In this article, a search is conducted for the traces of the conceptions of Time and Aion in mythological and theological accounts of the ancient Near East as they are re-interpreted in the metaphorical images in Christian literary sources and iconographic formulae in Christian art. We find that the sun-God Re is adopted in the Orphic cosmogonic system, together with the memory of his serpentine primordial aspect, which is preserved in the Orphic conception of the God Chronos. Other features of this God can be traced in the image of the cherubim of Ezekiel’s vision. This image, combined with the concepts of the Son of Man and Ancient of Days from Daniel 7, are interpreted in Christian literary and visual sources with reference to the notion of Aion. While these conceptualizations mainly are theological, they also are understood in the context of “polymorphic Christology.” Various aspects of the conceptualization of Aion in Christian interpretation correlate with philosophical texts and the writings of Ps.-Dionysius. The image of the primordial serpent is interpreted in the highpriestly context of Jewish mystical traditions. It is represented in art by the tollbooths which are embedded in the Christian mystical story about the heavenly ascent of the soul.
Purchase
Buy instant access (PDF download and unlimited online access):
Institutional Login
Log in with Open Athens, Shibboleth, or your institutional credentials
Personal login
Log in with your brill.com account
Afinogenov, Dmitri. 2004. “Le manuscript grec Coislin. 305: la version primitive de la Chronique de Georges le Moine.” Revue des études Byzantines 62: 239–246.
Altmann, Alexander. 1942. “Gnostic Themes in Rabbinic Cosmology.” Pages 19–32 in Essays in Honour of J.H. Hertz. Edited by I. Epstein, E. Levine, and C. Roth. London: Edward Goldston.
Amersfoort, Jacobus. van. 1981. “Traces of an Alexandrian Orphic Theogony in the Pseudo-Clementines.” Pages 13–30 in Studies in Gnosticism and Hellenic Religions Presented to G. Quispel on the Occasion of his 65th Birthday. Edited by R. van den Broek and M.J. Vermaseren. Leiden: Brill.
Andersen, Francis I., trans. 1985[1983]. “2(Slavonic Apocalypse of) Enoch,” in The Old Testament Pseudepigrapha. Edited by James H. Charlesworth. 2 vols. New York: Doubleday. Vol. 1:91–221.
Antonova, Valentiva. I., and Nadezhda E. Mneva. 1963. Katalog drevnerusskoi zhivopisi, XI – nachalo XVI veka. Moskow: Iskusstvo.
Armstrong, Arthur H., ed. and trans. 1966–1988. Plotinus. 7 vols. Loeb Classical Library. Cambridge, MA: Harvard University Press.
Balcárek, Petr. 1999. “The Image of Sophia in Medieval Russian Iconography and Its Sources.” Byzantino-Slavica 60: 593–610.
Barker, Margaret. 1991. The Gate of Heaven: The History and Symbolism of the Temple in Jerusalem. London: Society for Promoting Christian Knowledge .
Barker, Margaret. 2000. The Revelation of Jesus Christ: Which God Gave to Him to Show to His Servants What Must Soon Take Place (Revelation 1.1)Edinburgh: T&T Clark.
Barker, Margaret. 2003. The Great High Priest: the Temple Roots of the Christian Liturgy. Edinburgh: T&T Clark.
Bethge, Hans-Gebhard, and Layton, Bentley, 1989. Treatise without Title on the Origin of the World. Pages 12–134 in: Nag Hammadi Codex II, 2–7. Edited by B. Layton. Leiden: Brill.
Betz, Hans Dieter, ed. 1986. The Greek Magical Papyri in Translation. Chicago & London: The University of Chicago Press.
Bogevska, Saška. 2012. “The Holy Trinity in the Diocese of the Archbishopric of Ohrid in the Second Half of the 13th Century.” Patrimonium 10: 143–177.
Boyce, Mary. 1975–1991. A History of Zoroastrianism. 3 vols. Leiden: Brill.
