Body Of God Research Articles

Nie.Przedstawialne. Uwagi o ciałach boskim, zwierzęcym i ludzkim w komiksie Roberta Crumba Księga Genesis


 
 
 The paper refers to the comics entitled The Book of Genesis illustrated by Robert Crumb. The main hypothesis relates to the following statement: Robert Crumb’s visual interpretation of The Book of Genesis is dominated by an anthropocentric perspective. The article consists of three main parts: remarks about the body of God, about the body of animals and about the body of humans. The representations of the body show how the process of desacralization of The Book of Genesis becomes real. Crumb’s style seems to put the dominant religious interpretation of the Book into brackets.
 
 

Unraveling the Destruction of Nature Based on Sallie McFague's View "The Universe is the Body of God"

Anthropocentrism is usually accused of being the cause of the birth of hierarchical relations between humans and other non-human creatures. Humans are placed at the center of everything and gain legitimacy as rulers of the universe and have an impact on the destruction of nature. Humans are required to change their perspective and behavior towards nature to save nature from further damage. This article aims to formulate a new metaphor of nature from Sallie McFague’s metaphor that the world (universe) is the body of God as an effort to maintain the sustainability of life inside the body of God. This research is carried out by reviewing literatures that are relevant. Based on the research, it was found that viewing nature as the body of God can raise awareness to preserve forests.

Bodies of God in the Bible? Divine Incorporeality, Divine Presence, and Revelation

Abstract This article will address some claims in recent biblical scholarship about God having a body. This will involve first considering what recent advocates of divine embodiment in the Bible are actually asserting. The following section will then examine the conception of a body that one finds in Aristotle and some Christian authors like Thomas Aquinas in order to discern whether or in what sense proponents of divine embodiment in the Bible in fact present something contrary to the doctrine of divine incorporeality. There, the article also offers a few thoughts on why one might want to retain the doctrine of divine incorporeality and contend that one can maintain divine incorporeality while still making sense of the Bible’s corporeal or anthropomorphic descriptions of God.

In Defense of Heavenly Mother: Her Critical Importance for Mormon Culture and Theology

In Defense of Heavenly Mother: Her Critical Importance for Mormon Culture and Theology

The Body of God, Sexually Violated: A Trauma-Informed Reading of the Climate Crisis

This article employs the body of God metaphor, developed by Sallie McFague, in order to propose that the environmental crisis can be understood as a crisis in which the earth is being subjected to repeated sexual violations. The first section develops what is at stake, theologically, for the climate crisis when utilizing this metaphor. The next considers how applying this metaphor shifts the story of Christianity in ways that illuminate historic hierarchies of creation, as well as shift the way we frame the ecological crisis to one in which sexual harm has occurred. The third section uses trauma theory to understand the earth’s response to the climate crisis and proposes a trauma-informed ethic for a revised practice.

Jewish Mysticism: From Ancient Times through Today

Jewish Mysticism: From Ancient Times through Today

The Participation of God and the Torah in Early Kabbalah

All Abrahamic religions have developed hypostatic and semi-divine perceptions of scripture. This article presents an integrated picture of a rich tradition developed in early kabbalah (twelfth–thirteenth century) that viewed the Torah as participating and identifying with the Godhead. Such presentation could serve scholars of religion as a valuable tool for future comparisons between the various perceptions of scripture and divine revelation. The participation of God and Torah can be divided into several axes: the identification of Torah with the Sefirot, the divine gradations or emanations according to kabbalah; Torah as the name of God; Torah as the icon and body of God; and the commandments as the substance of the Godhead. The article concludes by examining the mystical implications of this participation, particularly the notion of interpretation as eros in its broad sense, both as the “penetration” of a female Torah and as taking part in the creation of the world and of God, and the notion of unification with Torah and, through it, with the Godhead.

Ecotheology Menurut Seyyed Hossein Nasr dan Sallie McFague

The universe as our shared home becomes the place and source of life for all creation. However, today's earth inhabited by humans is being hit by a global environmental crisis. To respond to the crisis, there has now emerged a new awareness in overcoming the ecological crisis, especially by exploring religious principles, which is called ecotheology, namely the study of the relationship between all beings living in their environment and God as their Creator. Related to this, there are two theologians from the Islamic and Christian religious traditions who talk about ecotheology. In his idea of ecotheology, Seyyed Hossein Nasr wants to remind people that nature is a ‘representation of the presence of God’ in the world ( wajh Allah ) and humans as ‘means of manifestation of Allah's will’ on earth ( khalifatullah fi al-ardi ) is one cosmic entity which cannot be separated from one another. Meanwhile, Sallie McFague wants to remind humans as partners of God to always realize that this universe is ‘the body of God’ that needs to be respected and cared for as a form of responsibility for our shared home. So, the study of ecology as a paradigm always stems from reflection on human behavior, especially about the reflection of the relationship between humans and nature as their environment. Finally, a contextualized reading of McFague’s ecotheology will be presented.

