Search results for 'Theological anthropology' (try it on Scholar)

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  1. David James Stewart (2014). The Emergence of Consciousness in Genesis 1–3: Jung's Depth Psychology and Theological Anthropology. Zygon 49 (2):509-529.score: 240.0
    The development of a robust, holistic theological anthropology will require that theology and biblical studies alike enter into genuine interdisciplinary conversations. Depth psychology in particular has the capacity to be an exceedingly fruitful conversation partner for theology because of its commitment to the totality of the human experience (both the conscious and unconscious aspects) as well as its unique ability to interpret archetypal symbols and mythological thinking. By arguing for a psycho-theological hermeneutic that accounts for depth psychology's (...)
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  2. Paige E. Hochschild (2012). Memory in Augustine's Theological Anthropology. Oxford University Press.score: 216.0
    This book explores the theme of 'memory' in Augustine's works, tracing its philosophical and theological significance. It shows how Augustine inherits this theme from classical philosophy and how Augustine's theological understanding of Christ draws on and resolves tensions in the theme of memory.
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  3. Jan-Olav Henriksen (2011). Finitude and Theological Anthropology: An Interdisciplinary Exploration Into Theological Dimensions of Finitude. Peeters.score: 216.0
    The finite body -- Experiencing finitude n the body and its world -- Finitude, language, and the alterity of the world -- The appearance of the other : and the disruption of finitude by infinity -- Transcending and affirming finitude in desire -- Finitude and authenticity : a discussion of some elements in Heidegger -- Finitude and concrete experience -- Hans Jonas : a limited life is a better life than one that goes on forever -- Coming to terms with (...)
     
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  4. Craig L. Nessan (1998). Sex, Aggression, and Pain: Sociobiological Implicatios for Theological Anthropology. Zygon 33 (3):443-454.score: 210.0
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  5. Gregory B. Graybill (2011). Captivity or Autonomy? Philipp Melanchthon's Theological Anthropology. Inquiry 54 (5):460 - 477.score: 180.0
    Abstract Theology may well provide useful insights into the question of human autonomy?if one is willing to entertain the existence and authority of God as expressed through the scriptures. Accordingly, the Bible presents humanity as designed to exercise much autonomy. But, humanity immediately abused that freedom, resulting in the present universal captivity of the human will to sin and death. The will can now only be liberated from its self-centered bondage through the substitutionary death and resurrection of the God?Man Jesus (...)
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  6. Eva Neu, Michael Ch Michailov & Guntram Schulz (2008). On Theological Anthropology and Philosophical Theology. Proceedings of the Xxii World Congress of Philosophy 45:229-237.score: 180.0
    INTRODUCTION: Philosophy is the unique science which considers all other sciences in systematically unity (Kant). The classical anthropology (Platon, Aristoteles, Descartes, Hume, Kant, etc.) considers the human and his "spheres" (biological, psychological, logical, philosophical, theological) and his interdependence with nature and society. A philosophical theology investigates spiritual phenomena, described by religions and parapsychology in context of ethics, epistemology (incl. metaphysics), aesthetics. A theological anthropology should consider these phenomena multidimensional in context of a holisticscience, i.e. physico- (Kant), (...)
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  7. Léon Turner (2013). Individuality in Theological Anthropology and Theories of Embodied Cognition. Zygon 48 (3):808-831.score: 180.0
    Contemporary theological anthropology is now almost united in its opposition toward concepts of the abstract individual. Instead there is a strong preference for concrete concepts, which locate individual human being in historically and socioculturally contingent contexts. In this paper I identify, and discuss in detail, three key themes that structure recent theological opposition to abstract concepts of the individual: (1) the idea that individual human beings are constituted in part by their relations with their environments, with other (...)
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  8. Paul Lewis (2003). Theological Anthropology and Relationality. Tradition and Discovery 30 (1):35-36.score: 180.0
    In Reforming Theological Anthropology, F. LeRon Shults draws from work on relationality in other disciplines to suggest ways in which theological anthropology might profitably be reformulated. While the task is worthwhile, the method promising and the results suggestive, much fine-tuning remains to be done.Paul Lewis review is followed by a brief response from F. LeRon Shults.
