By Pamela E. Kinlaw
This publication examines the divine-human union of Jesus Christ within the Gospel and the Epistles of John in mild of historical Mediterranean versions of ways gods have been believed to seem on the earth. whereas the 2 fundamental versions, metamorphosis and ownership, are discovered by means of the writer to be extra complicated than has been formerly stated, the booklet argues that the ownership version offers the root for the Johannine contribution to incarnation, which Kinlaw phrases the "indwelling" version. This Johannine version adapts the concept that of the transitority ownership of a man or woman via a god to a version of everlasting ownership, therefore making transparent to that historical viewers how the divine and human can coexist within the individual of Jesus.
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Extra info for Christ Is Jesus: Metamorphosis, Possession, And Johannine Christology (Academia Biblica Series No. 18.)
188-89), drinking only meal and water with mint (ll. 208-09), and, instead of breast-feeding the child in her care, anointing him with ambrosia, breathing on him and keeping him in a ﬁre at night, as if he were the child of a god (ll. 236-38). Interestingly, however, Demeter ﬁts in among humans amazingly well; as Helene Foley points out, she “even laughs at human jokes and develops a fondness for the mortal maid Iambe, who is able to share them with her. ”31 In this hymn, the fact that metamorphosis is merely an 31 Helene Foley, The Homeric Hymn to Demeter: Translation, Commentary, and Interpretive Essays (ed.
Josephus’ uses of these terms in the context of idolatry are noteworthy. j qhri,wn, Ag. Ap. 3). n de. kai. me,geqoj) surpasses description so that no image of him (eivko,na) is allowed (Ag. Ap. 5). He criticizes the Greeks for turning passions into both the nature and forms of gods (fu,sin kai. n avne,plasan, Ag. Ap. 3). Again in the overlap between art and idolatry, Greek artists mold ﬁgures of their own imaginations (morfh,n evpinow/n), whether they use clay or paint (Ag. Ap. 3). 5). One of the challenging areas in the Jewish realm of metamorphosis are the simplest descriptions of angels that look like humans.
G. in Ant 5 he omits the w;fqh passages Gen 12:7; 17:11; 26:2, 24; 35:9, etc. 54 Liddell-Scott, 1745. j evge,neto) as part of his ascent (T. Ab. 55 Metamorphosis: Polymorphism In the Jewish literature, the polymorphic ability is emphasized as a talent of evil beings. In the Testament of Job, Satan ﬁrst metamorphoses (metaschmati,sqeij) his form into that of a beggar (6:4), then into king of the Persians (17:2), then became like (o`moiw,qh) a great whirlwind (20:5) and, ﬁnally, metamorphosed (metaschmati,sqh) into a peddler of bread (23:1).
Christ Is Jesus: Metamorphosis, Possession, And Johannine Christology (Academia Biblica Series No. 18.) by Pamela E. Kinlaw