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The notion of natura took on a transcendental meaning in medieval times. Essentially, human beings did not belong to a natural order, but rather a supernatural one. Hence, the important thing was not the search for an orientation toward nature above all, but the subsequent adaptation to the supernatural. Mortals experienced freedom in the realm of nature, but natura did not guarantee them the measure of morality. Human nature thus received its ultimate identification beyond its natural being; that is, on the transcendental plane. Judeo-Christianity assigned the main role of creation to humanity and the more it participated in the divine likeness, the less it differed from the Creator, thus taking the path to redemption. This article will address the relationship between medieval conceptions of nature and the belief that human beings were the only species created "in the image and likeness of God." Having discussed this link, it will examine from a philosophical perspective how this belief has resulted in what I have called "theonarcissism" before indicating possible ways to overcome this problem. [ABSTRACT FROM AUTHOR]

Although talking about tenderness entails certain difficulties, it becomes not only interesting, but necessary in a world in which personal feelings, affections, emotions, and passions have a great social impact due to the sophisticated advancements in communications because of the newest technology, among other reasons. The desire to discover what tenderness is has led me, with the help of the two investigated authors, to delve into Revelation and to seek the traits of tenderness in God the Father, Son, and Holy Spirit, in order to find the tenderness to which each person, created in the image and likeness of God is called to. Tenderness, understood as an expression of the love with which God loves us, leads us to discover the importance of this reality in various parts of Theology. [ABSTRACT FROM AUTHOR]

Disability theology is an emerging field within theological inquiry that explores the intersection of human perceptions of God and humanity through the lens of disability experiences. In Ghana, Christian literature on the subject predominantly focuses on caregiving and ethical considerations related to disability with just a little attention to the theological dimensions on disability. This research was, therefore, conducted to formulate a theology of disability based on the intersection of theology to serve the Ghanaian Christian need. A literature-based research methodology to collect, analyze and synthesize information from previously published studies on the subject matter. The theological framework espoused in this research engages with questions of imago Dei, sin and prosperity theology in relation to disability. The paper ends with recommendations to promote advocacy, social justice and the full inclusion and rights of individuals with disabilities within both religious and societal contexts. [ABSTRACT FROM AUTHOR]

The idea of the sacred in Pura López Colomé's work is rooted in the same conception that this author has of poetry. From her childhood poems that she left in her notebooks, the spiritual bouquets for her mother or the diary that allowed her to dialogue with God --as she refers to with Adriana Pacheco in Let's Talk Writers--, to her latest book Borrosa imago mundi, published in 2021, Pura reveals that the poetic word manifests the deep meaning of things, of being. However, for the purposes of this critical approach, we will only focus on the book Éter es, which refers us from the title to the verticality of a time in which we locate the search for our poet, considering vision as revelation and interiority as space of that revelation. [ABSTRACT FROM AUTHOR]

Copyright of Teología y Vida is the property of Pontificia Universidad Catolica de Chile, Facultad de Teologia and its content may not be copied or emailed to multiple sites or posted to a listserv without the copyright holder's express written permission. However, users may print, download, or email articles for individual use. This abstract may be abridged. No warranty is given about the accuracy of the copy. Users should refer to the original published version of the material for the full abstract. (Copyright applies to all Abstracts.)

Copyright of Scripta Mediaevalia is the property of Universidad Nacional de Cuyo and its content may not be copied or emailed to multiple sites or posted to a listserv without the copyright holder's express written permission. However, users may print, download, or email articles for individual use. This abstract may be abridged. No warranty is given about the accuracy of the copy. Users should refer to the original published version of the material for the full abstract. (Copyright applies to all Abstracts.)

Copyright of Espacio, Tiempo y Forma. Serie IV, Historia Moderna is the property of Editorial UNED and its content may not be copied or emailed to multiple sites or posted to a listserv without the copyright holder's express written permission. However, users may print, download, or email articles for individual use. This abstract may be abridged. No warranty is given about the accuracy of the copy. Users should refer to the original published version of the material for the full abstract. (Copyright applies to all Abstracts.)

