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84-503: In the beginning was the Word, and the Word was with God, and the Word was God. In these translations, Word is used for Λόγος , although the term is often used transliterated but untranslated in theological discourse. According to Irenaeus of Lyon ( c.  130 –202), a student of Polycarp ( c.  pre-69 –156), John the Apostle wrote these words specifically to refute

168-418: A "middle cause" by furnishing the metaphor of the movement of the elbow, as it relates to the immobility of the shoulder (703a13). The inborn pneuma is, likewise, tethered to the soul, or as he says here, tēn arche tēn psuchikēn, " the origin of the soul," the soul as the center of causality. This "spirit" is not the soul itself but a limb of the soul that helps it move. The inborn spirit causes movement in

252-422: A consequence, its criterion and goal. The Christian faith inclines toward this second thesis, thus having, from the purely philosophical point of view, really good cards to play, despite the fact that many today consider only the first thesis as the only modern and rational one par excellence. However, a reason that springs from the irrational, and that is, in the final analysis, itself irrational, does not constitute

336-456: A different script, allowing readers or speakers of that script to approximate the sounds and pronunciation of the original word. Transliterations do not change the pronunciation of the word. Thus, in the Greek above example, ⟨λλ⟩ is transliterated ⟨ll⟩ though it is pronounced exactly the same way as [l] , or the Greek letters, ⟨λλ⟩ . ⟨Δ⟩

420-658: A distinction between "Jesus, the Son of the Creator" and "the Christ from above" and said that "after [Jesus'] baptism, Christ descended upon him in the form of a dove from the Supreme Ruler." But, after "Christ departed from Jesus ... Jesus suffered and rose again." Irenaeus wrote that John wrote these verses to refute these errors and to state: "That there is one Almighty God, who made all things by His Word," and "That by

504-467: A distinction between the man Jesus and "the Christ from above", who descended on the man Jesus at his baptism , John, according to Irenaeus, presented the pre-existent Word and Jesus Christ as one and the same. A figure in the Book of Revelation is called "The Word of God", being followed by "the armies which are in heaven" (Rev 19:13–14). Stephen L. Harris claims that John adapted Philo 's concept of

588-457: A helper in the things that were created by Him, and by Him He made all things ... Not as the poets and writers of myths talk of the sons of gods begotten from intercourse [with women], but as truth expounds, the Word, that always exists, residing within the heart of God. For before anything came into being He had Him as a counsellor, being His own mind and thought. But when God wished to make all that He determined on, He begot this Word, uttered,

672-517: A man be born of water and of the Spirit (pneuma), he cannot enter into the kingdom of God." In some translations such as the King James version, however, pneuma is then translated as "wind" in verse eight, followed by the rendering "Spirit": "The wind (pneuma) bloweth where it listeth, and thou hearest the sound thereof, but canst not tell whence it cometh, and whither it goeth: so is every one that

756-447: A solution for our problems. Only creative reason, which in the crucified God is manifested as love, can really show us the way. In the so necessary dialogue between secularists and Catholics, we Christians must be very careful to remain faithful to this fundamental line: to live a faith that comes from the "Logos", from creative reason, and that, because of this, is also open to all that is truly rational. Catholics may use Logos to refer to

840-496: A view to the conservation of the heat in that part. We will discuss this later on. In bloodless animals and insects and creatures which do not respire, the naturally inherent breath is seen expanding and contraction in the part which corresponds to the heart in other animals." 456a1–13. "Since it is impossible to make any movement, or do any action without strength, and the holding of the breath produces strength" 456a17. Pneuma also played an important role in respiration. Respiration

924-592: Is an ancient Greek word for " breath ", and in a religious context for " spirit ". It has various technical meanings for medical writers and philosophers of classical antiquity , particularly in regard to physiology , and is also used in Greek translations of ruach רוח in the Hebrew Bible , and in the Greek New Testament . In classical philosophy, it is distinguishable from psyche ( ψυχή ), which originally meant "breath of life", but