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  9. Paul Lewis (1996). Polanyian Reflections on Embodiment, the Human Genome Initiative and Theological Anthropology. Tradition and Discovery 23 (2):5-14.score: 162.0
    The Human Genome Initiative represents an ambitious attempt to map the genetic structure of the human species (an estimated 100,00 genes). The project has generated a vast amount of theological and ethical literature, none of which discusses the impact of the project on understandings of embodiment. This gap is surprising since Michael Polanyi and, more recently, feminist thinkers have argued that embodiment is central to human existence. I argue that theologians and scientist can teach one another some important lessons (...)
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  10. Anna Peterson (2000). In and of the World? Christian Theological Anthropology and Environmental Ethics. Journal of Agricultural and Environmental Ethics 12 (3):237-261.score: 160.0
    Mainstream currents within Christianity havelong insisted that humans, among all creatures, areneither fully identified with their physical bodiesnor fully at home on earth. This essay outlines theparticular characteristics of Christian notions ofhuman nature and the implications of this separationfor environmental ethics. It then examines recentefforts to correct some damaging aspects oftraditional Christian understandings of humanity''splace in nature, especially the notions of physicalembodiment and human embeddedment in earth. Theprimary goal of the essay is not to offer acomprehensive evaluation of Christian thinking (...)
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  11. N. Koios (2012). Theological Anthropology and Human Germ-Line Intervention. Christian Bioethics 18 (2):187-200.score: 156.0
    Germ-line genetic interventions, like all medicine, can present opportunities to remove suffering, save and prolong human life, and support the conditions for successful human performance. Like all medicine, these interventions also present risks that reflect fallen humans’ age-old egocentric ambition to secure their health and improve their quality of life by relying exclusively on their own power, wisdom, and technical means. Moreover, man has always been tempted to overstep Divine prohibitions and to disregard his own calling to become deified by (...)
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  12. Raphael Cadenhead (2013). Corporeality and Askesis: Ethics and Bodily Practice in Gregory of Nyssa's Theological Anthropology. Studies in Christian Ethics 26 (3):281-299.score: 152.0
    This article seeks to extend and refine Alastair MacIntyre’s moral theory of virtue ethics, by probing behind the Benedictine Rule—so fulsomely invoked at the end of After Virtue—to the ascetical theology of the noted, Eastern, ‘Cappadocian’ theologian of the fourth century: Gregory of Nyssa. I shall argue that Gregory’s vision of ascetical bodily practice complicates MacIntyre’s contemporary appropriation of virtue ethics. It does so by underscoring the diachronic, developmental character of personal ethical maturation—a theme which finds no expression in MacIntyre’s (...)
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  13. Jason A. Springs (2012). Following at a Distance (Again): Gender, Equality, and Freedom in Karl Barth's Theological Anthropology. Modern Theology 28 (3):446-477.score: 152.0
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  14. Wesley J. Wildman (2007). Radical Embodiment in van Huyssteen's Theological Anthropology. American Journal of Theology and Philosophy 28 (3):346 - 363.score: 152.0
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  15. Ian A. Mcfarland (2001). Who is My Neighbor?: The Good Samaritan as a Source for Theological Anthropology. Modern Theology 17 (1):57-66.score: 152.0
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  16. David F. Ford (2011). The What, How and Who of Humanity Before God: Theological Anthropology and the Bible in the Twenty‐First Century. Modern Theology 27 (1):41-54.score: 152.0
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  17. J. Mumford (2010). Book Review: Hans Reinders, Receiving the Gift of Friendship: Profound Disability, Theological Anthropology, and Ethics (Grand Rapids, MI: Eerdmans, 2008). X + 404 Pp. US$36.00/ 19.99 (Pb), ISBN 978--0--8028--6232--. [REVIEW] Studies in Christian Ethics 23 (2):216-219.score: 150.0
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  18. Luke Penkett (2010). Theological Anthropology: A Guide for the Perplexed. By Marc Cortez. Heythrop Journal 51 (6):1086-1086.score: 150.0
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  19. Fr Vladimir Shmaliy (2009). Russian Orthodox Theological Anthropology of the Twentieth Century. Faith and Philosophy 26 (5):628-646.score: 150.0
    Russian Orthodoxy during the twentieth century presented a rich and varied body of thought about the nature of humanity and the human condition. This article surveys the major thinkers within this tradition, beginning with its background in the Slavophile movement and culminating in the work of more recent Orthodox thinkers such as Sergei Bulgakov, Georges Florovsky, Vladimir Lossky, and Alexander Schmemann.
