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1997, Modern Theology
Hardly any other moment in life besides death provides a subject for theological reflection that brings to such clear focus the precise force of a theologian's anthropological proposals. This essay addresses certain issues in theological anthropology, both material and formal issues. It focuses the issues by seeing what can be gleaned from comparing two mid-20th century theologies of death: Why select death as the lens through which the issues are brought to focus? It is because death focuses attention on the interconnections among three major ways in which Christianity has traditionally said human persons are related to God: the relation of creature to creator, the relation of redeemed to redeemer, and the relation of glorified to consummator. Each relation is constituted by God actively relating to us on God's own initiative. The dynamic character of these "relations", God's active relating, is crucial in Christian belief. For that reason, I shall generally write of "God creating", "redeeming" and "consummating" us rather than write more abstractly of God's "creation-relation" or "redemption-relation" or "consummationrelation" to us.
The Heythrop Journal, 2010
Renewed interest in theological anthropology likely dates back a quarter-century to the publication of John Zizioulas's Being as Communion in 1985, a work that has been massively influential on all subsequent theology, East and West. Since then, numerous other works in theological anthropology have appeared, many published by T&T Clark. Trying to make some sense of this variegated landscape and to synthesize some of this recent scholarship is Marc Cortez, who teaches theology at Western Seminary in Portland, Oregon. In his brief introductory chapter, Cortez notes, rightly, that to do theological anthropology properly means one must work in an interdisciplinary fashion, recognizing 'other disciplines as legitimate partners in the process' (p. 7). Theologians, moreover, must remember that the task of understanding the human person is further complicated by the propensity for sin (and so for self-deception) and the recognition that such understanding will never be complete or final but remains an eschatological hope. Cortez's first chapter focuses on the human person created in the image and likeness of God. From the Fathers onwards, this notion has occupied a central place in thinking about what it means to be a human being. Cortez adds nothing new to these discussions, but simply attempts-too briefly-to sum up some of them. He does, however, muddy the waters at least a little in two places. First, he says that 'the fact that imaging God is common to all of creation should caution us about assuming too quickly that the imago will sharply distinguish humans from the rest of creation' (p. 19). I understand his point, but I think this argument glosses too quickly over scripture's insistence on the unmistakable difference between human and nonhuman creatures-as seen, for example, in Psalm 8's very striking avowal that the human person is 'little less than God'. Later on he says that 'the affirmation that human persons are created in the image of God should not be understood primarily as an attempt to define what it means to be human' (p. 37). It is not clear what that is supposed to mean, but it does seem to undercut an enormous body of patristic (and later) commentary on the imago. We have two new significant works by Matthew Steenberg (Of God and Man: Theology as Anthropology from Irenaeus to Athanasius) and Verna Harrison (God's Many-Splendored Image: Theological Anthropology for Christian Formation). Both came out this year, and so too late, of course, for Cortez to
St Mark's Review, 2018
One area of tension between the disciplines of anthropology and theology is the question of normativity—an invocation to be otherwise. Some imagine a sharp bifurcation between the disciplines, with anthropologists concerned with thick description of human life-worlds whereas theologians practice a normative endeavour in their attempt to propel their audience toward a desired telos. This article interrogates these assumptions by reexamining the relationship between description and normativity. Through explorations of recent theological and anthropological arguments on these themes, we propose that the relation between these orientations is not as clear-cut as it first would seem. Each discipline has both normative and descriptive impulses, and these are never entirely disentangled. Indeed, we argue that anthropologists and theologians have much to learn from each other about their respective normativities. Over some years we have participated in a small ad hoc reading group that discussed recent engagements with theology, including works by anthro-pologically informed theologians, and anthropologists with a lively interest in theology. It has been a good time to have such conversations for, after a period of prolonged neglect, theology has in the last decade re-emerged as a vital stimulus for critical scholarship right across the humanities and
Anthropology of Consciousness, 2006
Theology Today, 2019
When we wait for a significant other, it is not as if we are waiting for someone who looks like her, talks like her, or even walks like her. Instead, what we want is her. And, the same goes for the afterlife: if there is an afterlife, we long to see our loved ones. Not those who look like our loved ones, who sound like them, or even smell like them, but we actually want them. In the study of human nature, this is, arguably, one of the modern insights on humanity. The question of the "particularity" of human beings matters. In technical philosophical studies, the question of "particularity" is a question of thisness (i.e., the fact that objects are countable as discrete in virtue of some property or feature that makes an object what it is). What makes one person this person rather than that person? By showing how the concept of thisness is important in modern and contemporary theology, I will argue for a specific view as that which accurately captures both the historical consensus and the modern emphasis of personhood.