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1008-408: Is an excess of heat created in the heart the animal will "burn out" by excessively consuming the power sustaining its life (474b10–24). Its heat must be kindled (474b13) and in order to preserve (sōtērias) life, a cooling must take place ( katapsyxis ) (474b23). In Stoic philosophy , pneuma is the concept of the "breath of life," a mixture of the elements air (in motion) and fire (as warmth). For

1092-402: Is born of the Spirit (pneuma)." In ancient Greek medicine , pneuma is the form of circulating air necessary for the systemic functioning of vital organs. It is the material that sustains consciousness in a body. According to Diocles and Praxagoras , the psychic pneuma mediates between the heart – regarded as the seat of Mind in some physiological theories of ancient medicine – and

1176-406: Is common, as for Burmese , for instance. In Modern Greek , the letters ⟨η, ι, υ⟩ and the letter combinations ⟨ει, oι, υι⟩ are pronounced [i] (except when pronounced as semivowels ), and a modern transcription renders them as ⟨i⟩. However, a transliteration distinguishes them; for example, by transliterating them as ⟨ē, i, y⟩ and ⟨ei, oi, yi⟩. (As the ancient pronunciation of ⟨η⟩ was [ɛː] , it

1260-543: Is evil, and that therefore the man Jesus could not be God. Neither did it accept any of the Platonic beliefs that would have made Jesus something less than fully God and fully human at the same time. The original teaching of John's gospel is, "In the beginning was the Logos, and the Logos was with God, and the Logos was God. ... And the Logos became flesh and dwelt among us." The final Christology of Chalcedon (confirmed by

1344-514: Is identified as King of Kings, and Lord of Lords: He is clothed with a robe dipped in blood, and His name is called The Word of God ... And on His robe and on His thigh He has a name written, " king of kings, and lord of lords ". John 1's subject is developed in the First Epistle of John (1 John). Similar to John 1:1-5, 1 John 1:1 also refers to the beginning ( archē ) and to the Word ( ho lógos ). 1 John 1 does not refer to

1428-529: Is meant by the Son, I will state briefly that He is the first product of the Father, not as having been brought into existence (for from the beginning, God, who is the eternal mind [ Nous ], had the Word in Himself, being from eternity rational [ Logikos ]; but inasmuch as He came forth to be the idea and energizing power of all material things, which lay like a nature without attributes, and an inactive earth,

1512-572: Is not present in most forms of English and is often transliterated as "kh" as in Nikita Khrushchev . Many languages have phonemic sounds, such as click consonants , which are quite unlike any phoneme in the language into which they are being transliterated. Some languages and scripts present particular difficulties to transcribers. These are discussed on separate pages. Examples of languages and writing systems and methods of transliterating include: Pneuma Pneuma ( πνεῦμα )

1596-565: Is often transliterated as ⟨ē⟩.) On the other hand, ⟨αυ, ευ, ηυ⟩ are pronounced /af, ef, if/ , and are voiced to [av, ev, iv] when followed by a voiced consonant – a shift from Ancient Greek /au̯, eu̯, iu̯/ . A transliteration would render them all as ⟨au, eu, iu⟩ no matter the environment these sounds are in, reflecting the traditional orthography of Ancient Greek, yet a transcription would distinguish them, based on their phonemic and allophonic pronunciations in Modern Greek. Furthermore,

1680-571: Is opposed to letter transcription , which is a letter by letter conversion of one language into another writing system. Still, most systems of transliteration map the letters of the source script to letters pronounced similarly in the target script, for some specific pair of source and target language. Transliteration may be very close to letter-by-letter transcription if the relations between letters and sounds are similar in both languages. For many script pairs, there are one or more standard transliteration systems. However, unsystematic transliteration

1764-478: Is regularly translated as "spirit" or most often " soul ". Pneuma , "air in motion, breath, wind", is equivalent in the material monism of Anaximenes to aer ( ἀήρ , "air") as the element from which all else originated. This usage is the earliest extant occurrence of the term in philosophy. A quotation from Anaximenes observes that "just as our soul ( psyche ), being air ( aer ), holds us together, so do breath ( pneuma ) and air ( aer ) encompass

