: I as meat) I am the law of sin". This noûs is the same as the éssó ánthrópos, the inner man (that is: inner man, in the most intimate, in his own interiority; cf. Rom 7.22; Eph 3.16) or the egó (Rom 7, 9.10.14.17.20.24.25), the authentic self, that can discern between good and evil. The ego recognizes that the law is good; the ego wants to comply with the law, but the law recognized by the noûs, law of religious insight, contradicts the other law of sin. Therefore, here noûs is the knowledge and understanding religious, who recognize and honor the law of God. Those appointments where diánoia is in parallelismus membrorum with kardia, heart show it like this. (Heb 8.10; 10.16; of the LXX Jer 38, 33) (Coenen, Beyreuther and Bietenhard 1994 [1971], 12-13) The meeting of Greek thought with Judeo-Christian thought has transmitted to us the Greek word noûs through the notion of kardia, heart, both words with the meaning of "the capacity of capture first principles". The predominance of the Jewish-Christian thought on the pagan Greek thought, derived from his meeting, obliterated the Greek concept of the word noûs and privilege the Jewish-Christian notion of the word heart or from the Greek word kardia thought-out of Jewish-Christian way. This predominance of the Jewish-Christian thought can be displayed even we review one of the foundations of the Reform movement. According to Richard Popkin (1989), in fact, one of the fundamental principles of the reform of Luther is his questioning of the authority of the criteria of Pope and councils for accepting the truth of the scriptures. If Luther rejects the authority of the Pope and councils as a criterion of truth of the Bible, then what is the criterion that the reformer accepts to determine the truth of the Scriptures? The answer is to be found in various places in the work of Luther, let us mention two, the first of the Discourse at the diet of worms in 1521, and the second, at the De servo arbitrio of 1525: Since your distinguished majesty and your lordship demand me a response, I will give it unabashedly: Unless I am convinced by the testimony
: I as meat) I am the law of sin ". This noûs is the same as the éssó ánthrópos, the inside valet (that is: inner man, in the about intimate, in his own interiority; cystic fibrosis. Rom 7.22; Eph 3.16) or the egó (Rom 7, 9.10.14.17.20.24.25), the authentic self, that can discern between good and evil. The self greet that the jurisprudence is good; the ego want to comply with the law, but the law spot by the noûs, law of religious insight, contradicts the other law of sin. consequently, here noûs is the knowledge and understanding religious, who recognize and respect the law of God. Those appointments where diánoia is in parallelismus membrorum with kardia, heart show it like this. (Heb 8.10; 10.16; of the LXX Jer 38, 33) (Coenen, Beyreuther and Bietenhard 1994 [ 1971 ], 12 - 13) The meeting of Greek think with Judeo - Christian thought has transmitted to us the Greek word noûs through the notion of kardia, heart, both quarrel with the meaning of " the capacity of capture first principles ". The predominance of the Jewish - Christian thought on the pagan Greek opinion, derived from his meeting, obliterated the Greek concept of the word noûs and privilege the Jewish - Christian notion of the word heart or from the Greek word kardia thought - out of Jewish - Christian manner. This predominance of the Jewish - Christian thought can be display even we review one of the foundation of the Reform movement. According to Richard Popkin (1989), in fact, one of the fundamental principle of the reform of Luther is his questioning of the assurance of the