Ms Word Logo App Download

I have a word doc where when you look at the file preview in the Finder window on a mac (osx), it shows the first page and on the upper right corner of the page, theres a Qlikview logo (im guessing Qlikview contributed to the creation of the document). However when you open the document itself, the logo is not there and the document is in the correct/desired formatting.

Microsoft Word is a word-processing editor, designed in 1983 for creating text documents. The program can be installed on Windows, Mac, and Android operating systems on its own or as a part of the Windows Office package.

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For we know, brothers loved by God, that he has chosen you, because our gospel came to you not only in word (logos), but also in power and in the Holy Spirit and with full conviction. You know what kind of men we proved to be among you for your sake.

Since the writers of the New Testament used logos more than three hundred times, (mostly with the standard meaning), even this range of meaning is quite large. For example, its standard usage can mean:

As the Gospel of John never uses logos in this unique, technical manner again after the first chapter, and never explicitly says that the logos is Jesus, many have speculated that the Word-prologue predates the Gospel in the form of an earlier hymn or liturgy.2 However, there is little evidence for this, and attempts to recreate the hymn are highly speculative.3 While there is a multitude of theories for why the Gospel writer selected the logos concept-word, the clear emphasis of the opening of the Gospel and entrance of the Word into the world is cosmological, reflecting the opening of Genesis 1.4Logos in the remainder of the New TestamentThere are two other unique, personified uses of logos in the New Testament, both of which are found in the Johannine literature.

When they had prayed, the place in which they were gathered together was shaken, and they were all filled with the Holy Spirit and continued to speak the word (logos) of God with boldness.

One theory for the origin of the logos concept in the Gospel of John comes through the evolution of Christological thought apparent in Johannine context: after working through the creation of the letters and the text of the Fourth Gospel, wherein the focus is repeatedly on the Christ as the revelation of God, the fourth evangelist may have written the prologue as the fruition and capstone of all of his thoughts on the person and work of Jesus.15As this theory takes the thought process of the evangelist seriously, it is elegant and plausible. However, it does not actually answer the question regarding the origin of the concept, as the evangelist must have had some original semantic range for logos.

For Heraclitus and later Stoic philosophers, logos was a symbol of divine reason. It is possible that John borrowed this concept from the Hellenistic milieu in which he wrote.16While few individuals support this theory today, early church fathers such as Irenaeus and Augustine indirectly favored it. This theory may be plausible, as Greek philosophy did have a pervasive influence on many Christian writers in the early church. However, there is no direct evidence that the writer of the Fourth Gospel knew or cared about Greek philosophy.

Everyone who comes to me and hears my words (logos) and does them, I will show you what he is like: he is like a man building a house, who dug deep and laid the foundation on the rock. And when a flood arose, the stream broke against that house and could not shake it, because it had been well built.

Do all things without grumbling or disputing, that you may be blameless and innocent, children of God without blemish in the midst of a crooked and twisted generation, among whom you shine as lights in the world, holding fast to the word (logos) of life, so that in the day of Christ I may be proud that I did not run in vain or labor in vain.

For the word (logos) of God is living and active, sharper than any two-edged sword, piercing to the division of soul and of spirit, of joints and of marrow, and discerning the thoughts and intentions of the heart.

That which was from the beginning, which we have heard, which we have seen with our eyes, which we looked upon and have touched with our hands, concerning the word (logos) of life . . .

The word has also been used in different senses along with rhema. Both Plato and Aristotle used the term logos along with rhema to refer to sentences and propositions. The term is also found in religion.

The Purdue Online Writing Lab clarifies that logos is the appeal to reason that relies on logic or reason, inductive and deductive reasoning.[4] In the context of Aristotle's Rhetoric, logos is one of the three principles of rhetoric and in that specific use it more closely refers to the structure and content of the text itself.[5]

The Gospel of John identifies the Christian Logos, through which all things are made, as divine (theos),[12] and further identifies Jesus Christ as the incarnate Logos. Early translators of the Greek New Testament, such as Jerome (in the 4th century AD), experienced frustration with the inadequacy of any single Latin word to convey the meaning of the word logos as used to describe Jesus Christ in the Gospel of John. The Vulgate Bible usage of in principio erat verbum was thus constrained to use the (perhaps inadequate) noun verbum for "word"; later Romance language translations had the advantage of nouns such as le Verbe in French. Reformation translators took another approach. Martin Luther rejected Zeitwort (verb) in favor of Wort (word), for instance, although later commentators repeatedly turned to a more dynamic use involving the living word as used by Jerome and Augustine.[13] The term is also used in Sufism, and the analytical psychology of Carl Jung.