Critical Research on Religion, 2018
This article reflects on one potential relationship the anthropological study of religion might enjoy with a critical orientation to religion. To do so, I highlight a burgeoning (but tenuous) dialog between anthropology and theology. Ultimately, I propose that a focus on religion and human flourishing provides one wavelength on which an anthropology–theology collaboration can thrive. I follow the observation that anthropologists and theologians are united by concern with shared problems. If human and social flourishing is one such problem, then what might a collaborative configuration look like? The example I consider is how ethnographic evidence of religion in public life can be mobilized to advance prophetic theological critiques of injustice.
2016
The Judeo-Christian belief, based on the bible, is that "God created humankind in his image, in the image of God he created them; male and female he created them" (Gen. 1: 27). This dissertation explores the Akan understanding of the human person to shed further light on creation of human beings in the image of God and to understand and demonstrate the corresponding uniqueness of the human being among God's creatures.With the help of the Akan context, we note that every human being possesses a spark of God. God, who is relational, shares relationality with human beings. Through the use of Akan anthropology, we identify creation "in the image of God" to mean that every human being is created through the agency of parents, who also share in the image of God through their birth. Our interpretation is that the okra is the soul and is consideredthe "spark of God" in the human being. The honhom, which refers v to the breath of life, is treated as the breath that God breathed into human beings to make a human a living being (Gen 2:7). We equated the breath of God with the Holy Spirit who gives life. We propose to demonstrate the possibility of human relationships through the Holy Spirit. At the moment of conception, every human being derives some elements from his/her father and mother and elements from God. These elements from the three sources (God, mother, and father) combine to make a person a human being. Though humanity derives certain elements from the three sources, it is the holistic person that reflects God's image in the sense that through the various elements humanity is able to relate and communicate with God, neighbor, and the world. The holistic human person enables us to clarify that humanity is both physical and spiritual. With the help of the Akan anthropology, we successfully show that knowledge of the human being starts with the relationship between God and human beings, which extends to other humans and the universe, thus offering a further insight into the meaning of being created in the image of God. Our conclusion is that when a Christian is asked the question, "What exactly in the human being points to the image of God?" he/she will be able to respond that there is a "spark" of God in every human being. We therefore renew Christian anthropology through the method of contextualization with the Akan culture to disclose the hidden presence of God in the human being. We demonstrate that theology functions exactly as the manner in which religion makes sense within a given culture. As the people in the culture understand their world and make meaning of it, they can also share their insight with others. Human beings have become a source of theology in addition to scripture and vi tradition. Human beings are created in God's image and are relational and unique within God's creation. vii ACKNOWLEDGEMENT This dissertation would not have been successful without the prayers and support of family, friends and parishioners. I am especially indebted to Father William A.
Theologically Engaged Anthropology, 2018
After years of discussion within the field of anthropology concerning how to properly engage with theology, a growing number of anthropologists now want to engage with theology as a counterpart in ethnographic dialogue. Theologically Engaged Anthropology focuses on the theological history of anthropology, illuminating deeply held theological assumptions that humans make about the nature of reality, and illustrating how these theological assumptions manifest themselves in society. This volume brings together leading anthropologists and theologians to consider what theology can contribute to cultural anthropology and ethnography. It provides anthropologists and theologians with a rationale and framework for using theology in anthropological research.
