Note 262 — Chapter III

Footnote 262:

(return)

Barnabas, e. g., conceives it as a veil (5. 10: ει γαρ μη ηλθεν εν σαρκι, ουδ' αν πως 'οι ανθρωποι εσωθησαν βλεποντες αυτον, 'οτε τον μελλοντα μη ειναι 'ηλιον εμβλεποντες ουκ ισχυσουσιν εις τας ακτινας αυτου αντοφθαλμησαι). The formulation of the Christian idea in Celsus is instructive (c. Cels VI. 69): "Since God is great and not easily accessible to the view, he put his spirit in a body which is like our own, and sent it down in order that we might be instructed by it." To this conception corresponds the formula: ερχεσθαι (φανερουσθαι) εν σαρκι (Barnabas, frequently; Polyc. Ep. 7. 1). But some kind of transformation must also have been thought of (See 2 Clem. 9. 5. and Celsus IV. 18: "Either God, as these suppose, is really transformed into a mortal body...." Apoc. Sophon. ed. Stern. 4 fragm. p. 10; "He has transformed himself into a man who comes to us to redeem us"). This conception might grow out of the formula σαρξ εγενετο (Ignat. ad. Eph. 7, 2 is of special importance here). One is almost throughout here satisfied with the σαρξ of Christ, that is the αληθεια της σαρκος, against the Heretics (so Ignatius, who was already anti-gnostic in his attitude). There is very seldom any mention of the humanity of Jesus. Barnabas (12). the author of the Didache (c. 10. 6. See my note on the passage), and Tatian questioned the Davidic Sonship of Jesus, which was strongly emphasised by Ignatius; nay, Barnabas even expressly rejects the designation "Son of Man" (12. 10; ιδε παλιν Ιησους, ουχι 'υιος ανθρωπου αλλα 'υιος του θεου, τυπο δε εν σαρκι φανερωθεις). A docetic thought, however, lies in the assertion that the spiritual being Christ only assumed human flesh, however much the reality of the flesh may be emphasised. The passage 1 Clem. 49. 6, is quite unique: το 'αιμα αυτου εδωκεν 'υπερ 'ημων Ιησους Χριστος ... και την σαρκα 'υπερ της σαρκος 'ημων και την ψυχην 'υπερ των ψυχων 'υμων. One would fain believe this an interpolation; the same idea is first found in Irenæus. (V. 1. 1).