Cosmic Spiritualism among the Pythagoreans, Stoics, Jews and Early Christians

May combine two claims.

πνεῦμα normally translates as 'breath' but eventually comes to mean 'spirit' in a marked sense, and it plays a fundamental role in the early Christian tradition, marking the filial inheritance of early Christianity from Judaism and setting out a new path of spiritual cosmology.

“It is agreed that πνεῦμα, which normally translates as 'breath' but eventually comes to mean 'spirit' in a marked sense, plays a fundamental role in the latter tradition, marking the filial inheritance of early Christianity from Judaism and setting out a new path of spiritual cosmologya return of Man to the paternal source that had originally bestowed upon him life.8”

• cites [8]Not matched

  Couldn’t be matched to a paper in Crossref, so it can’t be checked.

May combine two claims.

For the early Pythagoreans, the universe is understood to function, to live, as an animal: once constituted and its parts set into motion, it inhales and exhales 'breath' from the infinity that surrounds it, and from which it differentiates itself and its individual natures.

“For the early Pythagoreans, the universe is understood to function, to live, as an animalonce it has been constituted and its parts set into motion, it inhales and exhales 'breath' from the infinity that surrounds it (perhaps explaining, by analogy, the expansion and contraction of the ordered universe), and from which it differentiates itself and its individual natures.12”

• cites [12] sourceNot checked — no full text of the source

May combine two claims.

The Homeric gods breathe; in particular, they 'breathe into' humans certain insights, and their breathing is a kind of divine gift or guidance, not indicative of mortality, but the mark of immortality.

“Hence, we see that the Homeric gods breathe: in particular, they 'breathe into' humans certain insightstheir breathing is a kind of divine gift or guidance, not at all indicative of their mortality, but rather the mark of their immortality.15”

• cites [15]Not matched

  Couldn’t be matched to a paper in Crossref, so it can’t be checked.

May combine two claims.

The Pythagoreans held that void exists and enters or penetrates the kosmos from the infinite breath, with the kosmos inhaling or exhaling it, and the void distinguishes the natures of things.

“The Pythagoreans, too, held that void exists and that it enters the heaven from the infinite breath, the kosmos inhaling also the void which distinguishes the natures of things as if it were what separates and distinguishes the terms of a series.”

• Also stated in: § 13.2 Origins of Cosmic Breathing: The Pythagoreans · plain

  “They [the Pythagoreans] used to say that the void penetrates the kosmos, as if the latter inhaled it or exhaled it like a breath of what is diffused around it from the outside.”

• cites Aristotle, Physics 4.6.213b22-6Not matched

  Couldn’t be matched to a paper in Crossref, so it can’t be checked.

• cites Simplicius, Commentary on Aristotle's Physics p. 651.39-41DielsNot matched

  Couldn’t be matched to a paper in Crossref, so it can’t be checked.

May combine two claims.

Philo's major contribution to the history of cosmogonic and anthropogonic breath is the adaptation of Stoic metaphysics into a unique epistemological and ethical system: in his exegesis of Genesis anthropogony, Philo finds grounds for differentiation of human and other animal intellective capacities, rooted in a notion of the divine gift of breath.

“Hence, the major contribution to the history of cosmogonic and anthropogonic breath made by Philo is the adaptation of the Stoic metaphysics into a unique epistemological and ethical system: in his exegesis of the anthropogony in Genesis, Philo finds the grounds for differentiation of human and other animal intellective capacities, rooted in a notion of the divine gift of breath.”

May combine two claims.

In biology, Aristotle uses 'tension' to describe the quality of the sinews that connect the parts of animal bodies; in animals at their prime, the joints and sinews are more tense, whereas prior and posterior to that age they are more slack.

“Of more relevance to our study of the Stoics, in the case of biology, Aristotle uses 'tension' (συντονία) to describe the quality of the sinews that connect the parts of animal bodies.In animals at their prime, the joints and sinews are more tense, whereas both prior and posterior to that age, they are more slack.36”

• cites [36] sourceNot checked — no full text of the source

Probably not a substantial claim: may not pass S3 (load-bearing). May combine two claims.

It is implied that since Moses does not mention God 'in-breathing' into other animals, they in fact lack higher intellectual capacities and cannot know God.

“It is implied that since Moses does not mention God 'in-breathing' into other animals, they in fact lack higher intellectual capacities and cannot know God.57”

Probably not a substantial claim: may not pass S3 (load-bearing). May combine two claims.

Outside the kosmos is diffused unlimited void, which is incorporeal; by 'incorporeal' they mean that which, although capable of being occupied by corporeal things, is not occupied by them.

“Outside this [sc.the kosmos] is diffused the unlimited void, which is incorporeal.By 'incorporeal' they mean that which, although it is capable of being occupied by corporeal things, is not occupied by them.”