Bucur, Bogdan. 2007. “The Son of God and the Angelomorphic Holy Spirit: A Recreating of the Shepherd’s Christology.” Zeitschrift für die neutestamentliche Wissenschaft 98: 120–142.
Bucur, Bogdan. 2011. “Early Christian Angelomorphic Pneumatology: Aphraat the Persian Sage.” Hugoie: Journal of Syriac Studies 11: 161–205.
Bucur, Bogdan. 2017. “The Son of Man and the Ancient of Days: Observations on the Early Christian Reception of Daniel 7.” Phronema 32: 1–27.
Bullard, Roger A. and Layton, Bentley, ed. and trans. 1989. The Hypostasis of the Archons. Pages 220–259 in: Nag Hammadi Codex II, 2–7. Eidted by B. Layton. Leiden: Brill.
Bury, Robert G., ed. and trans. 1926. Plato: Laws. 2 vols. Loeb Classical Library. 187, 192. Cambridge, MA: Harvard University Press.
Bury, Robert G., ed. and trans. 1929. Plato: Timaeus, Critias, Cleitophon, Menexenus, Epistles. Loeb Classical Library 234. Cambridge, MA: Harvard University Press.
Carrara, Laura. 2019. “The Tübingen Theosophy: Some philological notes on chronology and structure,” Pages 193–214 in: Stimmen der Götter. Orakel und ihre Rezeption von der Spätantike und die früher Neuzeit. Edited by L. Tissi, H. Seng and C.O. Tommasi. Heidelberg: Universitätsverlag Winter.
Corbin, Henry. 1971–1973. En Islam Iranien: Aspects Spirituels et Philosophiques. 4 vols. Paris: Gallimard.
Daniélou Jean. 1964. Primitive Christian Symbols. Translated by D. Attwater. London: Burns & Oates.
DeConick, April D. 2009. “Apostles as Archons: The Fight for Authority and the Emergence of Gnosticism in the Tchacos Codex and Other Early Christian Literature.” Pages 243–288 in The Codex Judas Papers: Proceedings of the International Congress on the Tchacos Codex, Rice University, Houston, Texas, March 13–16, 2008, Nag Hammadi and Manichaean Studies 71. Edited by April D. DeConick Leiden: Brill.
DeConick, April D. 2016. The Gnostic New Age. New Work: Columbia University Press.
Dieterich, Albrecht. 1910. Eine Mithrasliturgie. Leipzig und Berlin: Teubner.
Dods, Marcus, Georg Reith, and Benjamin P. Pratten, eds. and trans. 1867. The Writings of Justin Martyr and Athenagoras. Edinburgh: T&T Clark.
Dufrenne, Suzy, Svetozar Radojčić, Rainer Stichel, and Ihor Ševčenco. 1983. Der Serbische Psalter. II. Facsimile-Ausgabe des Cod. Slav. 4 d. Bayrischen Staatsbibliothek München. Wiesbaden: Reichert.
Dzhurova, Aksiniia. 1990. Tomichov Psaltir (Monumenta Slavico-Byzantina et Mediaevalia Europensia 1). 2 vols. Sofia: Universitetsko izd-vo ‘Kliment Okhridski’.
Elior, Rachel. 1993. “Mysticism, Magic, and Angelology. The Perception of Angels in Hekhalot Literature.” Jewish Studies Quarterly 1: 5–53.
Elior, Rachel. 1999. “The Merkavah Tradition and the Emergence of Jewish Mysticism.” Pages 101–158 in Sino-Judaica, Jews and Chinese in Historical Dialogue. Edited by A. Oppenheimer. Tel Aviv: Tel Aviv University Press.
Ene D.-Vasilescu, Elena. 2021. “The Symbolism of the Ladder of Spiritual Ascent by St. John Climacus: Text and Image.” Analele Stiintifice ale Universitatii Alexandru Ioan Cusa, Iasi 26(2): 35–61.