“Shining in the Light of Your Glory”: Finding the Simple Reading of Scripture

AbstractThis essay argues that without allowing for a legitimate extra‐biblical reasoning for the appropriateness of God's “simplicity,” Christians will be compelled biblically to affirm that God, as such, has a body — or at least Christians will have to accept this as a theologically possible reading of Scripture that cannot be ruled out. Barnes first cites ancient philosophical sources that argue that God has no parts but is utterly simple. In Barnes's quick sketch, the main role is given to Plotinus and especially to the summation found in Alcuinus's Didaskalon X.7 (Alcuinus is known also as Albinus). Barnes then examines readings of Israel's Scriptures that indicate the bodiliness of God (YHWH). Most importantly, divine bodiliness comports with the “plain sense” of Scripture. Here he draws upon such works as Benjamin Sommer's The Bodies of God, Stephen Moore's “Gigantic God,” and Tryggve Mettinger's The Dethronement of Sabaoth; and he also makes reference to the work of the Jewish kabbalist scholar Gershom Scholem. Barnes carefully investigates such passages as Exodus 33, in which God is clearly presented as having bodily parts, including a “face.” As Barnes notes, the Fathers’ arguments for why God does not have a body are tied completely to their arguments for why God exists simply.

The Ideal Body in the Hebrew Bible Compared to That in Transpersonal Psychology

Despite the Hebrew Bible’s canonicity does not present a single picture of the ideal body, ranging from texts from the Priestly Source, the Song of Songs and the way the body of God has been portrayed. Its response to and interaction with pluralistic post-modern searching for the ideal, such as in trans-, super- and posthumanism, are therefore a complex struggle which transpersonal psychology can clarify, even if it cannot resolve it.

Of Trash and Treasure: Implications of Zero Waste for the Spiritual Life

Of Trash and Treasure:Implications of Zero Waste for the Spiritual Life Rachel Wheeler (bio) While Earth's resources are finite, what is not limited is our desire to understand, to appreciate, and to celebrate the Earth. We do need endless progress, but not, however, in material development. Only an increase in aesthetic appreciation and spiritual experience can be without limit.1 introduction Zero waste as a concept to describe industrial waste-free production has in the past decade been reimagined to describe how individuals and families in domestic settings might also practice a way of life that contributes nothing to landfills. This essay presents an introduction to the foundational work of Bea Johnson, a woman whose adaptation of her home and lifestyle to zero waste has influenced thousands of people worldwide through her blog, book, You-Tube videos, public lectures, and articles about her work. Though zero waste is primarily a response to the damaged natural world, its spirituality may be adduced from accounts of how its practice has transformed practitioners' lives. That many of these practitioners are women allows for the consideration of the gendered implications of this particular ecospiritual practice. Further, that the maintenance of practitioners' communities is accomplished virtually in online forums and blogs constitutes a new set of sources for examining contemporary spiritual lives. In conclusion, this reflection argues that a spirituality of zero waste that utilizes "resurrection" as its primary motif brings together environmental activism and Christian spiritual practice, and models how other such eco-friendly practices may also be seen as having a spiritual relevance and even a spiritual basis. talking the walk Environmental ethicists and ecotheologians aim at shifting moralities and concomitant activities toward enhancing Earth-human relations by changed reasoning. Moving, for instance, language about human responsibility in regard to the environment from models of "dominion" to "stewardship" generates [End Page 81] differing ethical activities of creation care. Such shifts in thinking are fundamental, though they sometimes leave corresponding activities up to the "thinker" to determine. Thus, David B. Lott in his compilation of Sallie McFague's work can comment that her work "presses the reader more to new thinking rather than new action."2 Thinking anew of creation as the "body of God" is, indeed, important and McFague's work has encouraged Christian consumers to more thoughtful engagement with their environments. This more thoughtful engagement can effect a "walking the talk" that integrates theory and praxis, leaving praxis largely up to the thinker. "Talking the walk" is just as, if not more, important. That zero waste practice operates as a significant opportunity for speaking about the overlap between two often divergent communities—of environmental activists and of people of faith—involves disclosing the importance of thinking (ethics) as derived from experience, not the other way around. In this way, one walks first, then talks about it. This will sound reasonable to anybody familiar with Thomas Berry's reflection in his book, The Great Work, in which he documents for himself the fundamentally transformative experience of observing a meadow filled with thick grass and white lilies. He writes, "A magic moment, this experience gave to my life something that seems to explain my thinking at a more profound level than almost any other experience I can remember."3 Moreover, Berry claims that the experience gave his life a moral compass: "Whatever preserves and enhances this meadow in the natural cycles of its transformation is good; whatever opposes this meadow or negates it is not good."4 Berry's emphasis on this experience as a "magic moment" replete with opportunities to learn to cherish the earth and the particular places we inhabit has implications for those both walking and talking ecological spirituality: Experience comes first. The love that springs from cherishing familiar landscapes motivates behaviors, more than any argument. The same is true in explaining why adoption of zero waste as an ecospiritual practice might occur. One need not theorize too much about why there are overflowing landfills, rampant pollution, and consumer appetites out of control today. One need only see the increasingly explicit imagery of overflowing landfills and polluted rivers and oceans that fill online sources as well as our own...

