The Bible, Wisdom and Human Nature
Anthropomorphic metaphors Anthropomorphism is the term used to denote portrayals of God in terms of human capacities or attributes (anthropos – human; morphe – form). The Waverley model of personality emerges primarily from an understanding of imago Dei in substantive terms. As outlined previously, this is taken as ‘five areas of functioning’ which we share with God as attributes in common, the exception being the physical area (although in Christ, God did have a body).
Although the image of God in man was broken and fragmented, it was not completely lost. Man still functions in the same way he was designed, albeit ineffectively. He is still a spiritual, rational, emotional, volitional and physical being. In other words he is still an Image-Bearer.70 This assertion is backed up with references to anthropomorphic scriptures. Due to the fact that such usage is central to Hughes’ theological method, some discussion of this approach is warranted here. The limits of the above method are not articulated by Hughes, whereas Gunton and Caird, amongst others, make the limits explicit. Indeed, Jüngel notes that an anthropomorphic critique precedes biblical writings and is found in context with the earliest known occurrence of the word ‘theology’. Having noted that the anthropomorphic metaphors cannot offer an exact comparison, both Gunton and Caird defend their use within theology as a necessary means of making transcendent realities clear via their description within our immediate world. Gunton makes his case partly by showing how science also uses metaphors to grapple with big themes, for instance, the universe described as a machine. His point is that if science, which claims a more precise language, requires ‘refuge’ in metaphor, how much more will the language of theology when grappling with metaphysical realities, require the use of metaphor. Specifically regarding anthropomorphic usage for descriptions of God, Caird argues that such methods help capture our experiences of a transcendent God, and enable us to ‘frame images’ which we subsequently use to celebrate and convey these experiences. 58
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