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Journal articles on the topic 'Theological anthropology'

Author: Grafiati

Published: 4 June 2021

Last updated: 29 July 2024

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1

Goncharenko, Igor, Aleksandr Litvinenko, Olga Nifontova, and Irina Strakhova. "«Antropologia theologica»: rationality as a turning point of the Russian orthodox thought." SHS Web of Conferences 72 (2019): 01001. http://dx.doi.org/10.1051/shsconf/20197201001.

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The article presents the results of a study of one of the least known areas of the Russian anthropological tradition, which arose and developed in the interdisciplinary philosophical and theological space of Orthodox thought of the XIX-XX centuries. The authors of the article characterize the most important differences in this interdisciplinary field of anthropological research, referring to several key episodes (cases) of its history. First of all its disciplinary genesis is analyzed – in the writings of the thinkers of the circle of Metropolitan Philaret (Drozdov), where the term Antropologia Theologica (or theological «chelovekoslovie», theological anthropology) arises; the same thinkers systematize and clarify the fundamental concepts of Christian anthropology, both in its Eastern Byzantine version, and those that arised in the historically close Western, Lutheran. Then in the article are proposed the results of the analysis of the works of Bishop Feofan (Govorov), where the Orthodox dominant is developed for a rational and holistic understanding of a person, his nature and composition, which can not be reduced to rational (Aristotelian) human anatomy but containing a certain social minimum of self-movement reasonable social and personal action. Finally in the article are discussed the features of the scientific experimental and philosophical-theological approaches of Archbishop Luke (Voyno-Yasenetsky), medical scientist, philosopher and theologian, continuing the history of a rational and historically diverse Antropologia Theologica.

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2

Furani, Khaled. "Secular Routes and Theological Drifts in Modern Anthropology." Religion and Society 9, no. 1 (September 1, 2018): 86–110. http://dx.doi.org/10.3167/arrs.2018.090107.

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Anthropologists have recently shown an increasing concern with secular formations. This exploratory article inquires into the secular formation of anthropology itself by initiating an examination of its relation to theology, deemed anthropology’s disciplinary Other. I argue for recognizing a complex relation, whereby anthropology in some ways forgets theology, in others sustains it, and in still others invites critique by it. Analyzing anthropology from its theological edges may reinvigorate awareness of its ethical dimensions as a secular enterprise, as well as help measure its distance from (or proximity to) dominant projects, such as the Enlightenment and the nation-state, which were crucial for its founding in the modern world. An anthropology critically curious about its inherited alienation from theological modes of reasoning may not only become better at investigating the possibilities that cultural forms can take, but also become aware of new forms that the discipline could itself take.

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3

Christoffersen, Mikkel Gabriel, and Christian Hjortkjær. "Shame in Theological Anthropology." Kerygma und Dogma 67, no. 2 (May 21, 2021): 101–21. http://dx.doi.org/10.13109/kedo.2021.67.2.101.

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4

Lewis, Paul. "Theological Anthropology and Relationality." Tradition and Discovery: The Polanyi Society Periodical 30, no. 1 (2003): 35–36. http://dx.doi.org/10.5840/traddisc2003/200430113.

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5

Bulyko, Ivan. "Yves Congar’s Theological Anthropology." Vestnik of Northern (Arctic) Federal University. Series "Humanitarian and Social Sciences", no. 3 (June 10, 2019): 99–109. http://dx.doi.org/10.17238/issn2227-6564.2019.3.99.

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6

Moore, Jeania Ree V. "African American Quilting and the Art of Being Human: Theological Aesthetics and Womanist Theological Anthropology." Anglican Theological Review 98, no. 3 (June 2016): 457–78. http://dx.doi.org/10.1177/000332861609800302.

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In her collection In Search of Our Mothers’ Gardens: Womanist Prose (1983), Alice Walker explores how African American women preserved and passed down a heritage of creativity and beauty in spite of brutality. I argue in this essay that African American quilting forms a revelatory subject for the womanist project taken up by theologians. As both symbol for and implementation of the creative practice Walker heralds, quilting unearths aesthetics as vital to being human. Theologically rendered, quilting unfolds theological aesthetics for and with womanist theological anthropology. Theologically engaging historical, literary, and personal narrative, I show how womanism and quilting enrich theological conceptions of aesthetics and personhood.

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7

Brash, Richard. "Making Space for Politics: the Gift of Public Theology in the Work of John Webster." International Journal of Public Theology 13, no. 3 (October 7, 2019): 301–20. http://dx.doi.org/10.1163/15697320-12341580.

