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Subordinationism in yet another form gained support from a number of Lutheran theologians in Germany in the nineteenth century. Stockhardt, writing in opposition, says the well-known theologians Thomasius, Frank, Delitsch, Martensen, von Hoffman and Zoeckler all argued that the Father is God in the primary sense, and the Son and the Spirit are ...
The Koine Greek term logos is translated in the Vulgate with the Latin verbum. Both logos and verbum are used to translate דבר in the Hebrew Bible. The translation of the last four words of John 1:1 (θεὸς ἦν ὁ λόγος) has been a particular topic of debate in Western Christianity in the modern period.
Eusebius also records 22 canonical books of the Hebrews given by Origen of Alexandria: The twenty-two books of the Hebrews are the following: That which is called by us Genesis; Exodus; Leviticus; Numbers; Jesus, the son of Nave (Joshua book); Judges and Ruth in one book; the First and Second of Kings (1 Samuel and 2 Samuel) in one; the Third and Fourth of Kings (1 Kings and 2 Kings) in one ...
Creation came into existence only through the Logos, and God's nearest approach to the world is the command to create. While the Logos is substantially a unity, he comprehends a multiplicity of concepts, so that Origen terms him, in Platonic fashion, "essence of essences" and "idea of ideas".
Eternal functional subordination (EFS) or Eternal subordination of the Son (ESS) is a Trinitarian doctrine which proposes a hierarchy within the trinity, where though the Son is ontologically equal to the Father, he is subordinate in role, obeying the Father in eternity.
Greek spelling of logos. Logos (UK: / ˈ l oʊ ɡ ɒ s, ˈ l ɒ ɡ ɒ s /, US: / ˈ l oʊ ɡ oʊ s /; Ancient Greek: λόγος, romanized: lógos, lit. 'word, discourse, or reason') is a term used in Western philosophy, psychology and rhetoric, as well as religion (notably Christianity); among its connotations is that of a rational form of discourse that relies on inductive and deductive ...
Paul taught that Jesus was born a mere man, but that he was infused with the divine Logos or word of God. Hence, Jesus was seen not as God-become-man but as man-become-God. In his Discourses to Sabinus of Spoleto, of which only fragments are preserved in a book against heresies ascribed to Anastasius, Paul writes:
In 4th-century Christianity, the Anomoeans [1] / ˌ æ n ə ˈ m iː ə n z /, also known as Heterousians / ˌ h ɛ t ə r ə ˈ j uː ʒ ə n z /, Aetians / eɪ ˈ iː ʃ ə n z /, or Eunomians / j uː ˈ n oʊ m i ə n z /, were a sect that held to a form of Arianism: that Jesus was neither of the same nature as God the Father nor a similar nature to God the Father (homoiousian)—the latter ...