Esta pesquisa estuda as figurações do deus-personagem Amor em Roma entre o final da República e o Período Augustano, em poemas de Catulo, Virgílio, Horácio, Tibulo, Propércio e Ovídio; e em objetos de arte como pinturas, esculturas, moedas e mosaicos pertencentes ao mesmo período, que apresentem loci, temas e motivos análogos aos da poesia. / This reasearch concerns the study of the representations of the character-god Amor in Rome from the Late Republic to the Augustan Age, on the poetry of Catullus, Virgil, Horace, Tibullus, Propertius and Ovid; as well as in art objects such as paintings, sculptures, coins and mosaics, from the period in focus, which present loci, themes and motifs analogous those found in poetry.

Den traditionella substantialistiska tolkningen av imago dei bygger på tanken att människan är väsenskiljd och unik i förhållande till övriga skapelsen i kraft av vissa kognitiva egenskaper. Darwins evolutionslära problematiserar denna antropologi. Detta ställer nya teologiska frågor kring mänsklig unicitet och hur imago dei, ska förstås.  I uppsatsen diskutterar och pekar jag på en riktning för hur ett nytt imago dei kan förstås. Jag argumenterar för valet av en relationell tolkning av ett (luthersk) imago dei.

Esta pesquisa estuda as figurações do deus-personagem Amor em Roma entre o final da República e o Período Augustano, em poemas de Catulo, Virgílio, Horácio, Tibulo, Propércio e Ovídio; e em objetos de arte como pinturas, esculturas, moedas e mosaicos pertencentes ao mesmo período, que apresentem loci, temas e motivos análogos aos da poesia. / This reasearch concerns the study of the representations of the character-god Amor in Rome from the Late Republic to the Augustan Age, on the poetry of Catullus, Virgil, Horace, Tibullus, Propertius and Ovid; as well as in art objects such as paintings, sculptures, coins and mosaics, from the period in focus, which present loci, themes and motifs analogous those found in poetry.

In this study, the potential for artificially intelligent sapient life to be integrated into a Lutheran theological anthropology is investigated. The investigation is done via the means of a reconstruction and reactualisation of Lutheran anthropology, applied to the hypothetical scenario of artificial general intelligences having been created. The study takes its roots in questions of how intelligent life made by human artifice would interact with the Lutheran narrative-relational imago Dei paradigm, and what room there is within the Lutheran framework to integrate such intelligent life. In the study, the analysis will be threefold; with the first chapter dedicated to presenting the basis within Lutheran theology within which the rest of the study is conducted, the second chapter to identifying core points of conflict that may arise were artificial life to be introduced, and the third to finding preliminary solutions to these. Although the study is and must be hypothetical-speculative in nature, the conclusion is reached that there seems to be some manner of room for artificial intelligences to be integrated into a Lutheran way of understanding the imago Dei paradigm, albeit with some lingering issues that can quite hardly be solved entirely until the real dawn of artificial intelligence. Although some reservations remain, it therefore points towards the possibility of future artificial intelligences being Humanity’s theological equals, and leaves it to future studies to reach a more elaborate understanding of what that means and implies in practice, both ethical and dogmatic.

In this study, the potential for artificially intelligent sapient life to be integrated into a Lutheran theological anthropology is investigated. The investigation is done via the means of a reconstruction and reactualisation of Lutheran anthropology, applied to the hypothetical scenario of artificial general intelligences having been created. The study takes its roots in questions of how intelligent life made by human artifice would interact with the Lutheran narrative-relational imago Dei paradigm, and what room there is within the Lutheran framework to integrate such intelligent life. In the study, the analysis will be threefold; with the first chapter dedicated to presenting the basis within Lutheran theology within which the rest of the study is conducted, the second chapter to identifying core points of conflict that may arise were artificial life to be introduced, and the third to finding preliminary solutions to these. Although the study is and must be hypothetical-speculative in nature, the conclusion is reached that there seems to be some manner of room for artificial intelligences to be integrated into a Lutheran way of understanding the imago Dei paradigm, albeit with some lingering issues that can quite hardly be solved entirely until the real dawn of artificial intelligence. Although some reservations remain, it therefore points towards the possibility of future artificial intelligences being Humanity’s theological equals, and leaves it to future studies to reach a more elaborate understanding of what that means and implies in practice, both ethical and dogmatic.