Englund, Gertie. 1998. “The Eye of the Mind and Religious Experience in the Shu Theology from the Egyptian Middle Kingdom.” Pages 87–113 in Being Religious and Living through the Eyes: Studies in Religious Iconography and Iconology. A Celebratory Publication in Honour of J. Bergman. Edited by P. Schalk and M. Stausberg. Uppsala: Uppsala acta universitatis upsaliensis.
Englund, Gertie. 1995. Middle Egyptian: An Introduction. Uppsala: Uppsala University.
Erbse, Hartmut, ed. 1995. Theosophorum Graecorum Fragmenta. Stuttgart: Teubner.
Fletcher-Louis, Crispin H.T. 1998. “The High Priest as Divine Mediator in the Hebrew Bible: Dan 7:13 as a Test Case.” Pages 161–193 in Society of Biblical Literature 1997 Seminar Papers, Society of Biblical Literature Seminar Papers 36. Atlanta: Scholars Press.
Fonkich, Boris L. 1977. Grechesko-Russkije Kulturnyje Svjazi v XV–XVII vv. (Grecheskije Rukopisi v Rossii)Moscow: Nauka.
Fowler, Harold N., ed. and trans. 2005. Plato: Euthyphro, Apology, Crito, Phaedo, Phaedrus. Loeb Classical Library 36. Cambridge, MA: Harvard University Press.
Freedman, Harry and Maurice Simon, eds. 1961. Midrash Rabbah. 10 vols. London: Soncino.
Georgius Monachus: Chronicon. Ed. 1978 [1904]. Stereotype anni 1904/correctionem curavit Peter Wirth. Bibliotheca scriptorium Graecorum et Romanorum Teubneriana. Stuttgart: Teubner.
Goldfrank, David M. 1995. “Who put the Snake on the Icon and the Tollbooths on the Snake? – A Problem of Last Judgment Iconography.” Harvard Ukrainian Studies 19: 180–199.
Grabar, André. 1968. Christian Iconography: A Study of Its Origins. Princeton: Princeton University Press.
Graefe, Erhart. 1997. Mittelägyptische Grammatik für Anfänger. Wiesbaden: Harrassowitz Verlag.
Hawkins, Ernest J.W. and Mundel, Marlia. C. 1973. “The Mosaics of the Monastery of Mar Samuel, Mar Simeon and Mar Gabriel near Kartamin, with a note on the Greek Inscription by C. Mango.” Dumbarton Oaks Papers 27: 279–296.
Henry, Paul and Hans-Rudolf Schwyzer, ed. 1951–1973. Plotini Opera, 3 vols. Bruxelles: Edition Universelle.
Horsley, Richard A. 1979. “Spiritual Marriage with Sophia.” Vigiliae Christianae 33: 30–54.
Hunt, Priscilla. 2007. “Confronting the End: The Interpretation of the Last Judgment in a Novgorod Wisdom Icon.” Byzantinoslavica 65: 275–325.
Iacobini, Antonio. 2000. Visioni Dipinte: Immagini della Contemplazione negli Affreschi di Bāwit. Roma: Viella.
Kingsley, Peter. 1993. “Poimandres: The Etymology of the Name and the Origin of the Hermetica.” Journal of the Warburg and Courtauld Institutes 56: 1–24.
Kingsley, Peter. 1995. Ancient Philosophy, Mystery, and Magic: Empedocles and Pythagorean Tradition. Oxford: Oxford University Press.
Kolbutova, Irina. 2013. “Face to Face and One Face Reflected in Many Mirrors.” Scrinium 9: 207–228.
Kolbutova, Irina. 2017. “Interrelation of Platonic and Jewish-Christian Aspects of the Symbolism of the Cross in the Apocryphal Acts of the Apostles, Church Fathers and Christian Iconography.” Scrinium 13: 309–338.
Kulik, Alexander. 2004. Retroverting Slavonic Pseudepigrapha: Toward the Original of the Apocalypse of Abraham. Text-Critical Studies 3. Atlanta: Society of Biblical literature.