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AbstractThe theologian John Webster (d. 2016) is sometimes criticized for having little to say about politics. This article seeks to demonstrate how Webster furnishes a set of conceptual resources that provide the theological and anthropological bases for a Christian public theology, as well as the rationale for the sort of moral reasoning that will give involvement in politics its appropriate shape and content. Webster understands humanity theologically, as creatures of God. The consequence of this position means we must appreciate the (protological and eschatological) givenness of our situation, rejecting the possibility of secular space, and accepting our teleologically-oriented vocation. Webster’s theological anthropology constitutes an indirect challenge, and a clear—and ultimately more compelling—alternative to the political liberalism proposed by John Rawls.

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8

Prevelakis, Nicolas. "Iconography: Its historical, theological and philosophical background." Ekistics and The New Habitat 70, no. 418/419 (April 1, 2003): 47–51. http://dx.doi.org/10.53910/26531313-e200370418/419311.

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The author is a Ph. D candidate at the Institute for the Advancement of the Social Sciences, The University Professors, Boston University, Boston, MA. Related to the topic is the work La fondation d'une Anthropologie à Byzance (IVe-XIVe siècles), (The Founding of an Anthropology in Byzantium, 4th-14th centuries), University of Paris-Sorbonne, Paris, 2001 (Ph. D Thesis, mimeo).

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9

Dorobantu, Marius. "Imago Dei in the Age of Artificial Intelligence: Challenges and Opportunities for a Science-Engaged Theology." Christian Perspectives on Science and Technology 1 (2022): 175–96. http://dx.doi.org/10.58913/kwuu3009.

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Modern developments in evolutionary and cognitive science have increasingly challenged the view that humans are distinctive creatures. In theological anthropology, this view is germane to the doctrine of the image of God. To address these challenges, imago Dei theology has shifted from substantial toward functional and relational interpretations: the image of God is manifested in our divine mandate to rule the world, or in the unique personal relationships we have with God and with each other. If computers ever attain human-level Artificial Intelligence, such imago Dei interpretations could be seriously contested. This article reviews the recent shifts in theological anthropology and reflects theologically on the questions raised by the potential scenario of human-level AI. It argues that a positive outcome of this interdisciplinary dialogue is possible: theological anthropology has much to gain from engaging with AI. Comparing ourselves to intelligent machines, far from endangering our uniqueness, might instead lead to a better understanding of what makes humans genuinely distinctive and in the image of God.

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10

Strawn, Brad D. "Desiring a Kingdom: The Clinical Implications of James K. A. Smith’s Theological Anthropology." Journal of Psychology and Theology 50, no. 1 (February 17, 2022): 73–82. http://dx.doi.org/10.1177/00916471211071063.

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This article will engage in theology-directed integration. It will do so by first examining the theological anthropology of philosopher theologian James K. A. Smith. Smith presents a philosophical/theological anthropology of humans as embodied creatures embedded within cultural practices/liturgies. These liturgies implicitly shape and form the telos of human desire and contain ethics of ultimacy (e.g., image of the good life). In other words, liturgies shape the telos of one’s desire/love and what one ultimately worships. Liturgies are not neutral but aim one toward desiring a particular kingdom. Finally, the import of this theology will be explored as it relates to the clinical integrative practice of psychotherapy.

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11

Thomas, Owen C. "Theological Anthropology, Philosophical Anthropology, and the Human Sciences." Theology and Science 10, no. 2 (May 2012): 141–51. http://dx.doi.org/10.1080/14746700.2012.669947.

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12

Jung, Daekyung. "Transhumanism and Theological Anthropology: A Theological Examination of Transhumanism." Neue Zeitschrift für Systematische Theologie und Religionsphilosophie 64, no. 2 (August 1, 2022): 172–94. http://dx.doi.org/10.1515/nzsth-2022-0009.

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Summary Humans are now entering a post-human era. Through technological advancements and their applications for humans themselves, humans as homo sapiens might change into a different species. Depending on individual decisions about whether to embrace certain technologies, the co-existence of humans and post-humans is also possible. Christians and theologians must ponder this trajectory for the technology will affect all domains, including religions, in society at large. In this regard, this article introduces and examines transhumanism. Transhumanism is a movement based on the convergence of ideology and scientific technology which aims to liberate humans from their biological constraints (i. e., disease, aging, and death), thereby bringing about human well-being. This article argues that the transhumanist ideology should be critically examined while its technology can be embraced and even supported from a theological perspective because this ideology determines the direction of technological advancement and application. Regarding ideological problems, I highlight transhumanists’ disembodiment propensity, optimistic belief in the progress of human civilization, and individualism. These features are embedded in and originate from transhumanism’s succession of classical humanism and the Enlightenment. If these features are not rectified, transhumanism and its technology might repeat disastrous incidents in human history such as eugenics and exacerbate social inequality. As a theologian, I critically examine the ideological features of transhumanism, proposing an alternative understanding with regard to human beings and existence. This effort helps to remedy potential problems of transhumanism in the future, relieve anxiety relating to these problems, and prepare a dialogue between transhumanism and Christian theology. This dialogue will eventually contribute to the robust development of transhumanism and the opening of a new era of the post-human.