Danish thinker Søren Kierkegaard published fourteen discourses, across four collections, on Matthew 6:24-34. The repeated readings of the biblical text, whose themes include the choice between God and mammon, worry, what it means to consider the birds and lilies, and how to seek first the kingdom of God, converge with Kierkegaard's interest in anxiety, despair, worry, subjectivity, indirect communication, choice, the moment, and life before God. Accordingly, the discourses make connections with his larger works, elucidate frequently explored Kierkegaardian themes in recent scholarship, and contribute to his critique of nineteenth-century Copenhagen. Additionally, the collections present an interpretation of each verse and phrase of Matthew's text and, held up against modern Matthew scholarship, they correlate with and contribute to Sermon on the Mount and New Testament studies. Kierkegaard's reading of Matthew also holds implications for the practice of biblical interpretation as it promotes the importance of awareness of sin, interestedness, and appropriation as central to proper reading. His emphasis on Christ as the primary exemplar of Matthew's text adds an additional Christological element to his hermeneutic. Furthermore, the discourses serve as spiritual treatises which provide the reader with theological terminology to help confront the problem of worry and suffering. In light of a human being's distinctiveness as imago Dei, Kierkegaard elucidates ways an individual may respond artfully to the ongoing possibility of worry, a possibility which the discourses connect with Christian anthropology and external labels associated with possessions and status. The Matthew 6 discourses intimate Kierkegaard's sympathy with classic Christian spirituality and, in combination with the cultural-ecclesiastical critique, the creative exegesis, and the in-depth analysis of the cause of and cure for worry, his work emerges as an excellent example of spiritual theology.

Ateizmo samprata krikščioniškoje tradicijoje Santrauka Šiame darbe nagrinėjama ateizmo samprata krikščioniškoje tradicijoje. Darbas suskirstytas į tris dalis. Pirmojoje dalyje aptariama ateizmo istorinė raida, bei ateizmo pavidalai. Žvelgiama nuo pat senovės laikų. Stengiamasi įvardinti pagrindines ir dažniausiai pasikartojančias ateizmo formas. Darbe nėra perdėm gilinimasi į kiekvieną ateistą ar laikmetį, tai daugiau panoramininis žvilgsnis. Materializmas, pozityvizmas, marksizmas – tai pagrindiniai ateizmo pavidalai, kurie randa atgarsių ir šiandieną. Šie trys ateizmo pavidalai apibudinami vienu žodžiu – natūralistinis ateizmas. Būtent dėl to, kad jam būdingas angažuotumas į gamtos reiškinius ir žmogaus asmens tapatinimas su gyvūnu. Anrojoje dalyje išryškinamas jau kitoks ateizmo pavidalas - humanistinis ateizmas. Toks ateizmo pavidalas labiau būdingas ir geriau pažįstamas mūsų kartai. Filosofo Nietzsche‘s pradėtas ir sustiprėjąs su Sartre‘o ateistiniu egzistencializmu. Kritikuodamas natūralistinį ateizmą humanistinis ateizmas atsigęžia į žmogų kaip įstatymų leidėją ir suvereną. To pasekoje Dievo figūra tampa marginalinė. Šioje dalyje yra aptariama ir sekuliarizacijos procesas. Keliami klausimai: kas yra sekuliarizacija? Gal tai dar vienas ateizmo veidas? kur sekuliarizacijos ribos? Ir koks turėtų būti santykis tarp tikinčiųjų ir netikinčiųjų? Sekuliarizacijos šešėlyje apariamas ir nūdienos ateizmas, kuriam būdingas karingas nusiteikimas. Čia analizuojamos nūdienos... [toliau žr. visą tekstą] / The conception of atheism in Christian tradition Summary This paper analyzes Christian understanding of atheism. It consists of three parts. The first part discusses the historical development of atheism as well as its different variants. The main forms of atheism are viewed panoramically, starting with their oldest manifestations, but without going into details about some or other atheist or each separate period of time. The basic patterns of atheism found both in older times and today, are materialism, positivism and marxism. These three can be defined as naturalistic atheism which considers only natural phenomena and sees human beings from purely biological point of view. Naturalistic atheism rejects metaphysics and idealism, it is based on treating material world as the only existing reality. The second part of the research deals with onother pattern of atheism, namely, humanistic atheism witch is closer to us and more familiar to this generation. It began with Nietsche and gained strength in Sartre‘s atheistic existentialism. Humanists criticize naturalististic atheism and turn towards man who is the only creator of laws and the sovereign. Thus, God is treated as absolete here. This part of the paper also dwells on the process of secularization: what secularization is, whether it can be seen as a kind of atheism, what its limits are, what sort of relationships between believers and non – believers are desirable. Secularization partly includes the agressive tendencies of... [to full text]