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1848-405: Is the power of the soul ( psychiken ) to be mobile ( kinetikon ) and exercise strength. All animals "possess an inborn spirit ( pneuma sumphuton ) and exercise their strength in virtue of it." (703a10). This inborn spirit is used to explain desire ( orexis ), which is classified as the "central origin ( to meson ), which moves by being itself moved." (703a5-6). Aristotle furthers this idea of being

1932-473: Is the rational soul ( logica psychê ) of the mature human being, which grants the power of judgment. In Stoic cosmology , the cosmos is a whole and single entity, a living thing with a soul of its own. Everything that exists depends on two first principles which can be neither created nor destroyed: matter, which is passive and inert, and the logos , or divine reason, which is active and organizing. The 3rd-century BC Stoic Chrysippus regarded pneuma as

2016-415: Is the logos implies that God's immanence in the world is his rationality". Transliterated Transliteration is a type of conversion of a text from one script to another that involves swapping letters (thus trans- + liter- ) in predictable ways, such as Greek ⟨ α ⟩ → ⟨ a ⟩ , Cyrillic ⟨ д ⟩ → ⟨ d ⟩ , Greek ⟨ χ ⟩ →

2100-413: Is the process by which breathing helps to cool and moderate the inner vital heat ( thermotēta psychikēs ) held in the heart. "We have said before that life and the possession of heat depend upon some degree of heat; for digestion, by which animals assimilate their food, cannot take place apart from the soul and heat; for all food is rendered digestible by fire." 474a25–27. Aristotle explains that if there

2184-414: Is transliterated ⟨D⟩ though pronounced as [ð] , and ⟨η⟩ is transliterated ⟨ī⟩ , though it is pronounced [i] (exactly like ⟨ι⟩ ) and is not long . Transcription , conversely, seeks to capture sound, but phonetically approximate it into the new script; ⟨ Ελληνική Δημοκρατία ⟩ corresponds to [eliniˈci ðimokraˈtia] in

2268-407: Is usually translated as ' Russian Republic ', can be transliterated either as ⟨Rossiyskaya Respublika⟩ or alternatively as ⟨Rossijskaja Respublika⟩ . Transliteration is the process of representing or intending to represent a word, phrase, or text in a different script or writing system. Transliterations are designed to convey the pronunciation of the original word in

2352-523: The Imperial cult , Christians were suffering persecution as "atheists". Therefore the early Christian apologist Athenagoras ( c.  133  – c.  190 ), in his Embassy or Plea to the emperors Marcus Aurelius and his son Commodus in defense of Christianity (c. 176), makes an expression of the Christian faith against this claim. As a part of this defense, he articulates

2436-540: The International Phonetic Alphabet . While differentiation is lost in the case of [i] , note the allophonic realization of /k/ as a palatalized [c] when preceding front vowels /e/ and /i/ . Angle brackets ⟨ ⟩ may be used to set off transliteration, as opposed to slashes / / for phonemic transcription and square brackets for phonetic transcription. Angle brackets may also be used to set off characters in

2520-546: The Septuagint translation of Genesis 2:7 . Philo explains that, in his view, pneuma is for the light breathing of human men while the stronger pnoē was used for the divine Spirit. Pneuma is a common word for "spirit" in the Septuagint and the Greek New Testament . At John 3:5, for example, pneuma is the Greek word translated into English as "spirit": "Verily, verily, I say unto thee, Except

2604-520: The Stoic concept of the Logos to his advantage as a way of arguing for Christianity to non-Jews. Since a Greek audience would accept this concept, his argument could concentrate on identifying this Logos with Jesus. Theophilus, the Patriarch of Antioch (died c.  180 ) in his Apology to Autolycus also identifies the Logos as the Son of God, who was at one time internal within the Father, but