In the ancient Greek context, the term logos in the sense of "word" or "discourse" also contrasted with mythos (Ancient Greek: ). Classical Greek usage sees reasoned argument (logos) as distinct from imaginative tales (mythos).[16]

This logos holds always but humans always prove unable to ever understand it, both before hearing it and when they have first heard it. For though all things come to be in accordance with this logos, humans are like the inexperienced when they experience such words and deeds as I set out, distinguishing each in accordance with its nature and saying how it is. But other people fail to notice what they do when awake, just as they forget what they do while asleep.

What logos means here is not certain; it may mean "reason" or "explanation" in the sense of an objective cosmic law, or it may signify nothing more than "saying" or "wisdom".[21] Yet, an independent existence of a universal logos was clearly suggested by Heraclitus.[22]

For Aristotle, logos is something more refined than the capacity to make private feelings public: it enables the human being to perform as no other animal can; it makes it possible for him to perceive and make clear to others through reasoned discourse the difference between what is advantageous and what is harmful, between what is just and what is unjust, and between what is good and what is evil.[7]

Of the modes of persuasion furnished by the spoken word there are three kinds.

The first kind depends on the personal character of the speaker;

the second on putting the audience into a certain frame of mind;

the third on the proof, or apparent proof, provided by the words of the speech itself.

The Stoics took all activity to imply a logos or spiritual principle. As the operative principle of the world, the logos was anima mundi to them, a concept which later influenced Philo of Alexandria, although he derived the contents of the term from Plato.[29] In his Introduction to the 1964 edition of Marcus Aurelius' Meditations, the Anglican priest Maxwell Staniforth wrote that "Logos ... had long been one of the leading terms of Stoicism, chosen originally for the purpose of explaining how deity came into relation with the universe".[30]

Public discourse on ancient Greek rhetoric has historically emphasized Aristotle's appeals to logos, pathos, and ethos, while less attention has been directed to Isocrates' teachings about philosophy and logos,[31] and their partnership in generating an ethical, mindful polis. Isocrates does not provide a single definition of logos in his work, but Isocratean logos characteristically focuses on speech, reason, and civic discourse.[31] He was concerned with establishing the "common good" of Athenian citizens, which he believed could be achieved through the pursuit of philosophy and the application of logos.[31]

Plato's Theory of Forms was located within the logos, but the logos also acted on behalf of God in the physical world.[32] In particular, the Angel of the Lord in the Hebrew Bible (Old Testament) was identified with the logos by Philo, who also said that the logos was God's instrument in the creation of the Universe.[32]

The concept of logos also appears in the Targums (Aramaic translations of the Hebrew Bible dating to the first centuries AD), where the term memra (Aramaic for "word") is often used instead of 'the Lord', especially when referring to a manifestation of God that could be construed as anthropomorphic.[34]

Plotinus used a trinity concept that consisted of "The One", the "Spirit", and "Soul". The comparison with the Christian Trinity is inescapable, but for Plotinus these were not equal and "The One" was at the highest level, with the "Soul" at the lowest.[44] For Plotinus, the relationship between the three elements of his trinity is conducted by the outpouring of logos from the higher principle, and eros (loving) upward from the lower principle.[45] Plotinus relied heavily on the concept of logos, but no explicit references to Christian thought can be found in his works, although there are significant traces of them in his doctrine.[citation needed] Plotinus specifically avoided using the term logos to refer to the second person of his trinity.[46] However, Plotinus influenced Gaius Marius Victorinus, who then influenced Augustine of Hippo.[47] Centuries later, Carl Jung acknowledged the influence of Plotinus in his writings.[48] ff782bc1db