La Encarnación entre los valentinianos
According to the witness of Hippolytus (Refut. VI, 35,5) the exegesis of Lc. 1,35 divided the Valentinians into two schools, an oriental one, partisan of the 'pneumatic' body, and the italic school, sympathetic to the 'psychic' body. The article analyses some parallel texts, espe...
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| Format: | Electronic Article |
| Language: | Spanish |
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| Published: |
Ed. Pontificia Univ. Gregoriana
1972
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| In: |
Gregorianum
Year: 1972, Volume: 53, Issue: 2, Pages: 201-235 |
| Online Access: |
Volltext (lizenzpflichtig) |
| Summary: | According to the witness of Hippolytus (Refut. VI, 35,5) the exegesis of Lc. 1,35 divided the Valentinians into two schools, an oriental one, partisan of the 'pneumatic' body, and the italic school, sympathetic to the 'psychic' body. The article analyses some parallel texts, especially Excerpta ex Theodoto 59, 4-60 and Iren., I, 6,1, for the italic branch; and, for the oriental tendency, Exc. Theod. 1,1 and 26. It makes clear three particular points: a) the materia ex qua of the organism formed in Mary's virginal womb: starting form the Spiritus Sanctus of Lc. 1,35 — that both schools relate to the Spiritus meus of Lc. 23,46 — the Orientals identify with the Spirit of the Sophia, the Italics instead with the Spirit of the (animal) god « brought over the waters » (Gen. 1,2). b) the formation of the organism through the Dynamis of the Most High (= Demiurgos): with an ineffable artifice the Demiurgos, under the impulsion of a higher providence, changes an invisible ousia (either psychic or pneumatic) into a visible one. The Italics, inspired in Timaeus 41 D 1-2 and in Jn. 19,23, think of it as a textile work (ὕφασις); the Orientals rather as a sacred « dressing with robes » (στολισμός). Both affirm the unity between the Incarnation and the sacrifice of the Cross, and stress, particularly the Orientals, its priestly nature. c) the qualities of the body: from an invisible substance the Incarnation brings forth a visible, palpable, passible organism, with properties which make it particularly apt for the Cross. Such qualities are not imaginary. They correspond to those which the ecclesiastical authors postulate for the reality of Jesus' body (cf. Ignatius, Ad Polyc. 3,2). The Valentinian exegesis of Lc. 1,35 shows very orthodox generic elements, of a tradition anteceding the Gnosis. Its heterodoxy takes its start from an anthropological axiom: the flesh does not enter in to the physical notion of man; it even deserts it. The Word came to save mankind and to such an end it took on what was necessary and indispensable (pneuma or psyche and the qualities of the σάρξ), but not what is foreign to the anthropos, the substance of the flesh. Besides the platonic inspiration of the axiom, the italic Valentinians discovered in the Incarnation, under the simile of the tissue, Plato's higly symptomatic influence (Tim. 41 D 1-2). |
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| Contains: | Enthalten in: Gregorianum
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