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13

Evers, Dirk. "Neurodiversity, Normality, and Theological Anthropology." Philosophy, Theology and the Sciences 4, no. 2 (2017): 160. http://dx.doi.org/10.1628/ptsc-2017-0004.

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14

Farris, Joshua R. "Substance Dualism and Theological Anthropology." Philosophy and Theology 27, no. 1 (2015): 107–26. http://dx.doi.org/10.5840/philtheol20155623.

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15

Jones, P. D. "Eccentric Existence: A Theological Anthropology." Journal of the American Academy of Religion 80, no. 3 (August 6, 2012): 787–800. http://dx.doi.org/10.1093/jaarel/lfs056.

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16

Tanner, Kathryn. "The Difference Theological Anthropology Makes." Theology Today 50, no. 4 (January 1994): 567–79. http://dx.doi.org/10.1177/004057369405000407.

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“Theology, on the basis of its understanding of God, proclaims the objective value of God's creatures, a value that must, therefore, be respected in the relations human beings establish with one another and with other kinds of beings in the world. A whole sociopolitical and ecological ethics can be developed from this starting point. …”

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17

Schmidt, William S. "Theological Anthropology: An Emerging Discipline." Journal of Pastoral Care 49, no. 4 (December 1995): 423–27. http://dx.doi.org/10.1177/002234099504900410.

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18

Koopman, Nico. "THEOLOGICAL ANTHROPOLOGY AND GENDER RELATIONS." Scriptura 86 (June 12, 2013): 190. http://dx.doi.org/10.7833/86-0-948.

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19

Belhaj, Abdessamad. "Theological Anthropology in Interreligious Perspective." Islam and Christian–Muslim Relations 34, no. 2 (April 3, 2023): 194–96. http://dx.doi.org/10.1080/09596410.2023.2237293.

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20

Maat, Sekhmet Ra Em Kht. "Looking Back at the Evolution of James Cone’s Theological Anthropology: A Brief Commentary." Religions 10, no. 11 (October 28, 2019): 596. http://dx.doi.org/10.3390/rel10110596.

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Reverend Dr. James Hal Cone has unquestionably been a key architect in defining Black liberation theology. Trained in the Western theological tradition at Garrett Theological Seminary, Cone became an expert on the theology of Twentieth-century Swiss-German theologian Karl Barth. Cone’s study of Barth led to his 1965 doctoral dissertation, “The Doctrine of Man in the Theology of Karl Barth,” where he critically examined Barth’s Epistle to the Romans and Church Dogmatics. His contemporaries and more recent African American theologians and religious scholars have questioned the extent to which Karl Barth’s ideas shaped Cone’s Black theology. The purpose of this brief commentary is to review the major ideas in “The Doctrine of Man” and Black Theology and Black Power, his first book, to explore which theological concepts Cone borrows from Barth, if any, and how Cone utilizes them within his articulation of a Black theological anthropology and Black liberation theology.

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21

Gorban, Richard. "Personalistic Anthropology of Czeslaw Stanislaw Bartnik." Ukrainian Religious Studies, no. 79 (August 30, 2016): 97–103. http://dx.doi.org/10.32420/2016.79.682.

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R. A. Gorban. Personalistic Anthropology of Czeslaw Stanislaw Bartnik. The article suggests the conception of Personalistic anthropology of Czeslaw Stanislaw Bartnik, a modern Catholic philosopher and theologian, one of the founders of the Polish Personalist School. The author reveals that the Polish thinker clarifies the anthropologic theological model based on the principles of Personalism, in which the Person of Christ is the main hypostasis being an individual personality and a communal person, that is the Church. Stanislaw Bartnik believed that anthropology must completely base on Christology, as humanization of a man has to fully actualize itself only in Christ. The theologian works out the definition of a communal personality, in which both an individual person and community gain the same considerable importance, as a human being finds the fullness of its personal dimensions only in a community, where it achieves its fullness. Accentuating mutual interdependence of personalities, he thinks society to be an anthropological environment that molds a personality, enabling it to realize its potential and reach the fullness of human existence, as it would be impossible without personal relations that are established within a community. In his works, written in different years, Stanislaw Bartnik generates the idea that a communal anthropology, which is complemented by a communal anthropology of salvation in the earthly dimension, is constituent of an individual anthropology. That is why it is important to build up a full-fledged anthropology based on Personalism and theology, as the theory and practice of Christian Perstonalist model help actualize the fullness of a man’s perfect personality in all its dimensions and manifestations. In conclusion, anthropology must become a universal science about a man as an individual and community.

