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This is because your soul, the spiritual side of you, is waking up; and you, my spiritual I forgot that God created me in His image and made me a creator. I was.
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Many theologians from the patristic period to the present have relied heavily on an Aristotelian structure of the human as an inherently "rational animal," set apart from other beings. This view was combined with Pre-Socratic notions of the "divine spark" of reason. Middleton contends that Christian theologians have historically relied more on extra-biblical philosophical and theological sources than the Genesis text itself. This led to an exclusion of the body and a more dualistic understanding of the image found in dominant Christian theology.

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Irenaeus was unique for his time in that he places a great deal of emphasis on the physicality of the body and the Image of God. In his Against Heresies , he writes "For by the hands of the Father, that is by the Son and the Holy Spirit, man, and not a part of man, was made in the likeness of God. Further, because the Son is modeled after the Father, humans are likewise modeled after the Son and therefore bear a physical likeness to the Son.

This implies that humans' likeness to God is revealed through embodied acts. Humans do not currently just exist in the pure image of God, because of the reality of sin. Irenaeus claims that one must "grow into" the likeness of God. Because of sin, humans still require the Son's salvation, who is in the perfect image of God. Because we are physical beings, our understanding of the fullness of the image of God did not become realized until the Son took physical form. Further, it is through the Son's physicality that he is able to properly instruct us on how to live and grow into the full image of God.

Jesus, in becoming physically human, dying a human death, and then physically resurrected, "recapitulated," or fully revealed, what it means to be in the Image of God and therefore bears the full restoration of our being in God's image. By so doing, Jesus becomes the new Adam and through the Holy Spirit restores the human race into its fullness.

Throughout the 20th and 21st centuries, a small population of theologians and church leaders have emphasized a need to return to early monastic spirituality. Thomas Merton , Parker Palmer , Henri Nouwen , and Barbara Brown Taylor , among others, draw from aspects of mystical theology, central to the Christian desert ascetics , in order to provide theological frameworks which positively view the physical body and the natural world.

Similarly, feminist thinkers have drawn attention to the alienation of the female experience in Christian thought. For two millennia, the female body has only been recognized as a means to separate women from men and to categorize the female body as inferior and the masculine as normative. The understanding of Imago Dei has come under new scrutiny when held up against the movement of transhumanism which seeks to transform the human through technological means.

Such transformation is achieved through pharmacological enhancement, genetic manipulation , nanotechnology , cybernetics , and computer simulation. Transhumanism's assertion that the human being exist within the evolutionary processes and that humans should use their technological capabilities to intentionally accelerate these processes is an affront to some conceptions of Imago Dei within Christian tradition.

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In response, these traditions have erected boundaries in order to establish the appropriate use of trashumanisic technologies using the distinction between therapeutic and enhancement technologies. Therapeutic uses of technology such as cochlear implants , prosthetic limbs , and psychotropic drugs have become commonly accepted in religious circles as means of addressing human frailty. Further, they correct the human form according to a constructed sense of normalcy. Thus the distinction between therapy and enhancement is ultimately questionable when addressing ethical dilemmas.

Human enhancement has come under heavy criticism from Christians; especially the Vatican which condemned enhancement as "radically immoral" stating that humans do not have full right over their biological form. In these stories, God was in no real danger of losing power; however, Patrick D.

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Hopkins has argued that, in light of technological advancement, the hubris critique is changing into a Promethean critique. According to Hopkins, "In Greek myth, when Prometheus stole fire, he actually stole something. He stole a power that previously only the gods had. Within progressive circles of Christian tradition transhumanism has not presented a threat but a positive challenge.

Some theologians, such as Philip Hefner and Stephen Garner, have seen the transhumanist movement as a vehicle by which to re-imagine the Imago Dei. Many of these theologians follow in the footsteps of Donna Haraway 's " Cyborg Manifesto.


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Building off of Haraway's thesis, Stephen Garner engages the apprehensive responses to the metaphor of the cyborg among popular culture. For Garner, these "narratives of apprehension" found in popular movies and television are produced by "conflicting ontologies of the person. Therefore, it is understandable that a person's first reaction to the image of a cyborg would be apprehension.

For Garner, the wider scope of Haraway's "cultural cyborg" can be characterized by the term " hybridity. Brenda Brasher thinks that this revelation of the hybridity of human nature present insurmountable problems for scriptural based theological metaphors bound in "pastoral and agrarian imagery.

He says, that in the three major areas of hybridity in Christianity are eschatology , Christology , and theological anthropology. In eschatology Christians are called to be both in the world but not of the world. Finally, in theological anthropology the hybridity of human nature is seen in the concept of the imago of God itself.

Humans are both formed "from the dust," and stamped with the divine image. From Wikipedia, the free encyclopedia. This article has multiple issues. Please help improve it or discuss these issues on the talk page. Learn how and when to remove these template messages. This article's lead section does not adequately summarize key points of its contents. Please consider expanding the lead to provide an accessible overview of all important aspects of the article. Please discuss this issue on the article's talk page. May This article is written like a personal reflection, personal essay, or argumentative essay that states a Wikipedia editor's personal feelings or presents an original argument about a topic.

Please help improve it by rewriting it in an encyclopedic style. May Learn how and when to remove this template message. Erickson, Christian Theology , 2nd ed. Grand Rapids: Baker Book House, , Pelikan, Jaroslav ed. Luther's Works, Volume 1: Lectures on Genesis 1st ed. De Trinitate 1st ed. Washington: Catholic University Press of America. Representations of Technology and the 'Ends' of Humanity," Ecotheology Erickson, Introducing Christian Doctrine , 2nd ed. Scripture, Culture, and Agriculture: an Agrarian reading of the Bible.

New York: Cambridge University Press.

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January 1, The Ecology of Biblical Translation". Nashville: Abingdon Press. Tracts on Liberty in the Puritan Revolution, , Vol.

Leonard , eds. Miller, Allen O. A Christian Declaration on Human Rights. Grand Rapids, MI: Eerdmans. Weinandy, "St. Carol Christ, et al. In Stephen G.