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J. Green (2015)
Why the Imago Dei Should Not Be Identified with the Soul
This line of logic has been used to develop more of an eschatological view of human persons and the imago Dei where the focus
(2000)
Moreland helpfully uses this common analogy in his work in Body and Soul
Cortez offers a thoughtful survey of supporting reasons in favour of the relational approach. His analysis of the relational approach is generally positive, but he notes several lines of criticism
(1948)
Institutes: Book 1 trans
(2012)
See also Old Testament scholar Wenham in his commentary Genesis 1-15
I do not mean re-creation in a strict literal sense
R. Swinburne (1989)
The Evolution Of The Soul
By Middleton (2004)
The Liberating Image ? Interpreting the Imago Dei in Context
All I am trying to say here is that we need a philosophical system that adequately accounts for and make sense of the Biblical data/phenomena
Eerdmans, 2015), see part II and III. Kilner contributes the most comprehensive historical and biblical treatment of the imago Dei in evangelical literature to date
David Laan (2008)
Rethinking Human Nature: A Christian Materialist Alternative to the SoulFaith and Philosophy, 25
Stephen Wellum, P. Gentry (2012)
Kingdom through Covenant: A Biblical-Theological Understanding of the Covenants
J. Hoffman, G. Rosenkrantz (1997)
Substance: Its Nature and Existence
R. Koons (2000)
Realism Regained: An Exact Theory of Causation, Teleology, and the Mind
(2009)
The Moral Argument' in The Blackwell Companion to Natural Theology Ed
(1964)
Gerhard von Rad is usually associated with this interpretation. See Gerhard von Rad
HeyJ LVIII (2017), pp. 108–123 AN IMMATERIAL SUBSTANCE VIEW: IMAGO DEI IN CREATION AND REDEMPTION JOSHUA R. FARRIS* Houston Baptist University ‘At the resurrection, then, when human nature will be transformed into an immortal nature, the transformation will be in the inner quality of the human being. Both body and soul will be changed, but the change will be constituted by a divinely wrought modification of the soul.’ (Peter Burnell, The Augustinian Person, page 42) ‘For although God’s glory shines forth in the outer man, yet there is no doubt that the proper seat of his image is in the soul.’ (Calvin’s Institutes of the Christian Religion, Book I, chapter XV.3) I will favourably describe mind-body dualism with a rich property/attribute as a persuasive accounting of the scripture’s narration of human beings as images of God. Mind-body dualism is the view that there are two kinds of things, namely body and soul/mind, and that humans are comprised of souls and bodies—a view commensurate with both Medieval and Reformation views of humans. By drawing from the narrative of human beings as images I show that souls, which bear rich properties/attributes, offer one way to account for the Christian story. I
The Heythrop Journal – Wiley
Published: Jan 1, 2017
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