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22

Hallonsten, Simon. "“Anonymous Feminist”?" Philosophy and Theology 31, no. 1 (2019): 145–63. http://dx.doi.org/10.5840/philtheol2020613127.

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Karl Rahner is not usually thought of as a feminist. Though feminist theology has often made recurs to his theological anthropology, Rahner is assumed to offer feminist theology little in terms of an analysis of sex, gender, and human nature. While Rahner’s explicit writings on women appear fragmentary and ambivalent, an investigation of the philosophical and theological underpinnings of Rahner’s theological anthropology shows that Karl Rahner’s understanding of human nature is imbued with a conception of sex and gender that constitutes an important contribution to an understanding of sex, gender, and human nature in theological anthropology in general and feminist theology in particular.

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23

Greggs, Tom. "David Kelsey, Eccentric Existence: A Theological Anthropology (Louisville, KY: Westminster John Knox Press, 2009), pp. 1092. $79.95." Scottish Journal of Theology 65, no. 4 (October 9, 2012): 449–63. http://dx.doi.org/10.1017/s003693061200021x.

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Without doubt, David Kelsey's Eccentric Existence: A Theological Anthropology (henceforth, EE) is one of the most significant and important contributions to the field of theology from this generation of theologians. The two-volume work of over a thousand pages (really one volume bound into two books because of its size) is Kelsey's magnum opus, and arises from more than three decades of study and thought. It addresses directly and (properly) theologically central issues relating to humanity in relation to God and to creation (‘all that is not God’). This book has arisen within a theological setting of conversations with other members of the ‘Yale school’ (Hans Frei and George Lindbeck). Yet, there is a sense in which this book surpasses what that school of thought has offered thus far, not by beginning on an altogether different theological path, but by journeying further, and bringing what that theological approach has to offer to bear on one doctrinal locus in a way which the other key proponents of post-liberal theology have not yet done: Kelsey moves from discussing a theological method to using that theological method more fully and directly than has previously been the case in relation to the theological content of a single theological issue.

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24

Joseph, Celucien L. "Theodicy and Black Theological Anthropology in James Cone’s Theological Identity." Toronto Journal of Theology 35, no. 1 (September 2019): 83–111. http://dx.doi.org/10.3138/tjt.2018-0133.

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25

Vähäkangas, Mika. "Judging from the Inside." Suomen Antropologi: Journal of the Finnish Anthropological Society 46, no. 3 (November 21, 2022): 96–100. http://dx.doi.org/10.30676/jfas.124759.

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Recent years have seen three monographs (and some anthologies) dealing with the relationship between theology or faith and sociocultural anthropology (referred to simply as “anthropology” from here onwards). Larsen’s Slain God (2014) analyses how early British anthropologists had a personal relationship with matters of faith while Furani’s Redeeming Anthropology (2019) agonises the hegemony of Enlightenment secularism in anthropology. What is common to these texts is that they do not differentiate between theological argumentation or theology as an academic discipline and personal faith. Joel Robbins’ latest book, Theology and the Anthropology of Christian Life (2020), recognises this difference, which is why, as a theological don of a non-confessional government-run university, I can recognise myself reflected in it. One of the reasons for Robbins’s ability to distinguish between the two may stem from his childhood experience concerning a rabbi who did not consider it absolutely necessary for proper execution of his work to be a believer, while many others probably would have (Robbins 2020: xii). The context of an academic theologian is the same: I may not consider that personal faith is a sine qua non of academic theology while some others certainly do.

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26

Klaasen, John. "Narrative and personhood." STJ | Stellenbosch Theological Journal 6, no. 2 (January 22, 2021): 295–312. http://dx.doi.org/10.17570/stj.2020.v6n2.a13.

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This article sets out a Christian theological anthropology for community development. This critical engagement with traditional and doctrinal forms of Christian theological anthropology will analyse two contrasting perspectives of theological anthropology to construct a contemporary community development model that considers the responsibility of communities for community development. The theological model of community development considers narrative as an interlocutor of personhood and community development. This article further investigates conceptual linkages between personhood and community development through classification or categorisation of Catholic and Eastern Orthodox views of personhood. I will use the narrative as a lens to interpret the two perspectives and identify foundations for a triad community development model of personhood, narrative, and community development.

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27

Flett, Eric G. "Priests of creation, mediators of order: the human person as a cultural being in Thomas F. Torrance's theological anthropology." Scottish Journal of Theology 58, no. 2 (May 2005): 161–83. http://dx.doi.org/10.1017/s0036930605000992.

