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Alarms about climate change can be found in many daily and weekly news outlets. Many of these alarms raise concerns, rightly, about certain catastrophe to people, the flora and fauna of land, sea, and air, and all of Earth's ecosystems. Some reports in mainstream media include accounts of the vulnerabilities among people in low-lying coastal communities and other precarious environments with increasingly limited access to water, threats from erratic weather events, to hurricanes, drought, wildfires, extreme heat, sink holes, and volcanic eruptions. Climate catastrophe will affect the most vulnerable people hardest and first with loss of life, greater poverty, food and potable water insecurity, infrastructure collapse, and displacement. This essay explores the challenges of climate-related catastrophes and mitigations efforts by the United Nations, Disability Activists, and Catholic Social Teaching initiatives in reference to Persons with Disability by arguing for the need to consider the threats of catastrophe to vulnerable populations first. [ABSTRACT FROM AUTHOR]

This article explains two Christian doctrines--the believe that all humans are made in the image of God and that true knowledge of God is achieved through love--and their articulation by Irenaeus, Athanasius and modern writers. It demonstrates these doctrines' centrality in God's redemptive and transformative mission, and especially in challenging discriminatory social structures in India's caste system and in church practices. [ABSTRACT FROM AUTHOR]

The goal of this study was to assess the relationship between non‐theistic parental sanctification and well‐being among parents, and whether parents’ primary images of God (authoritative, benevolent, critical, and distant) modified this relationship among American parents. Drawing on nationally representative data from the 2014 Baylor Religion Survey (N = 1078), our cross‐sectional results suggest that non‐theistic sanctification was linked to greater overall happiness and satisfaction in the parental role. We also found consistent evidence that the relationship between non‐theistic parental sanctification and greater happiness and parental satisfaction was stronger for individuals with either an authoritative or benevolent God image, and weaker among those with parents with a distant God image. The study of sanctification in conjunction with images of the divine offers one fruitful approach to understanding both the benefits and risks of integrating religion/spirituality into daily life. [ABSTRACT FROM AUTHOR]

Scholars have connected Calvin's idea of the imago Dei with the modern concept of inherent human dignity. Others have emphasized how Calvin tried to use the image of God to promote the significance of human dignity without connecting it with political theories. These arguments may be justifiable to some extent. However, my concern is that these scholars focus on the image of God in others rather than on how it transforms individuals who live out its renewal. For Calvin, the restoration of the image of God by the Holy Spirit aimed at enabling a holy and righteous life. In his thought, this life was marked by visible excellence, reflected in social virtues expressed toward others. Based on these insights, I show that, according to Calvin, treating others with dignity, honor, and love is not only made possible by recognizing them as bearers of God's image but is primarily driven by the renewal of God's image within those who display these actions and attitudes through the work of the Spirit. This fresh perspective on Calvin's doctrine of the image of God and human dignity can be presented by analyzing Calvin's pneumatological account of the imago Dei. [ABSTRACT FROM AUTHOR]

The article "Life Without God: An Outsider's Look at Atheism" by Rik Peels explores the motivations and causes behind atheism, aiming to understand the perspectives of atheists and their reasons for adhering to atheism. Peels challenges the polarized debate between new atheists and their opponents, delving into topics such as independent thinking, scientific heroes, traumatic experiences, and moral aversion to religious ideas. The text also discusses atheistic frameworks, the presumption of atheism, and arguments against belief in God, ultimately encouraging readers to engage in the adventure of seeking the truth about God. [Extracted from the article]

Copyright of Journal of Babylon Center for Humanities Studies is the property of Republic of Iraq Ministry of Higher Education & Scientific Research (MOHESR) 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 relationship between God and humans has been a matter of controversy that interests both philosophers and theologians alike. Establishing a relationship between the infinite God and finite human is particularly challenging if one admits that God and humans are substantially different from each other. The biblical doctrine of the image of God responds to this challenge by stating that the relationship between God and humans is a kind of likeness or assimilation. This doctrine does not only establish the nature of the relationship between God and humans but also views both God's and humans’ nature in a particular way and determines humans’ purpose and distinguishing feature in relation to God. While there is a very long and extensive tradition focusing on identifying the similarities and differences between God and humans to determine the precise relationship between them in light of this doctrine, this paper will focus on Nicolaus Cusanus' original contribution to this long-lasting debate. In order to emphasize Cusanus' differences from his predecessors, I will present a general historical background of the doctrine of the image of God. In particular, I will point out the main tenets of Greek and Latin patristic traditions by identifying their differences and shared assumptions. Additionally, I will briefly present Augustine's dynamic account of the image of God, which holds an important place both in the discussion among these traditions and in the development of Cusanus' doctrine of the human mind as the living image of God. As this paper will demonstrate, Cusanus improves upon Augustine's account by allowing humans to be considered as an equal image of God, which was attributed only to Jesus by Augustine. Cusanus thinks that the human mind can be considered equal to the divine mind because it demonstrates characteristics of free creative activity and being the cause of something from nothing in cognition. Moreover, to elaborate Cusanus' original contribution to this debate, I will explain how the human mind reflects the triadic nature of divine mind in itself through its cognitive activity by giving a detailed account of Cusanus’ theory of cognition as assimilation. This explanation will also show how reading Cusanus' theory of cognition as assimilation alongside the concept of equality exhibits the principle of ‘identity in difference’ in both the nature of the human mind and its relationship with the divine mind.