criteria of Pope and councils for accept the truth of the scriptures. If Luther rejects the authority of the Pope and councils as a criterion of accuracy of the Bible, then what is the criterion that the reformer accepts to determine the truth of the Scriptures? The answer is to be found in assorted places in the work of Luther, let us mention two, the first of the Discourse at the diet of worm in 1521, and the second, at the De servo arbitrio of 1525: Since your distinguished majesty and your lordship demand me a response, I will contribute it unabashedly: Unless I am convinced by the testimony
: I ws meat) I am the law of rin". This noûs is the sake as fhe éssó ánghrópos, the inner man (that is: ibner nan, in the most intimage, in his own intwriocity; cf. Rom 7.22; Eph 3.16) or the egó (Roj 7, 9.10.14.17.20.24.25), tke authentic seln, that can giscern betweet eold and evil. The ego recognizes that the lae ls good; the egj wames tk comply with the law, but the law decognieed by the noûs, law of religious insight, contgadifts the other law lf sin. Thergrorq, here noûs is the knowltdye and undetstanding religious, who recognizd and honor the lqw lx God. Those appopntments wherc diánoid is in parallelismus mekbrirum with kardia, hearv show it like this. (Reb 8.10; 10.16; of dhz LXX Jer 38, 33) (Coenen, Betrwuthet and Biegwnhxrd 1994 [1971], 12-13) Fhe meftiig of Greek thought wirh Judeo-Christian tnottht has transjitted tj us the Greek word noûs through the notpon kf kardia, heart, both woeds with the meaning lf "the ca[acity of capture first principles". The predominanwe of ghe Jcwisf-Xhgistian thought on the pagan Greek thought, dewjvtd nrom his meeting, obliteratec hhr Greek concepj of thz wkrd noûs and privilfge the Jewiwh-Christiwn nption of the word heart or drom the Grevk wird kardia thought-lut of Jewirh-Chtistiam way. This predominance of fhe Jewish-Cjristian ffought can be dirplsyad even we review one of tre foundavions of the Refprm modement. Acclrdinn to Richard Popkin (1989), in yact, mne of the fundamental principles of the cxform of Luthgr hs vis quescioninn of the authoryty of the crijeria of 'ope avd councila for arcepting the truth of the dcriptures. Ih Luther wejexts rhe autfurity of the Pppe and councils as a criterion of trmth ow the Bible, then whqt is the critetiov tran tie resmrmer acceptv to degrrmind the truth uf tne Scriptures? The anvwer is to be found in vwrious poaces in the work of Kuther, let us mentlon txo, the firsy os the Discourse at the diet of worms in 1521, akd the second, at bhe Qe servo axbitrio of 1525: Since your distinguished majxsty and your lordship eemand me a responsg, I will give mt unafashedly: Gnless I am convincee by the testimonn
: I as meat) I am the sin". noûs is same as the (that inner man, in most intimate, in own interiority; cf. Rom 7.22; Eph or the egó (Rom 7, 9.10.14.17.20.24.25), the authentic self, that can discern between and evil. The ego recognizes that the law is good; the ego wants comply the but law recognized by the noûs, law of religious insight, contradicts the other law of sin. Therefore, noûs is the knowledge and understanding religious, who and honor the law God. Those appointments where diánoia in membrorum with heart it this. (Heb 8.10; of the LXX Jer 38, 33) (Coenen, Beyreuther and Bietenhard 1994 [1971], 12-13) The meeting of Greek with Judeo-Christian transmitted to the word through the notion heart, both words with the meaning of capture first principles". The predominance of the thought on pagan Greek thought, derived from his obliterated the Greek concept of the word noûs privilege the Jewish-Christian notion of the word heart or from the Greek word kardia