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Salient features of Thomas F. Torrance's theological anthropology are presented in order to recommend that he be read as not only a scientific theologian, but also a theologian of culture. It will be shown that Torrance understands the imago Dei to imply a cluster of relations and dynamics that suggest the human person is essentially a socio-cultural being, created in a particular way in order to fulfil a particular task. An interpretative proposal is then made suggesting that this feature of his anthropological thought may be usefully applied in order to understand more fully the goals and objectives of his theological and scientific work.

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Breul, Martin. "Philosophical Theology and Evolutionary Anthropology." Neue Zeitschrift für Systematische Theologie und Religionsphilosophie 61, no. 3 (September 10, 2019): 354–69. http://dx.doi.org/10.1515/nzsth-2019-0019.

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Summary Being one of most influential anthropologists of contemporary times, Michael Tomasello and his groundbreaking evolutionary approach to a natural history of human beings are still to be received by theological anthropology. This article aims at evaluating the prospects and limitations of Tomasello’s natural history of human ontogeny from a philosophical and theological perspective. The major advantages of Tomasello’s approach are a new conceptual perspective on the mind-brain problem and a possible detranscendentalization of the human mind which leads to an intersubjectively grounded anthropology. At the same time, evolutionary anthropology struggles with the binding force of moral obligations and the human ability to interpret one’s existence and the world in a religious way. This article thus offers a first theological inventory of Tomasello’s account of evolutionary anthropology which praises its prospects and detects its limitations.

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van Wyngaard, George J. (Cobus). "Plurality in the Theological Struggle against Apartheid." Journal of Reformed Theology 13, no. 2 (October 25, 2019): 120–34. http://dx.doi.org/10.1163/15697312-01302019.

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AbstractThe church struggle against apartheid remains a key case study in ecumenical public theology, with particular relevance for the Reformed tradition. The importance of Christian theology in both the justification of and opposition to apartheid is well known. Also, the process of ecumenical discernment for responding to apartheid became a significant marker in global ecumenical reflection on what today we might describe as public theology. However, the idea of a theological struggle against apartheid risks ironing out the different theological positions that oppose apartheid. This article highlights some of the attempts to analyze the theological plurality in responses to apartheid. Then it proceeds to present an alternative way of viewing this plurality by focusing on the way in which different classic theological questions were drawn upon to analyze apartheid theologically. Using as examples the important theologians David Bosch, Simon Maimela, and Albert Nolan, it highlights how apartheid was described as a problem of ecclesiology, theological anthropology, and soteriology. It argues that this plurality of theological analyses allows us to rediscover theological resources that might be of particular significance as race and racism take on new forms in either democratic South Africa or the contemporary world. Simultaneously, it serves as a valuable example in considering a variety of theological questions when theologically reflecting on issues of public concern.

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30

현요한. "Challenges of Sciences to Theological Anthropology." Korean Jounal of Systematic Theology ll, no. 19 (December 2007): 51–80. http://dx.doi.org/10.21650/ksst..19.200712.51.

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31

Hutagalung, Toar B. "Locations of Theological Anthropology in Indonesia." Indonesian Journal of Theology 9, no. 1 (August 12, 2021): 93–124. http://dx.doi.org/10.46567/ijt.v9i1.190.

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Colonization takes over many dimensions of life, e.g., theology, economy, history, and the idea of humanity itself (anthropology). In Indonesia, colonization by the Dutch Empire has been determining the life of the Indonesian people since the eighteenth century. The twin gazes, namely of the European orientalists and of the colonized natives, have colluded to maintain certain ruptures in the mentality of the common Indonesian person, including how they treat other human beings. Such a malforming situation is obscured from historical analysis, given what history’s very construction owes to colonial influence. To retrace a more affirming and dignified history, I look elsewhere than the formal record and, by doing so, propose that such a decolonial task lies in availing contemporaneous literary works. In this essay, I present an analysis of the colonial-era novel Max Havelaar, wherein I parse the hidden historical archive offered both in and by the text. Through this analysis, I consider how such an alternative archive affects one’s theological imaginary and promotes the (re)construction of a theological anthropology that escapes the confinement of the white Western orientalist gaze.

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32

Bräutigam, Michael. "Adolf Schlatter on recasting theological anthropology." Scottish Journal of Theology 74, no. 4 (November 2021): 346–58. http://dx.doi.org/10.1017/s0036930621000752.