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  20. John Marsden (2010). Humanity in the Mystery of God: The Theological Anthropology of Edward Schillebeeckx. By Jennifer Cooper. Heythrop Journal 51 (3):531-532.score: 150.0
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  21. Luke Penkett (2010). Review of Receiving the Gift of Friendship: Profound Disability, Theological Anthropology, and Ethics by Hans S. Reinders. [REVIEW] Heythrop Journal 51 (3):509-509.score: 150.0
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  22. Phillip Cary (2013). Paige E. Hochschild, Memory in Augustine's Theological Anthropology. (Oxford Early Christian Studies.) Oxford: Oxford University Press, 2012. Pp. 272. $125. ISBN: 9780199643028. [REVIEW] Speculum 88 (4):1109-1110.score: 150.0
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  23. Dennis W. Jowers (2009). The Conflict of Freedom and Concupiscence: A Difficulty for Karl Rahner's Theological Anthropology. Heythrop Journal 53 (4):624-636.score: 150.0
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  24. N. Messer (2012). Introduction: Theological Anthropology and the Ethics of Human Germ Line Genetic Modification. Christian Bioethics 18 (2):115-125.score: 150.0
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  25. Patrick Madigan (2013). Book Reviews Memory in Augustine's Theological Anthropology. By Paige E. Hochschild. Pp. 251, Oxford University Press, 2012, £65.00. [REVIEW] Heythrop Journal 54 (1):159-160.score: 150.0
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  26. John Sullivan (2011). God's Many-Splendored Image: Theological Anthropology for Christian Formation. By Nonna Verna Harrison. Heythrop Journal 52 (4):708-709.score: 150.0
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  27. Ian A. McFarland (forthcoming). Book Review: Eccentric Existence: A Theological Anthropology. [REVIEW] Interpretation 64 (4):422-424.score: 150.0
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  28. Nicholas DiSalvatore (2013). The Quest for God & the Good Life: Lonergan's Theological Anthropology. By Mark T. Miller. Pp. Xvi, 223, Washington, D.C., The Catholic University of America Press, 2013, $29.95. [REVIEW] Heythrop Journal 54 (5):905-906.score: 150.0
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  29. Karen Enriquez (2012). From Hiya to Dangal: A Critique of John Paul II's Theological Anthropology in Light of the Experience of Filipino Women. Budhi: A Journal of Ideas and Culture 16 (1):51-75.score: 150.0
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  30. Kevin Grove (2013). Memory in Augustine's Theological Anthropology. By Paige E. Hochschild. Augustinian Studies 44 (1):180-183.score: 150.0
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  31. M. L. Führer (1985). Denis R. Janz, Luther and Late Medieval Thomism: A Study in Theological Anthropology. Waterloo, Ont.: Wilfrid Laurier University Press, 1983. Pp. Xiii, 186. $19.75. Distributed in US by Humanities Press, Atlantic Highlands, NJ 07716. [REVIEW] Speculum 60 (3):686-687.score: 150.0
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  32. Joel E. Haugen (1995). The Theological Anthropology of Ralph Wendell Burhoe. Zygon 30 (4):553-572.score: 150.0
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  33. David H. Kelsey (forthcoming). Book Review: Reforming Theological Anthropology: After the Philosophical Turn to Relationality. [REVIEW] Interpretation 59 (4):424-424.score: 150.0
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  34. Gerald McKenny (2013). Biotechnology and the Normative Significance of Human Nature: A Contribution From Theological Anthropology. Studies in Christian Ethics 26 (1):18-36.score: 150.0
    Does human nature possess normative significance? If so, what is it and what implications does it have for biotechnology? This essay critically examines three answers to these questions. One answer focuses on human nature as the ground of natural goods or goods dependent on human nature, another answer finds normative significance in the indeterminacy or malleability of human nature, and a third answer treats human nature as a natural sign of divine grace. Kathryn Tanner, who offers the second answer, and (...)
