Image of God

This book is an analysis of early Jewish thought on human nature, specifically, the complex of characteristics that are understood to be universally innate, and/or God-given, to collective humanity and the manner which they depict human existence in relationship, or lack thereof, to God.
Jewish discourse in the Greco-Roman period (4th c. BCE until 1st c. CE) on human nature was not exclusively particularistic, although the immediate concern was often communal-specific. Evidence shows that many of these discussions were also an attempt to grasp a general, or universal, human nature. The focus of this work has been narrowed to three categories that encapsulate the most prevalent themes in Second Temple Jewish texts, namely, creation, composition, and condition.
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The aim of this article is to reveal with an overall approach, how the psycho-social background, starting from woman image in first periods and reach modern day, is embraced by outstanding theorists of modern psychology, and also how these collected works are reflected in their definitions of woman. If it is considered that woman has been discussed with reflections against and not from primary sources throughout history, it can be seen that the most essential roots of woman narrations can be found in oral culture and the parts of written texts are made over symbol, metaphor, proposition and story. However myths (stories) that take place in oral and partly written culture about primitive man, are sacred tales, they will also present data regarding human image. Therefore with a limited effort of human being to understand the infinite, it can be understood what human being think, feel and how they interpret rather than gods/goddesses ontology. From this point of view, this article that consists of two parts, first of all will mention especially about perception of Goddess in those reflected to image of God, maintaining its efficiency in conscious or unconscious as a system of symbols intrinsic to human nature and cultural code background and then the woman image will be roughly discussed with a descriptive style over the world of mythology, psychology and faith. In the second part, it will be examined in detail how all the written and oral information about understanding woman by modern anthropologists are interpreted with the perspective of modern psychology specific to theorists such as Freud, Jung and Fromm. Eventually, it will be emphasized that past and future are integrated with information, experience and feelings with an active relationship; perception and approach of woman have stayed up to date in time continually; mythology, psychology and religion are important factors within this matter.

Summary: Human being has also used historical, temporal and spatial attributions for God. Infinite human being has expressed their  thoughts about the finite God by analogy. Despite the dominance of male gender in the images of God in these analogies which are the products of human experience, female Gods that is to say Goddesses are not few. The matter of how the image of goddess come to the fore in a distinctly male-dominant society is a noteworthy matter. The narration of Earth Mother over female symbol in myths in which the harmony is constantly secured within the inner and exterior world  and mention about living in harmony with the universe is an important data in order to understand female characteristics attributed to God. Human being has also used historical, temporal and spatial attributions for God. Infinite human being has expressed their  thoughts about the finite God by analogy.

The woman subject is influenced by transferred life experience within the historical process, and it is an undeniable fact that ancient “woman perception” has reflections to the present day. Within the history of humanity, striking definitions about woman can be seen in sacred statements in symbol language. Therefore, it is proper to examine primarily the image of sacred and then examine female meaning that is charged on that image. The aim of this study can be summed up with two themes: a) try to understand the general framework of reflections of the present image of woman, style of narration and comprehension in psychological, sociological, and religious terms by getting help from myths which mention about ancient image of God, although there is centuries old difference between those stories and us, b) reveal the image of woman in Freud, Jung, and Fromm’s approach which establishes a bond between mythology that is a system of symbols special to human nature and human psychology and discuss this subject by using psychology of religion.

When reviewed ancient Far East and Middle East myths and also Ancient Greek mythology, it can be seen that gods are not cloistered supernatural beings who do not have abstract personalities and also do not lead a wholly metaphysic life. The crucial issue here is; the reality that Gods and Goddesses are shown as a model to both man and woman. Psychologists who examine religion in terms of psychology state that first outcomes about the image of God come up not with behavior but with emotion. The attributions of gender, related to the emotion in question are cited during the transfer of those emotions as well. Therefore; philosophers, culture and religion historians, theologians, anthropologists, archaeologists, psychologists, and sociologists have contributed to this transfer when they discuss the cult of God or Goddess throughout the history. It is interesting that the usage of the term of God maintains while the usage of the term of Goddess decreases.

