By Nove Vailaau
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Additional resources for A Theology of Children
How this happened is explained by Michael Servetus (1511–1553), The Memphis Theology of Creation, translated by John A. Wilson in The Ancient Near East: An Anthology of Texts and Pictures, edited by James B. Pritchard (Princeton: Princeton University Press, 1958, 1973), vol. 1, pp. 1–2; Victor H. Matthews and Don C. Benjamin, Old Testament Parallels: Laws and Stories from the Ancient Near East, fully revised and expanded edition (New York: Paulist Press, 1997), Hymn to Ptah, pp. 3–5; Hymn to Ra, pp.
30. 65 The Pythagorean Sourcebook and Library. 66 Plato, Philebus 30d–e. 63 64 The Logos in Greek Culture 21 proof of what they say, we must conform to custom and believe their account of their own family history. 67 This statement of Plato amounts to an assertion accepting the accounts of Greek gods as revelation equivalent to the revelations of other religions. ” Thus, in order to have mortal creatures, the other gods must create them just as Demiurge did by weaving mortal and immortal together and creating a living creature.
130. 49 DK 31B frag. 147. 50 DK 31B frag. 115. 51 Barnes, Early Greek Philosophy, pp. 189–194. 46 47 18 From Logos to Trinity eternal air. He, like Anaximenes (fl. ca. ),52 made air the primary substance of the universe and assigned to it intelligence and identified it with God. He claimed that humans and other animals, inasmuch as they breathe, live by air, which was the vivifying agent, or the soul. The human soul was thus air and a portion of God. 53 They had an intuitive sense of oxygen, which is a life-sustaining component of the air.