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2688-536: The Third Council of Constantinople ) was that Jesus Christ is both God and man, and that these two natures are inseparable, indivisible, unconfused, and unchangeable. On April 1, 2005, Cardinal Joseph Ratzinger (who became Pope Benedict XVI just over two weeks later) referred to the Christian religion as the religion of the Logos: Christianity must always remember that it is the religion of

2772-477: The brain . The disciples of Hippocrates explained the maintenance of vital heat to be the function of the breath within the organism. Around 300 BC, Praxagoras discovered the distinction between the arteries and the veins , although close studies of vascular anatomy had been ongoing since at least Diogenes of Apollonia . In the corpse, arteries are empty; hence, in the light of these preconceptions they were declared to be vessels for conveying pneuma to

2856-539: The pneuma as a material substance in semen. Pneuma is necessary for life, and as in medical theory is involved with preserving the "vital heat," but some commentators think the Aristotelian pneuma is less precisely and thoroughly defined than that of the Stoics. Movement of Animals explains the activity of desire ( orexis ) as an expansion and contraction of pneuma. The innate spirit ( symphuton pneuma )

2940-659: The soft palate but on the uvula , but the pronunciation varies between different dialects of Arabic . The letter is sometimes transliterated into "g", sometimes into "q" or " ' " (for in Egypt it is silent) and rarely even into "k" in English. Another example is the Russian letter "Х" (kha) . It is pronounced as the voiceless velar fricative /x/ , like the Scottish pronunciation of ⟨ch⟩ in "lo ch ". This sound

3024-468: The "Logos". It is faith in the "Creator Spiritus", in the Creator Spirit, from which proceeds everything that exists. Today, this should be precisely its philosophical strength, in so far as the problem is whether the world comes from the irrational, and reason is not, therefore, other than a "sub-product", on occasion even harmful of its development or whether the world comes from reason, and is, as

3108-579: The "constructive fire" ( pur technikon ) that drives the cyclical generation and destruction of the Stoic cosmos. When a cycle reaches its end in conflagration ( ekpyrôsis ), the cosmos becomes pure pneuma from which it regenerates itself. In his Introduction to the 1964 book Meditations , the Anglican priest Maxwell Staniforth discussed the profound impact of Stoicism on Christianity . In particular: Another Stoic concept which offered inspiration to

3192-472: The Apostle John's disciple, Polycarp , identifies the Logos as Jesus, by whom all things were made, and who before his incarnation appeared to men in the theophany , conversing with the pre-Mosaic Patriarchs , with Moses at the burning bush, with Abraham at Mamre , and elsewhere, manifesting to them the unseen things of the Father. After these things, the Logos became man and suffered the death of

3276-464: The Church was that of 'divine Spirit'. Cleanthes , wishing to give more explicit meaning to Zeno's 'creative fire', had been the first to hit upon the term pneuma , or 'spirit', to describe it. Like fire, this intelligent 'spirit' was imagined as a tenuous substance akin to a current of air or breath, but essentially possessing the quality of warmth; it was immanent in the universe as God, and in man as

3360-443: The Father, by His power and will, but not by abscission, as if the essence of the Father were divided; as all other things partitioned and divided are not the same after as before they were divided: and, for the sake of example, I took the case of fires kindled from a fire, which we see to be distinct from it, and yet that from which many can be kindled is by no means made less, but remains the same. In his First Apology , Justin used

3444-412: The Father, when He chooses, say they, causes His power to spring forth, and when He chooses, He makes it return to Himself ... And that this power which the prophetic word calls God ... is not numbered [as different] in name only like the light of the sun but is indeed something numerically distinct, I have discussed briefly in what has gone before; when I asserted that this power was begotten from

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3528-568: The Glory of the Lord, now the Son, again Wisdom, again an Angel, then God, and then Lord and Logos; In his Dialogue with Trypho , Justin relates how Christians maintain that the Logos, ... is indivisible and inseparable from the Father, just as they say that the light of the sun on earth is indivisible and inseparable from the sun in the heavens; as when it sinks, the light sinks along with it; so