In Christian anthropology the language about God, the nature of men and women, and the role of human beings in creation have been subject to androcentric and anthropocentric interpretations of Genesis1:26.28. This interpretation has traditionally allowed subordination and domination of both women and creation. This interpretation was preferred by philosophy and theology from the time of Aristotle to Calvin. Augustine’s and Thomas Aquinas’ systematic theologies support this framework, and therefore I name this type of interpretation classic Christian anthropology. In the minds of many Christians and observers of Christianity this model of interpretation is still the predominant anthropological picture. People perceive/believe that God created human beings and commanded us to go out and subdue and dominate creation to our own ends and that women are subordinate to men in both how they can image God and are less divine in their nature. This picture is acculturated through the language Christianity has used over the centuries. Currently feminist and ecological theologians have reframed language about God, the relationship of humanity to God’s nature and the understanding of how men and women can image God. The first part of my thesis reflects my own journey of discovery through the readings of theologians and scholars. This journey has been one of realizing that the ‘classic Christian anthropology’ is no longer the frame work of current Christian theology. This part shows that the androcentric and anthropocentric models of anthropology have been replaced by a relational model. Part two demonstrates how the ‘P’ source defined a model of interpretation that became an influential philosophical understanding in Christian theology. Here I show where philosophy has made a turn from the classic understandings of Aristotle, Augustine and Aquinas from associating the image of God with ‘reason’ to ‘relationality’. The consequence of this shift gives us an alternative hermeneutic to read Genesis 1:26-28 Part three offers a contemporary reading of Genesis 1:26-28. This part defines the parameters of the hermeneutic of ‘relationality’ through the work of Phyllis Trible, Terence E Fretheim, Denis Edwards, Phyllis Bird and Stanley Grenz. Part four compares the language of ecological and feminist theology to show that what I did for myself through my readings in part one can become a language and grammar for the concept of Imago Dei. By summarizing the observations and ideas of Ernst Conradie and Michelle Gonzalez commonalties and complimentary ideas show that there is a relational/egalitarian language for God and the role of human beings in the world that honors our distinctive nature and task in an egalitarian fashion. In summary the relational model is an inherent understanding of the Hebrew Bible, which was given a androcentric and anthropocentric direction by the ‘P’ source. In classic Christian theology following this line and model it remained distant from the more ecological and egalitarian understanding that other Hebrew (Yahwist) communities promoted. By revising the understanding to a relational model the language we use in our churches and writing can now reflect a model of Christian anthropology that respects all humans and creation as a part of God’s being in a way where we can care and cultivate rather than subdue and dominate.
A growing number of anthropologists and theologians have decided that conversations with each other are worthwhile. 1 Theologians have openly utilised the tools of anthropology to aid their work, and a minority of anthropologists , in a much less open way, have made important theoretical and ethnographic contributions by allowing theology to influence their work. 2 In this afterword, I provide a brief summary of my interest in scholarship that simultaneously considers anthropology and theology, presents three frameworks for this scholarship, and illustrates these frameworks with examples from the contributions to this special journal issue.
Religion, Anthropology and Cognitive Science. Harvey Whitehouse and James Laidlaw, eds. Durham, NC: Carolina Academic Press, Pp.37-62, 2007
2020
An Introduction to Theological Anthropology Baker Academic, a division of Baker Publishing Group, © 2020. Used by permission. 4. For an introductory work on the basics of the Christian faith as codified in the Nicene creedal tradition, see Heine, Classical Christian Doctrine. For a more thorough treatment of the Nicene tradition as the background, context, and boundaries for theological reflection, see Young, From Nicaea to Chalcedon. 5. See Webster, Confessing God. Also see a distinct version of theism called "theistic personalism" in Morris, Our Idea of God.
Zygon, 2012
"Traditionally the central trope in Christian theological anthropology, “the image of God” tends to function more as a noun than a verb. While that has grounded significant interplay between specific Christian formulations and the concepts of nontheological disciplines and cultural constructs, it facilitates the withdrawal of the image and of theological anthropology more broadly from the context of active relation with God. Rather than a static rendering of the image a more interactionist, dynamic, and relational view of “imaging God” is commended as a key anthropological term. Engaging with Psalm 8 suggests that, biblically, asking the anthropological question “What is humanity?” is tied to the answer to the theological question: who is God? This locates theological anthropology securely within the interactive context of being related to by God and suggests that theological anthropology might be a matter of performance rather than definition: actively imaging God."
https://www.swrktec.org/theology, 2019
We surface a brief overview of a few of the problems of contemporary theology, in hope that readers will find a fresh starting place in old evidence: a place to build a consensus that reaches for unanimous agreement in the Spirit.
This paper considers the role of anthropology, particularly cultural anthropology, and its importance in theology. Utilizing some of the ideas of Hans Frei, the paper also supports the greater importance of cultural analysis of sacred texts over historical analysis, and, utilizing the terms of Frei, the value of a hermeneutic of description over a hermeneutic of suspicion. This paper supports the idea that all theology is contextual and thus gains from the study of the culture in which the theologies is embedded.
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