• cites Posidonius of Apamea Fr. 8 Kidd = Diogenes Laertius 7.140Not matched

  Couldn’t be matched to a paper in Crossref, so it can’t be checked.

Probably not a substantial claim: may not pass S3 (load-bearing).

'Breath' is the rarified matter or stuff that, when qualified as 'hot', actively constitutes soul, which itself makes sure that bodies remain unified as such.

“For 'breath', as we saw, is the rarified matter or stuff that, when qualified as 'hot', 31 actively constitutes soul, which itself makes sure that bodies remain unified as such (and identifiable as what-they-are).”

• cites [31] sourceNot checked — no full text of the source

Probably not a substantial claim: may not pass S3 (load-bearing).

This makes some sense according to the Stoics' unique conceptualisation of internal breathing as 'tenor', i.e. the breathing that guarantees an individual corporeal object's existence as such.

“This makes some sense, at least in accordance with the Stoics' unique conceptualisation of internal breathing as 'tenor', i.e. the breathing that guarantees an individual corporeal object's existence as such.”

May combine two claims.

For Posidonius, as for earlier Stoics, the soul is defined as a 'hot breath' and is matter, and it is soul that is said to 'hold together' bodies.

“Importantly, for Posidonius, as for earlier Stoics, the soul is defined as a 'hot breath' (πνεῦμα ἔνθερμον) and is matter, and it is soul that is said to 'hold together' bodies, 'just as glue controls both itself and what is outside' (ὥσπερ καὶ ἡ κόλλα καὶ ἑαυτὴν καὶ τὰ ἐκτὸς κρατεῖ).25”

• cites [25] sourceNot checked — no full text of the source

May combine two claims.

Aristotle argues that animals in their prime, when their sinews and joints are most 'tense', are strongest, and gives as evidence mature bulls, which have particularly sinewy hearts that produce tense breathing.

“Hence, so Aristotle argues, animals in their prime, when their sinews and joints are most 'tense', are strongest, and he gives as evidence for this mature bulls, who, according to him, have particularly sinewy hearts, which, thanks to the high tension in their flesh, produce the tense breathing that one observes when a bull breathes.”

• cites Arist.GA 5.7.787b6-19Not matched

  Couldn’t be matched to a paper in Crossref, so it can’t be checked.

Probably not a substantial claim: may not pass S3 (load-bearing).

The 'zetetic' genre tended to produce, for analysis, a single lemma of a wisdom-text and attempt to 'explain' it by appeal to lexical, philosophical, or ethical principles.

“As we saw earlier, this 'zetetic' genre tended to produce, for analysis, a single lemma of a wisdom-text and attempt to 'explain' it by appeal to lexical, philosophical, or ethical principles:”

May combine two claims.

The pneumatic cosmogony of Genesis is remarkable for its divergence from the Pythagorean tradition: for the Pythagoreans, it is the kosmos itself that first breathes in, whereas Genesis has God acting as a sort of prime breather in the process of differentiating the parts of the kosmos.

“The pneumatic cosmogony of Genesis is remarkable for its divergence from the Pythagorean tradition discussed earlier: for the Pythagoreans, it is the kosmos itself that first breathes in, whereas Genesis has God acting as a sort of prime breather in the process of differentiating the parts of the kosmos.52”

• cites [52] sourceNot checked — no full text of the source

May combine two claims.

In Aristotle, 'tension' refers to the kinds of harmonic concords that are high-pitched, but it is not a simple metaphor for psychic or political 'harmony'.

“The metaphor employed by the Stoics for this aspect of 'breath' is both musical and biological: in Aristotle, it refers to the kinds of harmonic concords that are high-pitched, 34 but it is not a simple metaphor for psychic or political 'harmony'.35”

• cites [34] sourceNot checked — no full text of the source
• cites [35] sourceNot checked — no full text of the source

Probably not a substantial claim: may not pass S3 (load-bearing). May combine two claims.

There are two kinds of innate breath, the physical and the animate; some Stoics also posit a third, the tenor kind. The breath which sustains stones is of the tenor kind, the one which nurtures animals and plants the physical, and the animate breath is that which, in animate beings, makes animals capable of perception.

“There are two kinds of innate breath, the physical kind [τὸ φυσικόν] and the animate kind [τὸ ψυχικόν].Some people [sc. the Stoics] also posit a third, the tenor kind [τὸ ἑκτικόν].The breath which sustains stones is of the tenor kind, the one which nurtures animals and plants the physical, and the animate breath is that which, in animate beings, makes animals capable of 39”

Classified as probably not a substantial claim. May combine two claims.

In Matthew, the repetition of the phrase 'from the Holy Spirit' (ἐκ πνεύματος ἁγίου) with regard to Mary's pregnancy and Jesus' conception indicates its importance, and invites wonder about the precise inflection of 'out of' or 'from' (ἐκ).