El articulo discute sobre las imágenes de Huitzilopochtlien de T[aloc en el Templo Mayor de Tenochtitlan con el enfoque de la la enorme desproporci6n existente entre el numero de im Agenes de T[Aloc y el de las de Huitzilopochtli

The article "The Animal World in the Tradition of the Old Testament" highlights the importance of animals in the biblical sources of the Old Testament. Animals frequently appear in different textual genres and reflect the relationship between humans, animals, and divinity. In ancient Israelite culture, domestic animals were part of everyday life and were cared for by families and clans. Additionally, wild animals were also present in people's lives and were observed with admiration. The consumption of meat in ancient Israel was linked to ritual acts of sacrifice. Some animals had symbolic or mythical meanings, and there was a division between clean and unclean animals in terms of food. The relationship between animals and humans in antiquity differs from the present. The text analyzes the relationship between humans and animals in the tradition of the Old Testament. It emphasizes that although humans have the responsibility to rule over and dominate animals, this does not imply arbitrary authority, but rather a paternal and responsible governance. It is mentioned that animals are created as companions for humans, but they are not sufficient to dispel their loneliness. Furthermore, it is highlighted that humans are similar to God and have the right to use animal products and strength, but they also have the responsibility to care for and protect animals. The article discusses the tradition of the Old Testament in relation to the animal world. The importance of respecting animals is emphasized, and the regulations that attempt to curb cruelty towards them are mentioned. Additionally, it is mentioned that animals have the ability to know God and that their relationship with Him is less concealed than that of humans. The question of how Christians address the anthropocentrism of biblical texts and what rights and duties derive from the image of God attributed to humans is raised. [Extracted from the article]

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This article analyses the similarities between public international law and canon law in the legal treatment of the human person. International and canon law endowed the legal concept of person with an overly technical and reductionist meaning. This reductionist conception of the person has prevented the proper development of both canon law and international law. However, just as international law today has rectified its course and is gradually becoming a global law, increasingly focused on the human person, so too canon law, to fulfill its evangelising purpose, should be globalised. The globalisation of canon law subordinates the centrality of the already baptised Christian and, instead, prioritises the centrality of every human person created in the image of God and called to be regenerated in the baptismal waters. [ABSTRACT FROM AUTHOR]

Copyright of Anales del Seminario de Historia de la Filosofía is the property of Universidad Complutense de Madrid and its content may not be copied or emailed to multiple sites or posted to a listserv without the copyright holder's express written permission. However, users may print, download, or email articles for individual use. This abstract may be abridged. No warranty is given about the accuracy of the copy. Users should refer to the original published version of the material for the full abstract. (Copyright applies to all Abstracts.)

The book "Max Picard. Philosophy as Spiritual Rebirth" by Dr. Catalina Elena Dobre offers a profound understanding of the work and thought of Swiss physician and philosopher Max Picard. The book highlights the importance of silence in Picard's thinking and his vision of the human face as an image of God. It also mentions the influence of other thinkers and artists on his thought, such as Søren Kierkegaard, Friedrich Nietzsche, and Hermann Hesse. The book is divided into chapters that correspond to Picard's works that have not yet been translated into Spanish. The article, written by Rafael García Pavón from the Universidad Iberoamericana and published in the journal Tópicos de Filosofía, discusses the relationship between God and philosophy, arguing that God is both a pursuer and a hope-giver out of love. Dr. Dobre concludes that man has the task of choosing his way of being: to flee or to exist with all the profound meaning that this implies. [Extracted from the article]

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Copyright of Araucaria is the property of Araucaria-Revista Iberoamericana de Filosofia, Politica y Humanidades and its content may not be copied or emailed to multiple sites or posted to a listserv without the copyright holder's express written permission. However, users may print, download, or email articles for individual use. This abstract may be abridged. No warranty is given about the accuracy of the copy. Users should refer to the original published version of the material for the full abstract. (Copyright applies to all Abstracts.)