Extrinsic motivation is an important factor in learning. However, many teachers have not been able to provide proper motivation by giving negative labeling to students. This happens because the teacher does not yet have the proper axiological foundation in viewing students as the image and likeness of God. Therefore, the aim of this study is to analyze the axiological study of the teacher's role as a role model in providing motivation for students. The method used is a literature study. The result of the study showed that the Christian teacher needs to live up to the values in the Bible so that the teacher has the basic values of correct behaviour, namely the Word of God. Teachers must also imitate Christ because He is the perfect role model for humans.

This paper aims to examine the position of people with intellectual disabilities in two areas of study: the theological discourse of the image of God and the scientific study on the evolutionary theory of human origin, exclusively in social Darwinism and Homo sapiens. In Christian interpretations of God's image, this paper succinctly presents and revisits two parts: ancient Christian (Augustine and Irenaeus) interpretations of God's image and several different directions (substantial, relational, functional, and ethical approaches), providing the understanding of the image of God in the modern era. In evolutionary theory, this paper focuses on two parts: the idea of social Darwinism and Homo sapiens. In addition, this paper revisits both ideas in constructing an inclusive paradigm of God's image. The main argument of this paper is that the image of God liberates people with intellectual disabilities from the confines of the exclusive ideas of God's image and Homo sapiens to a concept of Homo Dei. In conclusion, this paper proposes the idea of Homo Dei to portray an abstract concept of God's image vis-à-vis the evolutionary theory. [ABSTRACT FROM AUTHOR]

It is tempting to attribute state violence to the imposition of a normative order, and it is tempting to construct an opposition between sanctifying that order and messianic interruptions of that order. This framework supposes that God, and the surrounding language of the sacred, follows the logic of rule, imposing a set of expectations on what is to be done enforced by threat of punishment. But what if we centre the story of Job in our account of the divine and with it an image of God as abuser rather than ruler, that is, God as only imposing the phantom of norms, norms that shift or evaporate as soon as they are imposed, never fulfilling a promise of reward or threat of punishment as expected? I explore this possibility through brief encounters with two texts on the racial violence of the state, one by Aimé Césaire and the other by the contemporary Black American writer Kiese Laymon. [ABSTRACT FROM AUTHOR]

Stephanie Rumpza's book, "Phenomenology of the Icon: Mediating God through the Image," explores the philosophical implications of the religious practice of icon veneration. Rumpza argues that previous treatments of icons in art history and patristic discussions have not adequately addressed the theological and philosophical aspects of the icon. She turns to phenomenology to examine the complex relationship between visibility and invisibility, and the finite mediation of the infinite. Rumpza also discusses the work of philosophers such as Gadamer and Marion to understand the role of icons in mediating an infinite God. She concludes that icons serve as a means of bringing believers into the presence of the icon's subject and facilitating a relational encounter with God. [Extracted from the article]

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]

This research challenges the materialistic view of humanity by offering a biblical and orthodox anthropological counter-narrative. It posits that human existence transcends mere matter, encompassing the body, soul, and spirit created in God's image and destined for divine communion (theosis). By examining key New Testament terms, such as natural, carnal, and spiritual man, through the lens of Patristic thought, particularly Gregory Palamas and Philokalia, this study reveals a dynamic transformation process from natural to spiritual man. This contrasts with the reductionist approach to materialism, demonstrating the richness and depth of the biblical and Orthodox understanding of human nature. This study contributes to a more comprehensive understanding of human identity and purpose by bridging the gap between biblical theology and contemporary philosophy, offering a fresh perspective on the complex interplay between the physical, spiritual, and divine aspects of humanity. [ABSTRACT FROM AUTHOR]

