What does it mean to be a man? What does it mean to be manly? How has our notion of masculinity changed over the years? In this book, noted historian George L. Mosse provides the first historical account of the masculine stereotype in modern Western culture, tracing the evolution of the idea of manliness to reveal how it came to embody physical beauty, courage, moral restraint, and a strong will. This stereotype, he finds, originated in the tumultuous changes of the eighteenth century, as Europe's dominant aristocrats grudgingly yielded to the rise of the professional, bureaucratic, and commercial middle classes. Mosse reveals how the new bourgeoisie, faced with a bewildering, rapidly industrialized world, latched onto the knightly ideal of chivalry. He also shows how the rise of universal conscription created a "soldierly man" as an ideal type. In bringing his examination up to the present, Mosse studies the key historical roles of the so-called "fairer sex" (women) and "unmanly men" (Jews and homosexuals) in defining and maintaining the male stereotype, and considers the possible erosion of that stereotype in our own time.

This is a print on demand book and is therefore non- returnable. This study in theological anthropology considers man as the image of God, the meaning of the image, immortality, and human freedom, dealing always with living, actual man and his inescapable relation to God.

What does it mean to be a man? What does it mean to be manly? How has our notion of masculinity changed over the years? In this book, noted historian George L. Mosse provides the first historical account of the masculine stereotype in modern Western culture, tracing the evolution of the idea of manliness to reveal how it came to embody physical beauty, courage, moral restraint, and a strong will. This stereotype, he finds, originated in the tumultuous changes of the eighteenth century, as Europe's dominant aristocrats grudgingly yielded to the rise of the professional, bureaucratic, and commercial middle classes. Mosse reveals how the new bourgeoisie, faced with a bewildering, rapidly industrialized world, latched onto the knightly ideal of chivalry. He also shows how the rise of universal conscription created a "soldierly man" as an ideal type. In bringing his examination up to the present, Mosse studies the key historical roles of the so-called "fairer sex" (women) and "unmanly men" (Jews and homosexuals) in defining and maintaining the male stereotype, and considers the possible erosion of that stereotype in our own time.

God created man in his own image, and the profound implications of this assertion are the subject of this book. Drawing on philosophy, theology, science, Scripture and art, Cardinal Schnborn reflects on man as the greatest of Gods creatures and on the Christian understanding of his incomparable dignity that flows from this truth. According to the Christian faith, all the works of God converge toward man, and find their goal in him. The world was made for man, and man was made for God. This anthropocentrism resounds like good news at a time when many find it hard to believe in Gods special and personal providence for man. It is good news, indeed, that man has worth and his life has meaning because God bears an infinite love for him a love which is the very origin of creation and is the reason for the work of redemption. Among the topics Cardinal Schonborn addresses are: Christ-the Loveliest of Men, The Exaltation of Man, The Basis of Mans Dignity, Faith in Art, God with a Human Face.

Everyone who reads the Bible must admit that it tells us to do things that we never have done and cannot do in our fleshly bodies. One reason is that God our Creator is telling us what He wants us to be and do as created in His image and likeness. Our purpose is in our image and likeness of God our Creator, not like the dust of the ground or the flesh of our parents. Most children don’t know that they are created in the image and likeness of God, and their parents have not asked God for His spirit for their children so they can be taught this vital truth. The reason parents don’t ask God for His spirit for their children is because they don’t recognize the need for Him. There are several things mankind cannot do in the flesh, and they must recognize their origin in the image and likeness of God. Mankind must recognize being in the image and likeness of God to, first, love God with all their being and love his neighbors as himself; second, to obey God and his parents as required in God’s word; third, to trust God with all his heart; fourth, to worship God in spirit and in truth; and fifth, to glorify God in his body and spirit, which are God. The devil does not want mankind to know that he is created in the image and likeness of God because man will always defeat Satan and fulfill God's will.

ccording to Scripture, humankind was created in the image of God. Hoekema discusses the implications of this theme, devoting several chapters to the biblical teaching on God's image, the teaching of philosophers and theologians through the ages, and his own theological analysis. Suitable for seminary-level anthropology courses, yet accessible to educated laypeople. Extensive bibliography, fully indexed.

In this eye-opening book, Bruce Marchiano explores the humanity of Christ and the Jesus-qualities that we can emulate today While many books have emphasized Jesus as the Son of God, few have considered his identity as the Son of Man. As an actor who took on the role of Jesus for the acclaimed film Matthew, he encountered Jesus, the man, in a life-changing way and in this book shares his discoveries. Employing a friendly, conversational style, he explores a biblical view of manhood as evidenced by such characteristics as humility, passion, honor, selflessness, gentleness, and submission.

It is in the role of remythologizer that C. S. Lewis has been most misunderstood, and it is there that his importance lies. His was the poetic intensity that saw all hell swallowed by a butterfly with no harm done. Of his creation are allegories and myth that express very real elements of life behond understanding or capture for more than a moment. White's 1969 study is the first to examine the entire Lewis corpus and the first to offer such an extensive bibliography. To these invaluable aids for Lewis scholars, White adds his own training in theology and literary criticism and a sensitivity to the complexities of the artist and the religious man. His interpretation of the intricate skeins of belief to be found in Lewis' work make this study as significant to the theological as to the literary world.