05_Tack_copiaaaaa_85-112 28/04/15 12:35 Pagina 101 A FACE REFLECTING GLORY 101 In order to sustain the claim that ‘to reflect’ is the most plausible translation for this particular context two additional problems have to be dealt with. On the one hand, one has to decide what the precise connection between this reflecting and the process of transforma- tion exactly is, and why the participle is best understood as modal. On the other hand, one has to explain why it is said that all Chris- tians reflect as a mirror and not that all Christians see as in a mirror what Paul, the minister, reflects. We will offer a proposal in the third section. For now, we want to draw attention to the following arguments that are based on the literary context of 2 Corinthians 3 and the broader literary context. For the first argument, we once again start from Dupont’s influ- ential article on 2 Cor 3,18. With regard to the understanding of transformation in 2 Cor 3,18, Dupont does not have a ready-made answer. He only indicates the result of this metamorphosis: it is gradually becoming identical to the shape of Christ, the image of God (th.n auvth.n eivko,na v. 18). The facial manifestation of glory is evidence for this process of transformation 52, because Christians who reflect God’s glory on their faces resemble Christ whose coun- tenance also shone with glory (cf. 2 Cor 4,6). Dupont is less specific as to what constitutes the origin of this transformation. He vaguely refers to a “puissance divine” that sets this metamorphosis in mo- tion 53. Later publications fleshed out this vague notion of a divine influence. Both K. Prümm and J. Fitzmyer assume that the meta- morphosis is influenced by the divine glory 54. According to W.C. van Unnik, it is the Spirit that enlightens the faces 55. This shows us that it is important to take the comparative clause kaqa,per avpo. kuri,ou pneu,matoj into account, which describes the cause of the metamorphosis 56; it is the Lord who is the Spirit 52 According to Dautzenberg, for example, the radiance on Moses’ face was a typical sign of his transformation: DAUTZENBERG, “Beziehung”, 233. 53 DUPONT, “Chrétien”, 403-405, 406-407. 54 PRÜMM, Diakonia, I, 178; and FITZMYER, “Glory”, 74. 55 VAN UNNIK, “Unveiled”, 169. Cf. Earlier CORSSEN, “Paulus”, 10; A. SCHLATTER, Paulus der Bote Jesu. Eine Deutung seiner Briefe an die Korinther (Stuttgart 41969) 519-521, and later J.D.G. DUNN, Christology in the Making. An Inquiry into the Origins of the Doctrine of the Incarnation (London 1980) 145; NAYAK, “Meaning”, 43-44. 56 See above n.11.