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In the King James Version of the Bible the text reads: And the Word was made flesh, and dwelt among us, (and we beheld his glory, the glory as of the only begotten of the Father,) full of grace and truth. The New International Version translates the passage as: The Word became flesh and made his dwelling among us.
The Latin text is taken from the Bible, John 1:14, [3] which became a responsory for Matins and a processional responsory for the Mass on Christmas Day. The topic is the incarnation. [2] The verse reads in the World English version: "The Word became flesh, and lived among us.
And the Word was made flesh, and dwelt among us, (and we beheld his glory, the glory as of the only begotten of the Father,) full of grace and truth. — John 1:14, KJV [ 20 ] The word flesh is emphasized as a 'symbol of humanity', drawing the attention to "the entry of the Word into the full flow of human affairs".
In Christian theology, the incarnation is the belief that the pre-existent divine person of Jesus Christ, God the Son, the second person of the Trinity, and the Logos (Koine Greek for 'word') was "made flesh," [1] "conceived by the Holy Spirit and born of the Virgin Mary," [2] also known as the Theotokos (Greek for "God-bearer" or "Mother of God").
The opening text from the Gospel of John is inscribed around the sculpture: "In the beginning was the word and the word became flesh and lived among us". [1] Chapman has said of the sculpture: "For the millennium I was commissioned to produce a sculpture to be placed in Trafalgar square, during Christmas prior to the celebrations.
Eutyches, the Pope says, believes Christ not to have been of our nature, but rather to have been the Word made flesh, i.e. to have taken a body that was created directly for the purpose, not a body truly derived from that of his Mother; in this Eutyches errs, for the Holy Ghost made the Virgin fertile, and from her body a real body was derived.
A rather far-flung example of inclusio in the Book of Jeremiah can be found in its first section, chapters 1–24, which are enveloped both by a similar question in the first and last episode (1:11, 24:3), and by similar imagery—that of almond rods and baskets of figs. Inclusio may also be found between chapters 36 and 45, both of which ...
In one version, as in Marcionism, Christ was so divine that he could not have been human, since God lacked a material body, which therefore could not physically suffer. Jesus only appeared to be a flesh-and-blood man; his body was a phantasm. Other groups who were accused of docetism held that Jesus was a man in the flesh, but Christ was a ...