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DOI Artikel:Dobrzeniecki, Tadeusz; Muzeum Narodowe w Warszawie [Mitarb.]: St. Anne from Faras in the National Museum in Warsaw
DOI Seite / Zitierlink:https://doi.org/10.11588/diglit.18903#0076
home with you as your wife. It is by the Holy Spirit (de Spiritu Sancto) that she has coneeived
this child'"50.
In Lukę (I, 35), the Annunciation takes place as the angel says to Mary: „You shall conceive
and bear a son, and you shall give Him the name Jesus."
Three basie concepts making up an inseparable whole, Conception by the Holy Spirit, Imma-
< ulata Conceptio, and divine Sonship, appear in these texts. The supernatural conception, as it
appears in the Gospel according to Lukę, is repeated twice in the Protoevangelium Jacobi,
where the history of Jesus' birth is preceded by the story of Anne's miraculous conception of
Mary51.
Disputes between pagans, heretics and Christian exegetes (the latter largely prompted by the
former) concentrated raainly on the miracle of the conception of Christ. Some of the heretics
although they denied Mary's virginity, nevertheless admitted (as e.g. Apelles did) that Christ
descended upon Mary as „power".
The exegetic dispute focussed mainly on the formuła passed down by Matthew (I, 18—20)
and Lukę (I, 35), ex spiritu sancto, linked directly with the question of how precisely Jesus had
been conceived ex spiritu sancto.
An important róle was played by the view that the Conception took place through Mary
having heard the Angel's Annunciation (so John of Damascus) or, morę precisely, through the
Angel's words: Christum verbo in virginem insignatum (Evagrius)52.
50. H. Lciscgang, Pncuma Hagion. Der Ursprung den Geistesbegriffs der synoptischen Evangełien aus der griechischm Myslik,
Lcipzig 1922: I. „Empfangen von heiligen Geiste", on the róle played by the Holy Ghost-Pneuma in the Nalivity of the
Child.
51. The mysterious phenomenon of the conception, which in primitive ciiltures was not always connected with cohabitatio
thc peoples of Eastern and Western cultural spheres tried in a differcnt wuy to explain by the intervention of superhuman
or extrahuman forces. Herę belong myths, dealing with the origin of the deities, heroes and founders of religions; see E.
Lossky, J. H. Waszink, „Empfangnis", Realiexikon fiir Anlike und Christentum, IV, Stuttgart, 1959, col. 1245—1295.
52. Evagrius, Allercaiio inter Theophilum Christianum et Simonem Judaeum (Mignę, Patr. Lat., XX, col. 1178 A/B): „...illi
qui nesciebani Christum Verbum terbo in Virginem insignatum".
14. Lipsanotheca, detail, The Arrestation of the Christ, Brescia, Museo Civico (after R. Delbrueck,
Problems der Lipsanothek, Bonn, 1952)
66
this child'"50.
In Lukę (I, 35), the Annunciation takes place as the angel says to Mary: „You shall conceive
and bear a son, and you shall give Him the name Jesus."
Three basie concepts making up an inseparable whole, Conception by the Holy Spirit, Imma-
< ulata Conceptio, and divine Sonship, appear in these texts. The supernatural conception, as it
appears in the Gospel according to Lukę, is repeated twice in the Protoevangelium Jacobi,
where the history of Jesus' birth is preceded by the story of Anne's miraculous conception of
Mary51.
Disputes between pagans, heretics and Christian exegetes (the latter largely prompted by the
former) concentrated raainly on the miracle of the conception of Christ. Some of the heretics
although they denied Mary's virginity, nevertheless admitted (as e.g. Apelles did) that Christ
descended upon Mary as „power".
The exegetic dispute focussed mainly on the formuła passed down by Matthew (I, 18—20)
and Lukę (I, 35), ex spiritu sancto, linked directly with the question of how precisely Jesus had
been conceived ex spiritu sancto.
An important róle was played by the view that the Conception took place through Mary
having heard the Angel's Annunciation (so John of Damascus) or, morę precisely, through the
Angel's words: Christum verbo in virginem insignatum (Evagrius)52.
50. H. Lciscgang, Pncuma Hagion. Der Ursprung den Geistesbegriffs der synoptischen Evangełien aus der griechischm Myslik,
Lcipzig 1922: I. „Empfangen von heiligen Geiste", on the róle played by the Holy Ghost-Pneuma in the Nalivity of the
Child.
51. The mysterious phenomenon of the conception, which in primitive ciiltures was not always connected with cohabitatio
thc peoples of Eastern and Western cultural spheres tried in a differcnt wuy to explain by the intervention of superhuman
or extrahuman forces. Herę belong myths, dealing with the origin of the deities, heroes and founders of religions; see E.
Lossky, J. H. Waszink, „Empfangnis", Realiexikon fiir Anlike und Christentum, IV, Stuttgart, 1959, col. 1245—1295.
52. Evagrius, Allercaiio inter Theophilum Christianum et Simonem Judaeum (Mignę, Patr. Lat., XX, col. 1178 A/B): „...illi
qui nesciebani Christum Verbum terbo in Virginem insignatum".
14. Lipsanotheca, detail, The Arrestation of the Christ, Brescia, Museo Civico (after R. Delbrueck,
Problems der Lipsanothek, Bonn, 1952)
66