By Stephen J. Davis

Coptic Christology in perform forges a brand new direction within the learn of historic and medieval Christology. utilizing a number interdisciplinary tools derived from the fields of social background, discourse thought, ritual experiences, and the visible arts, Stephen J. Davis demonstrates how Christian identification in Egypt was once formed through a suite of replicable "christological practices." He hence permits readers to track the interesting strains of the Coptic church's theological and cultural transition from overdue antiquity to Dar al-Islam.

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Additional info for Coptic Christology in Practice: Incarnation and Divine Participation in Late Antique and Medieval Egypt (Oxford Early Christian Studies)

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111 The scriptural witness to this ‘advancement’—whether expressed in terms of 106 Athanasius of Alexandria, 1. 96–100, quote at 100A). 107 Ibid. 1. 100D and 101B). 108 The Greek word, åæØóôüò, used in the New Testament as a translation of the Hebrew term for Messiah, literally means ‘anointed’ or ‘anointed one’. 109 Athanasius of Alexandria, Ar. 1. 109C). 110 Ibid. 1. 112A–116A). 111 According to Athanasius, at the ascension one is able to perceive how ‘the Xesh had risen, had laid aside death, and had been deiWed’ (Ar.

1972), 6) conceived of the human being as a ‘miniature universe’ (óìØŒæüò Œüóìïò) and Origen expressed a similar cosmologically inspired anthropology when he discussed the creation of humankind: see C. P. Bammel, ‘Adam in Origen’, 70–1, and 88 (n. 40–1). 125 D. E. Hahm, ‘Early Hellenistic Theories of Vision and the Perception of Color’, 66–7, 85; Heinrich Von Staden, ‘The Stoic Theory of Perception and its ‘Platonic’ Critics’, 97; Margaret T. May, ‘Introduction’ to Galen: On the Usefulness of the Parts of the Body, 46–9.

2. 2. 15 (Preuschen, GCS 10 (1903), 54). 49 Ibid. 1. 37. 268 (Preuschen, GCS 10 (1903), 47). 50 Origen is the Wrst Alexandrian writer to use the term ‘participation’ (ìåôïåÞ) in a technical, metaphysical sense to describe the relation of human beings to the divine Word: see H. Crouzel, The´ologie de l’image de Dieu, 172–5; and Russell, Doctrine of DeiWcation, 147–52. ) notes three implications of Origen’s idea of divine participation: (1) its noncorporeal nature, (2) the fundamental kinship between participant and participated, and (3) the distinction between natural or ontological participation on the one hand and supernatural or dynamic participation on the other.

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