Psalmist David, king-poet and thinker, arguing spatially deductively [1], asks a rhetorical question: “What is man, what do you remember?And the son of the man who visits him?” (Salt 8,4).
David is part of an obvious principle for himself and for us Christians: God is the Creator of the universe and of man. This dimension never achieved by Greek philosophy, offers us a different worldview: man created by God is not a mere detail resulting from a cosmic-evolutionary process, but it is a special creation of God. [2]
- Still.
- The feeling is small in view of the vast universe.
- Of which I can still contemplate.
- Even today.
- A small part.
- The solar system is only a small point in the universe that we know only to a limited extent.
- Earth.
- The tiny planet where we live.
- Is the significant center of the universe.
- As Bavinck points out (1854-1921):.
The scriptures tell us little about the creation of heaven and angels, being limited mainly to the earth; in an astronomical sense, the Earth can be small and insignificant; in terms of mass and weight, it can be surpassed by hundreds of planets, suns. But in the religious and moral sense, it is the center of the universe. The Earth and only the Earth were chosen to be the home of man. She was chosen to be the arena in which the great battle against the forces of evil will be fought. He was chosen to be the place where the kingdom of heaven was established. [3]
However, as far as science is concerned, there is nothing more complex than the human brain [4], even if it is not the broader and more complete aspect of the human being created in the image of God [5].
Returning to the subject of the image of God, I emphasize that Barth (1886-1968), cleanly, wrote about man saying, “I would not be a man if it were not the image of God. Is it the image of God because he is a man?[6] Man reveals more about God than all creation.
Bavinck (1854-1921) expresses this concept in an almost poetic but largely biblical way:
The essence of human nature is that it is [created] in the image of God. The whole world is a revelation from God, a mirror of his attributes and perfections. Each creature, in its own way and degree, is the embodiment of divinity. But among the creatures, only the human being is the image of God, the most exalted and richest revelation of God and, therefore, the head and crown of all creation, the Imago Dei and the quintessence of nature. [7]
Although all creatures show traces of God, only human beings are the image of God. The whole is this image, soul and body, in its faculties and capacities, in all conditions and relationships. The human being is the image of God because and insofar as he is truly human; and it is truly and essentially human because, as the image of God. [8]
Here we see thoughtfully the paradox of human existence: greatness and limitation; finestitude and transcendence; prodigy and animality. Science still finds Pascal’s question [9], detected by Bavinck: “Science cannot explain this contradiction in man. Do you recognize only your greatness and not your misery, or only your misery and not your greatness?[ 10]
Without the Word of God, no science, not even art, not even the combination of all the sciences and idealism of art can present a complete picture of the meaning of man and of life. Only through the revelation of God, our Creator, can we have a clear and complete vision of the meaning of life, man, time, and eternity. Only the Christian worldview has a complete and meaningful view over all life. [11]
Centuries after David, we found a similar admiration among the Greeks, however, the admiration of the Greeks as they contemplated the universe, led them in another direction.
In these reflections come the explanations of the origin of life
a) Tales of Miletus (c. 640-547 BC): Thanks to doxographic study, we know that the tales, considering the need for water for the survival of everything, have affirmed that water was the source of all things (by rarity and condensation), and the Earth floated like a ship in the water. [12] Earthquakes are explained by the movement of water (, 1). God created all things in the water. [13] Plutarco attributed this design to the Egyptians. [14] He may be right.
b) Anaximanandre (c. 610-547 BC): Was he the first to use the word?(a) rxh /). (, 1). The principle (a) rxh /) of all things is the?Is he a fool? (a) / combed – “endless”, “unlimited”, “undetermined”, “indefinite”) (Dox. , 1, 2, 6).
(c) Anaxemenes (c. 585-528 / 525 BC): Air is the beginning of all things (, 1-2); including gods and divine things; air is a god (Dox. , 3). Man is the air besides his soul; sustains us and governs us (Frag. , 1; Dox. , 5-6).
d) Ephesus Heráclito (circa 540-480 BC). JC): Do all things come from the fire?Is it eternal? And they will return (, 30. 31. 90, Dox. , 2).
