ISM's Flashcards
Άρειος
Αρειανισμός
ARIANISM
Controversy
The positions defended by Arius emphasized that Jesus was a creation and not a being of the Word of God .
The teaching of Arius partly retained the positions of the former great Alexandrian teacher Origen , that is, that the Son is inferior to the Father in power, but differed in the timeless birth of the Son, as Arius claimed that there was a time when he was alone, thus returning, to a degree, to the positions of the Apologists of the 2nd c. who taught the timely birth of the Son. He also questioned the existence of the Son as a “lifeless” body. In fact, the deviations of the Supreme Court received a systematic increase until the Ecumenical Council , which did not appear before the disputes. The clear positions of Areios are mentioned in his letter to Nicomedia Eusebius, [3] and it is:
The fundamental idea is that God is “one and only” .According to the words of the Court, the only God and Father is “alone”, “unit” and even “ anarchy insulator .” [4]
The Son is not “in nature” and “in essence” true God, since he is “in time” a creation of God. Although the Son was considered a building, he was nevertheless given a special Divinity. [5]
The Son and the Word of God are not “co-rulers” and “co-owners” with the Father, which is why the Father was not a father before he created the Son. In fact, he accepted only one God, “unborn”, “anarchic” and the birth of the Son did not diminish the absolute monarchy of the Father.
The Son is “a building we do not say, but not of the buildings, and a poem, and not of the poems, and a birth, and not of the births” [6] . In essence, he claims that the Son was born “immediately” by the will of the Father, while the rest of the buildings are by the Son.
The Son and Word of God was “changeable” and “unchangeable” in nature, but became “incorruptible” and “unchangeable”, “will” of God, since the prophetic gift from God made him “inherently unbreakable.” and unaltered “, but without participating in the essence of God.
The Son and Word of God was connected with the creative energy of God the Father for the creation of all things through him, creating the Holy Spirit submissive to him. Nevertheless, the complete relationship between the Son and the Word remained unclear, with the non-existent forces of the Word and Wisdom, which were inseparable from the “Divine essence”. For this reason, the “incomprehensible” God was impossible to create a material world from his direct creative energy, hence He placed His Son and His Word, through His will.
The created Son of God assumed as Christ “in time”, not all his human nature, but only a human body, without a soul, since the place of the soul was taken by the created Word. Therefore, according to this teaching, Christ was not by nature God according to Athanasius the Great [7] and the followers of the Council of Nicaea, and he was not the Savior of mankind, but a charismatic teacher.
The Son and Word of God was an intermediate existence between the “anarchic” God and the world. Arius connected the Son and the Word as an expression of the “impersonal” and “non-existent” powers of God, without accepting the identification with the “Divine Essence”. Of course, the correlation of the “impersonal” power of “Wisdom” to the creation of the Word is difficult in “Arianism”.
As for the Holy Spirit , Arius believed that he was a person but inferior to both the Father and the Son. [8]
Arius believed in the divine trinity, which, however, was not eternal but was gradually formed: God was originally the eternal “unit”, the “duality” came into being when the Son was born and the “trinity” existed when the Spirit was produced, that is. the wisdom of God.
Άγιο πνεύμα
HOLY SPIRIT
Gods wisdom as the Governing Instrument (The Trust) Covenant Charter Constitution Bylaws Agreement Contract
Civil Architecture / Knowledge Architecture
Defines axioms, cannons, laws, rules, statutes.
Defines Rolls, Registers, Journals, Accounts and Tables.
Defines beings.
Defines persons.
Defines estates.(Inherited Rights and Property)
Defines rights, wrongs and obligations.
Defines offices.
Defines vocations, careers, paths, journeys. (Opening doors)
Defines remuneration in exchange for service (performance)
Defines promises, binding and performance.
At the Baptism of Christ, where he appears in the form of a dove , while at the same time the voice of God the Father ( Theophany ) is heard , but also on Pentecost as a “Divine Energy” that inspires disciples of Christ to speak different languages.
According to Christian teaching , the Holy Spirit is one of the three beings or persons of the Holy Trinity, that is, of the one and only God, co-essential (that is, he shares the same essence-existence) with the Father and the Son. Therefore the Holy Spirit is God, who “worships and is glorified” with the Father and the Son.