Kulik, Alexander. 2009. “The Mysteries of Behemoth and Leviathan and the Celestial Bestiary of 3Baruch.” Le Muséon 122: 307–345.
Lamb, Walter R.M., ed. and trans. 1925. Plato: Lysis, Symposium, Gorgias. Loeb Classical Library 166. Cambridge, MA: Harvard University Press.
Lake, Kirsopp. ed. and trans. 1917. “The Shepherd of Hermas.” Pages 1–306 in The Apostolic Fathers, vol. 2. Edited by K. Lake. Loeb Classical Library. New York: G.P. Putnam’s Sons.
Lease, Gary. 1986. “Mithra in Egypt,” Pages 114–129 in The Roots of Egyptian Christianity. Edited by B.A. Pearson and J.E. Goering. Philadelphia: Fortress Press.
Levi, Doro. 1944. “Aion.” Hesperia 13: 269–314.
Lewy, Hans. 1956. Chaldaean Oracles and Theurgy. Le Caire: Imprimerie de l’institut français d’archéologie orientale.
Lilienfeld, Fairy. von 1982. “‘Frau Weisheit’ – in byzantinischen und karolingischen Quellen des 9. Jahrhunderts – allegorische Personifikation, Hypostase oder Typos?” Pages 146–186 in Typus, Symbol, Allegorie bei den östlichen Väterns und ihren Parallelen im Mittelalter. Edited by M. Schmidt and C.F. Geyer. Regenburg: Friedrich Pustet.
Litwa, David, ed. and trans. 2016. Refutations of All Heresies. Atlanta: SBL Press.
Lowden, John. 1992. The Octateuchs: A Study in Byzantine Manuscript Illustration. State College: Penn State University Press.
Luibheid, Colm, and Norman Russell, eds. and trans. 1982. John Climacus: The Ladder of Divine Ascent. London: Society for Promoting Christian Knowledge.
Luibheid, Colm, ed. and trans. 1987. Pseudo-Dionysius: The Complete Works. New York: Paulist Press.
Lunt, Horace G. 1985[1983]. “Ladder of Jacob,” in: The Old Testament Pseudepigrapha, ed. James H. Charlesworth. 2 vols. New York: Doubleday. Vol. 2:401–411.
Lurker, Manfred. 1996. The Gods and Symbols of Ancient Egypt. London: Thames and Hudson.
Maffei, Fernanda de. 1982. “L’Unigenito consustanziale al Padre nel programma trinitario dei perduti mosaici del bema della Dormitione di Nicaea e il Christo trasfigurato del Sinai.” Storia dell’Arte 45: 91–116.
Makarov, Anatolij I., Vladimir V. Milkov, Anna A. Smirnova. 2002. Drevnerusskije Areopagitiki. Moscow: Krug.
Manushina, Tatjana N. 1983. Chudozhestvennoye Shitye Drevnej Rusi v Sobranii Zagorskogo Muzeya (Early Russian Embroidery in the Zagorsk Museum Collection). Moscow: Sovetskaya Rossiya.
Martin, John R. 1945. The Illustrations of the Heavenly Ladder of John Climacos. Princeton: Princeton University Press.
Matveenko, Vera A., and Ljudmila I. Shchegoleva, eds. 2000. Vremennik Geogija Monacha (Chronika Georgija Amartola). Russkij Text, Kommentarii, Ukazateli. Moscow: Bogorodskij Pechatnik.
Mazal, Otto. 1981. Byzanz und das Abendland: Ausstellung der Handschriften und Inkunabelsammlung der Österreichischen Nationalbibliothek, Handbuch und Katalog. Graz: Akademische Druck- und Verlagsanstalt.
McKay, Gretchen K. 2010. “Illustrating the Gospel of John: The Exegesis of John in Eleventh-Century Byzantine Manuscripts.” Studies in Iconography 31: 51–68.