3612-467: The Logos appears as a divine emanation or aeon of the great spirit or Monad and mingles with the primordial Adam . The First Council of Constantinople of 381 decreed that the Logos is God, begotten and therefore distinguishable from the Father, but, being God, of the same substance (essence). Photinus denied that the Logos as the Wisdom of God had an existence of its own before the birth of Christ. Post-apostolic Christian writers struggled with

3696-641: The Logos with the Angel of the Lord , and he also identified the Logos with the many other theophanies of the Old Testament, and used this as a way of arguing for Christianity to Jews: I shall give you another testimony, my friends, from the Scriptures, that God begot before all creatures a Beginning, [who was] a certain rational power [proceeding] from Himself, who is called by the Holy Spirit, now

3780-585: The Logos, identifying Jesus as an incarnation of the divine Logos that formed the universe. While John 1:1 is generally considered the first mention of the Logos in the New Testament , arguably, the first reference occurs in the book of Revelation. In it the Logos is spoken of as "the Word of God", who at the Second Coming rides a white horse into the Battle of Armageddon wearing many crowns, and

3864-429: The Son of God is the Word [ Logos ] of the Father, in idea and in operation; for after the pattern of Him and by Him were all things made, the Father and the Son being one. And, the Son being in the Father and the Father in the Son, in oneness and power of spirit, the understanding [ Nous ] and reason [ Logos ] of the Father is the Son of God. But if, in your surpassing intelligence, it occurs to you to inquire what

3948-529: The Spirit ( Pnéumati ) of His mouth The first extant Christian reference to the Logos found in writings outside of the New Testament belongs to John's disciple Ignatius ( c. 35–108), Bishop of Antioch , who in his epistle to the Magnesians , writes, "there is one God, who has manifested Himself by Jesus Christ His Son, who is His eternal Word, not proceeding forth from silence," (i.e., there

4032-568: The Stoics, pneuma is the active, generative principle that organizes both the individual and the cosmos . In its highest form, pneuma constitutes the human soul ( psychê ), which is a fragment of the pneuma that is the soul of the Deity. As a force that structures matter , it exists even in inanimate objects. In the foreword to his 1964 translation of Marcus Aurelius' Meditations , Maxwell Staniforth writes: Cleanthes , wishing to give more explicit meaning to Zeno's 'creative fire', had been

4116-444: The Word of life. Like John 1:1-5, Luke 1:1-2 also refers to the beginning and to the word : Luke 1:1-2 ... compile an account of the things accomplished among us, just as they were handed down to us by those who from the beginning ( archē ) were eyewitnesses and servants of the word ( lógos ). David Lyle Jeffrey and Leon Morris have seen in "the word" a reference to Jesus Christ. However, this reference did not depict

4200-545: The Word, through whom God made the creation, He also bestowed salvation on the men." Therefore, while Cerinthus claimed that the world was made by "a certain Power far separated from" an almighty God, John, according to Irenaeus, by means of John 1:1-5, presented Almighty God as the Creator ;– "by His Word." And while Cerinthus made a distinction between the man Jesus and "the Christ from above," who descended on

4284-595: The animal body; but he often regarded them as real substances, and gave to the whole of them the name of Nature of Man . Although the Pneumatici attributed the majority of diseases to the pneuma , they nevertheless paid attention to the mixture of the elements. The union of heat and moisture was the most suitable for the preservation of health. Heat and dryness give rise to acute diseases, cold and moisture produce phlegmatic affections, cold and dryness give rise to melancholy . Everything dries up and becomes cold at

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4368-457: The body by expanding and contracting. Each of these implies not only a movement but also a change in the degree of power and strength of the animal. "when it contracts it is without force, and one and the same cause gives it force and enables it to thrust." (703a23). He also explained this in On Sleeping and Waking "In another place it has been laid down that sense-perception originates in