“the repetition of the phrase 'from the Holy Spirit' (ἐκ πνεύματος ἁγίου) with regard to Mary's pregnancy and Jesus' conception indicates its importance, and we are invited to wonder about the precise inflection of 'out of' or 'from' (ἐκ).”

Probably not a substantial claim: may not pass S3 (load-bearing). May combine two claims.

'Tension' occurs between bodies within a complex 'system', whereas 'tenor' is within an individual body as such.

“As we saw earlier, 'tension' occurs between bodies within a complex 'system', whereas 'tenor' is within an individual body as such.”

May combine two claims.

The Pythagorean model was adopted by Posidonius of Apamea, whose investigations into nature reflected a particular declension of Stoicism.

“It was adopted by the remarkable secondcentury bce philosopher Posidonius of Apamea, whose investigations into nature reflected a particular declension of Stoicism: 23”

• cites [23]Not matched

  Couldn’t be matched to a paper in Crossref, so it can’t be checked.

Probably not a substantial claim: may not pass S3 (load-bearing). May combine two claims.

There is no void in the kosmos, but it is wholly unified; this necessarily results from reciprocal breathing and tension of the heavenly things towards the terrestrial things.

“There is no void in the kosmos, but it is wholly unified.For this [sc.unification] necessarily results from reciprocal breathing and tension of the heavenly things towards the terrestrial things [τοῦτο γὰρ ἀναγκάζειν τὴν τῶν οὐρανίων πρὸς τὰ ἐπίγεια σύμπνοιαν καὶ συντονίαν].”

• cites Posidonius of Apamea Fr. 8 Kidd = Diogenes Laertius 7.140Not matched

  Couldn’t be matched to a paper in Crossref, so it can’t be checked.

Probably not a substantial claim: may not pass S3 (load-bearing).

'Tension' could be understood as the means by which diverse objects are able to interact successfully.

“'Tension' could be understood as the means by which diverse objects are able to interact successfully.”

May combine two claims.

The inwards breathing of an animal guarantees its unity and identifiability as an individual substantial body; in the absence of breath, the individual substance no longer exists, and this is the animal's death.

“Contrariwise, the inwards breathing of an animal is what guarantees its unity, its identifiability as an individual substantial bodythis animal; 40 in the absence of breath, the individual substance no longer exists, and this is the animal's 'death'.41”

• cites [40] sourceNot checked — no full text of the source
• cites [41]Not matched

  Couldn’t be matched to a paper in Crossref, so it can’t be checked.

May combine two claims.

'Tension' thus understood appears to be a force that marks the optimal physical conditions for systemwide performance, and Posidonius, as a committed teleologist, adapted Aristotle's biological usage to his pneumatic cosmology.

“'Tension' thus understood appears to be a force that marks the optimal physical conditions for systemwide performance, and hence it is no surprise that Posidonius, as a committed teleologist, adapted Aristotle's biological usage to his pneumatic cosmology.”

Classified as probably not a substantial claim. May combine two claims.

This genre presupposes a surplus of meaning in the wisdom-text that goes beyond mere literal interpretation, and it exhibits a deeply embedded commitment to teleology and epistemological positivism: because God's word, transmitted through his medium Moses, is perfect, it is the exegete's responsibility to employ his capacities to unpack what it was that God meant.

“This genre presupposes a surplus of meaning in the wisdom-text that goes beyond mere literal interpretation, and it exhibits a deeply embedded commitment to teleology and epistemological positivism: because God's word, transmitted through his medium Moses, is perfect, it is the exegete's responsibility to employ his capacities to unpack what it was that God meant, i.e. why he said it.50”

• cites [50] sourceNot checked — no full text of the source

• AssumptionThe authors state this as an assumption: Human beings are capable of obtaining knowledge (or at least justified true belief) about what God said or the prophets wrote.

Classified as probably not a substantial claim. May combine two claims.

Philo holds that the expression implies three things: God is that which in-breathes, the intellect is that which receives, and breath is that which is inbreathed.

“For it implies of necessity three things: that which in-breathes, that which receives, that which is inbreathed: that which in-breathes is God [τὸ ἐμπνέον ἐστὶν ὁ θεός], that which receives is the intellect [τὸ δεχόμενον ὁ νοῦς], that which is inbreathed is breath [τὸ ἐμπνεόμενον τὸ πνεῦμα].”

May combine two claims.

Void as such does not exist in the kosmos, but the persistent 'reciprocal breathing' and 'tension' of the heavenly towards the earthly things indicates that all space within the ordered universe is, at all times, occupied by corporeal matter.

“Void as such does not exist in the kosmos, but rather the persistent 'reciprocal breathing' (σύμπνοια) and 'tension' (συντονία) of the heavenly towards the earthly things indicates that all space within the ordered universe is, at all times, occupied by corporeal matter.”

May combine two claims.

With the writings of the New Testament, there emerges a cosmic theology of 'breath/spirit' (πνεῦμα) sharing much with Philo's exegesis, including a similar ideation of 'consubstantiation', and demonstrating parallelism with Stoic cosmological pneumatics described by Posidonius.

