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The Noetic Paschal Anthropos: Genesis 1:27 and the Theology of the Divine Image in Early Paschal Literature

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The Noetic Paschal Anthropos: Genesis 1:27 and the Theology of the Divine Image in Early Paschal Literature Marquette University e-Publications@Marquette Dissertations (2009 -) Dissertations, Theses, and Professional Projects The oN etic Paschal Anthropos: Genesis 1:27 and the Theology of the Divine Image in Early Paschal Literature Dragos Andrei Giulea Marquette University Recommended Citation Giulea, Dragos Andrei, "The oeN tic Paschal Anthropos: Genesis 1:27 and the Theology of the Divine Image in Early Paschal Literature" (2010). Dissertations (2009 -). Paper 52. http://epublications.marquette.edu/dissertations_mu/52 THE NOETIC PASCHAL ANTHROPOS: GENESIS 1:27 AND THE THEOLOGY OF THE DIVINE IMAGE IN EARLY PASCHAL LITERATURE by Dragoş A. Giulea A Dissertation submitted to the Faculty of the Graduate School, Marquette University, in Partial Fulfillment of the Requirements for the Degree of Doctor of Philosophy Milwaukee, Wisconsin May 2010 ABSTRACT THE NOETIC PASCHAL ANTHROPOS: GENESIS 1:27 AND THE THEOLOGY OF THE DIVINE IMAGE IN EARLY PASCHAL LITERATURE Dragoş A. Giulea Milwaukee, Wisconsin This study examines the theme of the heavenly Anthropos in the earliest extant paschal writings: Melito’s Peri Pascha, Origen’s Peri Pascha, and Pseudo-Hippolytus’s In sanctum Pascha. Instead of analyzing these materials through the prism of such classical images as sacrifice and divine Lamb, the study investigates them through the perspective of the categories of heavenly Man and divine Image. The particular method of the study will be tradition criticism and will envision the paschal tradition of the heavenly luminous Anthropos as a development of the theophanic traditions of the Jewish Second Temple. Echoing such ancient passages as Genesis 1:27, Ezekiel 1:26, and their reception history in Philo of Alexandria and Paul the Apostle, these paschal materials articulate a theology of the heavenly Anthropos that can be typified through the categories of eikonic soteriology and noetic and mystery dimensions. The examined texts elaborate a narrative where the divine Anthropos pursues a veritable Iliad of salvation, which I call “eikonic soteriology.” Resuscitating the ancestral myth of the divine combat, the narrative portrays the divine Anthropos as a heavenly warrior seeing his created image (eikon) captured and enslaved by Death. He starts then a military campaign through changing, in a kenotic act, his own glorious divine Form for Adam’s image. The victory over Death procures Adam’s salvation and, moreover, his transfiguration into a divine image as Christ adorns the protopater with a heavenly radiant garment. The other two categories also qualify Christ the divine Anthropos. Unlike previous Second Temple depictions of God as a heavenly anthropomorphic figure, the paschal Anthropos is transferred to the noetic and mystery dimensions of reality. While Clement, Tertullian, Pseudo-Hippolytus, and Origen did not rebuff the biblical idea that God has a form or image, they struggled with this concept, and the fruit of their intellectual endeavors was surprisingly not rejection but transfer to a noetic level. In addition, paschal liturgy was already conceived in the second century C.E. (see Melito’s Peri Pascha) as the highest mystery performance. Its goal was to lead the participant to the encounter with the mysterious and glorious divine Image of Christ. i ACKNOWLEDGEMENTS Dragoş A. Giulea I feel myself very privileged to have so many prestigious, experienced, and gracious professors and scholars on my board of dissertation. I am grateful to Dr. Julian Hills, for me always a scholarly model, in class and academic life. I am also grateful to Fr. William Kurz, S.J. for his presence on the board. His constant attendance at the seminar on Jewish Roots has always been for me a time of learning and inspiration. I express as well all my gratitude to Fr. Joseph Mueller, S.J., for so many discussions and encouragements regarding my academic work, for his careful, thorough, and astute reading of my thesis. So many thanks are then owed to my academic supervisors, Fr. Alexander Golitzin and Dr. Andrei Orlov. First and foremost, Fr. Alexander’s constant help and encouragements in everything I have done in class, conference presentations, articles, and thesis, for polishing my English and being a constant spiritual and academic support from my first days at Marquette. To Dr. Orlov then I direct my deep gratitude for so many illuminating discussions about the Second Temple and apocalyptic traditions, for his constant advice and friendship, for his always inspiring comments. One of his suggestions, that of taking a look at the Heavenly Anthropos tradition, has eventually become this doctoral dissertation. ii Many thanks