Research on obesity and its implications for health and well‐being has been a global focus. However, this examination has often overlooked the unique perspective of intracultural Pasifika communities. In New Zealand, Pacific Islanders are one such community. For Pasifika diaspora communities, obesity is a common precursor to poor health outcomes. As a result, my research has honed in on the social, cultural, and economic factors contributing to obesity in these cohorts. The practical implications of this study underscore the urgent need for culturally sensitive intervention programs that respect and work within the cultural norms of these communities aimed at alleviating this condition. This emphasis on cultural sensitivity is crucial for understanding and addressing the issue. My research delves into the emic perceptions of what “Big” entails, particularly within intracultural Pasifika communities. I explore contemporary conceptions and their implications for health and well‐being. I argue that Pasifika churches, as socio‐cultural villages, have the potential to transform into safe, healthy spaces for their people. This transformation could significantly reduce the prevalence of an obesogenic environment and contribute to improved mental and physical health for the population. This optimistic perspective, which highlights the potential for positive change, guides my exploration of a relevant recommendation for the issue at hand. [ABSTRACT FROM AUTHOR]

Contemporary diet culture is detrimental to many Western men and women, though women are disproportionately impacted. This results in poor body image, low self‐esteem, and unhealthy lifestyles. Christian discourse is not immune to the influence of diet culture, with many popular Christian pastors and authors adopting this paradigm and seeking to align it with a Christian worldview. When an understanding of a human being as an anthropological duality is brought to bear on the issue of diet culture, a more consistently Christian anthropology can resource a healthier view of the embodied self and provide resources for a robust Christian response to diet culture. [ABSTRACT FROM AUTHOR]

The article "Holy Service" by Franz Hubmann from the year 2024 deals with human speech about God in the Old Testament and transcendence. It shows how the transcendence of God has changed over the course of biblical history and how various images such as the name of God, his word, angels, and the voice of God bridge the distance from God. Ultimately, the speech about God in the Old Testament expresses the transcendent experience of humans. [Extracted from the article]

Kanuty Rusiecki's painting Palm Sunday stands out as a singularly reliable visual iconographic source, providing a glimpse into the lost interior of the Church of Our Lady of Consolation. However, researchers have observed a discrepancy in the artwork: while Rusiecki meticulously reproduces the church's interior details, the image of Our Lady of Consolation depicted in his canvas differs from the one that once adorned the high altar. It prompts a question: Why did the artist, known for his precision in capturing the church's interior, choose to portray an image more aligned with the iconography of Our Lady of the Gate of Dawn? The article delves into the meanings of this painting, drawing connections to the key work of patriotic literature of the 19th century between the two uprisings - Adam Mickiewicz's The Books and the Pilgrimage of the Polish Nation. The author posits an assumption that the patriotic analogies of the narratives of Christ and national martyrology, articulated in Mickiewicz's work, serve as a crucial lens for interpreting Rusiecki's painting. It suggests that the community, bound by the ideals of civil resistance and hopeful for the restoration of the state, may have seen in Rusiecki's work an allegorical representation - just as Christ's resurrection symbolizes hope, so does the belief that the Commonwealth of Both Nations will one day experience a revival. The Messianic metaphors expounded by Mickiewicz find reflection in the festive scene depicted in Palm Sunday, commemorating Christ's triumphant entry into Jerusalem. The insights gained from Rusiecki's painting were further enriched by the frame's inscription, positioned above the image of the Mother of God in the High Altar of the Church of Our Lady of Consolation. According to the testimony of Michał Józef Römer (1878-1853), the Latin words "Convertam luctum eorum in gaudium" [I will turn their mourning into joy], extracted from the 13th verse of the 31st chapter of the Book of Jeremiah in the Holy Scripture, were affixed in 1844. This reference to the Old Testament carried clandestine patriotic intentions, as Prophet Jeremiah's prophecy was linked to divine directives on the nation's conduct following an unsuccessful uprising. Contextualizing the period between the uprisings in politics, culture, and religion, it became evident that the veneration of the image of Our Lady of the Gate of Dawn in Vilnius was burgeoning. This leads to the assumption that during Rusiecki's creation of the painting Palm Sunday, the image of Mary revered by the faithful in the Augustinian church was gradually being eclipsed by the increasingly popular image of Our Lady of the Gate of Dawn. This shift likely explains why one of Rusiecki's sketches shows the painting of Our Lady of Consolation hanging in the altar, while the final work features the image from the Gate of Dawn. [ABSTRACT FROM AUTHOR]

Corn mummies, i.e., miniature pseudo-mummies, made of a mixture of sand and cereal grains, with Osirian iconography, can provide a useful perspective from which to look at the complex nature of Osiris and his cult. Despite having been a well-researched subject at least since the 1980s, they still deserve attention. This study re-examines the known contexts, anticipates the dating of the earliest known artefacts, and analyses their relationship with other categories of related objects, such as the so-called "Osiris beds" and "Osiris bricks". Although all these artefacts are linked to the rites of Khoiak and share a common conceptual background, the author proposes to distinguish between a cultic tradition and a funerary one. Corn mummies fit into the former strand, as images of the dead god embalmed, prefiguring his rebirth through the sprouting grain. Their main meaning seems to be related to the idea of the rebirth of nature and vegetation rather than to the hope in resurrection. In contrast, "Osiris beds" were aimed to revive an individualized Osiris, i.e., the deceased. [ABSTRACT FROM AUTHOR]

