1. Hebrew Bible, Exodus, 33.20 (9th cent. BCE - 3rd cent. BCE)
Tagged with subjects: • God, incorporeal • Talmud, Babylonian, incorporation of nonrabbinic material
Found in books: Brooke et al (2008) 248; Kalmin (2014) 36
| 33.20. And He said: ‘Thou canst not see My face, for man shall not see Me and live.’''. None |
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2. Hebrew Bible, Genesis, 2.7 (9th cent. BCE - 3rd cent. BCE)
Tagged with subjects: • God, incorporeality of • corporeal • soul, incorporeal
Found in books: Dawson (2001) 234; Garcia (2021) 35; Geljon and Runia (2019) 11
2.7. וַיִּיצֶר יְהוָה אֱלֹהִים אֶת־הָאָדָם עָפָר מִן־הָאֲדָמָה וַיִּפַּח בְּאַפָּיו נִשְׁמַת חַיִּים וַיְהִי הָאָדָם לְנֶפֶשׁ חַיָּה׃''. None | 2.7. Then the LORD God formed man of the dust of the ground, and breathed into his nostrils the breath of life; and man became a living soul.''. None |
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3. New Testament, 1 Corinthians, 12.13 (1st cent. CE - 1st cent. CE)
Tagged with subjects: • Baptism, Corporate implications • Stoicism, Stoic corporeality and popular, ontology • incorporation
Found in books: Despotis and Lohr (2022) 327, 328, 329; Engberg-Pedersen (2010) 19; Potter Suh and Holladay (2021) 552, 553
12.13. καὶ γὰρ ἐν ἑνὶ πνεύματι ἡμεῖς πάντες εἰς ἓν σῶμα ἐβαπτίσθημεν, εἴτε Ἰουδαῖοι εἴτε Ἕλληνες, εἴτε δοῦλοι εἴτε ἐλεύθεροι, καὶ πάντες ἓν πνεῦμα ἐποτίσθημεν.' '. None | 12.13. For in one Spirit we were all baptized into one body, whetherJews or Greeks, whether bond or free; and were all given to drink intoone Spirit.' '. None |
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4. New Testament, Colossians, 1.15, 2.12-2.13 (1st cent. CE - 1st cent. CE)
Tagged with subjects: • Baptism, Corporate implications • God, incorporeality of • corporeality • god, incorporeal
Found in books: Dawson (2001) 234; Mcglothlin (2018) 103; Potter Suh and Holladay (2021) 552; Widdicombe (2000) 18
1.15. ὅς ἐστιν εἰκὼν τοῦ θεοῦ τοῦ ἀοράτου, πρωτότοκος πάσης κτίσεως,
2.12. συνταφέντες αὐτῷ ἐν τῷ βαπτίσματι, ἐν ᾧ καὶ συνηγέρθητε διὰ τῆς πίστεως τῆς ἐνεργείας τοῦ θεοῦ τοῦ ἐγείραντος αὐτὸν ἐκ νεκρῶν· 2.13. καὶ ὑμᾶς νεκροὺς ὄντας τοῖς παραπτώμασιν καὶ τῇ ἀκροβυστίᾳ τῆς σαρκὸς ὑμῶν, συνεζωοποίησεν ὑμᾶς σὺν αὐτῷ· χαρισάμενος ἡμῖν πάντα τὰ παραπτώματα,''. None | 1.15. who is the image of the invisible God, the firstborn of all creation.
2.12. having been buried with him in baptism, in which you were also raised with him through faith in the working of God, who raised him from the dead. 2.13. You were dead through your trespasses and the uncircumcision of your flesh. He made you alive together with him, having forgiven us all our trespasses; ''. None |
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5. New Testament, Galatians, 2.20 (1st cent. CE - 1st cent. CE)
Tagged with subjects: • Baptism, Corporate implications • Jews (Jewish people), corporeal concerns of • body of Christ, corporate identity as • incorporation
Found in books: Azar (2016) 73; Despotis and Lohr (2022) 327; Morgan (2022) 289; Potter Suh and Holladay (2021) 552, 554
2.20. ζῶ δὲ οὐκέτι ἐγώ, ζῇ δὲ ἐν ἐμοὶ Χριστός· ὃ δὲ νῦν ζῶ ἐν σαρκί, ἐν πίστει ζῶ τῇ τοῦ υἱοῦ τοῦ θεοῦ τοῦ ἀγαπήσαντός με καὶ παραδόντος ἑαυτὸν ὑπὲρ ἐμοῦ.' '. None | 2.20. I have been crucified with Christ, andit is no longer I that live, but Christ living in me. That life which Inow live in the flesh, I live by faith in the Son of God, who loved me,and gave himself up for me. ' '. None |
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6. New Testament, Philippians, 3.21 (1st cent. CE - 1st cent. CE)
Tagged with subjects: • corporeality • homonymy, incorporeality • incorporation
Found in books: Despotis and Lohr (2022) 327; Mcglothlin (2018) 187
3.21. ὃς μετασχηματίσει τὸ σῶμα τῆς ταπεινώσεως ἡμῶν σύμμορφον τῷ σώματι τῆς δόξης αὐτοῦ κατὰ τὴν ἐνέργειαν τοῦ δύνασθαι αὐτὸν καὶ ὑποτάξαι αὑτῷ τὰ πάντα.''. None | 3.21. who will change the body of our humiliation to be conformed to the body of his glory, according to the working by which he is able even to subject all things to himself. ''. None |
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7. New Testament, Romans, 6.6 (1st cent. CE - 1st cent. CE)
Tagged with subjects: • Baptism, Corporate implications • corporeal • corporeality • incorporation
Found in books: Despotis and Lohr (2022) 329, 350; Mcglothlin (2018) 107; Potter Suh and Holladay (2021) 552, 553, 554
6.6. τοῦτο γινώσκοντες ὅτι ὁ παλαιὸς ἡμῶν ἄνθρωπος συνεσταυρώθη, ἵνα καταργηθῇ τὸ σῶμα τῆς ἁμαρτίας, τοῦ μηκέτι δουλεύειν ἡμᾶς τῇ ἁμαρτίᾳ,' '. None | 6.6. knowing this, that our old man was crucified with him, that the body of sin might be done away with, so that we would no longer be in bondage to sin. ' '. None |
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8. New Testament, John, 1.18 (1st cent. CE - 1st cent. CE)
Tagged with subjects: • God, incorporeality of • god, incorporeal
Found in books: Dawson (2001) 234; Widdicombe (2000) 18
1.18. θεὸν οὐδεὶς ἑώρακεν πώποτε· μονογενὴς θεὸς ὁ ὢν εἰς τὸν κόλπον τοῦ πατρὸς ἐκεῖνος ἐξηγήσατο.''. None | 1.18. No one has seen God at any time. The one and only Son, who is in the bosom of the Father, he has declared him. ''. None |
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9. None, None, nan (1st cent. CE - 1st cent. CE)
