Visually Verifying the Corporeal Christ

2021 ◽  
pp. 193-230
Author(s):  
Brittany E. Wilson
Keyword(s):  
Human Form ◽  
Early Christian ◽  
Human Flesh

This chapter approaches the question of God becoming manifest in human flesh from the perspective of Jesus’s own embodied fleshliness. After surveying early Christian views of Jesus’s humanity, the chapter focuses on the ways in which Luke uses visual verification to demonstrate that Jesus is an embodied human. From his birth to his resurrection, Luke uses the sense of sight, as well as touch, as a means to prove Jesus’s humanity and even his fleshliness (a move that may point ahead to future docetic debates). In this way, Luke’s account of Jesus’s embodiment goes beyond any biblical account of God’s embodiment, for God is never explicitly depicted in terms of “flesh.” But if one understands that God can become manifest in human form, and specifically Jesus’s form, then God’s form in fact finds its most concrete expression in the flesh-and-bone body of Jesus.

The Werewolf, Inside and Out

2020 ◽  
pp. 82-108
Author(s):  
Daniel Ogden
Keyword(s):  
Inner Core ◽  
The Body ◽  
Ancient World ◽  
Human Form ◽  
Human Element ◽  
The Core ◽  
Opposite Process ◽  
Human Flesh

Ancient werewolf thinking was strongly articulated in accordance with an axis between an inside and an outside, in three ways. First, the werewolf was often understood as a combination of an outer carapace and an inner core: more often the human element formed the carapace, and the lupine element the core, but the opposite arrangement could also obtain. Usually the humanoid carapace was identified, awkwardly, with the werewolf’s human clothing, and the wolf was revealed once this was shed; but sometimes, perhaps, the wolf could be more deeply buried within, as in the cases of those, like Aristomenes, that boasted a hairy heart. The inner and outer form could be pinned together, as it were, by an identifying wound; it is also possible that the belief that a wound could force a werewolf back into human form existed already in the ancient world. Secondly, a werewolf transformation, in either direction, could be effected by the taking of a foodstuff within the body: a man could be transformed into a werewolf by eating an (enchanted?) piece of bread, or the food most appropriate to a wolf, human flesh; he could be transformed back into a man either by abstinence from human flesh or by the equal-and-opposite process of eating a wolf’s heart. And, thirdly, it was the impulse of the werewolf, when transformed from man to wolf, to make a bolt from the inner places of humanity and civilisation for the outer places of the wilderness and the forest.

“They Saw What They Said They Saw”: Sense Knowledge in Early Christian Polemic

1988 ◽  
Vol 81 (3) ◽  
pp. 239-249 ◽  
Author(s):  
Robert J. Hauck
Keyword(s):  
Second Century ◽  
Sense Perception ◽  
Human Form ◽  
Knowledge Of God ◽  
Early Christian ◽  
Divine Knowledge ◽  
The Common ◽  
The Senses ◽  
Common Shape

A curious parallel exists between two early Christian discussions of prophetic or divine knowledge. Both deal with the Christian problem of sense knowledge about the divine in a thought world dominated by Platonic thinking: how can Christians base their knowledge of the divine upon the reports of the apostles who claim to have seen God in a human shape? The first of these discussions arises from criticisms from outside; Celsus, the second-century Platonist critic of Christianity, calls the Christians a carnal race who say that God is corporeal and has a human form, and complains, “How are they to know God unless they lay hold of him by sense-perception?” (C. Cel. 7.27, 37). The second comes from within the Christian camp, and is to be found in the Clementine Homilies. In this rather enigmatic text Simon Magus, the arch-heretic, accuses Peter in his reliance upon his apostolic experience of “introducing God in a shape,” and opposes to apostolic sense knowledge his own visionary experiences (Hom. 17.3). The examination of these two texts demonstrates that in their common terms and the common shape of their arguments the issue of the knowledge of the apostles was common in Christian polemics. It was also a problem for philosophically minded Christians who would prefer to place the knowledge of God, even if historically mediated by Jesus, in the intelligible knowledge of the soul, rather than in the senses.

scholarly journals Nyi Pohaci Sang Hyang Sri Value in leader perspective of Cipatat Kolot Customary Societies