The paper explores Michael Novak's understanding of the human person and his normative case for the market economy, specifically its points of agreement and tension with natural rights libertarianism. For Michael Novak, the imago dei provides the strongest account for the relationship between the market economy, human dignity, and natural rights. Rationalistic attempts, such as those within libertarianism, cannot adequately ground human dignity or sustain free institutions capable of serving the common good, the market economy, and political liberty. However, Novak's affinity to his libertarian interlocutors presents an opportunity for dialogue on the necessity of economic freedom and related theological influences on natural rights theory for securing human flourishing. [ABSTRACT FROM AUTHOR]

After the values of the Declaration of Independence were not realized for Black Americans, Black abolitionists were pressing for the abolition of slavery and the realization of full citizenship for African Americans. David Walker's Appeal from 1829 is the paramount document for this endeavor. Already the title, which addresses the Appeal "to the coloured citizens of the world," indicates that Walker aims for dignity and equal rights as universal norms. Against racist claims, Walker uses the theological concept of all human beings created in the image of God to sustain the claim for equal human rights. Martin Luther King, Jr., uses the concept of imago Dei from the very beginning of his public ministry. Yet, starting in 1962 he employs the theological concept of the image of God more regularly and systematically as a foundation of human dignity and, respectively, human rights. This paper analyzes continuity and differences between Walker and King and outlines the relevance of their contributions as trailblazers of the discourses on human dignity and human rights in their respective context as well as the civil rights struggle. [ABSTRACT FROM AUTHOR]

The review of Miroslav Dachev's book "Miraculous Icons of the Theotokos on Mount Athos" (Athoniada Library Series, Volume 9, 2023) is focused on the semiotic analysis of the miraculous images of the Mother of God in the Theotokos on Mount Athos. To explain the essence of the miracle, the place, time, name, and voice of the miraculous icons of the Holy Mother are examined individually. Additionally, their photographic images are included in the dialogue among all of them - one of the greatest achievements of Dachev's analysis. [ABSTRACT FROM AUTHOR]

Hilary of Poitiers († 367) is the author of the Tractatus super Psalmos, which originally covered the entire Psalter. Explanatory notes to 58 psalms have survived to the present day, including an extensive commentary on Psalm 118. This article explores the teachings of St. Hilary on eschatology on the basis of the Treatise on Psalm 118. Hilary’s work consists of four parts. The first part presents the meaning of psalm 118, which, according to the author, is a spiritual primer guiding Christians towards an understanding of the heavenly realms. The second part presents the theology of man’s creation in the image and likeness of God, which expresses man’s calling to eternity. The third part of the work answers the question: how can we attain eternal life? According to Hilary, salvation can be achieved by obeying the law and the Lord’s commandments. According to our exegete, true life only begins after temporal death, and this life is eternal. The final part contains the ancient exegete’s teaching on the final judgment and resurrection. Hilary has no doubt that every human being will stand before the tribunal of Christ after death. The righteous will receive the reward of salvation, while sinners will receive the punishment of damnation. The Bishop of Poitiers also mentions the existence of Satan and hell, and explains the issue of the resurrection of the dead and the glory of heaven. Written shortly before the author’s death, the Treatise on the Psalms also appears to be his personal confession of his hope of salvation in Christ and his desire for eternal life. This work serves as an ever-present encouragement to read and interpret Psalm 118, which prompts deeper reflection on human life in the context of “final matters”. [ABSTRACT FROM AUTHOR]

The fall 2024 issue of Theological Librarianship explores the impact of artificial intelligence (AI) on librarianship and theological education. The introduction of ChatGPT in 2022 sparked discussions on the challenges and opportunities AI presents. The editorial emphasizes the need for a critical embrace of AI, highlighting the importance of human curiosity and the ethical use of AI tools in libraries and academia. The editorial encourages librarians to approach AI with wisdom, authenticity, and a focus on empowering learning endeavors while considering the theological implications of AI in serving and loving one's neighbor. [Extracted from the article]

Today, it is highly controversial in Western societies, that humans are made in the image of God (“imago Dei”). This article is looking for a unique feature of man that can justify his special position. The methodological approach consists of contrasting research results and social developments documented in current publications with modern theological and philosophical publications. Our intelligence and the fact that we are self-aware are no longer sufficient as a unique human feature, because biology, palaeoanthropology and computer technology call it into question. This article shows that the soul remains the unique feature of the human being. But often no clear distinction is made between the transcendent soul and the immanent mind. The article therefore emphasises that the soul is transcendent, eternal and a gift of God from transcendence. In order to achieve this, we must abandon the bipartition of man into body and soul and accept the tripartite division of man into body, mind and soul. The transcendence of the soul provides us with a justification for why humans and only humans are “imago Dei”. This gives us a basis for claiming the right of every human being for life and personal realisation.