God is at the centre of an, often inarticulate, innate human desire and pursuit to enjoy and reflect the divine image in which every human being was created. The purpose of this research project is to affirm that human elemental pursuit as God‘s intent to fulfill this created, intrinsic human desire in the now or, what is referred to in this doctoral thesis as, proleptic spiritual transformation (PrōST). It seems that the world, and the extent, of spiritual transformation range from an etiolated theology to experiential fullness. Considered herein is God‘s heart, in relationship, and its implication toward an image-bearing human spiritually and how the Edenic fall interrupted this intent. From this is considered God‘s active interest in recovery of his fully-expressed image in humanity especially as experienced in PrōST. To corroborate this purpose, the means and methods of God‘s revelation in unveiling his heart, truth, and intents toward creation and humanity in particular toward spiritual recovery and PrōST, is examined. Moreover, the transformative and soteriological implications of proleptic spiritual transformation (PrōST) are investigated and whether a unified theory regarding PrōST emerges. The primary aim of this work investigates whether individuals must wait for the afterlife to have purification and spiritual transformation fully or largely "worked out", This thesis investigate the provisions of God‘s economy to include a present enjoyment of the imago Dei (image of God) in transformation as inclusive of the existential life of Christ as the imago Christi, reflected and represented by humans in relation to God and creation. That is, this study demonstrates that PrōST, an experience of transformation usually reserved for heaven in eternity, is greatly available today. The central theoretical argument of this study, as set out, is that humans were created in the image of God; however, the enjoyment and expression of this imago Dei, not its essence, has been greatly blemished, marred, and damaged by a God-defying wilfulness of humanity. Despite this rebellion, God desired a full restoration of the enjoyment and expression of his image. God has not forgotten or abandoned this intent. Moreover, the imago Dei now carries something more—the God-man (imago Christi). God‘s image in Jesus now carries the existential realities of his incarnate life toward which PrōST drives. This study re-examines the conventional partitioning of the "now" and "not yet" for a new balance and paradigm in expressed PrōST toward imago Dei. / PhD (Dogmatics), North-West University, Potchefstroom Campus in co-operation with Greenwich School of Theology, United Kingdom, 2014