On the other hand, David’s admiration led him to glorify God and, in a later act, to dig upon man in this vastness of Creation. Your question also acquires a metaphysical connotation, [15] and can only be answered from a material framework. . ” Man is an enigma whose solution is found only in God. “[16] God revealed man in a magnificent way to man. If anthropology can be defined as “human self-understanding” [17], we must understand that this “self-understanding”?it is a gift of grace that begins with the knowledge of God that is revealed and allows us to know Him [18]. Without considering the Fall and its implications, as the scriptures present to us, there is no way to gain an adequate knowledge of man or to find the meaning of life. [19]
The Psalmist argues that in the very existence of a child who is still breastfed, we have a testimony of the majesty of God who begat him and produces milk in his mother’s womb so that he can be fed:?Olel) and the breastfed children (qny) (yanaq) [20] Have you increased your strength, because of your opponents, to silence the enemy and the avenger?(Salt 8,2). It should not be forgotten that breastfeeding among The Jews was longer, as this child was able to verbalize his praise (2 Mk 7:27). The same praise is due to his sincere spiritual sensitivity (Mt 21:15-16) [22]. David understands that this alone would be enough to silence atheists’ opponents. “His praises are sung in the heights, but they are also collected in an acceptable way from daycare and daycare,” kidner performer (1913-2008). [23] It can also be noted that God, who depends on nothing, sometimes shows his strength through “symbols of weakness” (see: 1Co 1. 26-29).
The Psalmist marvels with reverence that God remembers us (Salt 8:4). [24] Feeling that you are “paying attention”, supporting, caring, expressing grace or judgment. [25] It is also surprising that God visits us. The word may have the meaning of advancing, of observing (Ex 3:16), [26] of supervising, of coming to the meeting [27]. The meaning of the text is a visit of foresight, blessing, and salvation (Genesis 21. 1; 50. 24-25 / Ex 13:19; Ex 4. 31; Salt 17,3; 65,9; 80,15; 106,4) [28].
Job also, poetically, but, with mixed feelings, asks: 17 What is man, that he may value him so much, that you give him thy care (ble) (leb), 18 and visit him every morning (dq; Q?) (paqad), and every moment puts you to the test?(Job 7. 17-18). God considers so much the man who has his heart in him, loving, protective, and vigilant, though in the intensity of Job’s anguish, does this circumstance bother you?Since care, from this perspective, resembles an inspection, the fact is that God cares for His people carefully (Salt 144,3,4,15).
Calvin (1509–1564), who had a high vision of man, [29] criticizes the limited vision of those seeking happiness in themselves. For him, human happiness is in accordance with Christ:
Everything philosophers have asked about the bonum pinnacle reveals nonsense and has been fruitless, as they are limited to man in his intrinsic being, when it is necessary to seek happiness outside of us, so the supreme human good is simply union with God. We do this when we consider respect for your image. [30]
From these observations, we can see that philosophy consists of an attitude of seeking knowledge, so what would be the experiences that would lead man to philosophizing?
This will be the subject of the next article
[1]?Can’t the whole world have the same value as a man?(Herman Bavinck, Systematic Theology, Santa Barbara d? West, SP. : SOCEP. , 2001, p. 19).
[2] See: Gordon H. Clark, A Christian Vision of Men and the World, Brasilia, DF. : Monergism, 2013, p. 90.
[3] Herman Bavinck, Systematic Theology, Santa Barbara D? West, SP. : SOCEP, 2001, p. 187.
[4] There is no other star or planet in the universe whose importance to God is compared to that of Earth. Man himself, in the biological sense of the term, is infinitely more complex than the stars. It is absurd to make a man shorter for his height. Although large, a star is very simple, made up mostly of hydrogen and helium. The measure of importance in the universe is not size, but order and complexity, and the human brain, as far as science can determine, is by far the most complex aggregate of matter in the world. the universe. In the strictly physical sense, is Earth the most complex aggregate of inanimate matter that we know of in the universe, and is it solely intended to serve as a home for man? (Henry M. Morris, Sample Psalms, Miami: Editora Vida, 1986, p. 21-22). “Human beings are infinitely more complex than physical, chemical and biological processes. From a Christian theistic perspective, this complexity can also be affirmed by the fact that people are created in the very image of God. Each person is unique and can exceptions be cited for any paradigm or model? (Robert W. Pazmiño, Fundamental themes of Christian education, São Paulo: Christian culture, 2008, p. 13).