“With the writings of the New Testament, we see emerge a somewhat haphazard, but nevertheless deeply informed, cosmic theology of 'breath/ spirit' (πνεῦμα): it shares much in common with Philo's exegesis of divine 'breath' across the works we have surveyed in brief, including, as we will see, a similar ideation of what I am calling 'consubstantiation', and it also demonstrates a kind of parallelism”

• AssumptionRests on an assumption: The Greek word πνεῦμα means both 'breath' and 'spirit'.

May combine two claims.

For Philo, God's capacity imparts breath to both the human's intellect and to the irrational part of his soul, but his agency-his direct engagement as efficient cause-only happens with the intellect.

“Hence, God's capacityfoot_26 imparts breath to both the human's intellect and to the irrational part of his soul, but his agencyhis direct engagement as efficient cause, so to sayonly happens with the intellect.”

Probably not a substantial claim: may not pass S3 (load-bearing).

The outwards breathing of an animal is the power that produces qualities and quantities.

“'Tensile movement' goes both outwards and inwards: the outwards breathing of, say, an animal is the power that producesor more literally 'brings to completion' (ἀποτελεστική)qualities and quantities, which we can perceive in one another: hence, we might say that Aristotle's bull is 'swollen with anger' when we perceive the bull's exhalation.39”

• cites [39] sourceNot checked — no full text of the source

May combine two claims.

Posidonius's strict commitment to materialism within the ordered universe reveals itself in the claim that soul, as hot breath, is qualified matter, unlike the breath of the Pythagorean cosmogony, which was immaterial and described even as the void.

“Posidonius's strict commitment to materialism within the ordered universe reveals itself in the claim that soul, as hot breath, is qualified matter, unlike the breath of the Pythagorean cosmogony, which was immaterial and described even as the void.29”

• cites [29]Not matched

  Couldn’t be matched to a paper in Crossref, so it can’t be checked.

Probably not a substantial claim: may not pass S3 (load-bearing). May combine two claims.

At a higher level, the species of 'breath' that provides nutrition for growth is reserved for wise animals, unwise animals and plants, and is 'physical' or 'natural'; stones and metals do not possess it.

“At a higher level, the species of 'breath' that provides nutrition for growth is reserved from wise animals, unwise animals and plants, is 'physical' or 'natural'; stones and metals do not possess it.”

May combine two claims.

Posidonius adapts the Pythagorean cosmogony to a Stoic framework, elaborating a more complex theory of corporeals and incorporeals according to the principle of potentiality: void is incorporeal, a space that could be occupied by corporeals but currently is not.

“Posidonius adapts the Pythagorean cosmogony to a Stoic framework, elaborating a more complex theory of corporeals (i.e.bodies, or threedimensional material objects) and incorporeals (i.e.empty space) according to the principle of potentiality: void is incorporeal, i.e. a space that could be occupied by corporeals, but currently is not.”

Probably not a substantial claim: may not pass S3 (load-bearing). May combine two claims.

This represents an expansion of a genre of scientific literature that is often considered to have originated with the writings of Aristotle on Homer, and one might refer to this sort of scientific literature as 'zetetic', after the title of a lost work that comes down to us (the Homeric Zetemata, or, more colloquially, the Homeric Questions).

“This represents an expansion of a genre of scientific literature that is often considered to have originated with the writings of Aristotle on Homer, and one might refer to this sort of scientific literature as 'zetetic', after the title of a lost work that comes down to us (the Homeric Zetemata, or, more colloquially, the Homeric Questions).47”

• cites [47]Not matched

  Couldn’t be matched to a paper in Crossref, so it can’t be checked.

Probably not a substantial claim: may not pass S3 (load-bearing).

The same could be said of all individual compound animate substances, whether animals of lower capacities or sages with full rational capacities.

“The same could be said, we would imagine, of all individual compound animate substances, whether they are animals of lower epistemic and aretaic capacities such as Aristotle's bull, or sages who possess full rational capacities, like Socrates.”

Probably not a substantial claim: may not pass S4 (based).

The imprimatur for approaching the formation of the macrocosm and the microcosm for Jewish and Christian authors was the first chapter of Genesis, which expressly presented a pneumatic cosmogony.

“The imprimatur for approaching the formation of the macrocosm (i.e. the universe) and the microcosm (i.e. the human being) for Jewish and Christian authors was the first chapter of Genesis, which expressly presented a pneumatic cosmogony:”

Probably not a substantial claim: may not pass S3 (load-bearing).

Posidonius' account of breath as 'tension' taps firmly into Stoic orthodoxy.

“Posidonius' account of breath as 'tension' taps firmly into Stoic orthodoxy.”

Probably not a substantial claim: may not pass S3 (load-bearing), S4 (based).