Tagged with subjects: • God, incorporeality of • god, incorporeal • reference, corporeal v. incorporeal
Found in books: Dawson (2001) 234, 271; James (2021) 182; Widdicombe (2000) 17, 18
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10. Origen, On First Principles, 1.1.2, 1.1.8 (3rd cent. CE - 3rd cent. CE)
Tagged with subjects: • God, incorporeality of • corporeality • god, incorporeal • homonymy, incorporeality
Found in books: Dawson (2001) 234, 271; Mcglothlin (2018) 170; Widdicombe (2000) 17, 18, 19
| 1.1.2. If, then, they acquiesce in our assertion, which reason itself has demonstrated, regarding the nature of light, and acknowledge that God cannot be understood to be a body in the sense that light is, similar reasoning will hold true of the expression a consuming fire. For what will God consume in respect of His being fire? Shall He be thought to consume material substance, as wood, or hay, or stubble? And what in this view can be called worthy of the glory of God, if He be a fire, consuming materials of that kind? But let us reflect that God does indeed consume and utterly destroy; that He consumes evil thoughts, wicked actions, and sinful desires, when they find their way into the minds of believers; and that, inhabiting along with His Son those souls which are rendered capable of receiving His word and wisdom, according to His own declaration, I and the Father shall come, and We shall make our abode with him? He makes them, after all their vices and passions have been consumed, a holy temple, worthy of Himself. Those, moreover, who, on account of the expression God is a Spirit, think that He is a body, are to be answered, I think, in the following manner. It is the custom of sacred Scripture, when it wishes to designate anything opposed to this gross and solid body, to call it spirit, as in the expression, The letter kills, but the spirit gives life, where there can be no doubt that by letter are meant bodily things, and by spirit intellectual things, which we also term spiritual. The apostle, moreover, says, Even unto this day, when Moses is read, the veil is upon their heart: nevertheless, when it shall turn to the Lord, the veil shall be taken away: and where the Spirit of the Lord is, there is liberty. For so long as any one is not converted to a spiritual understanding, a veil is placed over his heart, with which veil, i.e., a gross understanding, Scripture itself is said or thought to be covered: and this is the meaning of the statement that a veil was placed over the countece of Moses when he spoke to the people, i.e., when the law was publicly read aloud. But if we turn to the Lord, where also is the word of God, and where the Holy Spirit reveals spiritual knowledge, then the veil is taken away, and with unveiled face we shall behold the glory of the Lord in the holy Scriptures.
1.1.8. But perhaps these declarations may seem to have less weight with those who wish to be instructed in divine things out of the holy Scriptures, and who seek to have it proved to them from that source how the nature of God surpasses the nature of bodies. See, therefore, if the apostle does not say the same thing, when, speaking of Christ, he declares, that He is the image of the invisible God, the first-born of every creature. Not, as some suppose, that the nature of God is visible to some and invisible to others: for the apostle does not say the image of God invisible to men or invisible to sinners, but with unvarying constancy pronounces on the nature of God in these words: the image of the invisible God. Moreover, John, in his Gospel, when asserting that no one has seen God at any time, manifestly declares to all who are capable of understanding, that there is no nature to which God is visible: not as if, He were a being who was visible by nature, and merely escaped or baffled the view of a frailer creature, but because by the nature of His being it is impossible for Him to be seen. And if you should ask of me what is my opinion regarding the Only-begotten Himself, whether the nature of God, which is naturally invisible, be not visible even to Him, let not such a question appear to you at once to be either absurd or impious, because we shall give you a logical reason. It is one thing to see, and another to know: to see and to be seen is a property of bodies; to know and to be known, an attribute of intellectual being. Whatever, therefore, is a property of bodies, cannot be predicated either of the Father or of the Son; but what belongs to the nature of deity is common to the Father and the Son. Finally, even He Himself, in the Gospel, did not say that no one has seen the Father, save the Son, nor any one the Son, save the Father; but His words are: No one knows the Son, save the Father; nor any one the Father, save the Son. By which it is clearly shown, that whatever among bodily natures is called seeing and being seen, is termed, between the Father and the Son, a knowing and being known, by means of the power of knowledge, not by the frailness of the sense of sight. Because, then, neither seeing nor being seen can be properly applied to an incorporeal and invisible nature, neither is the Father, in the Gospel, said to be seen by the Son, nor the Son by the Father, but the one is said to be known by the other.''. None |
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