The Holy Spirit is a building-creation of God.
Nevertheless, some high priests, such as the Macedonian , have argued since the early Christian years that the Holy Spirit is a building-creation of God. To counter them, the Church Fathers convened the Second Ecumenical Council in 381, in which they dogmatized the eighth article of the “ Symbol of Faith, “ which is the conclusion of the Trinitarian Doctrine: that the Spirit is “the essence of the Father and of the Father.” Son “ and emanates only from the Father: Until today, the Orthodox Church accepts the emanation only from the Father, while in the Catholic Church the Holy Spirit also emanates from the Son. This difference is known as filioque (lat. “and from the Son”), and according to the Orthodox view the Roman Catholics thus degrade the Holy Spirit. The biblical basis for the subject is in John’s Gospel , where Jesus says to the disciples shortly before His arrest: “when it come the Comforter, being I will send unto you from the Father, the Spirit of Truth, whatever the Father proceeds let him bear witness about me ” ( John 10:26).
From the teaching of Christ comes the doctrine that the Holy Spirit is the third being of the Holy Trinity, which completes the meaning of one God. Christ said, “You have always been disciples of the nations, baptizing them in the name of the Father and of the Son and of the Holy Spirit,” presenting the three persons as identical and indivisible in the work of man’s salvation.
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Ruach Hakodesh
In Judaism, the Holy Spirit (Hebrew: רוח הקודש, ruach ha-kodesh) refers to the divine force, quality, and influence of God over the universe or over God’s creatures. - (Beings and Persons)
(Officers / Offices)
Creatures
Animals
Monsters
Psalm 51 contains a triple parallelism between different types of “spirit”:
Fashion a pure heart for me, O God; create in me a steadfast spirit (רוּחַ נָכֹון). Do not cast me out of Your presence, or take Your holy spirit (רוּחַ קָדְשְׁךָ) away from me. Let me again rejoice in Your help; let a vigorous spirit (רוּחַ נְדִיבָה) sustain me.
ANIMAL - ANIMUS
animal (n.)
early 14c., “any sentient living creature” (including humans)
from Latin animale “living being, being which breathes,” noun use of neuter of animalis (adj.)
“animate, living; of the air,”
from anima “breath, soul; a current of air”
(from PIE root *ane- “to breathe;”).
A rare word in English before c. 1600, and not in KJV (1611). Commonly only of non-human creatures. It drove out the older beast in common usage. Used derisively of brutish humans (in which the “animal,” or non-rational, non-spiritual nature is ascendant) from 1580s.
CREATURE
creature (n.)
c. 1300, “anything created,” hence “a thing” in general, animate or not, but most commonly “a living being,” from Old French creature “created being; all creation” (Modern French créature), from Late Latin creatura “a thing created; the creation; a creature,” from creatus, past participle of Latin creare “to make, bring forth, produce, beget,” from PIE root *ker- (2) “to grow.”
Used of humans in limited cases, in contempt, commiseration, endearment. Meaning “person who owes his rise and fortune to another” is from 1580s. Meaning “anything that ministers to man’s comforts” (1610s) is after I Timothy iv.4 (“Every creature of God is good”) and led to the jocular use of creature for “whiskey, intoxicating drink” (1630s). Creature-comforts “material comforts” (food, clothing) is from 1650s. Related: Creatural; creaturely.
MONSTER
monster (n.)
early 14c., monstre, “malformed animal or human, creature afflicted with a birth defect,”
from Old French monstre, mostre “monster, monstrosity” (12c.)
from Latin monstrum “divine omen (especially one indicating misfortune), portent, sign; abnormal shape; monster, monstrosity,” figuratively “repulsive character, object of dread, awful deed, abomination,” a derivative of monere “to remind, bring to (one’s) recollection, tell (of); admonish, advise, warn, instruct, teach,” from PIE *moneie- “to make think of, remind,” suffixed (causative) form of root *men- (1) “to think.”