Thesis advisor: John R. Sachs / This thesis is concerned with ecotheology and theological anthropology, in general, and in particular, with the interpretation of the imago Dei motif as a source of ecological commitment. More specifically, it is an exploration of the theological idea of kenosis as one meaningful, sound, and timely understanding of imago Dei within the context of the current ecological crisis. Although criticized for its alleged anthropocentric overtones, the notion of imago Dei should not be put aside or silenced, but rather reinterpreted. Understood as kenosis, it is a source and not a hindrance for ecological concern and ethical commitment inasmuch as it elicits a fruitful understanding of humanity. Therefore, this dissertation occurs at the intersection between ecotheology and theological anthropology, or in other words it is a theological exploration within the domain of theological anthropology through an ecological lens. Chapter one traces the appearance of ecotheology within contemporary theological reflection, its assessment of the ecological crisis, and the different models or strategies that theologians have explored in order to link ecological challenges and theology. After defining both “ecology” and “ecological crisis”, and identifying some of the manifestations of the latter, the chapter examines the specific rationale of ecotheology and shows how and why it calls into question three main assumptions of classic theological anthropology, namely, the dignity, uniqueness, and role of humanity within creation. It provides a clear understanding of the status of ecotheology, its particular rationale, and its challenge to standard theological anthropology. Chapter two turns to the interpretation of imago Dei. First, it characterizes and assesses three main historical lines of interpretation: essentialist, functionalist, and relational, which can summarize and group the contributions of those who have offered a theological understanding of imago Dei. Then, the chapter proposes the notion of kenosis as one sound, meaningful and timely interpretation of this theological motif. Defined as both making-room or self-limitation and self-giving or self-emptying love, kenosis is portrayed through its biblical and systematic usage. The chapter argues that kenosis discloses something crucial about God’s agency within creation and about Jesus Christ as revelatory of true humanity. Consequently, it can be considered as an inspiring and significant anthropological notion in the context of the current ecological crisis. Kenosis not only connects the three classic interpretations of imago Dei, but it also serves them as a specifier, inasmuch as it provides concrete content and a precise direction for understanding humanity as created in the image of God. The chapter ends dealing with the main critiques which have been addressed to kenosis as a meaningful notion for theological anthropology. Chapter three is a constructive one. It explores the fruitfulness of kenosis and its ability to shed light upon humanity through the three dimensions of ecology: personal, social, and environmental. It shows the inspiring character of kenosis as an anthropological image which helps to shape people’s imagination, and the way believers portray and make practical sense of the Christian depiction of humanity. First, after highlighting the necessity of ecological conversion and a new ethos, the chapter proposes the notions of limit and asceticism as two important anthropological features that kenosis offers to personal ecology, and that may inspire us in searching and discerning new ways of life. Then, the chapter addresses the issue of the images that may help us in our searching for and voicing new ways of social interaction and life. The concept of “civilization of poverty” coined by philosopher Ignacio Ellacuría is particularly examined. Rooted in the social dimension of ecology, this concept is in tune with the twofold movement of kenosis of self-limitation and self-giving love. Finally, the chapter shows how kenosis offers a corrective to the notion of stewardship and enhances what is better in it. Inasmuch as the former in its double meaning of self-limitation and self-giving love entails clear practical consequences, it complements greatly the latter, which has become a sort of default position for many theologians. It is shown how this alliance between these two images heightens what is good in each of them, in order to inspire us in discerning and embodying an ecologically friendly lifestyle. / Thesis (STD) — Boston College, 2017. / Submitted to: Boston College. School of Theology and Ministry. / Discipline: Sacred Theology.

This dissertation justifies the contention that culture contributes to the theological task in an ancillary way to Scripture. Chapter 1 introduces the primary issues. Chapter two interacts with two existing models of theology and culture, which respectively suggest that the theological task transcends and embraces culture. Chapter 2 also introduces a third way, that the theological task should employ culture. Chapter 3 justifies this thesis by demonstrating that culture is inherently a theologically meaningful text for three reasons: (1) God purposed for culture to be an expression of the imago Dei that stages truth in cultural form; (2) Post-Fall culture-producing image-bearers are enriched with truth content via general revelation; and (3) God graciously restrains post- Fall culture-producing image-bearers from being as sinful as they could be and God graciously enables humanity to retain positive epistemological value. Chapter 4 clarifies the worldview orientation antithesis that limits culture's value; though the antithesis limits culture's value in the theological task it does not eliminate it. Chapter 5 summarizes the conclusions set forth in this dissertation and briefly recounts several examples of individuals who model these conclusions rightly and wrongly.