2021 ◽  
Vol 8 (1) ◽  
Author(s):  
Bahagia Bahagia ◽  
Bambang Hudayana ◽  
Rimun Wibowo ◽  
Zulkifli Rangkuti
Keyword(s):  
Material Culture ◽  
Qualitative Approach ◽  
The Other ◽  
Human Form ◽  
Social Community ◽  
Human Bones ◽  
Depth Interview ◽  
The Social ◽  
Human Flesh ◽  
Human Intellect

This research aims to investigate Nyi Pohaci Sang Hyang Asri's value in Cipatat Kolot societies perspective. The research method uses an ethnographic qualitative approach. This method is implemented because this research is linked to the social community. To gather data was used as an in-depth interview. Sample are selected through purposive technique. The result is probed meticulously through triangulation technique and triangulation sources. The result shows Nyi Pohaci Sang Hyang Asri is a customary society's faith. However, it becomes tradition and culture because the value of Nyi Pohaci pursues until nowadays generation. It has been embedded in their perspective. They must continue this perspective because it is mandatory from their forefather. While Nyi Pohaci release in proverb as non-material culture fro pursuing behavior in daily life. The other is Nyi Pohaci through traditional proverb which proverb has numerous meaning including they believe humans are in Nyi Pohaci and Nyi Pohaci are in human bodies. All parts of the human body, starting from human bones, human intellect, human flesh, human form, the hair on human bodies, bile in human stomachs, human minds and minds are formed by eating rice as Nyi Pohaci. As a result, the human dislikes the ravage nature environment because it has been cultivated on the land's surface. As land and nature are damaged, they have devastated Sri as paddies. It indicates that a human has influenced Nyi Pohaci belief must protect the natural environment. The other is they adjust their behavior not to adopt fully an-organic agriculture. They try to use composting and fertilizer for livestock manure. As a consequence, the soil can be preserved from damaged and combat global warming like climate change.

scholarly journals Ciało złe i dobre. Kwestia pochodzenia i natury ciała Adama i Chrystusa we wczesnochrześcijańskich ruchach heretyckich

Vox Patrum ◽  
2015 ◽  
Vol 63 ◽  
pp. 77-93
Author(s):  
Mariusz Szram
Keyword(s):  
Human Body ◽  
Fourth Century ◽  
Material World ◽  
Early Christian ◽  
Elementary Constituent ◽  
Human Flesh

The article expounds on the groundwork laid by the first Latin treaty De haeresibus by Philastrius, the fourth-century bishop of Brescia, analyzed on the background of writings of Irenaeus, Tertullian and Origen, how the rooted in Gnosticism representatives of early Christian heresies (Carpocratians, Saturninus, Valentinus, Apelles, Marcion, Manicheans) have comprehended the genesis of man’s body. After a general delivery of early Christian doubts regarding the value of human flesh, different varieties of heretical paradox – ensuing from Platonic and Gnostic cosmo-anthropological tendencies – are presented. The paradox could be formulated in the following manner: human body of the first man Adam – and correspondingly all of his descendants – is genetically and ontologically evil as being an elementary constituent of the material world. Hence the flesh of a new Adam, i.e. Christ, must come form another realm and be free of the earthly materiality in order to be good by nature and worthy of Saviour’s person. The presented mode of thinking instigated the rise of theological misconceptions, in particular the eschatological ones denying human body the possibility of resurrec­tion and recognizing – in a Gnostic fashion – the liberation of man from flesh, not his salvation alongside his body.

Features of Christian-Theological Interpretation of the Concept of Personality

2007 ◽  
pp. 76-85
Author(s):  
Yuliya Kostantynivna Nedzelska
Keyword(s):  
Great Difficulty ◽  
Theological Interpretation ◽  
Early Christian ◽  
The Individual

The concept of "personality" is multifaceted and multifaceted in its basis, and therefore, in science has always been a great difficulty in determining its essence and content. For example, in Antiquity, "personality" as such, dissolves in the concept of "society". There is no "human" yet, but there is a genus, a community, a people that are only quantitatively formed from the mass of different individuals, governed and subordinated to any one idea (custom, tribal or ethno-religious) espoused by this society. In other words, in such societies, the individual was not unique and unique; his personality (we understand - personality) was limited to the general, the collective. This is confirmed by the Jewish and early Christian texts.

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