McNicholl, Stephen P. 2003. “Reason, Religion, and Plato: Orphism and the Mathematical Mediation between Being and Becoming.” PhD diss. University of Canterbury.
Meinardus, Otto. 1969–1970. “The Medieval Wall-Painting in the Coptic Churches of Old Cairo.” Bulletin de la Société d’Archéologie Copte 20: 119–141.
Meyendorff, John. 1959. “L’iconographie de la Sagesse Divine dans la tradition Byzantine.” Cahiers Archéologiques 10: 259–277.
Meyndorff, Paul, ed. and trans. 1984. St. Germanus of Constantinople: On the Divine Liturgy. Crestwood: St. Vladimir’s Seminary Press.
Milkov, Vladimir V. 1999. Drevnerusskiye apokrify. St. Petersburg: RHGI.
Nock, Arthur D. 1934. “A Vision of Mandulis Aion.” Harvard Theological Review 27: 53–104.
Nock, Arthur D., and André-J. Festugière, eds. 1991. Corpus Hermeticum. vol. 1. Paris: Les Belles Lettres.
Orlov, Andrei. 2020. “Leviathan’s Knot: The High Priest’s Sash as a Cosmological Symbol,” Pages 177–201 in Jewish Roots of eastern Christian Mysticism: Studies in Honor of Alexander Golitzin. Leiden: Brill.
Orlov, Andrei. 2000. “The Origin of the Name ‘Metatron’ and the Text of 2 (Slavonic Apocalypse of) Enoch.” Journal for the Study of the Pseudepigrapha 21: 19–26.
Orlov, Andrei. 2005. The Enoch-Metatron Tradition. Tübingen: Mohr Siebeck.
Orlov, Andrei. 2016. “The Cosmological Temple in the Apocalypse of Abraham.” Pages 19–26 in Divine Scapegoats: Demonic Mimesis in Early Jewish Mysticism. Albany: State University of New York Press.
Orlov, Andrei. 2017. The Gretest Mirror: Heavenly Counterparts in the Jewish Pseudepigrapha. New York: State University of New York Press.
Orlov, Andrei. 2019. The Glory of the Invisible God: Two Powers in Heaven Traditions and Early Christology. London: T&T Clark.
Pachoumi, Eleni, 2017. The Concepts of the Divine in the Greek Magical Papyri. Tübingen: Mohr Siebeck.
Palmer, Andrew. 1990. Monk and Mason on the Tigris Frontier: The Early History of Tur Abdin. Cambridge: Cambridge University Press.
Parenti, Stefano. 2005. Il Monastero di Grottaferrata nel Medioevo (1004–1462). Orientalia Christiana Analecta 274. Roma: Pontificio Istituto Orientale.
Pavia, Carlo. 1999. Guida dei mitrei di Roma antica: dai misteriosi sotterranei della Capitale Oro, Incenso e Mithra. Roma, Gangemi editore.
Pelecanides, Stylianos. 1974. Treasures of Mount Athos. Athens: Ekdotike Athenon.
Pettazzoni, Raffaele. 1954. “Aion – (Kronos) Chronos in Egypt.” Pages 171–179 in Essays on the History of Religions. Translated by H.J. Rose. Leiden: Brill.
Pettazzoni, Raffaele. 1954. “The Monstrous Figure of Time in Mithraism.” Pages 180–192 in Essays on the History of Religions. Translated by H.J. Rose. Leiden: Brill, 1954.
Pivovarova, Nadezhda V. 2002. Freski Tserkvi Spasa na Nereditse v Novgorode: Ikonograpficheskaya Programma Rospisi. St.-Petersburg: Dmitrij Bulanin.
Putsko, Vasilij G. 1979. “Apokrify v Freskah Spasa Nereditsy.” Slavia Orientalis 28: 185–193.
Quispel, Gilles. 1974. “Origen and the Valentinian Gnosis,” Vigiliae Christianae 28: 29–42.