thought-out way. This predominance of Jewish-Christian thought can displayed we one the foundations the Reform movement. According to Richard Popkin (1989), in fact, one the fundamental principles of the reform of Luther is his the of the criteria Pope and councils for the of the scriptures. If the of councils a of truth of the then what is the criterion the reformer accepts to Scriptures? The answer is to be found in places in the work of Luther, let mention two, the first of the Discourse at the diet of worms 1521, and at the De servo arbitrio of 1525: Since distinguished majesty and your demand me a response, I will give it unabashedly: I convinced by testimony
: I as meat) I am the law of sin". This Noûs is the sAme as The ÉssÓ áNthrÓpos, The inner man (thaT Is: inNer man, in the most intimatE, in hiS oWN intERiOrity; Cf. Rom 7.22; EpH 3.16) Or THE egÓ (ROm 7, 9.10.14.17.20.24.25), The AuTHeNtic sElf, That can Discern betWeeN gOod and evil. ThE EgO recognizeS thAt the law is goOd; tHe ego wAnTs tO ComplY wiTh the Law, but THe law rEcognized By THe noûs, LAw of relIGIoUs inSight, contradicts tHE oTHer law of sin. TheRefore, HeRE nOÛS is The Knowledge aNd UnderSTanding RElIGIOus, WHo recognize anD honor the laW Of GOd. ThosE aPpoINtmentS wherE dIÁnoIa is in paralLeliSmus membrOrum wiTH kardia, HEart shoW it likE thIs. (HEb 8.10; 10.16; of THe lXx JeR 38, 33) (COEneN, beYreUTheR and BietEnHaRd 1994 [1971], 12-13) The MeetING OF GreEk tHougHt witH Judeo-ChristiAn tHougHT haS tranSmittEd to Us The GrEek worD noûs ThRough the notion oF karDia, heart, bOth WoRds WiTh the MEaning Of "tHe cApacity Of captuRE fiRsT PRInCiples". The predominaNcE OF tHe Jewish-christIAn ThOUght on thE pAgaN GreEK ThougHt, deRIvEd from hiS meetiNG, oBlIterateD tHe GreeK cOncEpt Of the WOrd nOûs and PrivilegE the JEWish-Christian nOTion of the word HEaRT Or FRom tHe GReek word karDia tHOughT-out OF JEwiSH-ChriStian WaY. thIS predominance of the JEwIsh-ChrIstiaN thought can be Displayed eVEN We review One oF ThE Foundations of tHe RefOrm movemenT. accordinG to RiChard PopKin (1989), in fact, ONE of the fuNdaMenTal PriNCIpLes of the reforM OF LutHeR is his qUesTioning Of tHe aUthOriTy Of the critEria of PoPe AnD cOuNciLs for ACcepting ThE trUtH of The scRIptureS. If LuTher ReJeCTs tHe authoRItY OF the poPe And cOunCiLs as a CritERioN of trutH of the BibLe, tHEn whAt Is The critErion that the rEfOrmer accepTs To dEtermiNE The truth Of the Scriptures? The answeR Is to be fOunD in vaRiouS places in The Work of lutHEr, let uS mentiOn two, ThE fiRST of thE dIsCouRsE at the diet OF WorMs in 1521, aNd The sEcond, at The De servo arbitrio OF 1525: SiNce your distinGuiShed MAJeSty ANd YOur LoRDshIP Demand me a responSe, I will givE iT UnAbashedly: UNLesS I Am conviNced by tHe tesTImony
: I as meat) I am the lawof sin". T his n oûs  is  t he s ameas the éssó án t hróp os, the inner man (tha t is:  i n nerm an , inthe mos t  i n t ima te ,inhi s  o wn in ter iority;  cf. Rom 7 .22 ;Eph 3.16) or th e egó (Rom  7,  9.10.14.17. 20. 24.25) ,the authe nti c sel f, tha t  can d iscern be tw e en goo d  and ev i l .Theego recognizes th a tt he law is good ; theeg o  w a n tstocomply wit hthe l a w, butt he l a w r e cognized by t he noûs, la w  of  relig io usi nsight , con tr a dic ts the othe r la w of sin.  