Imago Dei,DNA, and the Transhuman Way

Might genetic engineering or cyborgization turn mortal humans into immortal gods? How transformable are we? A proleptic model of the imago Dei signifies that a transformation is coming, that who we are as human beings is yet to be determined by our future. Of five theological models of the imago Dei—(1) rationality; (2) morality; (3) relationality; (4) prolepsis; and (5) created co-creator—the proleptic and co-creator models are particularly open to an alliance with technological transformation. However, even biological enhancement or intelligence amplification will not turn sinners into saints. Only divine grace can accomplish redemption; only divine grace can insure that we become who we truly are.     

Redeeming Creation: Creatio ex nihilo and the Imago Dei in Augustine

Contemporary theology has sometimes been critical of the perceived abstract, speculative intellectualism in Augustine's anthropology, especially in his understanding of the imago Dei. Within the larger context of Augustine's claims on the soul, however, and, in particular, in the way he conceives the soul created from nothing according to the image of God, one finds an intimate binding of soteriological and moral concerns to his claims on the created origin of the soul. In this we see that Augustine's intellectualism does not remove the soul from time, history and the relations with God and the world forged therein, but underscores the soul's sensitivity to, and dependence on, its relations to God and the world.     

Human Becoming: Cognitive and Moral Enhancement Inside the Imago Dei Narrative

Abstract

With advancements in human enhancement technologies and sciences, the reality of moral/cognitive enhancements is close upon us. In light of recent advances in the fields of cognitive science of religion (CSR), neurotheology and philosophy of technology this paper follows the contemporary neuroethics debate on the subject of moral bioenhancement and engages it inside an imago Dei narrative. To explore this possibility we first establish some major points in the contemporary imago Dei debate, especially the substantial and relational aspect and some of its important interpretations. We then move to an exploration of the very possibility of moral/cognitive bioenhancement, as well as some concrete pitfalls and opportunities, inside the imago Dei narrative. Lastly, we try to portray a wider theological picture in which we engage humanity as both sacred and technological being living in a dynamic cosmic environment we are called to sanctify through the election offered to us by the Reedemer. To establish this we contemplate on the relationship between our eschatological fulfillment, the process of theosis, and the being and role of technology itself.     

Responsible Relationship: Imago Dei and the Moral Distinction between Humans and Other Animals

In light of modern evolutionary science, some theologians have criticized using the image of God to distinguish humans from other animals. This concept, however, still offers rich theological insight into the natures of both humans and other animals. Following the relational interpretations of Emil Brunner and Karl Barth, this article explores how the imago Dei may be used to distinguish human creatures without necessarily implying a division in kind between humans and other animal creatures. Humans are distinguished not by any superior abilities they might possess, but by the character of their relationship to God and other creatures.     

Evolution,the End of Human Uniqueness,and the Election of the Imago Dei

Abstract

In both popular opinion and the minds of many scientists and theologians, the idea of human uniqueness and human superiority has been linked to the Christian doctrine of the imago Dei. Pursuing what is called the comparative approach to theological anthropology many have asked, in what ways is human nature different from the nature of animals and, therefore, like the nature of God? This article questions any concept of the imago Deithat equates the divine likeness with some characteristic, behavior, or trait which presumably makes humans unique—in a non-trivial way—from other animals and from the non-human hominids. Instead of grounding the image of God in human uniqueness, the author concludes that the imago Dei is—exegetically, theologically, and scientifically—best understood in light of the Hebrew theological framework of historical election.     

The Imago Dei and Election: Reading Genesis 1:26–28 and Old Testament Scholarship with Karl Barth

Abstract:  Barth's treatment of the imago dei within his interpretation of the Genesis creation story ( CD III/1) divides biblical scholars and dogmaticians. In an attempt to bridge the impasse Barth's relational interpretation is re-examined. A narrow focus on the small print exegesis of Genesis 1:26–28 has often led to Barth being misread. In contrast, attention is given to Barth's hermeneutical principles and his exegesis is placed within the wider context of his understanding of the creation story. Even in terms of his own hermeneutic Barth's reading of the imago is shown to be problematic. This hermeneutic can, however, be applied to provide a reading of the imago as a relationship to God and the world analogous to Israel's election. Such a reading is exegetically defensible and theologically suggestive.     

The Poverty of Privilege:

Despite the seeming freedom from many of the economic and other pressures encumbering women in more palpably disadvantaged subgroups, women of the upper classes are faced with considerable numbers of psychological problems. Prevalent among the presenting problems include depression and other disorders related to powerlessness, relationship problems, alcohol and substance abuse, and eating disorders. While increasing numbers of women in lower socioeconomic groups work outside the home, the upper class wife represents the last vestige of the classic patriarchal family: her raison d'etre is to assist her husband and children in perpetuating the power and privilege of her family and class, often leaving her with nothing that is truly her own. She is most likely to present in therapy when widowed or confronted with "losing it all," finding herself with few marketable skills or even basic life competencies. Therapy issues include how to help her develop greater self-acceptance and begin to identify and pursue some of her own dreams; countertranferential issues, such as envy or impatience, may also need to be addressed. The conclusion is reached that ultimately gender transcends class as the major determinant of the quality of upper class women's lives, and that it is crucial that any therapy geared toward helping them become happier and more effective be informed by a strong feminist awareness.     

Definition and Power: Toward Authority without Privilege

Feminists have urged women to take semantic authority. I explain what such authority is, how it depends upon community recognition, and how it differs from privilege and from authority as usually conceived under patriarchy. Understanding its nature and limits is an important part of attaining it. Understanding the role of community explains why separatism is the logical conclusion of this project and why separatism is valuable even to those who do not separate.     

Avowals and First-Person Privilege

When people avow their present feelings, sensations, thoughts, etc., they enjoy what may be called "first-person privilege." If I now said: "I have a headache," or "I'm thinking about Venice," I would be taken at my word: I would normally not be challenged. According to one prominent approach, this privilege is due to a special epistemic access we have to our own present states of mind. On an alternative, deflationary approach the privilege merely reflects a socio-linguistic convention governing avowals. We reject both approaches. On our proposed account, a full explanation of the privilege must recognize avowals as expressive performances, which can be taken to reveal directly the subject's present mental condition. We are able to improve on special access accounts and deflationary accounts, as well as familiar expressive accounts, by explaining both the asymmetries and the continuities between avowals and other pronouncements, and by locating a genuine though non-epistemic source for first-person privilege.     

Diakonia Trinitatis Dei as/and Transformational Development

The paper acknowledges that different agencies acting against poverty and participating in poverty alleviation use different languages, for example, diakonia versus development and transformational development, while dealing with the same issues. Against the background of poverty in South Africa as well as development policies from South Africa, this paper discusses the importance of diakonia as founded in the trinitarian God, Father, Son, and Spirit. Using a missional paradigm, the paper discusses the missio Dei as it unites with the covenant, forgiveness, empowerment, and to make God known. The paper concludes that although diakonia has a more holistic and comprehensive approach, it is important to use language which is generally understood and accepted. It therefore suggests using the term “transformational development” to educate society about the concept of diakonia.     

Privilege and the counseling profession

By common law, attorneys possess the right of privileged communication, and in most states statutory law has extended the prerogative to physicians, clergymen, and psychologists. Whether or not the counselor-client relationship should also be entitled to the privilege is a matter that generates argument. This article examines the significance of the privilege, its present status in regard to the practicing counselor, and some of the reasons both for and against its extension.