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AbstractAdolf Schlatter claims that the Protestant Reformation bequeathed us a lopsided understanding of human personhood. In his view, the Reformers offered a limited definition of sin that neglected our creatureliness, and a passive understanding of grace that rendered the believer inactive. Seeking to correct what he considers misrepresentations of religious and christological anthropology in (post-)Reformation theology, Schlatter suggests a view of sin that takes our humanity as God's creatures seriously, and he puts forward a view of grace that leads to an organic transformation of our volition and leaves our God-given creatureliness intact. Schlatter's active-volitional understanding of divine grace offers much by way of promise as we rediscover our responsibilities as God's active agents in a fallen world.

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33

Whiteman, Darrell. "Book Review: Anthropology in Theological Perspective." International Bulletin of Missionary Research 11, no. 1 (January 1987): 39–40. http://dx.doi.org/10.1177/239693938701100117.

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34

Johnson, Elizabeth A. "Book Review: Anthropology in Theological Perspective." Theological Studies 47, no. 2 (May 1986): 304–6. http://dx.doi.org/10.1177/004056398604700210.

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35

Beaudoin, Tom. "THE THEOLOGICAL ANTHROPOLOGY OF THOMAS GROOME." Religious Education 100, no. 2 (April 2005): 127–38. http://dx.doi.org/10.1080/00344080590932427.

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36

Vande Kemp, Hendrika. "Psychology, Theological Anthropology and Demarcation Criteria." Theory & Psychology 7, no. 5 (October 1997): 714–16. http://dx.doi.org/10.1177/0959354397075011.

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37

Lorrimar, Victoria. "Human Technological Enhancement and Theological Anthropology." Perspectives on Science and Christian Faith 75, no. 2 (September 2023): 120–22. http://dx.doi.org/10.56315/pscf9-23lorrimar.

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HUMAN TECHNOLOGICAL ENHANCEMENT AND THEOLOGICAL ANTHROPOLOGY by Victoria Lorrimar. Cambridge, UK: Cambridge University Press, 2022. 300 pages, bibliography, index. Hardcover; $120.00. ISBN: 9781316515020. *In her introduction, Victoria Lorrimar states that "The goal of this book is to deepen our understanding of human creativity from a theological perspective, and to resource Christian theology (and more broadly the church) for reflecting on the possibilities for enhancing human capabilities through (plausible or far-fetched) technologies (p. 8)." *Given the contemporary relevance of this topic, and that she writes "within an (assumed) understanding of salvation as effected by God and not by us" (p. 6), her work will be of special interest to a number of readers of this journal. *Lorrimar addresses the movement known as transhumanism and major themes associated with it: radical life extension, hedonic recalibration (replacement of pain and suffering by an abundance of "good" feelings), moral enhancement by technological or pharmacological means, and mind uploading. She notes that there is considerable diversity of aims within the transhumanist movement, and that not all those that endorse some of these enhancements would identify as transhumanists. *So how should Christian theology respond to technological enhancement of human beings? Lorrimar argues that the key is an understanding of human creativity in the context of the doctrine of creation, under the metaphor of "co-creation." She rejects the view prevalent in many Christian circles that human technological enhancement constitutes "playing God" and should therefore be dismissed out of hand. Instead, she explores two broader models that might assist with developing an appropriate theological response. *The first model she discusses is the "created co-creator" model proposed by Philip Hefner. After explicating the model through citations from Hefner's works, she observes that "his particular model contributes enormously to contemporary accounts that explicitly address questions of human technological enhancement" (p. 133). Yet, while acknowledging the fruitfulness of Hefner's model, Lorrimar also notes a number of places where Hefner's model diverges from traditional Christian understandings regarding God and the nature of sin and evil. She also critiques his model for "an overemphasis on rationality and neglect of the imagination" (p. 134). *Lorrimar devotes a chapter to the importance of the imagination, and also refers to fiction works--especially science fiction--throughout her book. She contends that because "the imagination takes a central place in ... transhumanist visions of the future ... a theological response will require attending to the imagination also" (p. 135), and later states "the central question of the present work is to consider how a greater focus on imagination might equip and expand current theological responses to the challenges of human enhancement" (p. 169). *She then proceeds to discuss a second theological model by drawing on the writings of J. R. R. Tolkien, who created imaginative worlds within a framework which regarded each person as a "sub-creator." Lorrimar contends that this model provides a foundation for addressing questions that are rarely addressed in discussions of human enhancement such as "What is the good life?" and "What ought human flourishing to look like?" At the same time, the use of Tolkien's model is complicated by his overall negative view of humanity's preoccupation with technology, seeing it as tending to destroy virtue (exemplified, for example, by a character like Saruman in the Lord of the Rings trilogy). She cites with approval the assessment of Gregory Peterson: "To sub-create is to imitate or to work on what has already been thought out. It may imply initiative on the local level, but it reminds us that the master task always belongs to God. The implication of co-creator, however, is radically different, for it suggests that we are as much in control or responsible for creation as God is. It suggests that there is no blueprint for the future; the future is open, not determined (p. 201)." *In the last part of the book, Lorrimar develops a synthesis which draws on the strengths of both models as well as the work of others. "If a theology of humans as co-creators is to contribute to reflection on human enhancement technologies, it must be embedded within a context that attends to virtue" (p. 217). Lorrimar calls this synthesis "a vision of moral co-creation," which she develops in the form of ten commitments (stated in summary fashion on p. 297): "1. Humans are products of a creative "evolutionary" process. *2. Creativity is central to human agency and responsibility. *3. Human creativity is modeled on divine creativity. *4. Scientific insights should be respected and incorporated into an understanding and description of what it means to be human, without reducing theological and philosophical claims to scientific ones. *5. Technology is a legitimate exercise of human co-creativity. *6. Humans are storytellers and myth makers at their core, with narrative central to the way in which we understand the world. *7. The formation of the moral imagination requires our attention, including the diversity of stories which shape our moral imaginary. *8. Embodiment is crucial for imagination and understanding. *9. Technology must not instrumentalize non-human nature. *10. Elements of the vision of transcendence inherent in transhumanist thought can be reclaimed as central to a Christian imagination. *She then applies this synthesis to the various themes listed earlier that arise from human enhancement technologies. *This book grew out of the author's doctoral research under Alister McGrath at Oxford University, and that is arguably the source of a major weakness for the general reader. Of necessity, a doctoral dissertation must interact broadly with existing literature in the field; but for the reader who is not a specialist this can obscure the central ideas--at least that's what I found when reading the book, and one which I suspect other readers would be likely to experience as well. That having been said, the general question the book addresses is an important one, and Lorrimar's exploring of issues foundational to the development of a fruitful theological approach would likely be relevant to someone wishing to develop a theological response to some aspect of human enhancement. In my opinion, the Christian public would benefit more from a second book by this author that seeks to make the central ideas more accessible to the nonspecialist, perhaps drawing on emphases in her first and final two chapters. *Reviewed by Russell Bjork, Professor Emeritus of Computer Science, Gordon College, Wenham, MA 01984.