are then addressed to Dr. Michel Barnes, for his unforgettable patristic classes and graduate student meetings, and to Dr. Deirdre Dempsey, with whom I made my first steps into Hebrew language. Many thanks are also due to Drs. Bogdan Bucur and Silviu Bunta, with whom I spent my doctoral years in many conversations which slowly persuaded me to study Second Temple and apocalyptic traditions and find the ways I can connect them with early Christian and patristic documents. Their help over years with learning how modern scholarship functions has been enormous. To my wife, Andreea, and my parents, Alexandra and Marian, for their constant understanding and unconditioned support, I owe an inexpressible gratitude. iii TABLE OF CONTENTS ACKNOWLEDGMENTS...................................................................................................i TABLE OF CONTENTS………….…….........................................................................iii ABBREVIATIONS…………………...….......................................................................vii INTRODUCTION: PURPOSE AND METHODOLOGY………..……….......................1 1.The Goal of the Dissertation……………….................................1 A. The Statement of the Problem…….................................1 B. The Earliest Paschal Documents and Their Context…...6 C. The Present Status of the Problem…............................10 D. The Statement of Procedure or Methodology………...12 2. Some Introductory Observations on the Methods of The New School of the History of Religions……..…………......................16 A. The School of the History of Religions (religionsgeschichtliche Schule)…………………………17 B. The New School of the History of Religions................20 C. The Theophaneia School at Marquette University........22 D. The Sociological Perspective of the Old School……...23 E. The Epistemological Presuppositions of the Old School……………………………………………...……..24 F. The German Hermeneutical Tradition............................25 G. A Heterogeneous Hellenism……………………..........26 H. Back to the Text and Context.........................................28 I. Not a Generic Definition of the Divine Anthropos.........30 PART ONE THREE FIRST-CENTURY C.E. PHENOMENA: THE SON OF MAN, THE ARCHETYPAL ANTHROPOS, AND EIKONIC SOTERIOLOGY……..…..….….….34 I. THE FIRST-CENTURY BIRTH OF THE SON OF MAN……..………….…34 1. A Widespread Anthropomorphism in Ancient Israel and the Near East………………………………………………….. ........34 2. Yahweh as King of Glory and Divine Warrior………..........................35 3. The Ancient of Days, the Son of Man, and Their Human Likeness…..37 II. REVISITING THE MYTH OF THE HEAVENLY ANTHROPOS: THE FIRST-CENTURY BIRTH OF ARCHETYPAL ANTHROPOS SPECULATIONS……..........................................................................................41 1. The Luminous Adam of Second Temple Literature…………………..44 2. Philo and the Invention of the Two Adams….…………....…………..48 3. Paul and the Synthesis between the Son of Man and the Hypostasized Divine Image…………………………………………………...………..58 4. Paul and the Demiurge-Heavenly Anthropos…………...………….... 61 5. The Demiurge-Adam of Poimandres……..……………………….….64 6. The Archetypal Anthropos of Gnosticism……………….....................70 iv 7. Conclusion……………………………………………...………….…80 III. PAUL’S INVENTION OF EIKONIC SOTERIOLOGY……..………….....82 1.Eikonic Anthropology: Adam as Image of God or the Royal Adam of the Priestly Source……………………………………….…..……… 83 2.Pnoetico-Psychic Anthropology: The Adam of Mudand Spirit……….85 3.Second Temple and Post-Temple Ideas of Eschatological “New Creation”.........................................................................................86 4.The Recreated Eschatological Human Being in Second Temple Literature…………………………………....……………….………….. 91 5.The Adam of Glory and the Glory of the Eschatological Human Being……………………………………………..….…………. 94 6.Pauline Eikonic Soteriology……………………………….…………. 97 Summary...…………………………………………………...……………….………...100 PART TWO NOETIC PERCEPTION AND NOETIC ANTHROPOS….......…..…………………..102 PROLEGOMENA: POLEMICAL ATTITUDES AGAINST ANTHROPOMORPHIC TRADITIONS………………………………..……..102 IV. FROM OPEN HEAVEN TO NOETIC PERCEPTION: NEW ONTOLOGIES OF THE DIVINE, NEW METHODS AND EPISTEMOLOGIES OF ACCESSING THE GLORY………………….…….107 1. The Image of the Open Heaven in Scripture and Apocalyptic Materials……………………………………………………………......107 2. The Eye of the Spirit: An Intermediary Stage between Biblical and Noetic Epistemologies? ………………….……….………111 3. Noetic Perception and Noetic Epistemology: Alexandrian Jewish Diaspora and the Hermetic Corpus…………………...………………...112 A. Philo…………………………….………….………..……... 115 A.1. Philo and the Emergence of the Noetic Turn in Jewish Thought………..….………………………….115 A.2. Philo and the Intellect as Mystery Operator……….122 B. Mystery Epistemology in the Tractates of the Hermetic Corpus……………………………………...…………………...127 V. THE NOETIC ANTHROPOS OF EARLY CHRISTIAN HELLENISM….
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