Abnormal or prodigious animals were regarded as signs or omens of impending evil. Extended by late 14c. to fabulous animals composed of parts of creatures (centaur, griffin, etc.). Meaning “animal of vast size” is from 1520s; sense of “person of inhuman cruelty or wickedness, person regarded with horror because of moral deformity” is from 1550s. As an adjective, “of extraordinary size,” from 1837. In Old English, the monster Grendel was an aglæca, a word related to aglæc “calamity, terror, distress, oppression.” Monster movie “movie featuring a monster as a leading element,” is by 1958 (monster film is from 1941).
mōnstrum n (genitive mōnstrī); second declension
a divine omen indicating misfortune, an evil omen, portent
(metonymically) a monster, monstrosity, whether in size or character
(figurative) a thing that evokes fear and wonder.
From Proto-Italic *monestrom. Equivalent to moneō (“advise, warn”) + -trum (suffix forming instrument nouns)
moneō (present infinitive monēre, perfect active monuī, supine monitum); second conjugation
I warn, I advise
I remind
From Proto-Italic *moneō, from Proto-Indo-European *monéyeti, causative from *men- (“to think”).
Proto-Indo-European Root *men- to think, mind spiritual activity
μῐμνήσκω • (mimnḗskō)
(active)
(transitive) To remind [+accusative and genitive = someone of something], put in mind
(transitive) To recall something to memory, to make famous
(middle and passive voices)
(transitive) To call to mind, remember [+genitive or less commonly accusative = something, someone]
To remember [+infinitive = that …]
(after Homer) To remember [+participle = doing]
(intransitive) To bear in mind, to not forget
(transitive) To remember aloud, to mention [+genitive = something]
(transitive) To give heed to [+genitive = someone]
μνῆμα • (mnêma) n (genitive μνήμᾰτος); third declension
memorial, remembrance, record of a person or thing
mound or building in honour of the dead
memorial dedicated to a god
From μνάομαι (mnáomai) + -μα (-ma)
μνάομαι • (mnáomai)
to be mindful, remember, come (have) in remembrance
to woo, court
मन्यते • (mányate)[1] (cl.8.4. A1. root √man) (Vedic mányatai)
to think, believe, imagine, suppose, conjecture
to regard or consider anyone or anything (accusative) as
to think oneself or be thought to be, appear as, pass for
to be of opinion, think fit or right
to agree or be of the same opinion with
to set the heart or mind on, honour, esteem, hope or wish for
to think of (in prayer etc., either “to remember, meditate on”, or “mention, declare”, or “excogitate, invent”), ponder
to perceive, observe, learn, know, understand, comprehend
to offer, present
(causative) to honour, esteem, value highly
(desiderative) to reflect upon, consider, examine, investigate
(desiderative) to cali in question, doubt (“with regard to” +locative)
Hindi: मानना (mānnā, “to accept”)
मानना • (mānnā) (Urdu spelling مانا) to accept, agree उसने मेरी बात नहीं मानी। ― usne merī bāt nahī̃ mānī. ― He did not agree with me. to acknowledge to suppose, imagine मान लो कि उसको पता चला, तो क्या करोगे? mān lo ki usko patā calā, to kyā karoge? Suppose that she finds out, then what will you do? to respect, accept one's authority
Adjective[edit]
মানা • (mana) (Central Standard)
agreed, accepted
followed, obeyed
Verb[edit] মানা • (mana) (transitive) (Central Standard) to agree, accept, accord, accede, concede, acquiesce, stand সি মোৰ কথাটো নামানিলে। xi mür kothatü namanile. He did not agree with me. to follow, obey, abide, adhere, comply, conform মই তেখেতক খুব মানোঁ। moi tekhetok khub manü̃. I adhere her very much. মই নিয়݁মܿবোৰ মানি চলোঁ। moi niombür mani solü̃. I follow the rules.
