the theme of the image of God (Gen 1 :26-27) is seen and developed in the Pentateuch. The image of God in man (Gen 1 :26-27) has been interpreted in various ways. Predominant opinions have changed over time from the Early Jewish interpretation to the present period. Today there is a wider range of opinion regarding the image of God than ever. This dissertation follows a biblical-theological approach from a Reformed tradition of Genesis 1 :26-27, thus starting with an examination of 1 :26-27 in the context of Genesis 1 where the key words, pronouns and the Ancient Near Eastern concept of the image of God are examined. Genesis 1 :26-27 is examined in the context of Genesis 2-11 and we discover that the image of God in Genesis 1:26-27 is both moral and relational in perspective: it involves moral likeness to God and a relationship between God and man like that between parent and child. The theme of the image of God is traced in both narrative and legal material of the law; certain features of the law suggest that defining God-likeness is at least one goal of the law. Some laws are based on moral God-likeness and others are not based on inherent morality. but on the relational aspect of sonship. The theme image of God is also seen in the New Testament, where Christ is the perfect expression of the image of God. He is the Son of God and morally, he is like the Father. Through his death on the cross, believers are individually adopted in God's family and they become his children. They are to be morally like him. Through sanctification, the Church is being renewed into the image of God. Believers are called to be like Christ. They are to imitate Christ's moral-likeness and submission to the Father.
Thesis (M.A. (Old Testament))--North-West University, Potchefstroom Campus, 2007.

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Rumpza, Stephanie Louise. "ThePhenomenology of the Icon: Finite Mediation of an Infinite God." Thesis, Boston College, 2019. http://hdl.handle.net/2345/bc-ir:108574.

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Thesis advisor: Jeffrey Bloechl
Is it possible for a finite thing to mediate an infinite God? Would it not be as futile as a hand trying to grasp the entire earth, or a seashell to contain the ocean? A finite thing is by definition limited, and thus its attempt to reveal an infinite God seems to lead immediately to two possible outcomes: (a) idolatry, where the finite fails to adequately capture God, where mediator becomes imposter, and (b) iconoclasm, which recognizes the inevitable failure of mediation and seeks to avoid or destroy any further attempts to carry it out. While taking different courses of action, their opposition reveals a deeper unity: both posit an implicit competition between the infinite God and finite reality. And yet most religions still claim mediation of God is possible. How do they avoid this impasse? To explore this possibility of mediation, I turn to the things themselves, focusing on the particular case of the icon. As something to be looked at, touched, or kissed, the icon reminds us how deeply rooted we are in the senses we prefer to take for granted, and cuts short any attempts to “spirit away” the finite limitations of human existence. The Introduction contextualizes this first problem, but upon turning to the icon in Chapter 1 a second problem immediately arises. What is an icon, and how do we approach it? Aesthetics, history, patristics, and contemporary theology have a legitimate claim on its identity, but also suffer from significant blind spots. By untangling the lines of these debates, I show that two questions critical to my inquiry remain without a satisfactory answer: 1) What is an image, and how does it mediate the truth in what it shows? 2) What would it mean for God to “show” himself? I argue that phenomenology will serve as a productive way forward on both these fronts. Chapter 2 uses the work of Hans-Georg Gadamer to address the first of these questions with a hermeneutic phenomenology of the image. Chapter 3 addresses the second in dialogue with Jean-Luc Marion. Although Marion does engage with the question of the painted icon in several places, the “icon” for Marion is not primarily a question of images, but of the unique way that God shows himself. When combined with Gadamer’s aesthetics this will offer the launching point for my phenomenological analysis of the icon in Chapters 4 and 5. The icon is something to be seen, but also something to be touched and kissed. It is a kind of representational art, with a unique style and clearly defined content, but also embedded in a practice of substitutional prayer and shared with a liturgical community. I show how each of these dimensions of meaningful mediation arises within ordinary human experience and how its structure changes as it is extended in prayer. Chapter 6 closes the inquiry by drawing these particular results into a final and general model of “iconic mediation.” This begins to explain how a finite thing in its limitations and particularities can mediate an infinite God, but only once we have exposed and subverted the layers of iconoclasm implicit in the original question
Thesis (PhD) — Boston College, 2019
Submitted to: Boston College. Graduate School of Arts and Sciences
Discipline: Philosophy

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Kusina, Jessica R. "Eating, Body Image, and Attachment to God: Religious and Spiritual Responses to Body Image Distress as Intervening Processes." Case Western Reserve University School of Graduate Studies / OhioLINK, 2017. http://rave.ohiolink.edu/etdc/view?acc_num=case1499118813060619.

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Tipton, Paula J. "The impact of psychotherapeutic process groups on God image and object relations development." Theological Research Exchange Network (TREN), 1997. http://www.tren.com.

