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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 ...
"One Church", illustration of Article 7 of the Augsburg Confession. This mark derives from the Pauline epistles, which state that the Church is "one". [11] In 1 Cor. 15:9, Paul the Apostle spoke of himself as having persecuted "the church of God", not just the local church in Jerusalem but the same church that he addresses at the beginning of that letter as "the church of God that is in ...
Only Simon Peter answers him: "You are the Christ, the Son of the living God". [ 1 ] [ 15 ] Only in Matthew 16:17 Jesus blesses Peter for his answer, and later indicates this revelation is the foundational rock of the Church.
Traditional Roman Catholic theology centres the union with Christ in a substantial sense on the unity of the institutional church, past and present. "The communion of saints is the spiritual solidarity which binds together the faithful on earth, the souls in purgatory, and the saints in heaven in the organic unity of the same mystical body under Christ its head."
The Koine Greek term Ego eimi (Ἐγώ εἰμί, pronounced [eɣó imí]), literally ' I am ' or ' It is I ', is an emphatic form of the copulative verb εἰμι that is recorded in the Gospels to have been spoken by Jesus on several occasions to refer to himself not with the role of a verb but playing the role of a name, in the Gospel of ...
In Christian theology, the incarnation is the belief that the pre-existent divine person of Jesus Christ, God the Son, the second person of the Trinity, and the Logos (Koine Greek for 'word') was "made flesh," [1] "conceived by the Holy Spirit and born of the Virgin Mary," [2] also known as the Theotokos (Greek for "God-bearer" or "Mother of God").
One of the relevant New Testament passages is John 1:1-18 where, in the Trinitarian view, Christ is identified with a pre-existent divine hypostasis called the Logos or Word. This doctrine is reiterated in John 17:5 when Jesus refers to the glory which he had with the Father "before the world was" during the Farewell Discourse . [ 33 ]
God the Son (Greek: Θεὸς ὁ Υἱός, Latin: Deus Filius; Hebrew: האל הבן) is the second Person of the Trinity in Christian theology. [1] According to Christian doctrine, God the Son, in the form of Jesus Christ, is the incarnation of the eternal, pre-existent divine Logos (Koine Greek for "word") through whom all things were created. [2]