Quispel, Gilles. 1978. “The Demiurge in the Apocryphon of John.” Pages 1–33 in Nag Hammadi and Gnosis: Papers Read at the First International Congress of Coptology (Cairo, December 1976). Edited by R. McL. Wilson. Nag Hammadi Studies 14. Leiden: Brill.
Rappe, Sara. 2000. Reading Neoplatonism: Non-discursive Thinking in the Texts of Plotinus, Proclus, and Damascius. Cambridge: Cambridge University Press.
Reitzenstein, Richard. 1921. Das iranische Erlösunsmysteruim. Bonn: Marcus & Weber.
Reitzenstein Richard., and H.H. Schaeder. 1926. Studien zum Antiken Synkretismus aus Iran und Griechenland. Leipzig, Berlin: Teubner.
Robinson, James M., ed. 1990. The Nag Hammadi Library. Revised ed. San Francisco: Harper Collins.
Roig Lanzillotta, Lautaro. 2010. “Orphic Cosmogonies in the Pseudo-Clementines? Textual Relationship, Character and Sources of Homilies 6.3–13 and Recognitions 10.17–19.30.” Pages 115–141 in The Pseudo-Clementines. Edited by Jan N. Bremmer. Leuven: Peeters.
Roig Lanzillotta, Lautaro. “Platón, Timaeus 27d–28a y su recepción en la tradición platónica y cristiana.” Forthcoming in Proverbs 8,22–31: Text, context and reception.Proverbios 8,22–31: Texto, contexto y recepción. Ediciones. Edited by A. Sáez Gutiérrez – C. Sanvito – D. Tomaselli. San Dámaso.
Roig Lanzillotta, Lautaro and Van der Vliet, Jacques. 2022. “The Apocalypse of Paul (Visio Pauli)” in Sahidic Coptic. Leiden: Brill.
Saffrey, Henri-Dominique D. 1968–1981. “Histoire des exégéses de la Lettre II de Platon dans la tradition platonicinne.” Pages 2:xx–lix in Proclus, Théologie platonicienne. Edited and Translated by H.D. Saffrey and L.G. Westerink. 4 vols. Paris: Les Belles Lettres.
Sarabjanov, Vladimir D. 2004. “Sobor Rozhdestva Bogomateri Antoniyeva Monastyrya,” Pages 531–774 in Monumetaljnaya Zhivopisj Velikogo Novgoroda. Konets XI – pervaya chetvertj XII veka. Edited by L.I. Lifshits, V.D. Sarabjanov, and T. Ju. Tsarevskaya. St.-Petersburg: Dmitrij Bulanin.
Sarabjanov Vladimir D. 2012. “Obraz svyaschenstva v rospisyah Sofii Kievskoj. Chastj II: Programma Sofijskogo sobora i drevnerusskiye pamyatniki XI–XII stoletij.” Iskusstvoznaniye 3–4: 23–86.
Silverstein, Theodor and Hilhorst, Anthony. 1997. The Apocalypse of Paul. A New Critical Edition of the Three Long Latin Versions. Geneva: P. Cramer.
Stroumsa, Gedaliahu G. 1981. “Polymorphie divine et transformations d’un mythologème: l’“Apocryphon de Jean” et ses sources.” Vigiliae Christianae 35: 412–434.
Stroumsa, Gedaliahu G. 1983. “Form(s) of God: Some Notes on Metatron and Christ.” The Harvard Theological Review 76: 169–188.
Suchla, Beate R., ed. 1990. Dionysius Areopagita, De divinis nominitibus (PTS 33). Berlin: Walter De Gruyter.
Thackeray, Henry St. John, and Ralph Markus, eds. and trans. 1967. Josephus. 1o vols. Loeb Classical Library. Cambridge, MA: Harvard University Press.
Tichonravov, Nikolaj S. 1863. Pamyatniki otrechennoi russkoi literatury. 2 vols. St-Petersurg/Moskow: Univesitetskaya tipographiya.