From Spirituality Everything is Connected: Revolutions for Living with Equity and Eco-justice

Everything is connected, from galaxies to the smallest particles in our bodies. We need an interpretation of reality that allows us to see the whole as well as the Whole. This new view is a holistic spirituality that experiences God in the whole of life. It is necessary to make an effort to abandon elements that contaminate global life, because they originate in an anthropology of power-submission, man-woman, human-nature, consumption-participation, exploitation-cooperation… that justifies the exploitation of nature and of human beings. We need to move from the devouring anthropocentrism we live in to a life-centred worldview. This article reflects on reality as an organic whole, the body of God. Reality is a creative, collective, dynamic and diverse ‘body’ that we must care for with equity and eco-justice. Our actions must be oriented towards the practice of God’s justice in the bodies and lives of women. Thus, we will recover the balance of this world.

Environmental Crisis as The Ultimate Life Issue

Environmental Crisis as The Ultimate Life Issue

Meaning in the Structure of the Bhāgavata Purāṇa

This article examines the strategies and methods employed by Vallabhācārya (1479–1531 CE) to establish Bhāgavata Purāṇa as an authoritative source of Vedānta. Following the methodology of grammarians and ritualists, Vallabhācārya analyzes the structure of Bhāgavata Purāṇa and associates its form with semantic concepts, especially the ten-fold divine play (līlā) of God. Further, he correlates this form with the body of God—Śrīnāth-jī. In this manner, he attempts to show the divine nature of Bhāgavata Purāṇa and to prove that it is the highest authoritative text (pramāṇa).

The Holy Cabala of Changes

This study examines affinities between kabbalah and Bohme’s theosophy. There are hints in Bohme’s writings of an awareness of the esoteric dimension of Judaism, regarding the mystical-magical power of the name. For Bohme, the Tetragrammaton signifies the efflux of the Word, which through Wisdom, facilitates the transition from infinite unity to finite multiplicity. The aspect of Bohme’s incarnational theosophy most indebted to the kabbalah concerns the role of the imagination as the faculty wherein the body of God is reflected as the anthropos in the sophianic mirror of nature. Bohme’s speculation on the seven properties parallels what kabbalists aver regarding the ten sefirotic potencies that collectively disclose the hidden essence of the infinite in the attributes of lovingkindness on the right and judgment on the left of the Tree of Life. Finally, the study assesses the conceptual correspondence between the desire of the Ungrund in Bohme and the jouissance of the kabbalistic Ein Sof .

Is 6, 3 et la qedusha dans le corpus rabbinique ancien : une approche phénoménologique

This article systematically analyses all ancient aggadic sources referring to Isaiah 6:3 with a mainly phenomenological approach. In explaining the meaning of this verse, the rabbis are interested in four topics. First, several texts deal with the relationship between the angels and Israel and often make a distinction between their songs. We ask the following questions: Is there any agreement as to how these songs are defined and eventually connected together? To what extent is the motif of the song related to the more general topic of the relationship between the angels and Israel? According to our investigation, the answers to these questions are less simple than usually thought. Second, the second part of the verse may refer to the body of God or to the Shekhina. Third, the rabbis try to describe more precisely how the kedusha is recited by the angels. Fourth, Isaiah 6:3 is also related to practical concerns. The last part of the article explores the implications of the midrashic data already studied for a better understanding of the Palestinian and Babylonian versions of the kedusha.