The purpose of the paper is to study the images of the platonic and courtly in the protagonist’s personal relations with God in J. Donne’s “Holy Sonnets” in the context of the connection with the Petrarchan tradition. In order to accomplish this, a complex approach including elements of biographical, genealogical, typological, hermeneutic, comparative, and structural-semiotic methods of literary analysis has been used. The views of literary critics on the sources of the “Holy Sonnets” (Christian meditative practices, Bible books, traditions of English religious lyrics) have been reviewed, their connection with the Petrarchan poetic tradition has been pointed out and, in this context, one of the possible interpretations of J. Donne’s sonnet sequence has been proposed. It has been shown that three poems of the sequence – XIV, XVII and XIX – are especially important and conceptual for understanding the evolution of the protagonist’s relations with God in the “Holy Sonnets”. In the first of them, feeling his own weakness and impossibility to overcome the devil, J. Donne’s persona begs the Lord to win back his heart from the enemy, using a broad palette of military metaphors typical to the Petrarchan lyrics. However, the Lord, who in sonnets I – XIII is depicted in a Petrarchan manner as distant and completely deaf to the protagonist’s pleas, remains indifferent. In sonnet XVII, which looks similar to the lyrical texts of the “Canzoniere” dedicated to Laura’s death, a notable change in the relationship between the characters takes place. As in the Italian humanist’s poems, the life path of J. Donne’s persona finally turns to heaven after the death of his beloved, and he begins to feel that the loss of earthly love is compensated by the gaining of the Divine one. However, his further relations with God, once again, seem to be built according to the Petrarchan model, most fully described in the last text of the sequence. The sonnet XIX demonstrates all the complexity of the relationship between a human being and the Lord. J. Donne’s persona is constantly dominated by conflicting feelings and emotions, which generally correlates with Petrarchan understanding of the ambivalence of love, best shown by F. Petrarch in the sonnets CXXXII and CXXXIV. Moreover, the poetic vocabulary used by J. Donne in this poem indicates the specific character of his persona’s relations with God, which are supposed to have signs of courtly love, courtly bowing-service. It has been summed up that the protagonist’s relations with the Lord in the “Holy Sonnets” might be interpreted as generally built on the same principles that are immanent in the concept of love in the poetry of Petrarchism. The persona of the English poet, as well as the traditional hero of Petrarchan texts, also suffers from unrequited feelings, longs for reciprocity with all his heart, and, in addition, speaks in the specific metaphorical language. Even if the linguistic practice utilized by the author cannot be considered exclusively Petrarchan, since a similar rhetorical code, in which the experience of spiritual communication with the Lord was described with the help of erotic images, was widely used by the Christian mystics, the sonnet poetic structure is canonical for Petrarchan lyrical discourse and require following the established rules not only in terms of form, but also in terms of content.

This study provides an account of leaving a context of perceived spiritual abuse within some Pentecostal fellowships in Norway. We discuss how our 16 informants discovered the need for change and sought support to navigate challenging departure processes characterized by emotional strain. Three empirical themes emerged: (1) God's will, as conveyed by leaders, evoked shame, (2) there were various sources of help in leaving a context of perceived spiritual abuse, and (3) the acknowledgment of vulnerability provided space for new images of God. Throughout the leaving process, many informants underwent a profound shift in their perceptions of God, marked by a heightened awareness of their vulnerability. This transformation encompassed a deep-seated desire to embrace their humanity and to accept the relevance of their thoughts and feelings. Acknowledging their own vulnerability allowed them to have more humanized images of God. Our analysis employs Kenneth Pargament's notion of orienting systems and his theory of religious coping to elucidate how their images of God changed. The process led to a perceived sense of freedom from spiritual abuse. We understand the informants' experiences of leaving the church and affiliated organizations as instances of deconversion through what empirically emerged as "deprogramming" processes in our material. Deprogramming involves disentangling individuals from what they perceived was conveyed and thus "programmed" by spiritual leaders. Deprogramming processes emerged as a new exploration of images of God, shame, power, and human vulnerability. [ABSTRACT FROM AUTHOR]

