1.

"Take the A Train" by Duke Ellington

2. "Misty" by Erroll Garner
3. "All of Me" by Gerald Marks and Seymour Simons
4. "Round Midnight" by Thelonious Monk
5. "Summertime" by George Gershwin
6. "Fly Me to the Moon" by Bart Howard
7. "Blue Bossa" by Kenny Dorham
8. "My Funny Valentine" by Richard Rodgers and Lorenz Hart
9. "Misty" by Johnny Burke and Erroll Garner
10. "What a Wonderful World" by George David Weiss and Bob Thiele

Monophysitism is a Christological heresy that emerged in the 5th century. It is the belief that Jesus
Christ has only one nature, as opposed to the orthodox belief that he has two natures, both human and
divine. Monophysites believe that the divine nature of Christ overpowered his human nature, so that
his humanity was essentially subsumed by his divinity. The term Monophysite comes from the Greek
words "monos" meaning "single" and "physis" meaning "nature".

The Monophysites were a significant minority in the early Christian Church, and their beliefs were
considered heretical by the majority of Christians who adhered to the doctrine of the Trinity and the
dual nature of Jesus. Monophysitism emerged in the Eastern Roman Empire and it was associated with
the Egyptian and Syrian regions. The most well-known Monophysite group is the Coptic Church of
Egypt. Monophysitism also had a strong following in the Armenian Church and the Abyssinian
Church.

The Monophysite controversy was one of the main factors that led to the split between the Eastern
Orthodox Church and the Roman Catholic Church in the Great Schism of 1054. The Monophysites
were rejected by the Council of Chalcedon in 451, which affirmed the dual nature of Christ, and they
formed their own separate churches which persist to this day.

generate bilical based points to refute the monophysite herecy

Here are a few biblical-based points that can be used to refute the Monophysite heresy:

1. The Bible clearly states that Jesus is both fully God and fully man. In John 1:14, it says "The
Word became flesh and made his dwelling among us." This passage affirms that Jesus, who is
the eternal Word, became human, emphasizing his full humanity and full divinity.
 2. The Bible also teaches that Jesus has a distinct human nature and a distinct divine nature.
Philippians 2:6-8 states that Jesus, being in very nature God, did not consider equality with God
something to be grasped, but made himself nothing, taking the very nature of a servant, being
made in human likeness.

3. Jesus' human nature is also evidenced in his prayers to God the Father, such as in John 17:1,
where Jesus prays "Father, the time has come. Glorify your Son, that your Son may glorify
you."

4. In Colossians 2:9, it says "For in Christ all the fullness of the Deity lives in bodily form." This
passage confirms that the fullness of God dwells in Jesus bodily, meaning that Jesus is fully
God and fully man.

5. The Bible also presents Jesus as being both the Creator and the creature. In John 1:3 it states
"Through him all things were made; without him nothing was made that has been made." And
in Colossians 1:15-17, it says "He is the image of the invisible God, the firstborn over all
creation. For by him all things were created: things in heaven and on earth, visible and
invisible, whether thrones or powers or rulers or authorities; all things were created by him and
for him. He is before all things, and in him all things hold together."

6. In Hebrews 2:14-18, it says "Since the children have flesh and blood, he too shared in their
humanity so that by his death he might destroy him who holds the power of death—that is, the
devil—and free those who all their lives were held in slavery by their fear of death. For surely
it is not angels he helps, but Abraham’s descendants. For this reason he had to be made like
them, fully human in every way, in order that he might become a merciful and faithful high
priest in service to God, and that he might make atonement for the sins of the people. Because
he himself suffered when he was tempted, he is able to help those who are being tempted." This
passage confirms Jesus' full humanity, the fact that he died, and that he is able to help those
who are being tempted.

These are just a few biblical passages that affirm the full humanity and full divinity of Jesus Christ,
which refutes the Monophysite heresy.

The Monophysite controversy was a significant dispute in the early Christian Church that lasted for
several centuries. Some of the key figures who played primary roles in the controversy include:

1. Eutyches: He was an archimandrite (abbot) of a monastery in Constantinople who first

proposed the idea of Monophysitism. He argued that the divine and human natures of Jesus had
 been fused into one nature, and that Jesus' human nature had been absorbed by his divine
nature. Eutyches was excommunicated by the Council of Chalcedon in 451 for his
Monophysite beliefs.

2. Dioscorus I of Alexandria: He was a powerful bishop of Alexandria who was a strong advocate
of Monophysitism. He presided over the Robber Council of Ephesus in 449, where he deposed
Flavian of Constantinople and Eusebius of Dorylaeum, two bishops who opposed
Monophysitism.