Civilization historians claim that the appearance of divine religions particularly quickens the course of transition from goddess to god. According to them, during this period in which there is a transfer from polytheist image of God to monotheist image of God, the quantitative change in the perception of God comes with a qualitative change. According to Fromm, during this power gathering period, there has been a transfer from mother and feminine (woman) centered religion to father and masculine (man) centered religious experience/ God image. According to him, in the second stage of humanity development, “the children of Earth Mother turn into the children of divine father”, there is a transition from unconditional love of mother to authoritarian sympathy of father, from an image of supplemental and surrounding Goddess to authoritarian image of God who makes requests by his nature, lays down principles and laws, and supports the power and search for a successor to deliver the power.

The perception of women who led to Prophet Adam deviated from the truth and expelled from heaven is spread around especially the regions of one-God religions. This has strengthened the idea that divine religions have a negative view towards women. Including Islam, the reason of all divine religions’ encountering with claims that they have a negative approach against woman stem from applying to that religions’ human resources rather than essential religious sources which are existing or lost earliest forms.

Oedipus complex is an important thesis of Freud which explains the development of religion and morals; establish the base of his psychology, and in fact, important in terms of his making connection with difference of kinds and flow or non-flow of request and needs while explaining human behaviors. According to Freud who points to sexuality and aggression which are the most powerful two instinct in the biology of male or female; the first three or five years of a newly born human- this is the period in which the basic part of personality is formed- the definition of self is extremely influenced by his/her gender (in both biological and sociocultural terms). Freud who put forward father-son conflict in the struggle to survive between Zeus and his sons in Moses and Monotheism (1998c) and Totem and Taboo (1998a), makes an explanation about the origin of religion and humanity over two male characters. Jung pays attention to goddess image as much as the image of god and do not approach this situation only as a polytheism or sociocultural explanation or childish appearances of a primitive mind. He accepts goddesses as a reflection of archetypes in human. Male has a feminine side, female has a masculine side, and a unity occurs when both complete each other. According to Fromm, a taxonomy referring to woman and man is primarily a sociology-based approach rather than a biology-based one. Fromm (1995) thinks that the whole depiction shows individuals’ own desire and needs, that is to say, their psychology rather than a theology. Transition from mother (woman) centered religion to father (man) centered religious experience and God image is essentially one of the most important breaking/inversion points of human being, not humanity.


As a result, it can be said that it is an important point to clearly understand the story of mankind to examine that intense freshness at hand and centeredness of quantitative and qualitative changes of divine or God image of ancient societies come down after psychological, sociological, religious, economic, political, and cultural changes.

Der am Institut für Evangelische Theologie der Universität Osnabrück lehrende Systematiker Gregor Etzelmüller (E.) legt eine theologische Anthropologie vor, die ihren interdisziplinären Sitz im Leben im Heidelberger Marsilius-Projekt "Verkörperung als Paradigma einer evolutionären Kulturanthropologie" hat.

The paper examines the phenomenon of brotherhood. The brotherhood is one of the most difficult subjects to analyze because of the sensitivity it creates in human society. The original meaning and other concepts that have benefited at different times show this. The paper tends to unfold the fraternal approach from the Orthodox point of view. Of course, there are still special places, such as the monastic fraternity, which may be the subject of a future issue. The issue begins with a general introduction to the fraternity. It continues with the evolution in Judaism, where it takes on a religious connotation and where an attempt is made to create a fraternity of universal dimensions. This study seeks to provide an answer on how it is possible for the fraternity to be shaped, developed and perfected. Human nature itself, freedom, logic and love are some of the elements on which opportunity is based. The subject seeks to highlight the reason why the concept of the brotherhood of Jesus Christ and his Church is different and more substantial than the infinite concepts that exist in the world. The concepts of love, gratitude, the unification of time with the physical space are some of the thoughts that describe the subject and are a challenge for today’s family and social life.

