This major sourcebook provides significant primary readings from the history of Christian theology on the topics of creation and humanity. Beginning with an extended introduction, McFarland fleshes out the topics of creation and humanity in sections such as "God as Creator," "The Human Creature," "Evil and Sin," and "Providence," and provides a brief introduction to each selection that demonstrates its importance and establishes its historical context. This collection will be of special value in classrooms, allowing students to experience firsthand some major works that shaped efforts to forge a sound Christian understanding of creation and humanity.
If God can love Jacob, then He can love anyone.Surprisingly, God associates Himself with Jacob more than any other person in the Bible. God calls Himself the God of Jacob on twenty-four occasions. And He calls Himself the God of Israel (the new God-given name of Jacob) over two hundred times.Jacob is not the biblical "hero" that we talk about. There are no children's songs about Jacob. No one sings "Dare to Be a Jacob." His story is more embarrassing than impressive. Yet God ties His name for all eternity to Jacob.Why? Because all of us are like Jacob in some regard. We are all "heelcatchers," struggling to make life work, wrestling with God, fighting to figure out who we are.Jacob's story is our own.In my own struggle with anxiety, panic attacks, perfectionism, past abuse, and the meaning of masculinity, I discovered the beauty and power of God's grace in Jacob's life. The God who loves Jacob loves us all...and is a refuge to all who cling to Him alone."Be still, and know that I am God;I will be exalted among the nations, I will be exalted in the earth!The Lord of hosts is with us;The God of Jacob is our refuge."-Psalm 46:10-1
The incredible technical achievements of recent history may make us feel little less than gods," but we also find much that cuts us down. When we face our own limits and failures, upon what or whom can we rely? The biblical "answer" to questions about the ultimate nature and meaning of human life begins with the experience of Semitic slaves led out of Egyptian slavery beautifully recounted in Deuteronomy 26:5-11. The New Testament presents Jesus as the culmination of God's Old Testament promise. Christian faith has a particular Vision of the world and of humanity founded upon the relationship between God and creation. Its key elements are found in the inviolable dignity of every person, the essential centrality of community, and the significance of human action. These are the main themes of a Christian anthropology developed in this book.
Misunderstandings about what it means for humans to be created in God's image have wreaked devastation throughout history -- for example, slavery in the U. S., genocide in Nazi Germany, and the demeaning of women everywhere. In Dignity and Destiny John Kilner explores what the Bible itself teaches about humanity being in God's image. He discusses in detail all of the biblical references to the image of God, interacts extensively with other work on the topic, and documents how misunderstandings of it have been so problematic. People made according to God's image, Kilner says, have a special connection with God and are intended to be a meaningful reflection of him. Because of sin, they don't actually reflect him very well, but Kilner shows why the popular idea that sin has damaged the image of God is mistaken. He also clarifies the biblical difference between being God's image (which Christ is) and being in God's image (which humans are). He explains how humanity's creation and renewal in God's image are central, respectively, to human dignity and destiny. Locating Christ at the center of what God's image means, Kilner charts a constructive way forward and reflects on the tremendously liberating impact that a sound understanding of the image of God can have in the world today.
Why does the Christian walk often feel like an ongoing struggle and why does God's creation include imperfection, let alone forces that are intent on thwarting God's creative work? In seeking a response to these questions, this book argues that the biblical accounts describe creation in terms of a progressive transformation process whereby the initially incomplete created order will reach perfection only in the fulfillment of new creation. The following discussion then outlines a comprehensive framework for the biblical theology of humanity's struggles, centered on three key themes: corporeal temptation, deficient social structures, and the much-debated notion of spiritual warfare. The book presents an overarching canonical narrative that threads together a series of diverse biblical topics, from Job's temptation to the Atonement. The final part surveys biblical teaching on how human conduct can be aligned with God's creative purpose, and discusses three "assignments" from Jesus to believers: to celebrate the Eucharist, to pray the Lord's Prayer, and to fulfill the Great Commission.
