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In the 1820s it was predominantly Black abolitionists who opposed gradualist abolitionism and the concept of colonization, while, in general, White abolitionists opposed slavery, viewing it as seductive or as sin in itself, but did not want full emancipation for Blacks. Therefore, David Walker’s Appeal from 1829 is a central document in that it calls for immediate and full emancipation as well as opposition to racism and White supremacy. This article argues that the shift in political aim of Black radical abolitionists correlates with an innovation in theological foundation. Walker grounds his quest for immediate and full emancipation in an egalitarian concept of imago Dei. It is this theological foundation that became influential in radical abolitionist discourse and was employed by Maria M. Stewart as well as William Lloyd Garrison. As a result of research on Walker’s theological innovation, it comes to the fore that he most likely was influenced by Black Freemasonry, especially Prince Hall.

Catherine McDowell presents a detailed and insightful analysis of the creation of adam in Gen 2:5–3:24 in light of the Mesopotamian m?s pî p?t pî (\"washing of the mouth, opening of the mouth\") and the Egyptian wpt-r (opening of the mouth) rituals for the creation of a divine image. Parallels between the mouth washing and opening rituals and the Eden story suggest that the biblical author was comparing and contrasting human creation with the ritual creation, animation, and installation of a cult statue in order to redefine ?elem ?elohîm as a human being—the living likeness of God tending and serving in the sacred garden. McDowell also considers the explicit image and likeness language in Gen 1:26–27. Drawing from biblical and extrabiblical texts, she demonstrates that ?elem and demût define the divine-human relationship, first and foremost, in terms of kinship. To be created in the image and likeness of Elohim was to be, metaphorically speaking, God's royal sons and daughters. While these royal qualities are explicit in Gen 1, McDowell persuasively argues that kinship is the primary metaphor Gen 1 uses to define humanity and its relationship to God. Further, she discusses critical issues, noting the problems inherent in the traditional views on the dating and authorship of Gen 1–3, and the relationship between the two creation accounts. Through a careful study of the tôledôt in Genesis, she demonstrates that Gen 2:4 serves as both a hinge and a \"telescope\": the creation of humanity in Gen 2:5–3:24 should be understood as a detailed account of the events of Day 6 in Gen 1. When Gen 1–3 are read together, as the final redactor intended, these texts redefine the divine-human relationship using three significant and theologically laden categories: kinship, kingship, and cult. Thus, they provide an important lens through which to view the relationship between God and humanity as presented in the rest of the Bible.

This article aims to explore the image of God and prayer practices among young people aged 15–19 from southeastern Poland. The study was conducted between 2019 and 2020 using an online survey (CAWI) on a sample of 1171 students. Cluster and exploratory factor analysis identified three types of God images: transcendent, nature-based, and human construct. The results suggest that the image of God influences the frequency and context of prayer. Adolescents with a transcendent image of God pray more often in emotional contexts, such as gratitude or fear. The study also highlights the decreasing importance of traditional prayer rituals, suggesting a process of individualization of religiosity and the impact of secularization.

No detailed description available for \"The Imago Dei as Human Identity\".

The Texture of the Divine explores the central role of the imagination in the shared symbolic worlds of medieval Islam and Judaism. Aaron W. Hughes looks closely at three interrelated texts known as the Hayy ibn Yaqzan cycle (dating roughly from 1000--1200 CE) to reveal the interconnections not only between Muslims and Jews, but also between philosophy, mysticism, and literature. Each of the texts is an initiatory tale, recounting a journey through the ascending layers of the universe. These narratives culminate in the imaginative apprehension of God, in which the traveler gazes into the divine presence. The tales are beautiful and poetic literary works as well as probing philosophical treatises on how the individual can know the unknowable. In this groundbreaking work, Hughes reveals the literary, initiatory, ritualistic, and mystical dimensions of medieval Neoplatonism. The Texture of the Divine also includes the first complete English translation of Abraham Ibn Ezra's Hay ben Meqitz.

The question under investigation relates to the agency of the marginalised as a model for taking responsibility for care and progress. This complex phenomenon of existence outside of the centre will be critically evaluated. Two notions of imago Dei—Wentzel’s image of God and Kelsey’s images of Christ—indicate the debates around the positioning of the marginalised. These debates are becoming an emerging field of interest within the development and diaconia fields of research. A growing interest is in the escalation and unprecedented poverty that some parts of the world are experiencing. The division amongst and between nations is growing rapidly, never seen in modern history. The interest of this contribution lies specifically within the intersections of identity and agency. I seek to explore Christian anthropology within and concerning the rest of God’s creation. Questions such as the absolute doctrinal formulation of what it means to be created in the image and likeness of God, how the doctrine relates to contemporary challenges such as the destructiveness of the created order by human beings, the oppressive and exploitative political and economic systems; and the continuation of the doctrine with situations of poverty will be considered. Using a post-colonial approach to Christian anthropology, I will argue that the marginalised as part of the creation of God has the call and gifts to take responsibility, the right and the dignity for care and development. Such an approach redefines marginalisation as a space of liberation. The positioning of the marginalised in relation to the centre and the agency of the poor will be correlated with Radford Ruether’s dialectical approach to what it means to be the church. Radford Ruether’s approach forms the basis for Dietrich’s view of the positioning of the marginalized within the diaconal perspective.

Living with Tiny Aliens imagines in theological terms how an individuals' meaningful existence persists within a cosmos pregnant with living-possibilities. In doing so, it works to articulate an astrobiological humanities.

Maimonides opened almost all of his books with the verse “in the name of the Lord, the God of the world” (Gen 21:33). This verse describes the nature of Abraham’s calling, which Maimonides interprets, both in the Mishneh Torah and in the Guide of the Perplexed, as an effort to persuade others to abandon their idolatrous perceptions and affirm the uniqueness of God. There is, however, a difference between the way Maimonides describes Abraham and his calling in the Mishneh Torah and their portrayal in the Guide of the Perplexed. In the former, Abraham is presented as a philosopher; in the latter, as a biblical prophet. In the Mishneh Torah, Maimonides’s description of Abraham revolves around a verse that describes the “God of the world”; in the Guide of the Perplexed, Maimonides adds verses in which Abraham mentions “heaven.” In this article, I shall examine these differences and suggest that they represent developments and shifts in Maimonides’s own philosophical position.

Imago Dei will serve as an indispensable resource for those wishing to deepen their grasp of the theological bases for Christian views of human dignity, as well as for those who believe that Christ's words \"that they be one\" (John 17:21) remain a theological imperative today