4452-463: The connection in To Autolycus 1:7. Irenaeus of Lyon explained Psalm 33:6 as that the "One God, the Father, not made, invisible, creator of all things ... created the things that were made ... by [the] Word" and "adorned all things ... by [the] Spirit." He added, "fittingly is the Word called the Son, and the Spirit the Wisdom of God." Origen of Alexandria likewise sees in it

4536-536: The creation (see John 1:3) but expands on two other concepts found in John 1:4, namely that of life and of light (1 John 1:1–2, 5–7). It therefore seems as if only the first clause of 1 John 1:1 "What was from the beginning" refers to the pre-incarnate Word. The rest of 1 John 1 describes the incarnate Word: That which was from the beginning, which we have heard, which we have seen with our eyes, which we have looked at and our hands have touched—this we proclaim concerning

4620-562: The cross. In his Demonstration of the Apostolic Preaching , Irenaeus defines the second point of the faith, after the Father, as this: The Word of God, Son of God, Christ Jesus our Lord, who was manifested to the prophets according to the form of their prophesying and according to the method of the dispensation of the Father: through whom all things were made; who also at the end of the times, to complete and gather up all things,

4704-435: The different parts of the body. A generation afterwards, Erasistratus made this the basis of a new theory of diseases and their treatment. The pneuma , inhaled from the outside air, rushes through the arteries till it reaches the various centres, especially the brain and the heart , and there causes thought and organic movement. The Pneumatic school of medicine ( Pneumatics , or Pneumatici , Greek : Πνευματικοί )

4788-607: The digraph ⟨ ch ⟩ , Armenian ⟨ ն ⟩ → ⟨ n ⟩ or Latin ⟨ æ ⟩ → ⟨ ae ⟩ . For instance, for the Greek term ⟨ Ελληνική Δημοκρατία ⟩ , which is usually translated as ' Hellenic Republic ', the usual transliteration into the Latin script is ⟨Hellēnikḗ Dēmokratía⟩ ; and the Russian term ⟨ Российская Республика ⟩ , which

4872-429: The doctrine of the Logos, expressing the paradox of the Logos being both the Son of God as well as God the Son, and of the Logos being both the Son of the Father as well as being one with the Father, saying, Who, then, would not be astonished to hear men called atheists who speak of God the Father, and of God the Son, and of the Holy Spirit, and who declare both their power in union and their distinction in order? ...

4956-406: The fathers." According to Irenaeus, John wrote John 1:1-5 to refute errors proclaimed by Cerinthus. The latter taught "that the world was not made by the primary God, but by a certain Power far separated from him. ... He represented Jesus as having not been born of a virgin, but as being the son of Joseph and Mary according to the ordinary course of human generation." Furthermore, Cerinthus made

5040-534: The first to hit upon the term pneuma , or 'spirit', to describe it. Like fire, this intelligent 'spirit' was imagined as a tenuous substance akin to a current of air or breath, but essentially possessing the quality of warmth; it was immanent in the universe as God, and in man as the soul and life-giving principle. In the Stoic universe, everything consists of matter and pneuma. There are three grades or kinds of pneuma, depending on their proportion of fire and air. A fourth grade of pneuma may also be distinguished. This

5124-474: The first-born of all creation, not Himself being emptied of the Word [Reason], but having begotten Reason, and always conversing with His Reason. He sees in the text of Psalm 33:6 the operation of the Trinity, following the early practice as identifying the Holy Spirit as the Wisdom ( sophía ) of God when he writes that "God by His own Word and Wisdom made all things; for by His Word were the heavens made, and all

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5208-494: The functions of the body. Erasistratus and his successors had made the pneuma act a great part in health and disease. Thus, the theory of the pneuma was not a new one. The Methodic school, however, appears to have done away with much of the theory. The Pneumatic school, in choosing to oppose the Methodic school, adopted a firmly established principle, and chose the pneuma principle of the Stoics. They thought that logic

5292-463: The grosser particles being mixed up with the lighter... Athenagoras further appeals to the joint rule of the Roman emperor with his son Commodus, as an illustration of the Father and the Word, his Son, to whom he maintains all things are subjected, saying, For as all things are subservient to you, father and son, who have received the kingdom from above (for "the king's soul is in the hand of God," says