Engaging with the Complex Subject of Theological Anthropology. Theological anthropology is a complicated doctrinal subject that needs to be elaborated with careful attention to its relation to other major doctrines. Among other things, it must confess the glory and misery of humanity, from creation in the image of God to the fall into a state of sin. It must reckon with a holism that spans distinctions between body, soul, and spirit, and a unity that encompasses male and female, as well as racial and cultural difference. The Christian Doctrine of Humanity represents the proceedings of the sixth annual Los Angeles Theology Conference, which sought, constructively and comprehensively, to engage the task of theological anthropology. The twelve diverse essays in this collection include discussions on: Human thought and the image of God. The relevance of biblical eschatology for philosophical anthropology. Living and flourishing in the Spirit. Vocation and the "oddness" of human nature. Each of the essays collected in this volume engage with Scripture as well as with others in the field—theologians both past and present, from different confessions—in order to provide constructive resources for contemporary systematic theology and to forge a theology for the future.
Scientists, theologians, and the spiritually inclined, as well as all those concerned with humanity's increasingly widespread environmental impact, are beginning to recognize that our ongoing abuse of the earth diminishes our moral as well as our material condition. Many people are coming to believe that strengthening the bonds among spirituality, science, and the natural world offers an important key to addressing the pervasive environmental problems we face. The Good in Nature and Humanity brings together 20 leading thinkers and writers -- including Ursula Goodenough, Lynn Margulis, Dorion Sagan, Carl Safina, David Petersen, Wendell Berry, Terry Tempest Williams, and Barry Lopez -- to examine the divide between faith and reason, and to seek a means for developing an environmental ethic that will help us confront two of our most imperiling crises: global environmental destruction and an impoverished spirituality. The book explores the ways in which science, spirit, and religion can guide the experience and understanding of our ongoing relationship with the natural world and examines how the integration of science and spirituality can equip us to make wiser choices in using and managing the natural environment. The book also provides compelling stories that offer a narrative understanding of the relations among science, spirit, and nature. Grounded in the premise that neither science nor religion can by itself resolve the prevailing malaise of environmental and moral decline, contributors seek viable approaches to averting environmental catastrophe and, more positively, to achieving a more harmonious relationship with the natural world. By bridging the gap between the rational and the religious through the concern of each for understanding the human relation to creation, The Good in Nature and Humanity offers an important means for pursuing the quest for a more secure and meaningful world.
Theologians and Old Testament scholars have been at odds with respect to the best interpretation of the imago Dei. Theologians have preferred substantialistic (e.g., image as soul or mind) or relational interpretations (e.g., image as relational personhood) and Old Testament scholars have preferred functional interpretations (e.g., image as kingly dominion). The disagreements revolve around a number of exegetical questions. How do we best read Genesis 1 in its literary, historical, and cultural contexts? How should it be read theologically? How should we read Genesis 1 as a canonical text? This book charts a path through these disagreements by offering a dogmatically coherent and exegetically sound canonical interpretation of the image of God. Peterson argues that the fundamental claim of Genesis 1:26–28 is that humanity is created to image God actively in the world. “Made in the image of God” is an identity claim. As such, it tells us about humanity’s relationship with God and the rest of creation, what humanity does in the world, and what humanity is to become. Understanding the imago Dei as human identity has the further advantage of illuminating humanity’s ontology. Canonically, knowledge of the contours and purpose of human existence develops alongside God’s self-revelation. Tracing this development, Peterson demonstrates the coherence of the OT and NT texts that refer to the image of God. In the NT, Jesus Christ is understood as the realization of God’s image in the world and therefore the fulfillment of the description of humanity’s identity in Genesis 1. In addition to its specific focus on resolving interdisciplinary tensions for Christian interpretation of the imago Dei, the argument of the book has important implications for ethics, the doctrine of sin, and the doctrine of revelation.
“In the heart of this world, the Lord of life, who loves us so much, is always present. He does not abandon us, he does not leave us alone, for he has united himself definitively to our earth, and his love constantly impels us to find new ways forward. Praise be to him!” – Pope Francis, Laudato Si’ In his second encyclical, Laudato Si’: On the Care of Our Common Home, Pope Francis draws all Christians into a dialogue with every person on the planet about our common home. We as human beings are united by the concern for our planet, and every living thing that dwells on it, especially the poorest and most vulnerable. Pope Francis’ letter joins the body of the Church’s social and moral teaching, draws on the best scientific research, providing the foundation for “the ethical and spiritual itinerary that follows.” Laudato Si’ outlines: The current state of our “common home” The Gospel message as seen through creation The human causes of the ecological crisis Ecology and the common good Pope Francis’ call to action for each of us Our Sunday Visitor has included discussion questions, making it perfect for individual or group study, leading all Catholics and Christians into a deeper understanding of the importance of this teaching.