Copyright of BRAC: Barcelona, Research, Art, Creation is the property of BRAC: Barcelona, Research, Art, Creation and its content may not be copied or emailed to multiple sites or posted to a listserv without the copyright holder's express written permission. However, users may print, download, or email articles for individual use. This abstract may be abridged. No warranty is given about the accuracy of the copy. Users should refer to the original published version of the material for the full abstract. (Copyright applies to all Abstracts.)

Copyright of Comprendre: Revista Catalana de Filosofía is the property of Herder Editorial S.L. and its content may not be copied or emailed to multiple sites or posted to a listserv without the copyright holder's express written permission. However, users may print, download, or email articles for individual use. This abstract may be abridged. No warranty is given about the accuracy of the copy. Users should refer to the original published version of the material for the full abstract. (Copyright applies to all Abstracts.)

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Copyright of Metafísica y Persona. Revista Sobre Filosofía, Conocimiento y Vida is the property of Universidad Popular Autonoma del Estado de Puebla A.C. and its content may not be copied or emailed to multiple sites or posted to a listserv without the copyright holder's express written permission. However, users may print, download, or email articles for individual use. This abstract may be abridged. No warranty is given about the accuracy of the copy. Users should refer to the original published version of the material for the full abstract. (Copyright applies to all Abstracts.)

This paper critically explores the thesis according to which the main difference between science and religion is that while the former seeks to explain the causal order of the world, the latter deals with giving meaning to the totality of what exists and to individual experiences and actions. In the first part, it shows that explaining and giving meaning are solidarity endeavours, which cannot be easily separated either in science or in religion. Likewise, it finds the central issue of the dialogue between both domains in the question of the origin of meaning. In the second part, it argues against the social constructionist assumption according to which all meanings are entirely a human product. Finally, some aspects are pointed out about which the sciences and Christianity can talk about the existence of transcendent meaning in both nature and human life. [ABSTRACT FROM AUTHOR]

Copyright of Grafía is the property of Universidad Autonoma de Colombia, Facultad de Ciencias Humanas and its content may not be copied or emailed to multiple sites or posted to a listserv without the copyright holder's express written permission. However, users may print, download, or email articles for individual use. This abstract may be abridged. No warranty is given about the accuracy of the copy. Users should refer to the original published version of the material for the full abstract. (Copyright applies to all Abstracts.)

The article is a review of the book "Let's Make the Human Being in Our Image (Gn 1:26). A Biblical-Theological Synthesis of the Image of God Category in the Catholic Tradition" written by Pablo Uribe Ulloa. The author, a professor of Old Testament at the Catholic University of the Most Holy Conception in Chile, presents a work that analyzes the biblical and theological terminology of the "image of God". The book is divided into eight chapters that address the image of God in the Old and New Testaments, the history of its reception in the Catholic tradition, the Trinitarian and Christological foundations, the ecclesiological and sacramental connotations, and the eschatological hope. The work offers an informed overview of the Catholic tradition on the human being and is useful for pastoral agents and the general public. [Extracted from the article]

The "Christian Anthropology" was born as such in the 70s as one of the results from the renewal movement of Vatican II, having been consolidating the contents that were previously dispersed among the old treatises of De Deo creante et elevante and De gratia, that is, the topics of creation, original sin and grace; all of them being considered within the only God's plan (salvation) as foreseen by God when Man was created. In this article we have studied the conception of man from manuals or the more significant Spanish Christian anthropology treatises for these last four decades, leaving aside other texts, monographs or essays which deal with some of these issues within this discipline. The selected works follow, in general, the approach of the Conciliar anthropology, that is, Christ is in the centre as model for any man; and address the different themes from Biblical and patristic sources from a historical-salvific point of view based on the real individual whose origins and ultimate meaning lie in God. This soteriological aim moves, mainly, the theological reflection and focuses it on significant issues for the contemporary man. Thus, the Christian Anthropology in Spain has been very committed in its evangelising aptitude, engaging in other disciplines that also deal with the question of man in other aspects. [ABSTRACT FROM AUTHOR]

Copyright of Teología y Vida is the property of Pontificia Universidad Catolica de Chile, Facultad de Teologia and its content may not be copied or emailed to multiple sites or posted to a listserv without the copyright holder's express written permission. However, users may print, download, or email articles for individual use. This abstract may be abridged. No warranty is given about the accuracy of the copy. Users should refer to the original published version of the material for the full abstract. (Copyright applies to all Abstracts.)