Prior to the dissolution of the philosophical schools in Athens in the 80s BCE, there is little direct evidence of dedicated exegetical practice with regard to wisdom-texts ranging from Homer and the Hebrew Bible to Plato's dialogues.

“Prior to the dissolution of the philosophical schools in Athens in the 80s bce, we have little direct evidence of dedicated exegetical practice with regard to what we might consider 'wisdom-texts', ranging from Homer and the Hebrew Bible to Plato's dialogues.”

Probably not a substantial claim: may not pass S3 (load-bearing).

For Posidonius, the kosmos was defined as the 'systematic compound composed out of heaven, earth, and the natural constituents in them'.

“Perhaps at this point it is worth pointing out that, for Posidonius, the kosmos was defined as the 'systematic compound composed out of heaven, earth, and the natural constituents in them' (σύστημα ἐξ οὐρανοῦ καὶ γῆς καὶ τῶν ἐν τούτοις φύσεων).28”

• cites [28]Not matched

  Couldn’t be matched to a paper in Crossref, so it can’t be checked.

Probably not a substantial claim: may not pass S3 (load-bearing), S4 (based).

Within the Platonist and Stoic schools, works that seek to explain what meanings, concepts, themes, and systems of ethics underlie wisdom-texts become codified into recognisable genres, and thus is born what is often generally understood to be the 'commentary tradition'.

“Within the Platonist and Stoic schools, however, works that seek to explain what meanings, concepts, themes, and systems of ethics underlie wisdom-texts become codified into recognisable genres, and thus is born what is often generally understood to be the 'commentary tradition'.”

May combine two claims.

Philo follows other Stoics in seeing breath as what constitutes a 'unity' (ἕνωσις) or synthesis of corporeal objects relative to one another, and that this unity signifies the conferral of the divine power that 'extends' from God to Adam.

“Interestingly, Philo follows the other Stoics in seeing breath as what constitutes a 'unity' (ἕνωσις) or synthesis of corporeal objects relative to one another, and that this unity signifies the conferral of the divine power that 'extends' (τείναντος) from God to Adam, the 'earthly man'.55”

Probably not a substantial claim: may not pass S3 (load-bearing).

One step up is the kind of breath that animate objects, wise or unwise, possess: Galen calls it 'animate', or related to 'soul' traditionally understood as lifeforce that is manifest through sense perception.

“One step up is the kind of breath that animate objects, wise or unwise, possess: Galen calls it 'animate', or related to 'soul' traditionally understood as lifeforce that is manifest through sense perception.”

Probably not a substantial claim: may not pass S3 (load-bearing).

The language used suggests that Philo is referring to the breath as 'tension' (συντονία) between objects in the kosmos.

“The language used suggests that he is referring to the breath as 'tension' (συντονία) between objects in the kosmos.56”

May combine two claims.

The Pythagoreans' pneumatic cosmogony was generally ignored by fourth-century BCE philosophers, perhaps due to the authoritative cosmogonic visions presented by Plato and Aristotle.

“The Pythagoreans' pneumatic cosmogony was generally ignored by fourth-century bce philosophers, perhaps due to the authoritative cosmogonic visions that were presented by Plato and Aristotle.21”

• cites [21]Not matched

  Couldn’t be matched to a paper in Crossref, so it can’t be checked.

May combine two claims.

Philo sets up a strict hierarchy of 'in-breathing': God breathes into the intellective part of the soul the activity of reasoning, whereas the intellective part passes on what it has of the divine pneumatic power to the lower, irrational part of the soul.

“Philo sets up a strict hierarchy of 'in-breathing', related to the animation of the many parts that make up the first human being: God breathes into the intellective part of the soul the activity of reasoning, whereas the intellective part of the soul passes on what it has of the divine pneumatic power to the lower, irrational part of the soul.”

Classified as probably not a substantial claim. May combine two claims.

All this is an expression of the heaven and earth that are revealed after the final Judgement, New Heaven and New Earth, where there will be no more darkness of night, banished by the light that is God diffused throughout New Jerusalem-a second banishment of the darkness of the void from Genesis.

“All this is an expression of the heaven and earth that are revealed after the final Judgement, New Heaven and New Earth (Revelation 21:1), where there will be no more darkness of night, banished by the light that is God diffused throughout New Jerusalem (Revelation 22:5)a second banishment of the darkness of the void from Genesis.”

Probably not a substantial claim: may not pass S3 (load-bearing), S4 (based). May combine two claims.

In the Gospel of John, Jesus promises to intercede on behalf of his followers and request from His Father an intercessor, the Spirit of Truth, which the kosmos does not have the capacity to grasp.

“Speaking to the apostle Philip in the Gospel of John, Jesus promises to intercede on behalf of his followers and request from His Father an intercessor, to act on their behalf:”

May combine two claims.

The Holy Spirit becomes the vehicle for the transmission of God's power from generation to generation, thus constituting and sustaining the Christian community over time.