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  35. Paul Silas Peterson (2010). The Unquantifiable Value of Imago Trinitatis: Theological Anthropology and the Bioethical Discourse on Human Dignity. Human Reproduction and Genetic Ethics 14 (2):27-38.score: 150.0
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  36. D. Dixon Sutherland (1992). A Theological Anthropology of Evil: A Comparison in the Thought of Paul Ricœur and Teilhard de Chardin. Neue Zeitschrift Für Systematische Theologie Und Religionsphilosophie 34 (1):85-100.score: 150.0
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  37. G. L. Ulmen (1992). Anthropological Theology/Theological Anthropology: Reply to Palaver. Telos 1992 (93):69-80.score: 150.0
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  38. Frans Jozef van Beeck (1999). What Can We Hope for, Really? Towards a Theological Anthropology of Hope. Gregorianum 80 (3):489-524.score: 150.0
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  39. Joseph Xavier (2010). Theological Anthropology of Gaudium Et Spes and Fundamental Theology. Gregorianum 91 (1):124-136.score: 150.0
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  40. Dionisio M. Miranda (1989). Loob--The Filipino Within: A Preliminary Investigation Into a Pre-Theological Moral Anthropology. Divine Word Publications.score: 132.0
     
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  41. Craig Scandrett-Leatherman (2008). Anthropology, Polanyi, and Afropentecostal Ritual: A Scientific and Theological Epistemology of Participation. Zygon 43 (4):909-923.score: 126.0
    The 1904 World's Fair in St. Louis sponsored both an International Congress of Arts and Sciences aimed at unity of knowledge and an anthropology exhibit of diverse peoples. Jointly these represented a quest for unifying knowledge in a diverse world that was fractured by isolated specializations and segregated peoples. In historical perspective, the Congress's quest for knowledge is overshadowed by Ota Benga who was part of the anthropology exhibit. The 1904 World's Fair can be viewed as a Euro-American (...)
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  42. John Ball (1987). Anthropology as a Theological Tool: II. Symbol and the Efficacy of Ritual. Heythrop Journal 28 (4):405–417.score: 120.0
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  43. John Ball (1987). Anthropology as a Theological Tool: I. Culture and the Creation of Meaning. Heythrop Journal 28 (3):249–262.score: 120.0
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  44. Rebekka A. Klein (2011). Sociality as the Human Condition: Anthropology in Economic, Philosophical and Theological Perspective. Brill.score: 120.0
    Examining recent experiments on human altruism in economics, this book offers a critique of naturalistic approaches to the phenomenon of human sociality.
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  45. Forrest Clingerman (2014). Geoengineering, Theology, and the Meaning of Being Human. Zygon 49 (1):6-21.score: 100.0
    Because of the lack of a meaningful international response to global warming, geoengineering has emerged as a potential technological response to climate change. But, thus far, little attention has been given to how religion impacts our understanding of geoengineering. I defend the need to incorporate theological reflection in the conversation of geoengineering by investigating how geoengineering proposals contain an implicit anthropology. A significant framework for our assessment of geoengineering is the balance of human capability and fallibility—a balance that (...)
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  46. Helen Cruz & Yves Maeseneer (2014). The Imago Dei: Evolutionary and Theological Perspectives. Zygon 49 (1):95-100.score: 96.0
    This short article provides an introduction to a special section, consisting of six papers on human evolution and the imago Dei. These papers are the result of dialogue between theologians and philosophers of religion at the University of Oxford and the Catholic University of Leuven. All contributors focus on the imago Dei, and consider how this theological notion can be understood from an evolutionary perspective, looking at a variety of disciplines, including the psychology of reasoning, cognitive science of religion, (...)
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  47. Michael L. Spezio (2013). Social Neuroscience and Theistic Evolution: Intersubjectivity, Love, and the Social Sphere. Zygon 48 (2):428-438.score: 90.0
    After providing a brief overview of social neuroscience in the context of strong embodiment and the cognitive sciences, this paper addresses how perspectives from the field may inform how theological anthropology approaches the origins of human persons-in-community. An overview of the Social Brain Hypothesis and of simulation theory reveals a simultaneous potential for receptive/projective processes to facilitate social engagement and the need for intentional spontaneity in the form of a spiritual formation that moves beyond simulation to empathy and (...)
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  48. Wesley J. Wildman (1998). A Theological Challenge: Coordinating Biological, Social, and Religious Visions of Humanity. Zygon 33 (4):571-597.score: 90.0
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  49. David A. Clairmont (2011). Moral Struggle and Religious Ethics: On the Person as Classic in Comparative Theological Contexts. Wiley-Blackwell.score: 90.0
     
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  50. Ian Hislop (1950). The Anthropology of St. Thomas. Oxford, Blackfriars.score: 90.0
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