5376-434: The host of them by the Spirit of His mouth" So he expresses in his second letter to Autolycus, "In like manner also the three days which were before the luminaries, are types of the Trinity, of God, and His Word, and His wisdom." By the third quarter of the second century, persecution had been waged against Christianity in many forms. Because of their denial of the Roman gods , and their refusal to participate in sacrifices of

5460-461: The initial letter ⟨h⟩ reflecting the historical rough breathing ⟨ ̔⟩ in words such as ⟨Hellēnikḗ⟩ would intuitively be omitted in transcription for Modern Greek, as Modern Greek no longer has the /h/ sound. A simple example of difficulties in transliteration is the Arabic letter qāf . It is pronounced, in literary Arabic, approximately like English [k], except that the tongue makes contact not on

5544-724: The man Jesus at his baptism, John, according to Irenaeus, presented the pre-existent Word and Jesus Christ as one and the same. The mixing of pagan and Christian thought was characteristic of Alexandrian learning and featured in the works of Cyril of Alexandria and Didymus the Blind . In the Holy Book of the Great Invisible Spirit (also known as the Gospel of the Egyptians), a text from early Christian Gnosticism ,

5628-509: The moral law written in human hearts. This meaning comes from Jeremiah 31:33 (prophecy of new covenant): "I will write my law on their hearts." Saint Justin wrote that those who have not accepted Christ but follow the moral law of their hearts (Logos) follow God, because it is God who has written the moral law in each person's heart. Although man may not explicitly recognize God, he has the spirit of Christ if he follows Jesus' moral laws, written in his heart. Michael Heller has argued "that Christ

5712-635: The operation of the Trinity , a mystery intimated beforehand by the Psalmist David. Augustine of Hippo considered that in Psalms 33:6 both logos and pneuma were "on the verge of being personified". Τῷ Λόγῳ τοῦ Κυρίου οἱ Οὐρανοὶ ἐστερεώθησαν, καὶ τῷ Πνεύματι τοῦ στόματος αὐτοῦ πᾶσα ἡ δύναμις Αὐτῶν By the Word ( Lógo ) of the Lord were the Heavens established, and all the host of them by

5796-400: The original script. Conventions and author preferences vary. Systematic transliteration is a mapping from one system of writing into another, typically grapheme to grapheme. Most transliteration systems are one-to-one , so a reader who knows the system can reconstruct the original spelling. Transliteration, which adapts written form without altering the pronunciation when spoken out,

5880-406: The prophetic Spirit), so to the one God and the Word proceeding from Him, the Son, apprehended by us as inseparable from Him, all things are in like manner subjected. In this defense he uses terminology common with the philosophies of his day ( Nous, Logos, Logikos, Sophia ) as a means of making the Christian doctrine relatable to the philosophies of his day. Irenaeus (c. 130–202), a student of

5964-522: The question of the identity of Jesus and the Logos, but the Church's doctrine never changed its claim that Jesus was the Logos. Each of the first six ecumenical councils defined Jesus Christ as fully God and fully human, from the First Council of Nicea (325) to the Third Council of Constantinople (680–681). Christianity did not accept the Platonic argument that the spirit is good and the flesh

6048-416: The same part of an animal's body as movement does...In sanguineous animals this is the region about the heart; for all sanguineous animals possess a heart, and both movement and the dominant sense-perception originate there. As for movement, it is clear that breathing and in general the process of cooling takes its rise here, and that nature has supplied both breathing and the power of cooling by moisture with

6132-491: The same significant theology of the Logos as depicted in the gospel of John. In context, it is referring to the gospel message about Jesus and his teaching, rather than his title or identity. Certain references to the term logos in the Septuagint in Christian theology are taken as prefiguring New Testament usage such as Psalm 33 :6, which relates directly to the Genesis creation narrative . Theophilus of Antioch references