Belief in the Thunder God has been important in China since ancient times. During the Tang Dynasty (618–906), the Thunder God was personified and incorporated into official rituals. Due to the increasing presence of Tantric Buddhism in China during the Tang Dynasty, in Daoism (particularly the Divine Empyrean lineage 神霄派), several Thunder Gods formed a military organization, among which Deng Bowen (鄧伯溫) was considered as a marshal who largely preserved the characteristics of the Thunder God from the Tang Dynasty, featuring traits of a half-human and half-bird. This study focuses on interreligious influences and aims to elucidate the logic that informs the evolution of the Chinese Thunder God's image through Deng Bowen's case. Through the analyses of iconography and text analysis, this study discusses how Deng's image was blended with the image of the Hindu deity Garuda (迦樓羅), which was introduced to China during the Tang Dynasty through Tantric Buddhism. This study will also explore how Deng's image evolved from before the Tang Dynasty to the period after the Song Dynasty and will indicate that the Tang Dynasty was a significant period for the development of Thunder God worship as well as its iconography. [ABSTRACT FROM AUTHOR]

Similarly to China, Japan has a long history of worshiping fortune gods. The act of making offerings and praying to these deities has been practiced since ancient times. Fortune gods are figures in Japanese folk religion that are believed to bring happiness, hope, and good luck. When speaking of fortune gods in Japan, people will first think of the Seven Lucky Gods. Apart from them, there are also some local fortune gods such as Fukusuke and Sendai Shiro. These gods share some common traits and also have connections with the Japanese folk belief in Fukuko (fortune child). This study adopts a comparative methodology to compare Japan's Seven Lucky Gods with the local Japanese fortune gods as well as Fukuko, and then analyze their similarities. This article argues that the Japanese fortune gods have two major common characteristics: the super power to bring good fortune, and their distinctive appearance. By systematically analyzing the common features of Japanese fortune gods, this study will clarify the mechanism behind their deification as fortune deities and also help us to gain a better insight into the Japanese conceptions of deities and spirits. [ABSTRACT FROM AUTHOR]

Gregory of Nyssa's interpretation of the Lord's Prayer's request for daily bread is difficult to place in the history of the petition's exegesis. Early interpreters—among them Tertullian, Cyprian, Origen, Cyril of Jerusalem, Ambrose, Augustine, and Peter Chrysologus—stressed what is often called, in Henri de Lubac's phrase, a "spiritual interpretation" of the bread as knowledge, the Eucharist, or Christian doctrine. The majority of modern commentators, in contrast, understand the petition to ask for material food. Gregory, however, troubles simple contrasts between ancient and modern and spiritual and material interpretation. In his fourth homily on the dominical prayer, he draws upon Origen's exegesis, interpretating the bread within a metaphysical framework distinguishing between the perceptible and intelligible, but Gregory understands the bread to be material bread and the necessity of eating to be central to the human creature's imitation of the impassible and immaterial God. Even more unique than this departure from the spiritual interpretation of the bread is Gregory's argument that luxury and excess—eating more than the minimum required by the body—are practices not only bad for the soul but harmful and unjust to one's neighbors. This article takes both these dynamics in turn: first, putting Gregory's interpretation in relief by comparing it not only to the spiritual interpretation of bread by Origen but also the materialist interpretations offered by Chrysostom and Theodore; and second, bringing to light Gregory's remarkable deployment of a perceptible/intelligible ontology to argue for the purpose of material sustenance and its importance for a just society. [ABSTRACT FROM AUTHOR]

How can Americans on the political left and right both claim their views represent those of Jesus? Using nationally-representative data in which Americans rated Jesus on the left-right ideological spectrum, we assess what characteristics are associated with Americans' ratings and consider arguments about causal ordering. Competing expectations are drawn from "images of God" research and research showing political identities influence Americans' religious characteristics. Focusing on Christians first, the strongest predictors of where Christians place Jesus was their own ideological identity followed closely by views on Christian nationalism. No other religious, racial, or partisan characteristics were associated with where Christians place Jesus. For insights on causal direction, we interact religiosity measures with ideological identity and Christian nationalism, finding identical patterns regardless of religious commitment. We also run models to see if patterns differ for non-Christians and the influence of ideological identity and Christian nationalism are nearly identical. Given that Americans' ideological placement of Jesus has little to do with their own religious identity or commitment, findings lend more support for the theory that Christians and non-Christians alike project their own ideological identities and views about Christian nationalism onto Jesus rather than such characteristics following from stable images of Jesus. [ABSTRACT FROM AUTHOR]