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Kim, Sungsoo. "Arthur T. Pierson"s Theological Anthropology." Pierson Journal of Theology 13, no. 1 (February 29, 2024): 177–95. http://dx.doi.org/10.18813/pjt.2024.02.13.1.177.

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Bordeianu, Radu. "Ecclesiological Anthropology." Ecclesiology 19, no. 2 (June 21, 2023): 141–64. http://dx.doi.org/10.1163/17455316-bja10031.

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Abstract The Eastern Orthodox Church has a long history of women’s ordination to the diaconate. Equally consistent is the absence of female priesthood and female episcopate. This article inquires – theoretically, as it is not a call to action – whether there are any theological reasons for this latter absence, or whether it is based exclusively on precedent and practice. Such an inquiry first presupposes an introduction to the history of the female diaconate in the East in order to establish that Ordination is not restricted to males. Second, it necessitates a historical approach to the question of women’s ordination to the priesthood, short as this history might be. Third, it challenges theological arguments against women’s ordination from the perspective of Eastern Christology, soteriology, anthropology, sacramental theology, and the relationship between theology and culture. The article concludes with some practical considerations regarding the negative consequences of the excessive masculinization of the Church.

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Noval, Christian. "Youth and Creation: A Biblical Theology of Growth & Development." Journal of Youth and Theology 12, no. 1 (January 17, 2013): 35–45. http://dx.doi.org/10.1163/24055093-90000059.

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The main purpose for Theology of Youth is to present a theological understanding of youth. Theological Anthropology is helpful with this task, but classical Theological Anthropology based on the creation account in Genesis creates particular challenges for understanding youth. Wisdom literature and in particular Job’s narrative of his creation in Job 10 proves more useful since it can explain growth and development as a part each human being’s creation.

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Kelsey, David H. "Spiritual Machines, Personal Bodies, and God: Theological Education and Theological Anthropology." Teaching Theology and Religion 5, no. 1 (February 2002): 2–9. http://dx.doi.org/10.1111/1467-9647.00112.

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Pramuk, Christopher. "“Living in the Master's House”: Race and Rhetoric in the Theology of M. Shawn Copeland." Horizons 32, no. 02 (2005): 295–331. http://dx.doi.org/10.1017/s0360966900002565.