The purpose of this project was to design, develop, facilitate, and evaluate an experience in which participants come to a deeper knowledge of God the Creator and provide avenues for reflecting His image through innovation. This report reviews an experiential, intensive workshop held at Weimar Institute in Weimar, California that introduced 26 undergraduate students to activities, interactions, and reflections focusing on creativity in everyday life. This document will include an overview and detailed description of the project stages and processes, a literature
review, findings and interpretations as well as conclusions and recommendations with appropriate appendices.

Il modulo è dedicato a Meister Eckhart, il cui pensiero riassume ed innalza a livelli mai più raggiunti la cosiddetta “mistica speculativa”, patrimonio indiscusso della scuola domenicana tedesca del XIV secolo. La teologia dell’imago dei eckhartiana è strettamente connessa alla sua teologia dell’unione: immagine di Dio è il Figlio, immagine di Dio sarà l’anima, nel preciso senso paolino della transformatio in eandem imaginem (2Cor 3, 18) la quale corrisponde al Figlio stesso.

Nelson Mandela is one of the most appreciated political leaders of the last century, who fought for human dignity and for the reconciliation between the black and the white people in South Africa. After almost fifty years of the domination of Apartheid, the society was very divided, and many people suffered from racial discrimination. Even though Mandela faced 27 years of detention in this regime, he was prepared to change the society though his personal example and his policies. The way he forgave his former opponents and his example of reconciliation after becoming South Africa's president, made Mandela a model of forgiveness, reconciliation and hope. Many people question what the pillars of Mandela's policies were and whether the Christian values stood at the base of his approach. If his faith was the source of his public policies, why was Mandela so reluctant in publicly affirming his faith? This article is examining these questions based on Mandela's affirmations, what his closest collaborators mentioned about him, and analyzing some of the biographies written about Nelson Mandela.

The new book of David Steindl-Rast (99 Namen Gottes. Betrachtungen Mit 100 Kalligraphien von Shams Anwari-Alhosseyni Innsbruck-Wien: Tyrolia-Verlag, 2019). The "99 beautiful names" – the "Asma'ul Husna" – stand in the Islamic tradition for the many qualities and at the same time for the indescribability of God.
The internationally known mystic David Steindl-Rast has taken these 99 names of Islam. He elucidates in 99 short meditations their significance for everyday life.  also a great enrichment and opportunity for Christianity, to approacht the mystery of God in the mirror of an other religious tradition.

What do medieval knights, suicide bombers and "victimhood culture" have in common? This book  argues that in the second decade of the twenty-first century, individuals, political parties and nations around the world are abandoning the dignity-based culture we established in the aftermath  of two world wars, less than a century ago. Disappointed or intimidated, many turn their backs on the humanitarian, universalistic culture that presumes our inherent human dignity and celebrates it as the basis of  every individual's equal human rights. Instead, people and nations are returning to a much older, honor-based cultural structure. Because its ancient logic and mentality take new forms (such as social network shaming and certain aspects of "victimhood culture") -- we fail to recognize them, and overlook the pitfalls of the old honor-based structure. Narrating the history of honor-based societies, this book distinguishes their underlying principle from the post-WWII notion of dignity that underlies human rights. It makes the case that in order to revive and strengthen dignity-based culture, the concept of human dignity must be defined narrowly and succinctly, and enhanced with the principle of respect. Continuing its historical and cultural narrative, the book discusses contemporary phenomena such as al-Qaeda terrorists, shaming via social network, FoMO, and some features of the emerging "victimhood culture". The book pays homage to Erich Fromm's classic Escape from Freedom.

John Wesley's theology was a theology of mission. This becomes clear when we examine his theological orientation and four key Wesleyan themes: The image of God, prevenient (preceding) grace, salvation as healing, and the perfecting of Christian character (sanctification). In conjunction, these themes show how Wesley’s missiology was at heart holistic, integrating physical, social, economic, and spiritual dimensions and thus providing timely resources for today.

