By Stephen J. Davis
Coptic Christology in perform forges a brand new direction within the learn of historical and medieval Christology. utilizing quite a number interdisciplinary tools derived from the fields of social heritage, discourse thought, ritual reports, and the visible arts, Stephen J. Davis demonstrates how Christian id in Egypt used to be formed by way of a collection of replicable "christological practices." He therefore allows readers to track the attention-grabbing strains of the Coptic church's theological and cultural transition from overdue 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)
However, at the same time, she also recognizes how it is ‘via the Wxative gift of the Word’ that ‘the body of the divinized man . . has transcended its nature’ (‘Begotten, Not Made’, 70). For examples of Athanasius’ use of mimetic language in the Life of Antony, see the following references in Bartelink’s edition: (1) ìØìåEóŁÆØ (to imitate): v. Anton. 9. 9; 23. 3; 27. 1; 38. 2; 72. 4–5; and ÇÅºïFí=ÇBºïò (to emulate/emulation): Prol. 2–3; 3. 3; 14. 1; 38. 2; 54. 7; 55. 3; 89. 4; 93. 6. 138 Time and time again, both during his lifetime and after his death, the lines of christological orthodoxy were drawn, and hotly debated, in relation to Cyril’s precedent.
2. 293C). 118 Ibid. 2. 433B), where Athanasius writes, ‘What is this so-called advance except, as I said earlier, the deiWcation and grace given by Wisdom to human beings . . ’ 119 J. N. D. Kelly, Early Christian Doctrines, 378–9. 120 For such an objection, see Pettersen, Athanasius and the Human Body, 36, 42. 121 Plato famously describes the cosmos as a tangible ‘body’ (óHìÆ) in his Timaeus 28B (Bury, 50–1; also Zekl, 28). 122 Athanasius of Alexandria, inc. 41. 5 (Kannengiesser, 412). , Ar. 2.
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 . . in order that he might transfer our wayward race into himself and in order that we might from then on become a holy race and ‘‘partakers of the divine nature’’ (2 Pet. 1: 4)’. Adelphius, the recipient of the letter, was bishop of Onuphis in the Nile Delta and a supporter of Athanasius at the Alexandrian synod convened in 362. , Athanasius (2004), 66–74.
Coptic Christology in Practice: Incarnation and Divine Participation in Late Antique and Medieval Egypt (Oxford Early Christian Studies) by Stephen J. Davis