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Harris, Gordon C. "The meaning of humanity made in the image of God from Genesis to Paul /." Theological Research Exchange Network (TREN), 1999. http://www.tren.com.

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McCrery, Sue. "Language and images of God the effects of feminist theology over three generations (1943-2000) /." Online full text .pdf document, available to Fuller patrons only, 2000. http://www.tren.com.

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Bachmann, Steve. "Enigma variations : the Imago Dei as the basis for personhood; with special reference to C.E. Gunton, M. Volf, and J.D. Zizioulas." Thesis, London School of Theology, 2001. http://ethos.bl.uk/OrderDetails.do?uin=uk.bl.ethos.327348.

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46

Burgland, Lane A. "Marriage and the image of God as it is reflected in Paul's understanding of women and the ministry in four passages 1 Cor. 11:2-16; 14:33b-36; Eph. 5:22-33; 1 Tim. 2:11-15 /." Theological Research Exchange Network (TREN), 2005. http://www.tren.com.

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Kim, Youchan. "The universality of the Imago dei another look at the Barth-Brunner debate /." Theological Research Exchange Network (TREN), 1998. http://www.tren.com.

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Thesis (Th. M.)--Calvin Theological Seminary, 1998.
Abstract. Title on thesis approval: The universal image of God in Karl Barth and Emil Brunner. Includes bibliographical references (leaves 82-88).

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O'Brien, James Randall. "An analysis of parental influence upon conceptualization of and relationship to God." Theological Research Exchange Network (TREN), 1987. http://www.tren.com.

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49

Schaap-Jonker, Hanneke. "Before the face of God : an interdisciplinary study of the meaning of the sermon and the hearer's God image, personality and affective state /." Wien ; Zürich Berlin Münster : Lit, 2008. http://d-nb.info/989460851/04.

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50

Rumpza, Stephanie Louise. "The Phenomenology of the Icon: Finite Mediation of an Infinite God." Thesis, Boston College, 2019. http://hdl.handle.net/2345/bc-ir:108598.

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Abstract:

Thesis advisor: Jeffrey Bloechl
Is it possible for a finite thing to mediate an infinite God? Would it not be as futile as a hand trying to grasp the entire earth, or a seashell to contain the ocean? A finite thing is by definition limited, and thus its attempt to reveal an infinite God seems to lead immediately to two possible outcomes: (a) idolatry, where the finite fails to adequately capture God, where mediator becomes imposter, and (b) iconoclasm, which recognizes the inevitable failure of mediation and seeks to avoid or destroy any further attempts to carry it out. While taking different courses of action, their opposition reveals a deeper unity: both posit an implicit competition between the infinite God and finite reality. And yet most religions still claim mediation of God is possible. How do they avoid this impasse? To explore this possibility of mediation, I turn to the things themselves, focusing on the particular case of the icon. As something to be looked at, touched, or kissed, the icon reminds us how deeply rooted we are in the senses we prefer to take for granted, and cuts short any attempts to “spirit away” the finite limitations of human existence. The Introduction contextualizes this first problem, but upon turning to the icon in Chapter 1 a second problem immediately arises. What is an icon, and how do we approach it? Aesthetics, history, patristics, and contemporary theology have a legitimate claim on its identity, but also suffer from significant blind spots. By untangling the lines of these debates, I show that two questions critical to my inquiry remain without a satisfactory answer: 1) What is an image, and how does it mediate the truth in what it shows? 2) What would it mean for God to “show” himself? I argue that phenomenology will serve as a productive way forward on both these fronts. Chapter 2 uses the work of Hans-Georg Gadamer to address the first of these questions with a hermeneutic phenomenology of the image. Chapter 3 addresses the second in dialogue with Jean-Luc Marion. Although Marion does engage with the question of the painted icon in several places, the “icon” for Marion is not primarily a question of images, but of the unique way that God shows himself. When combined with Gadamer’s aesthetics this will offer the launching point for my phenomenological analysis of the icon in Chapters 4 and 5. The icon is something to be seen, but also something to be touched and kissed. It is a kind of representational art, with a unique style and clearly defined content, but also embedded in a practice of substitutional prayer and shared with a liturgical community. I show how each of these dimensions of meaningful mediation arises within ordinary human experience and how its structure changes as it is extended in prayer. Chapter 6 closes the inquiry by drawing these particular results into a final and general model of “iconic mediation.” This begins to explain how a finite thing in its limitations and particularities can mediate an infinite God, but only once we have exposed and subverted the layers of iconoclasm implicit in the original question
Thesis (PhD) — Boston College, 2019
Submitted to: Boston College. Graduate School of Arts and Sciences
Discipline: Philosophy

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Dissertations / Theses on the topic 'Imgae of God'

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