This Thesis was successfully submitted to the Pontifical Biblical Institute in Fall 2020 for obtaining the SSL degree at that institution. Directed by Dr. Gary Anderson (Notre Dame), it argues that the three instances of 'image of God' language in Genesis (Gen 1.26-28, 5.1-3, 9.6) can be read in sequence as developing a theological anthropology which reflects the unfolding arc of the Primeval Narrative. Human beings in the Priestly author's vision reflect both God's divinity and the weakness, fragility and transience of idols, hence the phrase 'image of God' (ṣelem ʾělōhîm).

Though the Bible never mentions ecology or the environmental crisis, Christians have developed a number of different understandings of a biblical approach to the issue. This paper examines the relations God built into the created order and how humans fit into his design from the original creation to the new creation.

Author: William David Spencer
Publisher: CBE International

I have often told my parishioners the biblical truth that we live in God’s schoolhouse. The world God created for us is a visual lesson of God’s existence and God’s watch-care over us. As one example, we are enveloped in a protective placenta of water vapor that shields us from the sun and filters its power down to a diffused treatment of rays that warm us; nourish us with vitamin D; dry the ground so we can travel and build our homes on it; grow the trees that replace our oxygen, the plants that supply our food, and the animals that serve us in a variety of ways; provide light by which we can conduct business; and, in short, make living possible. The complex interweaving of such conditions testifies to an intelligent Creator who has intentionally fashioned and shaped our environment so that “the heavens are relating the glory (or majesty) of God1 and the sky is announcing the production of his hands” (Ps. 19:1, v. 2 in the Hebrew Bible). In fact, there is a message that pours out through all the earth, according to Psalm 19:1–4, that is not audible and yet is an informative declaration of knowledge imparted by the very interwoven fabric of life itself.

Arguably, no greater issue exists than the one elicited in the questions, “Where did we come from, and what is our purpose?” This paper will examine ancient works that presumed to answer these two questions regarding the creation of mankind. It will contrast the Mesopotamian and biblical perspectives on the purpose of the creation of mankind.

Ancient creation stories define humanity in relation to the gods. In the Atraḫasīs Epic, for example, humans were created as a labor force to relieve the lower caste of deities from their toil. In Gen 1-2 humanity was also created to serve God, but the commands to rule and subdue the earth, and to care and cultivate the garden of Eden, are framed by the preceding statement in Gen 1:26-27 that humanity was created in God’s image and likeness, that is, as his children. To appreciate Genesis’s claim, we must consider it in light of its ancient Near Eastern environment. For Gen 1-2 this includes a set of ritual texts from Mesopotamia, the "Washing and Opening of the Mouth," which describe the process by which divine images, or statues of the gods, were created. Genesis 2 seems to draw from these rituals, or at least the ideas they represent, in order to elaborate on the meaning of בְּצֶלֶם אֱלֹהִים in Gen 1:26-28. If our aim is to understand how Genesis 1-2 redefines human identity and purpose, we must consider the prevailing views on human creation and the birth of the gods (in their statues) with which it interacted.

In this essay, I would like to show that Jonathan Edwards’ doctrine of human nature and freedom is grounded on and framed by his doctrine of God’s nature and freedom through the divine image. The first section will expound the New Englander’s view of God’s nature to the extent that our discussion on free-agency is concerned. In the second section I will outline Edwards’ view of human nature and its faculties, and will show that, through his use of the doctrine of God’s image in humankind, human free-agency reflects God’s free-agency. The conclusion will offer some considerations on this Edwardsean approach to the issue of freedom.