Copyright of Obnovljeni zivot is the property of University of Zagreb, Society of Jesus and Faculty of Philosophy & Religious Studies 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 based on the perception of language as an ethnocultural phenomenon, which reflects and preserves the linguistic image of the world created by a community of people sharing the same language, history and culture: ideas about the origin and functioning of the world, attitudes, customs, traditions, social and moral norms and values of the community members. The article focuses on the reflection of Slovak culture, influenced by a Christian worldview and Christian values, in the linguistic image of the world captured in traditional Slovak folktales, particularly in the linguistic image of God (divine persons), reflected in specific lexemes, collocations, phrasemes, greetings and farewell phrases containing God's names, attributes and actions. [ABSTRACT FROM AUTHOR]

Preaching is one of the most creative things a pastor does. This essay explores how a theology of creativity, the imagination, and the arts can encourage preachers to embrace proclamation as creative work. The invitation to preachers to engage their creativity and imagination in preaching rests on the theological claim that creativity is intrinsic to human beings as made in the image of God the Creator. To create is to realize a core human vocation and to deepen knowledge of God. The imagination is a primary avenue to such knowledge, since the imagination is a faculty that allows for a holistic grasp of realities both seen and unseen. An artistic approach to preaching is appropriate in that art functions in similar ways to preaching: like preaching, art explores the depths of human existence, creates wholes out of fragments, and makes connections between seemingly disparate phenomena. The dispositions of the artist are vital for preachers, especially the courage and risk-taking required in art-making as a venture into the unknown. These functions of art and qualities of the artist lead to reflections concerning the particular challenges involved in being a Christian artist, and to the role of beauty in the knowledge of God and hence in preaching. [ABSTRACT FROM AUTHOR]

The purpose of this paper is to examine whether and why the term "Christendom", despite its ambiguous historical connotations, can be taken into account in contemporary ecumenical ecclesiology. This will be performed through a linguistic, historical, and theological analysis of the term in question. Its uses in the literature and occurrences in the historical contexts have been reviewed. Particularly important in this case turned out to be St. Augustine's work "The City of God", excerpts of which shed light on some stereotypes that can place the term "Christendom" in merely political meaning. For correct discourse, one needs, on the one hand, an awareness of the traumas that the community of believers have gone through in the history of humanity along with the entire humanity, and on the other hand, the outright revolution that has taken place in post-conciliar theology. It seems that the term "Christendom" retains its relevance especially in the context of the conciliar images of the Kingdom of God and the theology of the Church of Christ. In another way then, "Christianity" reminds one of the Church's rootedness in a particular place, time, and culture, providing a tool for the humble contextualization of ecclesiology in the history of humanity. [ABSTRACT FROM AUTHOR]

This is a theological exposition of the biblical statement that the human being is created in the image of God (Genesis 1:26). The treatment concludes that this affirmation is the clal gadol , the foundational principle of the whole Torah (as Ben Azzai says, Talmud Yerushalmi, Nedarim, ch. 9, h. 4). There are four dimensions to the image of God: (1) Intrinsic dignities —that all human beings (no matter gender, skin color, race, religion) are endowed by their Creator with three intrinsic dignities: infinite value, equality, and uniqueness; (2) Capabilities —God has infinite consciousness, power, relationship (=love), freedom, and life. Humans have these capabilities in a finite but remarkable, i.e. Godlike, form. According to Rabbi Joseph B. Soloveitchik, humans fulfill the commandment of Imitatio Dei (v'halachta b'drachav) by developing these capabilities. God bestows these capabilities on humans to use in fulfilling a mission to perfect God's Creation in partnership with the Divine (=covenant); (3) These dignities are rooted in love. That all humans possess these dignities reflects the fact that God loves all life, especially humans (the most advanced form of life); (4) Prophetic messianism envisions this planet turned into a Garden of Eden (paradise). This is a reality worthy of an image of God, i.e. the enemies of life (poverty, hunger, oppression, war, sickness) are overcome and the fullness of human dignity (infinite value, equality, uniqueness) is honored, in actual practice, in daily life. [ABSTRACT FROM AUTHOR]

What changes in the conceptualization of God, the ultimate healer, once God himself becomes the object of healing? This article examines the delicate tensions between divine and human agency in the Lurianic kabbalah, focusing on its grammar of action, and the complex relations between the subjects and the objects of this action. Rather than analyzing the relations between the kabbalists and their God through their conscious perceptions, the article explores how these relations emerge from the Lurianic discursive configurations and describes the role of medical discourse in their shaping. I claim that in order to perceive the transformation in the image of God in this early modern kabbalistic corpus, we should place at the heart of our inquiry the questions of who the patient is in the Lurianic medical clinic and how the relations between the human and the divine protagonists of the Lurianic drama are woven in this clinic. [ABSTRACT FROM AUTHOR]