Copyright of Revista Espiga is the property of Revista Espiga and its content may not be copied or emailed to multiple sites or posted to a listserv without the copyright holder's express written permission. However, users may print, download, or email articles for individual use. This abstract may be abridged. No warranty is given about the accuracy of the copy. Users should refer to the original published version of the material for the full abstract. (Copyright applies to all Abstracts.)

This article discusses Pope John Paul II's thoughts regarding the gift of marriage and union between a man and a woman. The author comments on God's creation of man and woman in the book of Genesis and describes the significance of human beings as made in the image and likeness of God.

In this work we study the concept of agent intellect according to Theodoric the Teutonic. This medieval thinker (ss. XIII-XIV) indicates that it is always active, different in every human person, above the human soul, the image of God and open to him, and also that the beatific vision depends on the agent intellect. [ABSTRACT FROM AUTHOR]

Copyright of Educación (18133363) is the property of Universidad Femenina del Sagrado Corazon and its content may not be copied or emailed to multiple sites or posted to a listserv without the copyright holder's express written permission. However, users may print, download, or email articles for individual use. This abstract may be abridged. No warranty is given about the accuracy of the copy. Users should refer to the original published version of the material for the full abstract. (Copyright applies to all Abstracts.)

Despite the atrocities against life and dignity of man in Europe during the 20th century, man has not been destroyed, rather, he has always been reborn strongly. Nevertheless, at present reigns in the old continent a great confusion about the characteristics and meaning of the human condition. The author, starting from the biblical category of «image of Cod», proposes and develops an «anthropology in action» that helps to illuminate the real features of human person. From this anthropologic framework, he also suggests some implications for education in the european social life. [ABSTRACT FROM AUTHOR]

Se analiza en este artículo el motivo de la sangre inocente derramada según el Pentateuco. El mismo, siempre en un contexto ampliamente preventivo, habla sobre el valor y el cuidado de la vida. El vínculo fraternal, la imagen de Dios en el hombre creado v la presencia de Dios en medio de su pueblo, son tres de los principales argumentos a favor de la vida. No respetar esto implica un distanciamiento de Dios y consecuencias inevitables. This article presents an analysis of the reason behind the innocent bloodshed in the Pentateuch. The same, always in a wide preventive context, talks about life's value and care. The fraternal bond, the image of God in man and the presence of God in the midst of His people are three of the main arguments in favor of life. Disrespecting these arguments implies distancing oneself from God and suffering unavoidable consequences. [ABSTRACT FROM AUTHOR]

The leit motiv of this article is the intrinsic relation between image and destination according to W. Pannenberg, whose essential consequence consists, as the author states in her article, in the conception of the human person as esse-ad-Deum, a being in whose origin is registered also its purpose. Man has received a gift to be imago Dei, and that gift is invaluable; but there is also in its structure a «disposition» for the development of that gift. The contemporary theologian W. Pannenberg tries to demonstrate that man's destiny has found its compliance in advance with God's incarnation in Jesus Christ, and this is the key to interpret dynamically the divine image of man. [ABSTRACT FROM AUTHOR]

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The doctrine of the imago Dei in Augustine's thought is crucial to understand his intellectual and personal development and to grasp the theological and anthropological deployment took place later. This doctrine runs through his mind, but it has its largest deployment in the treatise De Trinitate. Augustine's meditation about the human being is guided by understanding Christianity has had of man as imago Dei from the words of the Creator in the creation account: "let us make man in our image and likeness" (Gn 1, 26). The saint undertakes to clarify the doctrine of the imago Dei, because there are great chasms in the Catholic understanding of man as an image of the Trinity. The Hiponense wishes to restore the image of God in man as a goal of his doctrine of the imago. What we now embark on is a reflection on this doctrine, showing how it is possible to develop a comprehensive anthropological conception from the Augustinian meditation. As anthropological consequences of this doctrine the man himself inadecuatio and ipse-identity characteristics of the imago Dei are exposed. [ABSTRACT FROM AUTHOR]

Copyright of Teología is the property of Pontificia Universidad Catolica Argentina and its content may not be copied or emailed to multiple sites or posted to a listserv without the copyright holder's express written permission. However, users may print, download, or email articles for individual use. This abstract may be abridged. No warranty is given about the accuracy of the copy. Users should refer to the original published version of the material for the full abstract. (Copyright applies to all Abstracts.)