본 논문은 우종학의 『무신론 기자, 크리스천 과학자에게 따지다』에 나오는 진화 창조론은 전통적 개혁신학과 조화될 수 없음을 보여주고자 한다. 그 책에 나오는 “한 별 박사”(이하 “대화자”)는 창조과학과 신무신론 양측 모두를 비판한다. 그러나 “대화자”의 관점은 기본 전제적 측면, 과학적 측면, 신학적 측면이라는 세 가지 측면에서 문제가 있다.
그 중에서도 신학적 측면에서 가장 심각한 문제를 불러일으킨다. 첫째, “대화자”는 “과학이 찾아낸 결과가 바로 창조주가 세상을 창조한 방식이라고 본다. 신이 빅뱅과 진화를 통해서 우주와 인간을 창조했다는 것이다. 그런데 그것을 증명하지는 못한다. 둘째, “대화자”의 신론은 “‘창조의 관찰에 있어서는 이신론적 경향’을 보이고, ‘창조의 결과 해석에 있어서는 범신론적 경향’을 보이는 독특한 조합”이다. 그는 창조의 관찰 과정에서 방법론적 자연주의를 따르며, 그 결과를 해석할 때에는 신이 자연 법칙을 그렇게 주셨기 때문이라고 한다. 셋째, “대화자”의 진화 창조론은 계시와 교리를 이해함에 있어서 심각한 문제들을 야기시킨다. 그의 관점은 성경의 무오성을 약화시킨다. 넷째, “대화자”의 진화 창조론은 인간이 하나님의 형상대로 창조되었다는 교리에 상당한 타격을 준다. 다섯째, 진화 창조론에 따르면 아담과 하와는 더 이상 인류의 첫 시조가 될 수 없다. 그로 인하여 둘째 아담이신 그리스도를 통한 구원을 이해하는 데에도 심각한 문제가 생긴다. 이상과 같은 이유들 때문에 “대화자”의 관점은 전통 개혁신학과는 조화되지 않는 관점이다.

Summary
This essay attempts to demonstrate that traditional Reformed theology cannot be harmonized with evolutionary creationism found in Dr. Jong-Hak Woo’s book, An Atheist Journalist Inquires of a Christian Scientist. The imagined interlocutor Dr. Han Byeol, the representer of Dr. Jong-Hak Woo’s ideas, argues for an evolutionary creationism, but his ideas cause many serious problems in theological issues as well as in logical consistency. First, the interlocutor argues that God created the world and human beings through the Big Bang and evolution. He, however, does not prove this but just presupposes it. Second, his theism is similar to deism in his scientific observation of nature and is close to pantheism in his interpretation of its results. Third, the interlocutor’s ideas clash with the Reformed doctrines of revelation, Scripture, Adam, the image of God, original sin, death, atonement, and Christ. In sum, the evolutionary creationism of the interlocutor is severely inconsistent with traditional Reformed theology.

According to some relational views of the imago Dei, marriage itself is a fundamental part of what it means to image God. In this paper, I explore the basis of this interpretation, primarily as articulated by Karl Barth and John Paul II. And I argue that this view is exegetically groundless and both theologically and practically problematic.

The goal of this paper is to first explicate both Calvin and Barth’s approaches of how they arrive at the doctrine of the image of God. Second, they will be put in conversation, seeing where Barth both follows and breaks from Calvin. Finally a reflection on the effects of sin upon humanity, and this plays out for each of them in regards to their conception of the image.

There is a longstanding debate in contemporary Augustine research concerning the influence of Platonist theory on Augustine’s exegesis of Genesis.  In this essay I argue that while Augustine uses Platonist categories in a formal way to organize his speculative exegesis of Gen., he interprets them through the filter of a Christian doctrine of creation.  In particular, Augustine’s exegesis of Gen. 1:26—the creation of humans according to the image and likeness of God—pushes him into a uniquely Christian, and potentially radical, anthropology that emphasizes the malleable (mutable, finite) and relational nature of human existence and identity.  These characteristics derive from the fact that human existence is not self-constituted in an impermeable and solitary fortress of one’s own self.  Rather, humans receive both their fundamental existence and inmost identity (i.e., the imago dei) in their created (historical) existence from another (God).  In so doing, human identity formation is open to, and reliant on, a variety of influences, both spiritual and material.