মানা • (mana)
prohibition, hindrance
মান • (man) respect, honor নিজৰ মান নিজেই বজাই ৰাখিব লাগে। nizor man nizei bozai rakhibo lage. One should maintain their honor themselves. Synonyms: সন্মান (xonman), শ্ৰদ্ধা (sroddha), কদৰ (kodor), আদৰ (ador), সমাদৰ (xomador), সাদৰ (xador), ইজ্জত (izzot) value, grade, degree, rank Synonym: মাত্ৰা (matra)
φίλος
Filioque
filioque (lat. “and from the Son”)
φίλος • (fílos) m (plural φίλοι, feminine φίλη)
friend
boyfriend
acquaintance
φίλος • (fílos) m (feminine φίλη, neuter φίλο) Adjective friendly dear beloved (obsolete, literary)
-φιλος (-filos) φίλαθλος m (fílathlos, “sports fan”) φιλικός (filikós, “friendly”) φιλικά (filiká, “in a friendly manner”, adverb) φιλικό n (filikó, “friendly match”) φιλοξενία f (filoxenía, “hospitality”) φιλόξενος (filóxenos, “hospitable”) φιλοξενούμενος (filoxenoúmenos, “hospitable”)
Filioque
It is a term that refers to the Son, Jesus Christ, as an additional origin point of the Holy Spirit. It is not in the original text of the Creed, attributed to the First Council of Constantinople (381), the second ecumenical council, which says that the Holy Spirit proceeds “from the Father”, without additions of any kind, such as “and the Son” or “alone”.
In the late 6th century, some Latin Churches added the words “and from the Son” (Filioque) to the description of the procession of the Holy Spirit, in what many Eastern Orthodox Christians have at a later stage argued is a violation of Canon VII[2][full citation needed] of the Council of Ephesus.
For some, the term implies a serious underestimation of God the Father’s role in the Trinity; for others, its denial implies a serious underestimation of the role of God the Son (humanity) in the Trinity.
θεòν πατέρα
Θεέ τον πατέρα
GOD THE FATHER
Creator of the Universe
Original Author
Zero Point Origin (Chain of Title)
Primo-Genitor
Settlor - Grantor - Trustor - Donor - Delegator
Original Settlor of (The Trust) as the Governing Instrument.
Begetter / Begotten
Ultimate Referent of Language, Word, Token, Sign and Symbol.
Transcendent
Immutable
Ineffable
Nomen-Ineffable
Immanent Change Temporal Existent To whom the name refers. That which is Named
All Whole Paradox (Constant Change) Entirety Universe (Seen and Unseen)
God the Father is a title given to God in various religions, most prominently in Christianity. In mainstream trinitarian Christianity, God the Father is regarded as the first person of the Trinity, followed by the second person, God the Son (Jesus Christ), and the third person, God the Holy Spirit.
Since the second century, Christian creeds included affirmation of belief in “God the Father (Almighty)”, primarily as his capacity as “Father and creator of the universe”. (Trust Instrument - Civil Architecture)
However, in Christianity the concept of God as the father of Jesus Christ goes metaphysically further than the concept of God as the creator and father of all people,[3] as indicated in the Apostle’s Creed where the expression of belief in the “Father almighty, creator of heaven and earth” is immediately, but separately followed by in “Jesus Christ, his only Son, our Lord”, thus expressing both senses of fatherhood.
For the majority of Christian denominations, the Holy Spirit, or Holy Ghost, is the third person of the Trinity,[2] the Triune God manifested as God the Father, God the Son, and God the Holy Spirit, each entity itself being God.
Θρήσκευμα
CREED
Religious denomination (Θρήσκευμα) Competing creeds.
A religious denomination is a subgroup within a religion that operates under a common name, tradition, and identity. The term refers to the various Christian denominations. It is also used to describe the four major branches of Judaism.
As religion is the set of beliefs and types of an organized religion, a specific religious doctrine.
The broader term religion refers to the expression of faith and respect for a superhuman force recognized as the creator and ruler of the universe.
The “ Symbolum of Athanasius” or Symbolum Quicunque is said to have been originally written in Latin and is particularly concerned with the trinity of God. Fights Arianism , Nestorianism , Monophysitism and the Macedonian heresy . Its text is as follows:
1.Quicumque vult salvus esse, ante omnia opus est, ut teneat catholicam fidem: (Whoever wants to be saved, it is necessary first of all, to keep the universal faith).
2.Quam nisi quisque integram inviolatamque servaverit, absque dubio in aeternam peribit. (Whoever does not preserve it complete and inviolable, will no doubt be lost forever).