6216-439: The soul and life-giving principle. Clearly it is not a long step from this to the 'Holy Spirit' of Christian theology, the 'Lord and Giver of life', visibly manifested as tongues of fire at Pentecost and ever since associated – in the Christian as in the Stoic mind – with the ideas of vital fire and beneficient warmth. Philo , a 1st-century Hellenistic Jewish philosopher, commented on the use of Πνοή , rather than πνευμα , in

6300-400: The teachings of Cerinthus , who both resided and taught at Ephesus , the city John settled in following his return from exile on Patmos . While Cerinthus claimed that the world was made by "a certain Power far separated from ... Almighty God", John, according to Irenaeus, by means of John 1:1-5, presented Almighty God as the Creator – "by His Word." And while Cerinthus made

6384-460: The things which have been made cannot have this term applied to them, neither should they justly assume that appellation which belongs to the Creator. Again, in his fourth book against heresies, after identifying Christ as the Word, who spoke to Moses at the burning bush, he writes, "Christ Himself, therefore, together with the Father, is the God of the living, who spoke to Moses, and who was manifested to

6468-424: The vehicle of logos in structuring matter, both in animals and in the physical world. This divine pneuma that is the soul of the cosmos supplies the pneuma in its varying grades for everything in the world, a spherical continuum of matter held together by the orderly power of Zeus through the causality of the pneuma that pervades it. Pneuma in its purest form can thus be difficult to distinguish from logos or

6552-467: The whole world." In this early usage, aer and pneuma are synonymous. The "connate pneuma" ( symphuton pneuma ) of Aristotle is the warm mobile "air" that plays many roles in Aristotle's biological texts. It is in sperm and is responsible for transmitting the capacity for locomotion and certain sensations to the offspring. These movements derive from the soul of the parent and are embodied by

6636-598: Was an ancient school of medicine in ancient Greece and Rome . They were founded in Rome by Athenaeus of Cilicia , in the 1st century AD. The Roman era was a time when the Methodic school had enjoyed its greatest reputation, from which the Pneumatic school differed principally in that, instead of the mixture of primitive atoms , they adopted an active principle of immaterial nature, pneuma , or spirit. This principle

6720-621: Was begotten by the Father before creation: And first, they taught us with one consent that God made all things out of nothing; for nothing was coeval with God: but He being His own place, and wanting nothing, and existing before the ages, willed to make man by whom He might be known; for him, therefore, He prepared the world. For he that is created is also needy; but he that is uncreated stands in need of nothing. God, then, having His own Word internal within His own bowels, begot Him, emitting Him along with His own wisdom before all things. He had this Word as

6804-482: Was indispensable to medicine, and Galen tells us that the Pneumatic school would rather have betrayed their country than renounce their opinions. Athenaeus had also adopted much of the doctrines of the Peripatetics , and besides the doctrine of the pneuma , he developed the theory of the elements much more than the Methodic school had done. He recognised in the four elements the positive qualities ( poiotes ) of

6888-496: Was made man among men, visible and tangible, in order to abolish death and show forth life and produce a community of union between God and man. Irenaeus writes that Logos is and always has been the Son, is uncreated, eternally-coexistent and one with the Father, to whom the Father spoke at creation saying, "Let us make man." As such he distinguishes between creature and creator, so that He indeed who made all things can alone, together with His Word, properly be termed God and Lord: but

6972-521: Was not a time when he did not exist). In similar fashion, he speaks to the Ephesians of the son being "possessed both of flesh and spirit; both made and not made; God existing in flesh; true life in death; both of Mary and of God; first passible and then impassible". Following John 1, the early Christian apologist Justin Martyr (c. 150) identifies Jesus as the Logos. Like Philo, Justin also identified

7056-411: Was the cause of health and disease . It is from Galen that we learn the doctrines of the founder of the Pneumatic school. Plato and Aristotle had already laid the foundations of the doctrine of pneuma , for which, Aristotle was the first to describe the ways in which the pneuma is introduced into the body and the sanguineous system. The Stoics developed the theory even more and applied it to

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