Si l’on en croit la Genèse, l’homme et la femme ont été créés « à l’image de Dieu ». Cette affirmation, malgré son apparente simplicité, est parmi les plus débattues, les plus ambiguës aussi de la tradition judéo-chrétienne. Que peut-elle signifier pour les êtres finis, limités et souvent égarés que nous sommes ?
Christof Betschart vient combler un blanc de la théologie française en s’appuyant sur une étude approfondie des textes bibliques. Dans la ligne de l’interprétation christologique de l’image de Dieu qui découvre dans le Christ à la fois le prototype et le modèle de tous les humains, il questionne la notion de filiation divine. L’image de Dieu est en fin de compte filiale, marquée par le sceau de la filiation divine. Cette thèse est développée à la fois pour rendre le concept d’image plus concret ainsi que pour revisiter certaines questions majeures de l’anthropologie théologique postconciliaire (nature et grâce, la médiation christologique de l’anthropologie et vice versa).
Une analyse lumineuse du genre humain au regard de l’image divine.

The Greek noun μοναχός (“monk/single one”) is not attested before 4th century CE. Yet it emerges in the Gospel of Thomas, usually dated to 1st or 2nd century. Building on the so-called Monastic Thesis, monks read and copied Thomas from 4th century onwards, and based on its attestation of ⲙⲟⲛⲁⲭⲟⲥ and ⲟⲩⲁ ⲟⲩⲱⲧ they seemingly changed its text too.

Sainted Mother Teresa of Calcutta, in her love and service of the poorest of the poor, illustrates the importance of the universality of human reason gifted to all by God.  Mother Teresa often affirmed that she and her Missionaries of Charity were caring for the poorest of the poor, no matter what their religious affiliation or lack thereof.  All in need were welcomed into the care of the sisters and brothers whether they were Christian, Hindu, Buddhist, Muslim, Atheist, Agnostic, or whatever.  The sainted Mother simply affirmed that all in need should be welcomed into their care.

This paper is an inductive study of a large percentage of Calvin's works in English. Works were scanned for "image of God" terminology and then categorized based on how they would affect Calvin's work as a pastor in Geneva. After a review of the literature, this paper unpacks the findings of the student with example citations from each of the five categories.  A shorter version of this paper was presented at the Far West ETS regional conference in 2017.

This thesis investigates the development and significance of the idea of the human being as made in the ‘image of God’, from its origin in the book of Genesis through its historical and philosophical unfolding. There are, however, many interpretations of what this means, giving rise to problems regarding what in fact is being conveyed by this idea. The issue of the existence of God became particularly problematic after Hume and Feuerbach’s scepticism and, in more recent times, in light of criticisms stemming from Darwin’s theory of evolution and in particular by some neo-Darwinists who claim to prove God does not exist. This study argues that the natural-scientific theory of evolution does not, in fact, prove the non-existence of God. It also argues that the phenomenological method of enquiry is a more appropriate method for addressing the question of what it is to be a human individual made in the ‘image of God’. Because the idea of the ‘image of God’ rests on an assent to belief in God’s existence for it to have meaning, in conclusion an argument for this assent is presented in light of Edith Stein’s phenomenology. Yet, even if existence in God is not assented to, the idea of the ‘image of God’ can still be thought valuable in that this idea can be held to have been a precursor in the history of thinking for ideas such as human dignity and human rights.

This article is an introductory approach to the theology of St Gregory Palamas on the imago Dei (κατ᾿ εἰκόνα). In particular, after sketching its biblical and patristic background, the issues that are examined are the precise location of the imago, its Christological dimension, and how the transition towards the likeness to God (καθ᾿ ὁμοίωσιν) is achieved. Finally, reference is made to those elements that need to be considered in a future thorough study, so that the theology of Palamas on the imago be sufficiently analysed.

[Τό ἄρθρο ἀποτελεῖ εἰσαγωγική προσέγγιση στή θεολογία τοῦ ἁγίου Γρηγορίου Παλαμᾶ γιά τό κατ᾿ εἰκόνα. Συγκεκριμένα, μετά τή σκιαγράφηση τοῦ βιβλικοῦ και πατερικοῦ ὑπόβαθρού του, εξετάζονται τά θέματα: ποῦ ἀκριβῶς ἐντοπίζεται τό κατ᾿ εἰκόνα, ποιά εἶναι ἡ χριστολογική του διάσταση καί πῶς γίνεται ἡ μετάβαση πρός τό καθ᾿ ὁμοίωσιν. Τέλος γίνεται ἀναφορά στά σημεῖα πού πρέπει νά ἐρευνηθοῦν σέ μία μελλοντική ἐνδελεχῆ μελέτη, ὥστε νά ἀναλυθεῖ ἐπαρκῶς ἡ θεολογία τοῦ Παλαμᾶ γιά τό κατ᾿ εἰκόνα.]