Тело Айги. Физика и метафизика тела в стихотворном творчестве Геннадия Айги

Though the word “telo” (“body”) is used in Aigi's poetry with falling frequency, the motif of “body” is a relevant issue of his poetic works. Aigi himself spoke about the “Body of Literature, the Flesh of Poetry”. Firstly, the article considers the relation of Aigi's poetic concept of the body to the development of similar notions from ancient to contemporary philosophy (Bakhtin, Nancy, Tul'chinskii, Epshtein) and discusses the openness of the body in his work to its immediate surrounding as well as to the universe. Secondly, the article traces the development of this entity and shows how in Aigi's texts the phenomenon of body is supplemented with its opposite, with bodilessness, and thеreby transferred into a metaphysical sphere: the body is at the same time the property and the creative task of its owner. The frequent words “pole” (“field” as body of the world), “belyi” (“white” as purification) and the less frequent expression “Russia” (as a field) are considered in their relation to Aigi's poetic concept of body. Bodilessness corresponds to emptiness and silence, the world (dis)appears as the body of God. Lastly, the article shows how Aigi uses his name and its components as bodies of a poetic text, as in the epic ‘Last Exit’ about the Nazi Holocaust and Soviet totalitarianism.

Theologizing the World: A Reflection on the Theology of Sallie McFague

Books Discussed:McFague, Sallie. Literature and the Christian Life. New Haven, Conn.: Yale University Press, 1966.. Speaking in Parables: A Study in Metaphor and Theology. Philadelphia, Pa.: Fortress Press, 1975.. Metaphorical Theology: Models of God in Religious Language. Philadelphia, Pa.: Fortress Press, 1982.. Models of God: Theology for an Ecological, Nuclear Age. Philadelphia, Pa.: Fortress Press, 1987.. The Body of God: An Ecological Theology. Minneapolis, Minn.: Fortress Press, 1993.. Super, Natural Christians: How We Should Love Nature. Minneapolis, Minn.: Fortress Press, 1997.. Life Abundant: Rethinking Theology and Economy for a Planet in Peril. Minneapolis, Minn.: Fortress Press, 2001.. A New Climate for Theology: God, the World, and Global Warming. Minneapolis, Minn.: Fortress Press, 2008.. Blessed Are the Consumers: Climate Change and the Practice of Restraint. Minneapolis, Minn.: Fortress Press, 2013.Unless you are educated in metaphor, you are not safe to be let loose in the world. (Robert Frost)In a career spanning four decades years and encompassing nine monographs, Sallie McFague has pursued a consistent set of theological questions and critical social issues, articulating strategies for linking the study of religious language to contemporary political threats ranging from nuclear annihilation (Models of God: Theology for an Ecological, Nuclear Age, 1987) to environmental degradation (A New Climate for Theology: God, the World, and Global Warming, 2008) to economic collapse (Blessed Are the Consumers: Climate Change and the Practice of Restraint, 2013). While other contemporary theologians have responded to these challenges by arguing for environmental ethics, McFague reaches her conclusion (kenotic theology) from a very different intellectual trajectory.1For thirty years McFague taught at the Vanderbilt Divinity School, where she served as Carpenter Professor of Theology. For the past fourteen years, she has been a Distinguished Theologian in Residence at Vancouver School of Theology. Few scholars remain professionally active in their ninth decade of life, but blessed are the readers who have such a companion and guide.Her most recent work, Blessed Are the Consumers (2013), addresses not just theologians but clergy and fellow citizens who seek to understand how faith communities can engage with a broken world in ways that respect the gravity of the problems and the urgency of religious and spiritual convictions. While politics, economics, and ethics are never far from her purview, she avoids specific programs of reform a la Greenpeace, the Sierra Club, political parties, or the work of church organizations and NGOs. Her chapter titles are beguiling invitations to dialogue and reflection (see chapter 1, 'But Enough about Me:' What Does Augustine's Confessions Have to Do with Facebook? and chapter 6, 'It's Not About You': Kenosis as a Way to Live).McFague has devoted her career to asking hard questions about what early Anglicans called the godly, righteous, and sober fife and what modem Americans just call living well. Throughout her oeuvre she turns to the parable of the Good Samaritan to meditate on our relationship to the planet-to all of the people and forms of life on earth. Who, indeed, is my neighbor?When we consider the development and range of her scholarship, we see a theologian whose theology is grounded in timeless issues (the nature of God, creation, humanity, sin, salvation) but adapted to timely contemporaiy themes. With a finely nuanced, reflective voice, and deep sensitivity to the role of language in shaping and reflecting our world, she situates current political and economic crises in their inescapably theological context. Global warming is a theological problem; so are hunger and poverty. To borrow the tide of a recent book (2008), she has helped to create a new climate for theology. …

The Three Bodies of God in the Hebrew Bible

The Three Bodies of God in the Hebrew Bible

Bóg jako sprawiedliwy sędzia w symbolicznej ikonosferze biblijnej starożytności chrześcijańskiej i średniowiecza

The article presents and analyzes several symbolical-allegorical interpretations of biblical literary motives present in the work of Garnier of Langres Allegoriae totius Scripturae. They are gathered in the following groups: 1. The Body of God; 2. Instruments in the hands of God; 3. Weapons of God; 4. Cosmical-atmospherical symbolism; 5. Symbolism of the elements.