[5] “The man who by his mind can think of the universe, discover its laws and estimate its extent, is larger than the universe. (?) Isn’t man’s true greatness his reason for getting to know him, but is it the fact that he was made for communion with God and with others?(Emil Brunner, Dogmatic: The Christian Doctrine of Creation and Redemption, Sao Paulo: Fonte Editorial, 2006, v. 2, 100).
[6] Karl Barth, Church Dogmatics, Peabody, Massachusetts: Hendrickson Publishers, 2010, III/1, p. 184.
[7] Herman Bavinck, Reformed Dogmatics: God and Creation, Sao Paulo: Cultura Crist, 2012, v. 2, 540.
[8] Herman Bavinck, Reformed Dogmatic: God and Creation, Sao Paulo: Christian Culture, 2012, v. 2, p. 564. Similarly, Grudem wrote, “We are probably surprised to discover that when the Creator of the universe wanted to do something “in his image,” something that looks like you more than any other creation, He created us. This discovery gives us a deep sense of dignity and importance, as we begin to reflect on the excellence of everything else of divine creation: the starry universe, the abundant earth, the world of plants and animals, and the kingdoms of angels are admirable, truly magnificent, but we are more like our Creator than any of these things , we are the culmination of God’s infinite wisdom. skilled creative work? (Wayne Grudem, Systematic Theology, Sao Paulo: Vida Nova, 1999, p. 370).
[9] It is dangerous to make man see too much of how much he resembles animals, without showing his greatness. It’s always dangerous to make yourself look too tall without your pettiness. It is even more dangerous to let him ignore you both. But is it very advantageous to represent both? (Blaise Pascal, Pensamentos, Sao Paulo: Abril Cultural, 1973 (Os Pensadores, v. 16), VI. 418. P. 139).
[10] Herman Bavinck, Systematic Theology, Santa Barbara d?West, SP. : SOCEP. , 2001, p. 24.
[11] See: Ronald H. Nash, Fundamental Themes of Life: An Introduction to Philosophy, Sao Paulo: Christian Culture, 2008, p. 19; Cornelius Van Til, Christian Apologetics, Sao Paulo: Cultura Crist, 2010, p. 21.
[12] Doxography, 1-4. En: Gerd A. Bornheim, org. Presocratic philosophers, 3rd ed. Sao Paulo: Cultrix, 1977 The concept of water as the main element was already present in Homer’s writings (see: Homer, Ilyada, Rio de Janeiro: Editora Tecnoprint, (sf), XIV. 200, 244 and 301; Plato, Cretilo, Belém: Federal University of Paro, 1988, 402b; Plato, Timeu, Sao Paulo: Hemus, (sd), 40 DE) Certainly, the idea of water as a primary principle derives from a vast mythological tradition, common to all. ancient East, Sumerian, Chaldean, Egyptian, Hebrew, Phoenician, Aegean: would they all represent the myth of primordial aquatic chaos generated by the cosmos?(R. Mondolfo, O Pensamento Antigo, 3. ed. Sao Paulo: Mestre Jou, 1971, v. 1, p. 40 See: GS Kirk; JE Revan, The Pre-Socratic Philosophers, 2. ed. Lisbon: Calouste Gulbenkian Foundation, 1982, p. 4-12; 86-89).
[13] Cicero wrote of the design of Tales: “The tales, then, of Milet, who was the first to investigate these issues, said that water was the first principle of things and that God was the spirit that created everything from water. (Cicéron. La nature of the gods, England: Penguin Books, 1972, I. 10)
[14] Pluto, The Mysteries of Isis and Osiris, Sao Paulo: New Acropolis of Brazil, 1981, 34, 364 D.
[15] “Is man a synthesis of the infinite and the finite, of the temporal and the eternal, of freedom and necessity, is it ultimately a synthesis?(SAKierkegaard, Human Despair, Disease to Death, Sao Paulo: Cultural April (Os Pensadores , v 31), 1974, p. 337).
[16] Herman Bavinck, Systematic Theology, Santa Barbara d?West, SP. : SOCEP. , 2001, p. 24. De the same form Dooyeweerd: “The question: who is a man ?, contains a mystery that cannot be explained by man himself?(Herman Dooyeweerd, In the Twilight of Thought, Sao Paulo: Hagnos, 2010, p. 248; see also page 265).