The article begins by noting a discrepancy between systematic-theological discourse of God, which speaks of ideal qualities, and biblical discourse of God, which does not refrain from associating God with evil, and analyzes this in more detail in a first section. The argument then turns to biblical texts and establishes that, especially where hopes rest on Yhwh as the only God, the authors of biblical texts seem to assume that God is also behind evil. Since most of the texts that see evil together with God are fictional narratives, the lessons drawn are pragmatic in the sense that they are warnings against abuse of power (Saul), aggression and attempts at destruction (Noah and Jonah) and insight into the background of evil (evil spirit, Satan, human culpability, omnipotence and uniqueness) rather than systematic considerations of the attributes of God. [ABSTRACT FROM AUTHOR]

The article "Words that Breathe Life" discusses a conversation between Sascha Heinze and Alfred Jokesch about the formulation of liturgical texts in communities. The "House of Silence" near Graz has published a collection of 35 Eucharistic prayers in order to find a more contemporary language that addresses current concepts of God and the world. The goal is to establish a connection between the sacred and the everyday. The authors also discuss the significance of church spaces and the diversity of images of God in our time. It is emphasized that language and imagery in theology and liturgy should be adapted to the present time. Heaven and hell should not be understood literally, but as metaphorical images of language that should be related to life here and now. It is emphasized that presence and experientiality are important in liturgy and that language should be understandable and appealing. It is also discussed that theology and prayers should evolve to reflect contemporary theology and worldviews. [Extracted from the article]

The creation of the universe out of nothing (ex nihilo) is attributable to the eternal God. Would a direct divine intervention be needed for other singular events, such as the origin of life? Taking apart the human being, created to image and resemblance of God, we argue that current scientific knowledge allows us to rationally admit a continuity between the origins of the universe and the emergence of life on Earth. Although the irruption of living beings from inert matter is a leap or discontinuity in creation, a direct intervention of God would not be indispensable. The initial impulse of creation, with matter and energy in a space-time imbalance, could have triggered reactions between the different elements and a self-organization of metabolites, in accordance with natural physical-chemistry laws. This paradoxical increase of complexity ended with a transition from chemistry to biology. It happened when independence, metabolism, heritability, and life cycle took place in a protocellular unit. In this way, the emergence of life on earth could be part of an evolutionary dynamic of the timeless God's creative act. [ABSTRACT FROM AUTHOR]

Seeking divine forgiveness (forgiveness by a Supreme Being or Higher Power) is important because the perception of such forgiveness is associated with psychological well-being This paper is the first to examine a process model of divine forgiveness in which the decision to pursue such forgiveness initiates the process of seeking it. Two studies investigate the likelihood of seeking divine forgiveness. Study 1 (N = 190) introduces and provides discriminant validity for a unidimensional measure divine forgiveness seeking. Convergent validity is provided by demonstrating that seeking divine forgiveness correlates with reported experiences of divine forgiveness both concurrently and six weeks later. Study 2 (N = 390) provides a confirmatory factor analysis of seeking divine forgiveness scale items identified in Study 1 and replicates the concurrent and temporal association with reported experiences of divine forgiveness using a longer time interval (12 weeks). It also documents associations between a person's image of God, attachment and closeness to God and the likelihood of seeking divine forgiveness. Both studies control for religiosity and Study 2 introduces an additional control for impression management. Together, they provide support for the idea that the decision to pursue divine forgiveness begins the process of seeking such forgiveness. We discuss limitations of the research and outline several paths for additional studies. [ABSTRACT FROM AUTHOR]

"The Autism of Gxd" by Ruth Dunster is a profound and poetic exploration challenging perceptions and boundaries related to autism, theology, and language. The book invites readers to consider the autistic approach to theology and language, emphasizing mutual benefit and creative interrogation. Through detailed chapters, Dunster presents a myth of autism that informs theological analysis and encourages diverse perspectives to enrich understanding. The book advocates for listening to autistic voices and reworking traditional discourses to obliterate the center rather than simply including marginalized perspectives. [Extracted from the article]

This article explores the contributions of Christianity to Western culture's understanding of the human person, emphasizing the new dignity and emphasis on equality and justice that Christianity brought. It discusses the significance of the Incarnation in redefining human worth and the importance of grace and mercy. The article also examines the concept of the person in relation to the Trinity and Christology, highlighting the relational and nuptial nature of the human person. The author argues that understanding the person in light of the Christian revelation can provide insights into the world and human existence. The text also explores the theological ideas of Pope Benedict XVI and Fr. Donald Keefe, who emphasize the importance of the Trinitarian persons in understanding the human person. Keefe proposes a covenantal metaphysics grounded in the New Covenant and rejects speculative theologies that dehistoricize the faith. The author argues for a nuptial interpretation of the human person, emphasizing the unity in Christ within the community of faith. The text concludes by highlighting the need to reclaim a proper view of reality and the human person, recognizing the significance of relationality and imaging God in our lives. [Extracted from the article]