3.Fides autem catholica haec est: ut unum Deum in Trinitate, et Trinitatem in unitate veneremur. (The universal faith is therefore this: We honor a God in a Trinity, and the Trinity in a Unit)
4. Nee confundentes personas, neque substantiam seperantes. (Without confusing persons, without dividing the Divine Essence)
5.Alia est enim persona Patris alia Filii, alia Spiritus Sancti: ( Why another person is the Father, the Son another, and another the Holy Spirit)
6.Sed Patris, et Fili, et Spiritus Sancti una est divinitas, aequalis gloria, coeterna maiestas. (But one is the Divinity of the Father, and of the Son, and of the Holy Spirit, equal in glory, eternal in grandeur).
7.Qualis Pater, talis Filius, talis Spiritus Sanctus. (That which is the Father, is also the Son, and the Holy Spirit).
8.Increatus Pater, increatus Filius, increatus Spiritus Sanctus. (Uncreated (uncreated) the Father, uncreated the Son, uncreated and the Holy Spirit).
9.Immensus Pater, immensus Filius, immensus Spiritus Sanctus. (Infinite the Father, infinite the Son, infinite the Holy Spirit).
10.Aeternus Pater, aeternus Filius, aeternus Spiritus Sanctus. (Eternal is the Father, eternal is the Son, eternal is the Holy Spirit).
11.Et tamen non tres aeterni, sed unus aeternus. (And yet they are not three eternals, but one eternal).
12.Sicut non tres increati, nec tres immensi, sed unus increatus, et unus immensus. (As they are not three uncreated, nor three infinite, but one uncreated and one infinite).
13.Similiter omnipotent Pater, omnipotent Filius, omnipotent Spiritus Sanctus. 14.Et tamen non tres omnipotentes, sed unus omnipotens. (Similarly, the Father is omnipotent, the Son is omnipotent, the Holy Spirit is omnipotent. And yet they are not three omnipotent, but one omnipotent).
15.Ita Deus Pater, Deus Filius, Deus Spiritus Sanctus. 16.Et tamen non tres dii, sed unus est Deus. (Thus God is the Father, God the Son, God the Holy Spirit. And yet they are not three gods, but one God).
17.Ita Dominus Pater, Dominus Filius, Dominus Spiritus Sanctus. 18.Et tamen non tres Domini, sed unus est Dominus. (Thus the Lord is the Father, the Lord the Son, the Lord the Holy Spirit. And yet they are not three Lords, but one Lord).
19.Quia, sicut singillatim unamquamque personam Deum ac Dominum confiteri christiana veritate compelimur: (Because, as the Christian truth obliges us to recognize each Person to be God and Lord Himself)
20.ita tres Deos aut Dominos dicere catholica religione prohibemur. (Thus the universal religion forbids us to say that there are three Gods and Lords).
21.Pater a nullo est factus: nec creatus, nec genitus. (The Father was not made by anyone: he was neither created nor born).
22.Filius a Patre solo est: non factus, nec creatus, sed genitus. (The Son is only of the Father. He is not created or created, but born).
23.Spiritus Sanctus a Patre et Filio: non factus, nec creatus, nec genitus, sed procedens. (The Holy Spirit belongs to the Father and the Son. It is not created, nor created, nor born, but emanated).
24.Unus ergo Pater, non tres Patres: unus Filius, non tres Filii: unus Spiritus Sanctus, non tres Spiritus Sancti. So there is one Father, not three Fathers. One Son, not three Sons. One Holy Spirit, not three Holy Spirits.
25.Et in hac Trinitate nihil prius aut posterius , nihil maius aut minus: ( And in this Trinity one precedes and follows no one, no one is greater or smaller (than the other).
26.sed totae tres personae coaeternae sibi sunt et coaequales. (Αλλα ‘’
α ‘ενταρία τα τρία πρόσωπα είναι συναιώνια και ίσα μέσα τους). all things, as has been said above, the Unity in Trinity, and the Trinity in Unity must be worshiped).
28.Qui vult ergo salvus esse, ita de Trinitate sentiat. (Whoever wants to be saved, this is how he should think about the Trinity).