Torp, Hjalmar. 2006. “The Laura of Apa Apollo at Bawit. Considerations on the Founder’s Monastic Ideals and the South Church.” Arte medievale 5: 9–46.
Trammel, Franklin. 2009. “The God of Jerusalem as the Pole Dragon: The Conceptual Background of the Cosmic Axis in James.” Pages 337–349 in The Codex Judas Papers: Proceedings of the International Congress on the Tchacos Codex, Rice University, Houston, Texas, March 13–16, 2008. Nag Hammadi and Manichaean Studies 71. Edited by April D. DeConick. Leiden: Brill.
Van Reeth, Jan. 2008. “Image et symbole. Le miroir dans la tradition syriaque.” Pages 101–116 in Miroir et savoir. La transmission d’un thème platonicien, des Alexandrin à la philosophie arabo-musulmane. Leuven: Leuven University Press.
Vilkul, Tatiana L. 2014. “Drevneslavyanskij Perevod Chroniki Georgiya Amartola v Povesti Vremennyh Let i Novgorodskoj Letopisi Mladshego Izvoda.” Voprosy Medievistiki 2(56): 11–20.
Waldstein, Michael and Wisse, Frederik, ed. and trans. 1995. The Apocryphon of John: Synopsis of Nag Hammadi Codices II, 1; III, 1; and IV, 1 with BG 8502,2. Leiden: Brill.
Weitzmann, Kurt. 1976. The Monastery of Saint Catherine at Mount Sinai. The Icons, I, From the Sixth to the Tenth Centuries. Princeton: Princeton University Press.
West, Martin L. 1983. Orphic Poems. Oxford: Oxford University Press.
Whittaker, John. 1969. “Neopythagoreanism and Negative Theology.” Symbolae Osloenses 44: 109–125.
Whittaker, John. 1975. “The Historical Background of Proclus’ Doctrine of the ΑΥΘΥΠΟΣΤΑΤΑ,” Pages 193–230 in De Jamblique à Proclus. Entretiens sur l’Antiquitè classique XXI. Vandoevres-Geneva: Fondation Hardt.
Wilson, William, ed. and trans. 1867–1869. The Writings of Clement of Alexandria. vols. 1–2. Edinburgh: T&T Clark.
Wisse, Frederik, ed. and trans. 1996. The Paraphrase of Shem. Pages 15–127 in: Nag Hammadi Codex VII. Edited by B.A. Pearson. Leiden: Brill.
Zamora Calvo, José María. 2018. “The Christ-Logos Question in Amelius.”
All Time | Past 365 days | Past 30 Days | |
---|---|---|---|
Abstract Views | 688 | 617 | 40 |
Full Text Views | 11 | 7 | 0 |
PDF Views & Downloads | 37 | 24 | 0 |
In this article, a search is conducted for the traces of the conceptions of Time and Aion in mythological and theological accounts of the ancient Near East as they are re-interpreted in the metaphorical images in Christian literary sources and iconographic formulae in Christian art. We find that the sun-God Re is adopted in the Orphic cosmogonic system, together with the memory of his serpentine primordial aspect, which is preserved in the Orphic conception of the God Chronos. Other features of this God can be traced in the image of the cherubim of Ezekiel’s vision. This image, combined with the concepts of the Son of Man and Ancient of Days from Daniel 7, are interpreted in Christian literary and visual sources with reference to the notion of Aion. While these conceptualizations mainly are theological, they also are understood in the context of “polymorphic Christology.” Various aspects of the conceptualization of Aion in Christian interpretation correlate with philosophical texts and the writings of Ps.-Dionysius. The image of the primordial serpent is interpreted in the highpriestly context of Jewish mystical traditions. It is represented in art by the tollbooths which are embedded in the Christian mystical story about the heavenly ascent of the soul.
All Time | Past 365 days | Past 30 Days | |
---|---|---|---|
Abstract Views | 688 | 617 | 40 |
Full Text Views | 11 | 7 | 0 |
PDF Views & Downloads | 37 | 24 | 0 |