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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." [ 62 ] The final Christology of Chalcedon (confirmed by the Third Council of Constantinople ) was that Jesus Christ is both God and man, and that these two natures are ...
Here is finally shown how the 'Word with God' becoming 'flesh' has revealed the Father in contrast to 'carnal will' said in verse 13, using the term logos (λόγος; "the Word") introduced in verse 1. [2]
The mythology or religion of most cultures incorporate a god of death or, more frequently, a divine being closely associated with death, an afterlife, or an underworld. They are often amongst the most powerful and important entities in a given tradition, reflecting the fact that death, like birth , is central to the human experience.
Thanatophobia is the fear of things associated with or reminiscent of death and mortality, such as corpses or graveyards. It is related to necrophobia, although the latter term typically refers to a specific fear of dead bodies rather than a fear of death in general. Thanatology is the academic and scientific study of death among human beings ...
The Logos is the rational creative principle that permeates the universe. [213] The Logos acts on all human beings through their capacity for logic and rational thought, [214] guiding them to the truth of God's revelation. [214] As they progress in their rational thinking, all humans become more like Christ. [213]
[62] [75] Another possibility is the logos referred to the truth, or to the book itself. [76] [77] [78] Classicist Walther Kranz translated it as "sense". [77] Heraclitus's logos doctrine may also be the origin of the doctrine of natural law. [79] [80] Heraclitus stated "People ought to fight to keep their law as to defend the city walls. For ...
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Both logos and rhema are the Word of God, but the former is God's Word objectively recorded in the Bible, while the latter is the word of God spoken to us at a specific occasion. [ 4 ] According to Nee a passage of the logos can move into being rhema if it becomes shown to apply to the specific individual.
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