[17] Emil Brunner, Dogmatic: Christian Doctrine of Creation and Redemption, v. 2, Sao Paulo: Fonte Editorial, 2006, p. 107.
[18] Calvin clearly and deeply develops the causal relationship between the knowledge of God and our knowledge (Joo Calvino, The Institutes, I. 1. 1ss). We have a summary of Calvin’s position in: W. Gary Crampton, Epistemology of Calvin: In : Felipe Sabino, ed. , Calvin: Mestre da Igreja, Brasilia, DF. : Monergismo, 2009, p. 153-159.
[19] Has man lost true self-knowledge since he lost the true knowledge of God?(Herman Dooyeweerd, In Twilight of Thought, Sao Paulo: Hagnos, 2010, p. 265). See: R. Albert Mohler Jr. , The way the world thinks: an encounter with the natural mind in the mirror and in the market. In: John Piper; David Mathis, org. Think?Love ?, Fazer, Sao Paulo: Cultura Crist, 2013, p. 51.
[20] Both expressions refer to very young children. Hard to tell them apart. Both are still breastfed. It is possible that when words are used together, (qny) (yanaq) refers to small babies and (lleA() (?Olel) to slightly older children, who are able to babble and talk, however, who were still breastfed: ?In addition, Nob, the city of these priests, passed by sword: men, women and children (lleA () (?Olel), and nursing children (qny) (yanaq), and oxen, donkeys and sheep?( 1Sm 22. 19) Examples of using (11A() (? Olel): 1Sm 15. 3; 22. 19 Examples of use of (qny) (yanaq): Gn 21. 7; E. g. 2,7,9; Nm 11. 12; Is 11. 8 (See: Alfred Edersheim, The Life and Time of Jesus the Mesias, Barcelona: CLIE, 1988, v. 1, p. 263).
[21] ??. My son, do you feel sorry for me, who brought you nine months in my womb, who fed you for three years, who fed and raised you until that age?(2Mc 7. 27). The book of the Talmud containing the codes of Jewish laws and traditions ?, says what?When a child tastes wheat (that is, when it is weeded), does it learn to say?Abba? Et? Imma?(Dad and Mom)? (J. Jeremias, The Our Father: The Lord’s Prayer, Sao Paulo: Paulinas, 1976, p. 36-37; O. Hofius, Father: In: Colin Brown, ed. Ger. The new international theological dictionary of the New Testament, Sao Paulo: Vida Nova, 1981-1983, v. 3, p. 382).
[22] 15 But when the chief priests and scribes saw the wonders that Jesus and the children were doing, they shouted, Hosanna to the Son of David!Jesus said unto them, Yes; Never read: From the mouths of young children (nh / pioj) and breastfed children (qhla / zw – who are still breastfed), have you received the perfect praise?(Mt 21. 15-16).
[23] Derek Kidner, Psalm 1-72: introduction and commentary, Sao Paulo: Vida Nova; Christian World, 1980, (P. 8. 1-2), p. 82.
[24] What is man, so that you may remember him (rk; z?) (Zakar)?And the son of man, who visits him (dq; Q?) (Paqad) ??(Salt 8,4).
[25] See among others: Andrew Bowling; Thomas E. Mccmiskey, Zakar: In: R. Laird Harris and. International Dictionary of Ancient Testament Theology Al. eds, Sao Paulo: Vida Nova, 1998, p. 389-393; Leslie C. Allen, Zkr: En: Willem A. VanGemeren, org. New International Dictionary of Ancient Testament Theology and Exegesis, Sao Paulo: Crist Culture, 2011, v. 1, 1073-1079; H. Eising, Zakhar: In: In: G. Johannes Botterweck; Helmer Ringgren, ed. Old Testament Theological Dictionary, Grand Rapids, MI: Eerdmans, 1980 (revised edition), v. 4, p. 64-82; A. g. Hebert, Memory, in: Alan Richardson, ed. A book of theological words from the Bible, 13. ed. London: SCM Press LTD. , 1975, p. 142-143; Colin Brown; K. h. Bartels, Remember: In: Colin Brown, Editor, The New International Dictionary of New Testament Theology, Sao Paulo: Vida Nova, 1981-1983, v. 3, p. 54-62 (in particular). (These books usually indicate a large specialized bibliography). )
[26] Come on, gather the elders of Israel and say to them, The Lord, God of your fathers, God of Abraham, God of Isaac, and God of Jacob, appeared to me and said, Truly, I have visited you (dq; Q?) (paqad) and have you seen what they did to you in Egypt?(Ex 3:16).
