Jesus as having not been born of a virgin, but as being the son of Joseph and Mary according to the ordinary course of human generation.” Furthermore, Cerinthus made a distinction between “Jesus, the Son of the Creator” and “the Christ from above” and said that “after his (Jesus’) baptism, Christ descended upon him in the form of a dove from the Supreme Ruler.” But, after “Christ departed from Jesus … Jesus suffered and rose again.” Irenaeus wrote that John wrote these verses to refute these errors and to state:“That there is one Almighty God, who made all things by His Word,” and “That by the Word, through whom God made the creation, He also bestowed salvation on the men.”Therefore, while Cerinthus claimed that the world was made by "a certain Power far separated from" "Almighty God," John, according to Irenaeus, by means of John 1:1-5, presented Almighty God as the Creator - "by His Word." And while Cerinthus made a distinction between the man Jesus and “the Christ from above,” who descended on the man Jesus at his baptism, John, according to Irenaeus, presented the pre-existent “Word” and Jesus Christ as one and the same. Gnosticism In the Holy Book of the Great Invisible Spirit (also known as the Gospel of the Egyptians), a text from early Christian Gnosticism, the Logos appears as a divine emanation or aeon of the great spirit or Monad and mingles with the primordial Adam. Post-Nicene Christianity The Logos is God, begotten and therefore distinguishable from the Father, but, being God, of the same substance (essence). This was decreed at the First Council of Constantinople (381). Photinus denied that the Logos as the Wisdom of God had an existence of its own before the birth of Christ. Post-apostolic Christian writers struggled with the question of the identity of Jesus and the Logos, but the Church's doctrine never changed that Jesus was the Logos. Each of the first six councils defined Jesus Christ as fully God and fully human, from the First Council of Nicea (325) to the Third Council of Constantinople (680–681). Christianity did not accept the Platonic argument that the spirit is good and the flesh is evil, and that therefore the man Jesus could not be God. Neither did it accept any of the Platonic beliefs that would have made Jesus something less than fully God and fully human at the same