*This is an author's proof that preceded the published version. The published work includes some changes in pagination, foot notes, and content. Please contact me if you'd like the published version of the paper. You can purchase the full work here: https://vernonpress.com/book/1154

The Japanese vocaloid (vocal android) named Hatsune Miku
stands out as one of the most notable expressions of the spread and
acceptance of vocaloids and hologram culture. This peculiar sensation of
Hatsune Miku raises two questions: first, why is Hatsune so popular, and what
values does she reflect? Second, how should Christians respond to the recent
developments of the vocaloid phenomenon? To answer these questions, I
begin by applying cultural hermeneutics on the Hatsune Miku phenomenon,
in order to identify what social and cultural realities Hatsune embodies and
reflects. I then offer a biblical and theological response to the rise of digital
hologram culture exemplified by Hatsune Miku and her followers. I contend
that the widespread popularity and acceptance of Hatsune Miku reflects
humanity’s relational nature of being created in the Image of God, which
includes the human desire for community with people and with God, but ends up idolatry.

This study concentrates on the divine Name’s role as the conduit of the divine presence and knowledge. It demonstrates that in various Jewish traditions the divine Name acted as a cypher for the divine presence which is predestined to reveal the deity’s very essence to human beings. The study shows that in many early Jewish accounts, the Name was closely associated with the deity’s power and demiurgic activity. The divine Name thus fulfills the same function as the divine image. The study illustrates, that like the imago Dei, the divine Name eventually became hypostasized and represented by the same mediatorial figures who play prominent roles as personifications of the divine image, including Enoch, Jacob, and Moses. These mediators became the Name’s visible manifestations endowed with divine attributes and features, including attributes connected with divine knowledge.

In Body, Mind and Human Life,  Joel B. Green is approaching the challenges to the biblical interpretation in constructing a biblical theological anthropology in the context of modern neuro-scientific advances by dialoguing through the interface of science and theology. His expertise in neuroscience is brought to bear on his reflections as he keeps biblical hermeneutics in constant dialogue with the current neuro-philosophy that integrates neurosciences with the traditional concerns of the philosophy of mind. Main outline and content: In Chapter 1, Green is attempting a basic survey of the notion of human identity as conceived within the biblical as well as scientific worldviews. He further identifies that the materialistic or dualistic conceptions are not conducive to the construction of a theological anthropology as they stand discredited by the recent neuroscientific explorations and hence establishes that a monistic conception is both biblical and also as most viable. In Chapter 2, Green deals with the problem of " identity, " especially the theological significance of the creation of humanity in the divine image, and, he highlights the notion of " embodied relationality " for the human identity through his hermeneutical method. For this purpose, he is evaluating evidences from the biological sciences and neuropsychology in answering the questions of human distinctness from other creatures and gathers evidences from the biblical materials in order to reflect on the significance of the communitarian aspect of human identity. In Chapter 3, he takes up the challenges posed by neurobiological and neuro-philosophical advancements to the traditional theological affirmations of sin, original sin, free will, and especially the difficulties surrounding the relationship between human volition and responsibility. In Chapter 4, Green sets out to explore the concept of conversion and salvation as a " journey " where he identifies the pivotal role of the local community of believers and he identifies this communitarian construction as inevitable for our construal of the mission of the church in the world. In Chapter 5, he continues to probe the dominant body-soul dualism as it was considered indispensable to answer the eschatological questions about the continued identity of a human person after physical death into the afterlife. He especially pays attention to the reality of the total decay of the human body after death, and its implications for the traditional Christian belief in an embodied resurrection. He is relying on a monistic conception of human constitution and a spiritual understanding of resurrected embodiment to conceive the continued identity.