If one compares St. Thomas' commentary of Col 1,15a with previous commentaries, St. Thomas' concern with preserving the same eternal and substantial nature of the Son, Word of the Father, signified by the term Imago arises. Thus, St. Thomas barely considers the historical dimension of the Word incarnate. Aquinas leans toward attributing the notion of Imago to Christ as preexisting and eternal Logos. In this regard, Saint Thomas shows himself to be a true alexandrine exegete when commenting on Colossians 1, 15a. [ABSTRACT FROM AUTHOR]

Se presenta un resumen de la tesis doctoral "La categoría de la Imago Dei en la teología moral contemporánea," presentada por Jorge Boronat Roda en la Facultad de Teología de la Universidad de Navarra, en Pamplona, España. La tesis explora varias perspectivas teológicas sobre la imagen de Dios en el hombre enmarcadas en la producción teológico-moral de fines del siglo 20 y principios del siglo 21.

According to Vitoria, the value and legitimacy of human laws derive from the nature of the human person who needs to live in society, and, at the same time also needs authority in order to develop successfully. Consequently, only some laws will be true laws, namely those that contribute to, or at least do not impede, the development or perfection of the human person who has been created by God «in His image and likeness» and redeemed by Christ, thus being called to supernatural life. This theological and anthropological basis for the juridical order does not render useless the study of laws from the perspective of human reason alone. Reason, when illuminated by the light of faith, does not only retain all its natural capacities: it is healed and made more perfect so it can fulfill its natural purposes successfully. What makes a person the subject of right and duties is his/her rationality, and this is inherent in all humankind, because the person is the image of God. The natural, universal and permanent law does not allow any confrontation between the common good and the well being of people. Human laws oblige the conscience, that is to say, in terms not only of punishment but also of guilt. Asit is clear that an obligation of this kind can only come from God, we must conclude that human laws oblige in conscience because they proceed ultimately from God's authority. The community or republic decides who is to have juridical power, but all authority ultimately comes from God. [ABSTRACT FROM AUTHOR]

The conviction that human-kind is made in the image of God sustains the theological and ascetic thought of Gregory of Nyssa. The iconic character of man is the reason why he has in him the calling to seek and love God; it is also the reason why his heart and his capacity for desiring are also in a certain sense infinite. Man's desire is ardent, and in describing it Gregory does not hesitate to use strongest expressions, including those related to erotic love: «impassive and happy love». It is a desire that is called to grow in a never-ending fashion, in an epéctasis without end. This consideration of man as image finds one of its firmest expressions in the reading that Gregory makes of two key Bible texts: Gn 1,26 and Col 1,5. The first of these texts goes back to the original project of God when He created humankind in His image and likeness; the second presents Christ as the perfect Image of the visible God and the Firstborn of all creation. [ABSTRACT FROM AUTHOR]

This paper studies the expressions in Midras Tanjuma Buber to Genesis and the theological thought that connote with relationship to the Nature of God. Contrary to the commonly extended opinion, the authors of the midrash present a near and committed image of God in contrast with the legalistic image that one usually has. [ABSTRACT FROM AUTHOR]

The human being is the result of an approval of Elohim, image and likeness of Him. This concept of complementarity and similarity is the essence of all biblical Anthropology of relationship. To develop these concepts is the objective of this article. [ABSTRACT FROM AUTHOR]