“The Holy Spirit becomes the vehicle for the transmission of God's power from generation to generation, thus constituting and sustaining the Christian community over time.”

May combine two claims.

While conceptualisations of the kosmos have remained static for the most part, the notion of 'breath' has expanded and become more comprehensive as we have proceeded through the Hellenistic to the Post-Hellenistic world.

“While conceptualisations of the kosmos have remained static, for the most part, the notion of 'breath' has expanded and become more comprehensive as we have proceeded through the Hellenistic to the Post-Hellenistic world.”

May combine two claims.

Hence, in the Gospel of John, we witness the ultimate rejection of the pagan spiritual cosmologies-with all their metaphysical and physical entailments-of the Pythagoreans, Stoics, and Hellenic Jews, and their replacement with the eternal community of Christian believers, unified through the Holy Spirit, and not limited by this kosmos.

“Hence, in the Gospel of John, we witness the ultimate rejection of the pagan spiritual cosmologieswith all their metaphysical and physical entailmentsof the Pythagoreans, Stoics, and Hellenic Jews, and their replacement with the eternal community of Christian believers, unified through the Holy Spirit, and not limited by this kosmos.”

Classified as probably not a substantial claim.

The author suggests that a colloquial, non-philosophical usage is the best for Matthew 1:18-21, yielding 'found to be pregnant by the Holy Spirit' or 'conceived in her by the Holy Spirit'.

“I would suggest this colloquial, non-philosophical usage is the best for this passage.”

• AssumptionRests on an assumption: The Gospel of Matthew's context includes Jesus' potentially dubious parentage.

Probably not a substantial claim: may not pass S4 (based).

Despite important connections, no revolution in spiritual cosmology in the Greco-Roman world can be said to be greater than what occurred among the Early Christians.

“Despite these important connections, no revolution in spiritual cosmology in the Greco-Roman world can be said to be greater than what occurred among the Early Christians.”

May combine two claims.

As Engberg-Pederson has argued, Paul is employing Stoic terms and concepts, reflecting his intellectual environs and reacting to Philonic exegesis.

“It is true, as Engberg-Pederson has argued impressively by reference to this passage, that Paul is employing Stoic terms and concepts, reflecting his intellectual environs and reacting to Philonic exegesis.72”

• cites Engberg-Pederson 2010: 26-31Not matched

  Couldn’t be matched to a paper in Crossref, so it can’t be checked.

Classified as probably not a substantial claim.

For Engberg-Pederson, πνεῦμα 'is stated to be responsible for certain states of mind, namely mental attitudes, in fact for nothing other than the virtues in the Greek philosophical tradition'.

“As far as Paul's ethics of belief go, we should note that, for Engberg-Pederson, πνεῦμα 'is stated to be responsible for certain states of mind, namely mental attitudes, in fact for nothing other than the virtues in the Greek philosophical tradition'.76”

• cites Engberg-Pederson 2000: 160Not matched

  Couldn’t be matched to a paper in Crossref, so it can’t be checked.

May combine two claims.

Cosmic and human pneumatic analogies have been rejected and replaced with a new sense of the Spirit of Truth (τὸ πνεῦμα τῆς ἀληθείας), which the kosmos is unable to admit due to its insufficiency.

“Cosmic and human pneumatic analogies have been rejected and replaced with a new sense of the Spirit of Truth (τὸ πνεῦμα τῆς ἀληθείας), which the kosmos is unable to admit due to its insufficiency.”

Probably not a substantial claim: may not pass S3 (load-bearing), S4 (based). May combine two claims.

The Holy Spirit, like Philo's divine breath, possesses its own inherent power but transmits its information through intermediary vessels, in this case the Apostles.

“Importantly, there is the idea that the Holy Spirit, like Philo's divine breath, possesses its own inherent power but transmits its information through intermediary vessels, in this case the Apostles.”

Probably not a substantial claim: may not pass S2 (checkable).

In the end, it is the Christian kosmopolis, heralded by the Holy Spirit, that manifests a new vision of the kosmos of Greek philosophy.

“In the end, it is the Christian kosmopolis, heralded by the Holy Spirit, that manifests a new vision of the kosmos of Greek philosophy.”

Probably not a substantial claim: may not pass S3 (load-bearing), S4 (based).

The paper suspects that 'breath' (πνοή) in Acts 17:24-25 is not the same thing as the Holy Spirit, but simply the breath of life.

“One suspects that 'breath' (πνοή) in this circumstance is not the same thing as the Holy Spirit, but simply the breath of life.”

Classified as probably not a substantial claim.

In tracing a genealogy of spiritual cosmologies from early Pythagoreans of fifth century BCE to writers of New Testament in mid to late first century CE, the paper has examined how various notions of 'breath' (πνεῦμα) have informed the description of the ordered world (κόσμος).