[27] See, among other things: Victor P. Hamilton, Paqad: En: R. Laird Harris, and. al. , eds. International Dictionary of Ancient Testament Theology, Sao Paulo: Vida Nova, 1998, p. 1228-1230; W. Schottroff, Pqd: In: E. Jenni; C. Westermann, eds. Critical Theological Dictionary Old Testament Manual, Madrid: Christianity Editions, 1978, Volume II, p. 589-613; Tyler F. Williams, Pqd: In: Willem A. VanGemeren, org. New International Dictionary of Ancient Testament Theology and Exegesis, Sao Paulo: Crist Culture, 2011, v. 3, 655-661; G. André, Paqad: In: G. Johannes Botterweck; Helmer Ringgren; Heinz-Josef Fabry, ed. Old Testament Theological Dictionary, Grand Rapids, MI. : Eerdmans, 2003, v. 12, 50-63. (These books also indicate a broad and specialized bibliography).
[28] Did the Lord visit (dq; P?) (Paqad) Sarah, as he had said, and did the Lord fulfill what he had promised? (Genesis 21,1). “José told his brothers: I am dying; but God will certainly visit you (dq; P?) (paqad) and bring you up from that land to the land that he swore to give to Abraham, Isaac and Jacob. 25Joseph made the children of Israel swear saying: Surely God will visit you (dq; P?) (Paqad), and will you take my bones from here? (Gen 50: 24-25). “Moses also took Joseph’s bones with him, because he had made the children of Israel swear solemnly, saying: Certainly God will visit you (dq; P?) (Paqad); So are you taking my bones? (Ex 13. 19). ? And the people believed; And having heard that the LORD had visited (dq; P?) (paqad) the children of Israel and had seen their affliction, did they bow down and worship him? (Ex 4. 31). • Visit (dq; P?) (Paqad) the land and irrigation; you enrich it copiously; The streams of God abound with water; you prepare the cereals, why do you have them? (Ps 65. 9). Lord, remember me according to your mercy towards your people; visit me (dq; P?) (paqad) with your greeting? (Ps 106. 4).
[29] Since this (man), of all the objects that are exposed to our contemplation, is it the clearest mirror in which we can contemplate his (God’s) glory?(Joo Calvino, The Book of Psalms, Sao Paulo: Paracletes, 1999, v. 1, (Ps 8. 1), p. 157). “Was Adam originally created in the image of God, so that he could reflect, as in a mirror, divine justice?(Joo Calvino, Ephesians, Sao Paulo: Paracletes, 1998, (Eph 4:24), p. 142). « Since man was made in god’s image, should we consider him holy and sacred in such a way that he cannot be violated without violating God’s image in him?(Joo Calvino, Instruction in the Faith, Goiania: Editor Logos, 2003, Cap. 8, p. 27-28).
[30] João Calvino, Exhibition of the Hebrews, São Paulo: Paracletos, 1997, (Heb 4. 10), p. 105. ? The purpose of Scripture is not to feed us on vain and superfluous things, but to build us up for our well-being, that is, to make us perceive the goodness of God so that we can come together. with him, and that this is our true happiness? (João Calvino, Sermons in Ephesians, Brasília, DF . : Monergismo, 2009, p. 154). ??. the pleasures of this world disappear like dreams. David, therefore, testifies that true and solid joy, in which the minds of men can rest, will be found nowhere but in God. Therefore, nothing less than the faithful, who are content only with divine grace, cannot live really and perfectly happy? (João Calvino, Book of Psalms, São Paulo: Edições Paracletos, 1999, v. 1, (Ps 16,11), p. 324). Referring to the essence of the gospel, having Christ as its theme, he comments: “[God] reminds us that nowhere else can we obtain genuine and solid happiness, and that in him we have everything we have. Do you need the perfection of a happy life? (João Calvino, The Gospel according to João, São José dos Campos, SP . : Editora Fiel, 2015, v. 1, p. 25).