29.Sed necessarium est ad aeternam salutem, ut incarnationem quoque Domini nostri Iesu Christi fideliter credat. (In addition, it is necessary for eternal salvation to believe correctly in the incarnation of our Lord Jesus Christ).
30.Est ergo fides recta ut credamus et confiteamur, quia Dominus noster Jesus Jesus, Dei Filius, Deus et homo est. (Because the true faith is what we believe and confess, that our Lord Jesus Christ, Son of God, is God and man).
31.Deus is ex substantia Patris ante saecula genitus: et homo est ex substantia matris in saeculo natus (He is God from the essence of His Father, born before the worlds. And man from the essence of His mother, born into the world).
32.Perfectus Deus, perfectus homo: ex anima rationali et humana carne subsistens. (Perfect God, perfect man. Consisting of rational soul and human flesh). 33.Aequalis Patri secundum divinitatem: minor Patre secundum humanitatem. (Equal to the Father in Deity. Inferior to the Father in His human nature).
34.Qui licet Deus sit et homo, non duo tamen, sed unus est Christus. (But although he is God and man, he is not two, but one Christ).
35.Unus autem non conversione divinitatis in carnem, sed assumptione humanitatis in Deum. (One, not by transforming the deity into flesh, but by receiving humanity from God).
36.Unus omnino, non confusione substantiae, sed unitate personae. (One, whole, not through the confusion of substances (of the divine & human essence), but in the unity of the Person).
37.Nam sicut anima rationalis et caro unus est homo: ita Deus et homo unus est Christus. (For as the rational soul and the flesh make one man, so God and Man are one Christ).
38.Qui passus est pro salute nostra: descendit ad inferos: tertia die resurrexit a mortuis. (who suffered for our salvation. He went down to hell. On the third day he rose from the dead).
39.Ascendit ad caelos, sedet ad dexteram Dei Patris omnipotentis: (
Ανελήφθη στον ουράνους, κάθισε εκ δεξιών του Θεού Πατρός του Παντοδύναμου) (From where he will come to judge the living and the dead).
41.Ad cuius adventum omnes homines resurgere habent cum corporibus suis: (στην έλεύ του του οίου οις οις ς ανρο-θις θα αναστησουν με τα σώματά τους)
42.et reddituri sunt de factis propriis rationem. (and will give a speech about their works).
43.Et qui bona egerunt, ibunt in vitam aeternam: qui vero mala, in ignem aeternum. (And those who have good works will go to eternal life, and those who have bad works will go to eternal hell).
44.Haec est fides catholica, quam nisi quisque fideliter firmiterque crediderit, salvus esse non poterit. Amen. (This is the universal faith, which if one does not believe sincerely and firmly, one cannot be saved. Amen).
Erastianism
Erastianism[edit]
In his Theses, he argued that the sins committed by Christians should be punished by the State, and that the Church should not withhold Sacraments as a form of punishment. This view is now known as Erastianism.
In his Theses, Erastus explained that sins of professing Christians are to be punished by civil authority, and not by the withholding of sacraments on the part of the clergy. Those holding this view in the Westminster Assembly included John Selden, John Lightfoot, Thomas Coleman and Bulstrode Whitelocke, whose speech in 1645 is appended to Lee’s version of the Theses. However, after much controversy, the opposite view was carried, with Lightfoot alone dissenting. The consequent chapter of the Westminster Confession of Faith (Of Church Censures) was not ratified by the English parliament.[7][8]
According to the Catholic Encyclopedia, “The Theses and Confirmatio thesium appeared together in 1589. The central question about which the “Theses” turned was that of excommunication. The term is not, however, used by Erastus in the Catholic sense as excluding the delinquent from the society or membership of the Church. The excommunication to which [it] alludes was the exclusion of those of bad life from participation in the sacraments.”[
Thomas Erastus (original surname Lüber, Lieber, or Liebler;[2] September 7, 1524 – December 31, 1583) was a Swiss physician and theologian. He wrote 100 theses (later 75) in which he argued that the sins committed by Christians should be punished by the State, and that the Church should not withhold Sacraments as a form of punishment. They were published in 1589, after his death, with the title Explicatio gravissimae quaestionis. His name was later applied to Erastianism