There f ore, he r e noûsis the  kn owl edge an dund er s tan d in g r e lig ious, wh ore cogni ze a n d h onor  th e la w ofGod. Those ap poi ntme n tswhere  dián oiais  in p aralle lismu smembrorum withkard ia, heart  sh ow  it  l ike t h is. (H eb8.1 0; 10.1 6; of t h e L XX J e r38, 33) (Coenen, B ey r e ut her andBieten h ar d1 994 [197 1] , 1 2-13 ) The m eeti n gof Greek  thoug h twi th Jude o- Christ ia n t hou ght h a s tr ansmit ted to u s the Greek word noû s  through then ot i o no f ka rdi a, heart, b othw ords  wit h  t hem eanin g of"t h ec apacity of capturefi rst pr incip les". The pre dominanceo f the Jewi sh-C h ri s tian thought o n the  pagan Gre e k though t, de rived fr om his me e t ing, obl ite rat edthe G re ek concept of t he w or d noûsand  privil ege  th e J ewi sh -Christia n notion  o fth ewor d hea r t or fro mthe  G ree k wor d  kardi a tho ught -o ut ofJewish- C hr i s tian  w ay . Th ispr edomi nanc e  of  the Je wish-Chri sti a n th ou gh t can b e displayed e ve n we revie wone  of th e foundati ons of the Reform movem e nt. Acc ord ing t o Ri chard Pop kin  (1989 ),i n fact , oneof th efun d a menta l pr inc ip les of the r efo rm of  L uthe r is hi s questioning of t h e a uthority of t hecrit e r ia  of Po p e a nd cou n c ils for accepti ng the tru th of  the scrip t ure s.  If Lut her rej ectst he auth ority ofthe Popean d co u n cil s as a cri terion o f truth o f  theB ib le, t hen  whatis  th e cri terion tha t the  refor me r acce pts t odetermin e the truth of the Scri ptures ? The  an swer is t o b e  fo und in va riou s places i n t heworkofL uther , le t  u s m e ntion  two ,  the firs t  o f t h e  D iscourse at t h e d iet o f w o rms in  152 1, and the second ,  at the De ser vo a r b itr ioo f 15 25 : Since your d ist in g u ished ma je sty and you r lordsh ip deman d me a  respo nse, Iw i ll give i t un aba shedly: U nle ss I am co nv in c ed bythete stimon y
: I_as meat)_I am the law_of sin"._This_noûs is_the_same as the_éssó ánthrópos, the_inner man (that is:_inner man, in_the_most intimate, in his own interiority; cf. Rom 7.22; Eph 3.16) or the egó_(Rom_7, 9.10.14.17.20.24.25),_the_authentic_self, that can discern between_good and evil. The ego_recognizes that_the law is good; the ego wants to_comply_with the law,_but the law recognized by the noûs, law of_religious insight, contradicts the other law_of sin. Therefore,_here_noûs_is the knowledge and_understanding religious, who recognize and honor_the law of God. Those appointments_where diánoia is in parallelismus membrorum with_kardia, heart show it like this._(Heb 8.10; 10.16; of the_LXX Jer_38, 33) (Coenen, Beyreuther and_Bietenhard 1994 [1971],_12-13) The_meeting of Greek_thought with Judeo-Christian thought has transmitted_to us the_Greek word noûs through the notion_of_kardia, heart, both_words_with_the meaning_of "the capacity_of_capture first_principles"._The predominance of the Jewish-Christian thought_on_the pagan Greek thought, derived from his_meeting, obliterated the Greek_concept_of the word noûs_and privilege the Jewish-Christian notion_of the word heart or from_the Greek_word kardia_thought-out of Jewish-Christian way. This predominance of the Jewish-Christian thought can_be displayed even we review one_of the foundations of_the Reform_movement._According to Richard_Popkin_(1989), in_fact, one of the fundamental principles of_the reform_of Luther is his questioning of_the authority of the_criteria_of Pope and councils for accepting_the truth of the scriptures. If_Luther rejects the authority of_the_Pope_and councils as a criterion_of truth of the Bible, then_what is the_criterion that the reformer accepts to determine_the_truth of the Scriptures? The answer_is_to be found in various places_in_the_work of Luther, let us_mention two, the first of the_Discourse at the diet of worms in 1521, and_the second, at_the De servo arbitrio of_1525:_Since_your distinguished majesty and your lordship demand me a response,_I will_give it unabashedly:_Unless I am convinced by the testimony