In the nihilistic thought of the present day, or to be more exact, in postmodernism, the avoidance of the epistemological problem of God is drastically noticeable. Knowledge of God, though difficult, is always possible. But in atheism we find the thesis that it is impossible to achieve knowledge of God, simply because He does not exist. In agnosticism and contemporary relativism, the hypothesis is that nothing can be known or ever will be known of God. For the ideologies that are a product of atheism, the main work of the human being is to create a new civilization founded on political autonomy in opposition to God. The human being, on the other hand, cannot forget God without forgetting his own identity as well. In daily life he lives in tension, with an internal battle. People seek substitutes for the realities to which they are linked, but they turn out only to be pale reflections of the Absolute from which they had tried to free themselves. The proof is the development of the so-called new religions, sects, the new age movement and also other esoteric models that try to substitute Christ. In the quest for modern man, with the existentialist assertion that God is love, the Pope wants to give an answer to the doubts that have arisen in our epoch due to ideologies and diverse philosophical systems. He seems to say openly, if God is love this means that He has not died. What has worn out is the anthropomorphic thoughts and the caricatures that we have made of Him. That God is love is not one of so many images but the very foundation and the absolute criterion of all the images that come close to the living God. The present Pope, who comes from a culture in which a demythologisation of the Bible was often postulated, demythologises the face of God that our history had deformed in a profoundly serene way. Adopting a humanist language, he aims to remind us that Christ is the revealed love of God made man for love of mankind. He is a God that is love in His human aspect. [ABSTRACT FROM AUTHOR]

The Pauline doctrine of the Divine Image in humankind follows a clear scheme: Christ is the image of God; humans, shaped in the image of Christ, truly become the image of God in Christ. All Christian existence is directed towards dynamically reproducing the image of the Son and towards participation in his Glory, that is, participation in the way of this First-born Son. In the Pauline doctrine on the adoptive divine filiation, a common characteristic is the use of the term of legal origin huiothesía to indicate the dignity of the Christian. Filial adoption establishes a permanent moral demand: Living with Christ and dying with Christ in order to reach the Glory of the Father with Him. [ABSTRACT FROM AUTHOR]

El artículo discute la imagen de Dios en el hombre, según el Concilio Vaticano II. Esta imagen dentro de la cristología muestra la necesidad de todos los cristianos a seguir a Cristo como ejemplo del hombre perfecto. La Encíclica "Veritatis splendor" da ejemplos de la importancia de la naturaleza como elemento fundamental del obrar moral y la ley moral. Se puede considerar esto un punto de partida para la antropología cristiana en referencia de la Teología Moral. En este trabajo se exponen los varios pensamientos de los autores y elaborar ideas para llegar a una conclusión definitiva de lo que es la imagen de Cristo, el hombre y Dios.

El artículo presenta varias ideas y análisis sobre la teología de la imagen de Dios, según San Hilario de Poitiers. Para él, la imagen de Dios significa la imagen perfecta y viviente del Padre, hecho hombre en la forma de Jesucristo. Esta imagen tiene la misma naturaleza de Dios y el mismo poder divino. La imagen de Cristo, aunque tiene dentro de si mismo la naturaleza divina, también se compone por la naturaleza humana gracias a la Encarnación. Cristo tiene el trabajo de ser portador de Dios por ser su reflejo.

El artículo discute la teología de la imagen de Dios desde el tiempo de los padres latinos hasta el tiempo de San Agustín y la teología moral. En la encíclica "Veriatis Splendor," el Papa Juan Pablo II defiende la teología moral, diciendo que es el sentido de la vida. Para concretar la moral cristiana, es necesario tener una profundización teológica del hombre. El objetivo de este análisis es sistematizar la información dentro de la bibliografía sobre la teología de la imagen divina. Hay varias preguntas que surgen acerca de este tema. Por ejemplo, ¿qué significa al hombre ser imagen de Dios en Cristo?

The article focuses on the ongoing discussion about ethics and reason between philosopher Jürgen Habermas and Pope Benedict XVI. The article reviews the intellectual discussion on faith and modern reason, comments on Pope Benedict XVI and Habermas' comments since their public debate in January 2004, and reports on a conference appearance by Habermas in which he affirmed a link between the concept of human rights and the belief that man was made in God's image.