Holy Spirit in the context of "Christian martyr"

Sophia, or Sofia (Koine Greek: σοφία, sophía—"wisdom") is a central idea in Hellenistic philosophy and religion, Platonism, and Gnosticism. Originally carrying a meaning of "cleverness, skill", the later meaning of the term, close to the meaning of phronesis ("wisdom, intelligence"), was significantly shaped by the term philosophía ("love of wisdom") as used by Plato.

In the Orthodox Church and the Catholic Church, the feminine personification of divine wisdom as Holy Wisdom (Ἁγία Σοφία; Hagía Sophía) can refer either to Jesus Christ the Word of God (as in the dedication of the church of Hagia Sophia in Constantinople) or to the Holy Spirit.

The Greek Orthodox Patriarchate of Jerusalem, also known as the Greek Orthodox Church of Jerusalem, is an autocephalous church within the wider communion of Eastern Orthodox Christianity. Established in the mid-fifth century as one of the oldest patriarchates in Christendom, it is headquartered in the Church of the Holy Sepulchre in Jerusalem and led by the patriarch of Jerusalem, currently Theophilos III. The patriarchate's ecclesiastical jurisdiction includes roughly 200,000 to 500,000 Orthodox Christians across the Holy Land in Palestine, Jordan and Israel.

The church traces its foundation in Jerusalem to the day of Pentecost, when the Holy Spirit, according to Christian beliefs, descended on the disciples of Jesus Christ and ushered the spread of the Gospel. The church celebrates its liturgy in the ancient Byzantine Rite – whose sacred language, Koine Greek, is the original language of the New Testament – and follows its own liturgical year under the Julian calendar.

Sophia (Koine Greek: Σοφíα "Wisdom", Coptic: ⲧⲥⲟⲫⲓⲁ "the Sophia") is a figure, along with Knowledge (γνῶσις gnosis, Coptic: ⲧⲥⲱⲟⲩⲛ tsōwn), among many of the early Christian knowledge theologies grouped by the heresiologist Irenaeus as gnostikoi (γνωστικοί), "knowing". Gnosticism is a 17th-century term expanding the definition of Irenaeus' groups to include other syncretic faiths and the Greco-Roman mysteries.

In Gnosticism, Sophia is a feminine figure, analogous to the human soul but also simultaneously one of the feminine aspects of God. Gnostics held that she was the syzygy, or female twin, of Jesus, i.e. the Bride of Christ, and the Holy Spirit of the Trinity. She is occasionally referred to by the term Achamōth (Ἀχαμώθ, Hebrew: חכמה chokmah) and as Prunikos (Προύνικος). In the Nag Hammadi texts, Sophia is the highest aeon or anthropic emanation of the godhead.

Most Christian denominations believe the Holy Spirit, or Holy Ghost, to be the third divine Person of the Trinity, a triune god manifested as God the Father, God the Son, and God the Holy Spirit, each being God. Nontrinitarian Christians, who reject the doctrine of the Trinity, differ significantly from mainstream Christianity in their beliefs about the Holy Spirit. In Christian theology, pneumatology is the study of the Holy Spirit. Due to Christianity's historical relationship with Judaism, theologians often identify the Holy Spirit with the concept of the Ruach Hakodesh in Jewish scripture, on the theory that Jesus was expanding upon these Jewish concepts. Similar names, and ideas, include the Ruach Elohim (Spirit of God), Ruach YHWH (Spirit of Yahweh), and the Ruach Hakodesh (Holy Spirit). In the New Testament the Holy Spirit is identified with the Spirit of Christ, the Spirit of Truth, and the Paraclete (helper).

The New Testament details a close relationship between the Holy Spirit and Jesus during his earthly life and ministry. The Gospels of Matthew and Luke and the Nicene Creed state that Jesus was "conceived by the Holy Spirit, born of the Virgin Mary". The Holy Spirit descended on Jesus like a dove during his baptism, and in his Farewell Discourse after the Last Supper, Jesus promised to send the Holy Spirit to his disciples after his departure.

Restorationism, also known as Christian primitivism, is a religious perspective holding that the early beliefs and practices of the followers of Jesus were either lost or adulterated after his death, and therefore required restoration. It is a view that often "seeks to correct faults or deficiencies, in other branches of Christianity, by appealing to the primitive church as normative model".

Efforts to restore an earlier, purer form of Christianity are frequently a response to denominationalism. As Rubel Shelly put it, "the motive behind all restoration movements is to tear down the walls of separation by a return to the practice of the original, essential and universal features of the Christian religion." Different groups have attempted to implement the restorationist vision in various ways; for instance, some have focused on the structure and practice of the church, others on the ethical life of the church, and still others on the direct experience of the Holy Spirit in the life of the believer. The relative importance assigned to the restoration ideal, and the extent to which the full restoration of the early church is believed to have been achieved, also varies among groups.

The Gospel of the Hebrews (Koine Greek: τὸ καθ' Ἑβραίους εὐαγγέλιον, romanized: tò kath' Hebraíous euangélion), or Gospel according to the Hebrews, is a lost Jewish–Christian gospel. The text of the gospel is lost, with only fragments of it surviving as brief quotations by the early Church Fathers and in apocryphal writings. The fragments contain traditions of Jesus' pre-existence, incarnation, baptism, and probably of his temptation, along with some of his sayings. Distinctive features include a Christology characterized by the belief that the Holy Spirit is Jesus' Divine Mother and a first resurrection appearance to James, the brother of Jesus, showing high regard for James as the leader of the Jewish Christian church in Jerusalem. It was probably composed in Greek in the first decades of the 2nd century and is believed to have been used by Greek-speaking Jewish Christians in Egypt during that century.

The Gospel of the Hebrews is the only Jewish–Christian gospel that the Church Fathers referred to by name, believing there was only one Hebrew Gospel, perhaps in different versions. This has created confusion as modern scholars believe that the Church Fathers were, in reality, quoting three different gospels. All are known today only from fragments preserved in quotations by the early Church Fathers. Modern scholars have given these three different gospels the working name Gospel of the Hebrews, the Gospel of the Nazarenes, and the Gospel of the Ebionites.