Verse 8 Summary

In this excerpt, Prometheus has just learned singular nouns. He understands that this is a small yet very important thing we take for granted. It shows that a single person can do things that are good and that they can do things for themselves, not the brotherhood. They can ownership of things that are theirs. Right here, Prometheus is making a point that all his life he’s lived in ignorance and a cage of intellectual darkness. Later, he is claims what is rightfully his and after finding himself, he is making a new life.

S: The speaker is Pericles. He is the head citizen of Athens, the ruler during the “Golden Age” of Athens. He is trying to send

• According to Gutierrez (Chapter One), “Philippians 2:5 says, “Let this mind be in you which was also in Christ Jesus.” When Paul penned this verse in his own language, he chose an interesting word for “mind.” The word mind here means “__attitude___” or “__thinking___.” Be able to fill in the blanks.

During Prometheus’s life, Prometheus was told that how he was and how he lived was sinful. All his life, Prometheus tried to change himself and his ways, for he had an independent mind. Because of this, others also tried to change him so nothing would change the society. Prometheus realized that he was taught against his true self. Meaning that he was taught to say “We” instead of “I”.

In verse two we can find the second half of the conditional statement of Paul which was given. The means of fulfilling this command is then given in four clauses which emphasize unity by synonymous expressions.7 The way in which the Philippians can “fulfil” Paul’s joy is by having “the same mind”, “the same love”, being “one

He also attains the meaning of “Ego”. “Prometheus” and “Gaea” were both the names of ancient Greek god, who created the human race and helped it flourish. The names also suggest that Equality and Liberty are completely individual people and in a new stage of life. “Prometheus” reflects his recognize of ego. After reading boos left in the house, Prometheus refers to himself as “I” instead of “we”. The word “I” is “this god, this one word” as stated in page 37. Now Prometheus realizes that he is an individual separated from all others, and that self-recognize is very valuable. Also, the love between them is in a new stage. Now they can love freely and have a happy family. As well, Prometheus has a greater pursue of life just like the god Prometheus. He tries to “build a new land and fort” of “freedom of Man” in page 40. This time, Prometheus’ dream is to reveal his full potential and bring liberty to the human race. The final name “Prometheus” stands for objectivism and a completely new stage of

Finally, his call to know and experience God in a “vitally Trinitarian” way by the Spirit captures the very essence of Paul’s ministry and encapsulates the entire thesis of the book.

Aeneas knows that at this point his men do not need a ruler, but a friend who shares their grief. Aeneas continues his speech with the personal pronoun like “we” and “us” to further

     The meaning of the passage to Paul is to strengthen his brothers in the faith. Paul wrote this to show them that things will not always be perfect and that some times they will face trials but with Jesus all things are possible. Paul also encourages himself through the encouragement of the church of Colosse. I think that when Paul writes to the church’s and tell them what he thinks, encourages them , prays for them, or even just telling them what he face for the gospel, that it gives him a sense of accomplishment or even a sense of why he is doing what he is doing.

To me this states that the apostle Paul was trying to convert the Athenians to Christianity because they believed in a different God, which is in direct contrast with a point made on page 154:

Paul’s letter to the Romans can be broken down into four major sections. Within each of these sections there is a single compelling issue. Within the context of these respective issues, several interpretive questions can be answered through the interpretative process. These answers help us to understand how to apply the spiritual principals to our lives, as well as, help us compel other individuals to apply these spiritual principles within their lives.

This argument does not, however, decisively remove the possible use of ‘conversion’ for Paul, as Stendahl’s view that conversion must mean abandonment of a previous religious system is certainly not a necessary condition. In addition to this, to remove the language of ‘conversion’ from Paul’s experience is to remove its decisiveness; its absolute alteration of Paul’s thinking and being that can be seen in Gal 1:12-14. In these passages we see Paul speak of the risen Christ, who gave him his teaching and drew him away from his life in the Law, and as a Pharisee, in which he excelled (Gal 1:14) and which had led him to persecute the Church (Gal 1:13). When this Christocentric language is placed against his former understanding, which had caused him to persecute the Church, one cannot simply speak of a ‘call’, but rather must move to language of radical turning, of ‘conversion’. As this shows, while Stendahl’s argument that Paul should not be considered a ‘convert’ is not strong enough to warrant abandonment of the term, his exposition of Paul as ‘called’ should not be ignored, as, from a missional point of view, he certainly was. This leads us to the conception of Paul’s experience as encapsulating both ‘call’ and a ‘conversion’ dynamic, more fully expressing the reports he and others gave of this time.

10 Continuing his appeal, Paul mentions who it is for: his son Onesimus, who became his son during his imprisonment. “Son” here is, again, a figurative word relating to the spiritual connections

γνωσθήτω, stemming from the original verb, γινώσκω, translated as I come to know, or I realize. The verb is aorist tense with passive voice coupled with the imperative mood and also being third person singular, which is different from the verb number in verse 4. However, the combination of the aorist passive is important to note. This verb form is called aorist passive; a sixth principle part of a verb. Usually in English the verb function is converted from active to passive with use of a “to be” verb. Greek does not have such a vehicle. Since the aorist passive serves a semantic role, the English word “let” is added to help the flow of the passage, as verse 4 is in the form of a command, then addition

"lift up their hearts and voices to God above, who showeth his wonders in the