“In tracing a particular genealogy of spiritual cosmologies from the early Pythagoreans of the fifth century bce to the writers of the New Testament in the mid to late first century ce, we have examined how various notions of 'breath' (πνεῦμα) have informed the description of the ordered world (κόσμος).”

May combine two claims.

There is a relatively consistent pattern: a chain of disciples is established, and the passing of divine breath on from disciple to disciple, in the form of the Holy Spirit, reveals itself as the perpetual re-enactment of the original divine activities of in-breathing of both Adam and Jesus.

“There is a relatively consistent pattern here: a chain of disciples is established, and the passing of divine breath on from disciple to disciple, in the form of the Holy Spirit, reveals itself as the perpetual re-enactment of the original divine activities of in-breathing of both Adam and Jesus.”

Probably not a substantial claim: may not pass S3 (load-bearing). May combine two claims.

In Luke 1:35, the semantics make it sound like the impregnation is a kind of physical invasion, a sort of 'climbing upon' Mary, perhaps recalling God's breath being borne upon the water in the primal cosmogonic act of Genesis.

“The semantics here make it sound like the impregnation is a kind of physical invasion, a sort of 'climbing upon' Mary, perhaps recalling God's breath being borne upon the water (πνεῦμα θεοῦ ἐπεφέρετο ἐπάνω τοῦ ὕδατος) in the primal cosmogonic act of Genesis.63”

May combine two claims.

This is neither the biomorphic kosmos of the Pythagoreans, nor the intelligent kosmos of the Stoics: this kosmos is wholly bereft of the Spirit of Truth, which functions here as the eternal guarantor of co-presence with Jesus.

“This is neither the biomorphic kosmos of the Pythagoreans, nor the intelligent kosmos of the Stoics: this kosmos is wholly bereft of the Spirit of Truth, which functions here as the eternal guarantor of co-presence with Jesus.”

May combine two claims.

For Paul, the 'last' or heavenly Adam is Christ, the 'life-giving Spirit' (πνεῦμα ζῳοποιοῦν) that constitutes the spiritual body of the community of Christians, whereas the terrestrial Adam is the figure whom God created on the sixth day, the 'man of dust'.

“for Paul, the 'last' or heavenly Adam is Christ, the 'life-giving Spirit' (πνεῦμα ζῳοποιοῦν) that constitutes the spiritual body of the community of Christians, whereas the terrestrial Adam is the figure whom God created on the sixth day, the 'man of dust'.”

May combine two claims.

For Paul, the Holy Spirit not only unites all the parts of the 'body of Christ'; it also differentiates what sorts of activities each person is best suited to do, according to the will of the Holy Spirit.

“Hence, for Paul, the Holy Spirit not only unites all the parts of the 'body of Christ'; it also differentiates what sorts of activities each person is best suited to do, according to the will of the Holy Spirit.”

May combine two claims.

Paul asserts in Acts 17:24-25 that God has no need of human works because it is He himself who has given to humans 'life, and breath, and all things'.

“Speaking in Acts (17:24-25) of the 'kosmos and everything in it' (ὁ κόσμος καὶ πάντα τὰ ἐν αὐτῷ) that God created, Paul asserts that God has no need of human works because it is He himself who has given to humans 'life, and breath, and all things' (ἀυτὸς διδοὺς πᾶσι ζωὴν καὶ πνοὴν καὶ τὰ πάντα).”

Classified as probably not a substantial claim. May combine two claims.

The transition from Jesus to Stephen as 'recipient' serves to highlight the transitional power of the divine breath: just as Jesus receives the Holy Spirit from God the Father, so too Stephen receives it from Jesus the Son.

“The transition from Jesus to Stephen as 'recipient' serves to highlight the transitional power of the divine breath: just as Jesus receives the Holy Spirit from God the Father, so too Stephen receives it from Jesus the Son.”

Probably not a substantial claim: may not pass S3 (load-bearing). May combine two claims.

It is initially unclear whether the author of Matthew ascribes any agency to the Holy Spirit: it may seem that the Holy Spirit is the stuff or material out of which impregnation and conception occurs, or that it is the instrument that makes impregnation and conception possible.

“It is initially unclear whether the author of the Gospel of Matthew is ascribing any agency to the Holy Spirit: it may seem that the Holy Spirit is the stuff or material out of which the impregnation and conception occurs, or that the Holy Spirit is the instrument that makes it possible for impregnation and conception.”

May combine two claims.

Consubstantiation within the Christian community now goes beyond Philo's Stoic trinity of 'God, Adam, Breath', or the Gospels' 'Father, Son, Holy Spirit': it reaches across the entire body of Christ's followers, from the death and rebirth of the 'last Adam' until the final return after the Judgement.

“Consubstantiation within the Christian community now goes beyond Philo's Stoic trinity of 'God, Adam, Breath', or the Gospels' 'Father, Son, Holy Spirit': it reaches across the entire body of Christ's followers, from the death and rebirth of the 'last Adam' until the final return after the Judgement.”