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ABSTRACTM. Shawn Copeland joins a liberationist epistemology with the conceptual framework of Bernard Lonergan to offer both a stinging critique of racism and a constructive Catholic theological anthropology. This essay examines Copeland's grounding of theological anthropology in two dimensions: the historical experience of poor women of color, and eschatological solidarity in the Mystical Body of Christ. The second major concern of this essay is the rhetoric of race in black theology and its reception among white theologians. The author, from his perspective as a white, male Catholic theologian, probes questions of white conversion, black anger, and race essentialism raised by Copeland's theology. Highlighting a tension between speaking the truth about white racism “in the master's house” and maintaining the Christian vision of “one humanity” bound by grace, the author argues that, as far as possible, the race critique must flow from a contemplative and pastoral spirit.

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Elliott, Curtis. "Mission as Ascetic Experience: Hesychasm and the Anthropology of Sergei Horujy for Mission Theology." Mission Studies 28, no. 2 (2011): 228–43. http://dx.doi.org/10.1163/157338311x602361.

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Abstract This article traces the development of hesychasm, a common prayer practice in the Eastern Orthodox tradition, from the fourth century A.D. to the present and proposes an understanding of missional theology that is grounded in hesychast theological anthropology. The theological foundation of hesychasm rests upon the view that humanity is open to the transformative union with God through prayer. This foundation reformulates the conception of mission theology as an in-depth ascetic experience of God’s presence that encompasses the various manifestations of human missional experience. The paper interacts with the development of hesychast doctrine from the fourth century in the African desert, to its formulation by Gregory Palamas in the fourteenth century, and finally culminating in the contemporary philosophical writings of Sergei Horujy. Horujy is a physicist at Moscow State University and an Orthodox theologian. His synergistic school of anthropology conceives of humanity as consisting of a triple border: ontological, ontic, and virtual. He is deeply indebted to Gregory Palamas’ distinction between essence and energies, that is, between God’s core being and his manifestations as experienced in hesychast prayer practice. Horujy applies this distinction, particularly the “energies,” as a way to conceive theological anthropology. His own project in part critiques the modern and postmodern crisis of the human subject and in part redefines the complex humanity around a spiritual core. Incorporating Horujy’s synergistic anthropology into a theology of mission means viewing humanity’s potential for union with God as both a process and outcome for mission practice. Mission can no longer be viewed as an appendage of the Christian life, but is actually a means of experiencing union with God.

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Kelvišar, Miran. "Teološka antropologija pri prof. Antonu Strletu." Bogoslovni vestnik 79, no. 1 (May 2019): 115–26. http://dx.doi.org/10.34291/bv2019/01/kelvisar.

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Teološka antropologija spada med mlajše teološke vede. Prispevek obravnava odnos prof. Strleta do teološke antropologije. Najprej podaja razumevanje njene definicije, ki izhaja iz biblično-kristološke osnove in na osnovi zadnjega cerkvenega zbora predstavlja pet Strletovih vidikov teološke antropologije. Prikazana je problematika teološke antropologije, ki obsega Strletov odnos do Bultmannove in Rahnerjeve zahteve po teologiji, ki naj bi bila bolj antropološka in transcendentalna. V to problematiko je A. Strle vključeval tudi kritično obravnavani odnos med teološko antropologijo ter drugimi teološkimi in humanističnimi vedami. Prispevek izpostavlja, da je Strletova teološka antropologija kristocentrična, da je človek poklican v občestvo z Bogom in da se skrivnost človeka razodeva v Kristusu, poslednjem Adamu.

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Lee, Yong Joo. "A Theological-Critical Review for Trans-/Posthumanism: In Comparison to Theological Anthropology." Korean Journal of Christian Studies 114 (October 31, 2019): 293–324. http://dx.doi.org/10.18708/kjcs.2019.10.114.1.293.

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Evers, Dirk, and Anne-Maren Richter. "Editorial: Normality, (Neuro‑)Diversity, and Theological Anthropology." Philosophy, Theology and the Sciences 4, no. 2 (2017): 139. http://dx.doi.org/10.1628/ptsc-2017-0002.

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Kim, Hakbong. "A Study of Thomas Torrance’s Theological Anthropology." Mission and Theology 55 (October 31, 2021): 33–59. http://dx.doi.org/10.17778/mat.2021.10.55.33.

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Carreker, Michael. "Book Review: Memory in Augustine's Theological Anthropology." Anglican Theological Review 96, no. 4 (September 2014): 765–66. http://dx.doi.org/10.1177/000332861409600423.

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Ulmen, G. L. "Anthropological Theology/Theological Anthropology: Reply to Palaver." Telos 1992, no. 93 (October 1, 1992): 69–80. http://dx.doi.org/10.3817/0992093069.

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Silva, Alvaro. "Theological Negotiations: Proposals in Soteriology and Anthropology." Mayéutica 44, no. 98 (2018): 497–98. http://dx.doi.org/10.5840/mayeutica2018449854.

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