“... ministry, including his baptism and transfiguration. At the latter event, Christ makes his disciples great in order for them to see him in his great- ness. In other words they get to see his real flesh by becoming like him. The connection between incarnation, ritual practice and transfiguration is apparent. Similarly, as John McGuckin puts it, “for Cyril the manner of the incarnation is analogous to the manner of the sanctification and transfig- uration of Christ’s disciples.”164 In terms closely resembling the Gospel of Philip, Cyril vividly describes the deifying transformation of believers into the likeness of Christ: That we are transformed spiritually and brought to a holy and utterly good life is ex- plained by Paul when he says: “And we all, with unveiled face, beholding the glory of the Lord, are being changed into his likeness from one degree of glory to another; for this comes from the Lord who is the Spirit” (2 Cor 3:18). Through him we are also reborn, for we no longer contain a corruptible seed, but that which is sown by the word of the living God who endures forever.165 As in Cyril’s thought, the process of becoming like Christ in the Gospel of Philip is also accomplished through ritual (baptism, chrismation, and Eu- charist).166 The goal is for each individual to go from being like the first Adam – after the fall – to becoming a Christ, a second prelapsarian Adam. ...”