Classified as probably not a substantial claim. May combine two claims.

This place is what John of Patmos calls the 'holy city' (ἡ πόλις ἁγίη): it is constituted through the binding of the Holy Spirit to the bride and presented as a place of unity for those who have heeded the words of prophesy.

“This place is what John of Patmos calls the 'holy city' (ἡ πόλις ἁγίη): it is constituted through the binding of the Holy Spirit to the bride and presented as a place of unity for those who have heeded the words of prophesy.”

Classified as probably not a substantial claim. May combine two claims.

As Engberg-Pederson has argued about Paul's spiritualism, 'pneuma . . . is an entity that is primarily connected with being in the group. It highlights a certain stable state of the believer.'

“As Engberg-Pederson has argued in speaking about Paul's spiritualism, 'pneuma . . . is an entity that is primarily connected with being in the group.It highlights a certain stable state of the believer.'75”

• cites Engberg-Pederson 2000: 158Not matched

  Couldn’t be matched to a paper in Crossref, so it can’t be checked.

May combine two claims.

In doing so, Paul establishes the theological foundations of Christianity, reconstructing it out of the scattered and even perhaps eclectic material that constituted Hellenic Jews' unique blend of Platonist metaphysics, Stoic physics and Jewish biblical exegesis.

“In doing so, he establishes the theological foundations of Christianity with characteristic aplomb, reconstructing it out of the scattered and even perhaps eclectic material that constituted Hellenic Jews' unique blend of Platonist metaphysics, Stoic physics and Jewish biblical exegesis.”

May combine two claims.

The Holy Spirit motivates prophesy and inspires teaching (Luke 1:67; Luke 4:14).

“It also motivates prophesy and inspires teaching (Luke 1:67; Luke 4:14).”

May combine two claims.

Whereas the Pythagorean kosmos obtained its birth from an act of breathing in the external void, and the Stoic kosmos persisted uniquely through the reciprocal activities of respiration, the kosmos as described by John is blind and deaf to the Spirit of Truth, neither recognising it nor contemplating it.

“Whereas the Pythagorean kosmos obtained its birth from an act of breathing in the external void, and the Stoic kosmos persisted uniquely through the reciprocal activities of respiration, the kosmos as described by John is blind and deaf to the Spirit of Truth, neither recognising it nor contemplating it.”

Classified as probably not a substantial claim.

In 1 Corinthians 12, Paul develops an elaborate description of how the Holy Spirit unifies the community under Christ.

“For example, in 1 Corinthians 12, a short digression entitled 'On the Spiritual [Gifts]' (Περὶ τῶν πνευματικῶν), 70 Paul develops an elaborate description of how the Holy Spirit unifies the community under Christ:”

Probably not a substantial claim: may not pass S3 (load-bearing).

As Engberg-Pederson has noted extensively, the work of Paul that most effectively situates his thought in a broader philosophical present is 1 Corinthians.

“As Troels Engberg-Pederson has noted extensively, the work of Paul that most effectively situates his thought in a broader philosophical present is 1 Corinthians.69”

• cites Engberg-PedersonNot matched

  Couldn’t be matched to a paper in Crossref, so it can’t be checked.

Probably not a substantial claim: may not pass S3 (load-bearing), S4 (based). May combine two claims.

Elsewhere in Acts, the Holy Spirit becomes the primary medium for the transmission of Jesus' teachings, and even the catalyst for speaking prophesy among the disciples themselves.

“Elsewhere in Acts, the Holy Spirit becomes the primary medium for the transmission of Jesus' teachings, and even the catalyst for speaking prophesy among the disciples themselves.”

May combine two claims.

The Holy Spirit acts as a teacher and, even, an advocate for Jesus after his death, transmitting his words posthumously (John 14:15-26 and 16:13-15).

“It itself acts as a teacher and, even, an advocate for Jesus after his death, transmitting his words posthumously (John 14:15-26 and 16:13-15).65”

Probably not a substantial claim: may not pass S3 (load-bearing), S4 (based).

The Holy Spirit appears to be responsible for impregnating Elisabeth with John the Baptist, if this is what is meant by referring to her as 'filled up' (ἐπλήσθη πνεύματος ἁγίου) with it (Luke 1:41-43).

“Moreover, the Holy Spirit also appears to be responsible for impregnating Elisabeth with John the Baptist, if this is what is meant by referring to her as 'filled up' (ἐπλήσθη πνεύματος ἁγίου) with it (Luke 1:41-43).”

Classified as probably not a substantial claim.

In Revelation, the Holy Spirit, wed to its 'bride', the city of New Jerusalem, calls those who have heeded the words of John's book.

“We are meant to understand that the Holy Spirit, wed to its 'bride', the city of New Jerusalem (Revelation 21:2, 21:9), calls those who have heeded the words of John's book.”