By Stephen J. Davis
Coptic Christology in perform forges a brand new course within the examine of historical and medieval Christology. utilising a variety of interdisciplinary equipment derived from the fields of social heritage, discourse conception, ritual stories, and the visible arts, Stephen J. Davis demonstrates how Christian id in Egypt used to be formed by means of a suite of replicable "christological practices." He therefore allows readers to track the interesting traces of the Coptic church's theological and cultural transition from past due antiquity to Dar al-Islam.
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Extra info for Coptic Christology in Practice: Incarnation and Divine Participation in Late Antique and Medieval Egypt (Oxford Early Christian Studies)
1. 43A–45D). This theme is reprised at the beginning of the third Oration (Ar. 3. 1, cf. 3. 324C, cf. g. his treatise On the Council of Nicaea, written sometime in the 350s, where he writes, ‘Even if the Father is called unoriginated, the Word is still also the Image of the Father and of one essence (›ìïïýóØïò) with him. Being Image, he is other than originated things and other than all; for he has identity and likeness with the One whose Image he is’ (decr. 30. 3: Opitz, 26; trans. Anatolios, Athanasius (2004), 209).
Eph. e. 116 Rather than spelling out the 112 In his Orations against the Arians (Ar. 3. 404C–408B), Athanasius interprets Jesus’ prayer in John 17: 1, ‘Glorify your Son,’ as a reference to the Word’s gloriWcation of his Xesh, through which he both sanctiWes and deiWes humankind. Towards the end of his public career, in a Letter to Adelphius (ep. Adelph. 370 ce), Athanasius likewise aYrms that the Word’s ‘gloriWcation’ of the body in the Incarnation took place ‘in order that he might deify us in himself .
129 In this way, Athanasius presents Christ’s body as the 124 Dale Martin, The Corinthian Body, 16–17 (quote from 16). On the pervasiveness of this cosmological view of the body in ancient philosophy, astrology, drama, and medicine, see also Leonard Barkan, Nature’s Work of Art, 8–30; Ruth Padel, In and Out of the Mind, 43–4; and James Longrigg, Greek Rational Medicine, 46). Martin also cites evidence for a similar world view in ancient magical papyri: see especially Papyri Graecae Magicae IV. , i.