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Christ-Hero of the Monomyths
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- FormatePub
- ISBN978-1-311-59077-0
- EAN9781311590770
- Date de parution05/08/2015
- Protection num.pas de protection
- Infos supplémentairesepub
- ÉditeurJPCA
Résumé
The four Gospels are Faith Documents of the Christian Church. That is something everybody acknowledges. As such, do they owe any debt at all to the pre-Christian heathens? The answers are not as confident. What sort of a debt is it? How much of it is at the core of the Gospels? The answers to these are up to the speculators to tease out. That is until now. Christ-Hero of the Monomyths establishes the presence of Egyptian, Babylonian and Phoenician mysteries and magic in the Old and the New Testaments.
It shows how entrenched they are in the Catholic Christian Deposit of Faith and the liturgical rituals, particularly in the seven Sacraments. Christ-Hero of the Monomyths is principally about the presence of the monomyths in their dual or threefold presence in their entirety in the Gospels. Mark, the Evangelist, began the practice of constructing the Public Life and Passion Narratives of Christ as monomyths in the background text.
Matthew and Luke continued the practice and extended it to their Infancy Narratives. They also completed Mark's initiative in accordance with the full range of conventions of the genre. John did not use the monomyth for his Gospel. Instead, he created a unique Christ-Ontology with an equally original Inverted Lexical Metaphor to dramatise the Word who was in the beginning, who was distinct from God and who was God and in time became human.
Christ-Hero of the Monomyths demonstrates that the Evangelists wrote more than their Gospels in the foreground. In the background texts, they had four classical histories and still farther, three of them had monomyths. Such complexity only adds uncertainty about the definitive authorial intents for the Gospels. The Roman Irony of Quintilian helped to resolve the doubts. It was the intention in the most hidden of the texts that was the preferred one.
That being the case, the Evangelists were bypassing their Gospels in favour of the monomyths. They preferred Jesus not as the Christ or the Son of God or God, but as the hero of the monomyths. Thereby, they endorsed their Christ-Hero as fictional and the stories about him as fictitious.
It shows how entrenched they are in the Catholic Christian Deposit of Faith and the liturgical rituals, particularly in the seven Sacraments. Christ-Hero of the Monomyths is principally about the presence of the monomyths in their dual or threefold presence in their entirety in the Gospels. Mark, the Evangelist, began the practice of constructing the Public Life and Passion Narratives of Christ as monomyths in the background text.
Matthew and Luke continued the practice and extended it to their Infancy Narratives. They also completed Mark's initiative in accordance with the full range of conventions of the genre. John did not use the monomyth for his Gospel. Instead, he created a unique Christ-Ontology with an equally original Inverted Lexical Metaphor to dramatise the Word who was in the beginning, who was distinct from God and who was God and in time became human.
Christ-Hero of the Monomyths demonstrates that the Evangelists wrote more than their Gospels in the foreground. In the background texts, they had four classical histories and still farther, three of them had monomyths. Such complexity only adds uncertainty about the definitive authorial intents for the Gospels. The Roman Irony of Quintilian helped to resolve the doubts. It was the intention in the most hidden of the texts that was the preferred one.
That being the case, the Evangelists were bypassing their Gospels in favour of the monomyths. They preferred Jesus not as the Christ or the Son of God or God, but as the hero of the monomyths. Thereby, they endorsed their Christ-Hero as fictional and the stories about him as fictitious.