3. Leo I, Pope of Rome: He played a leading role in the Council of Chalcedon in 451, where he
defended the orthodox Christological position of two natures in Jesus Christ. He wrote a
famous letter, called the Tome of Leo, that was read at the council and was instrumental in the
condemnation of Eutyches and Dioscorus.

4. Theodosius II: He was the Byzantine Emperor who called the Council of Chalcedon in 451, and
his support was crucial in the council's condemnation of Monophysitism.

5. Julian of Halicarnassus: He was a Monophysite bishop who was exiled by the Emperor Zeno.
He played a major role in spreading Monophysitism in the Eastern Roman Empire and was a
key figure in the schism between the Monophysites and the Chalcedonians.

6. Jacob Baradaeus: He was a Syrian monk who played a leading role in the spread of
Monophysitism in the Eastern Roman Empire and in the formation of the independent
Monophysite churches.

These are some of the key figures who played primary roles in the Monophysite controversy. It was a
complex and multi-faceted dispute that involved many individuals and groups, with different
perspectives and motivations.

which council rresolved the issue

The Monophysite controversy was a significant dispute in the early Christian Church that lasted for
several centuries, and it was never fully resolved. The Council of Chalcedon in 451 is considered to be
the main council that attempted to resolve the issue, but it did not succeed in bringing an end to the
controversy.

The Council of Chalcedon was summoned by the Byzantine Emperor Theodosius II, and it was
attended by over 500 bishops from throughout the Roman Empire. The council affirmed the orthodox
Christological position that Jesus Christ has two natures, both fully human and fully divine, and that
these two natures were united in one person without confusion or alteration. This statement, known as
the Chalcedonian Definition, was intended to resolve the Monophysite controversy by affirming the
full humanity and full divinity of Jesus Christ.

However, the council's decision was not accepted by many Monophysites, who rejected the council's
affirmation of two natures in Jesus Christ, and they formed their own separate churches. The
Monophysite controversy continued for several centuries, with various attempts at reconciliation and
reunion, but these attempts were not successful.

The Monophysite communities, like the Coptic Church, the Ethiopian Church and the Syrian Church
of the East, have persisted to this day and have their own theology, liturgy and practices.

what are they documents this general council released as proof of refuting the herecy and what was
their main piont and stance on the theology

The Council of Chalcedon, which was held in 451 AD, released several documents that were intended
to refute the Monophysite heresy and affirm the orthodox Christological position. The most important
of these documents is the Chalcedonian Definition, which was the main statement issued by the
council and is considered to be one of the key documents of Christian theology.

The Chalcedonian Definition states: "Following, then, the holy fathers, we all with one accord teach
men to acknowledge one and the same Son, our Lord Jesus Christ, at once complete in Godhead and
complete in manhood, truly God and truly man, consisting also of a reasonable soul and body; of one
substance with the Father as regards his Godhead, and at the same time of one substance with us as
regards his manhood; like us in all respects, apart from sin; as regards his Godhead, begotten of the
Father before the ages, but yet as regards his manhood begotten, for us men and for our salvation, of
Mary the Virgin, the God-bearer; one and the same Christ, Son, Lord, Only-begotten, recognized in
two natures, without confusion, without change, without division, without separation; the distinction of
natures being in no way annulled by the union, but rather the characteristics of each nature being
preserved and coming together to form one person and subsistence."

This statement affirmed that Jesus Christ has two natures, one divine and one human, and that these
two natures are united in one person without confusion or alteration. This was in opposition to the
Monophysite belief that Jesus had only one nature, the divine nature, and that his human nature had
been absorbed by his divine nature.

The council also issued several other documents, such as canons, which were intended to clarify and
reinforce the Chalcedonian Definition. These canons affirmed the orthodox Christological position and
condemned Monophysitism as a heresy. They also dealt with other issues related to the organization
and governance of the Church.

Overall, the main point and stance of the council on the theology was to affirm the full humanity and
full divinity of Jesus Christ, and to reject the Monophysite belief that Jesus had only one nature, the
divine nature. The Council of Chalcedon was a significant event in the history of the Christian Church
and its decisions had a profound impact on the development of Christian theology.

extract as many passages as possible from the bible which proved and emphasized the godhood of
jesus christ

There are many passages in the Bible that emphasize the deity of Jesus Christ. Here are a few
examples:

1. John 1:1-3,14 - "In the beginning was the Word, and the Word was with God, and the Word was
God. He was in the beginning with God. All things were made through him, and without him
was not any thing made that was made... And the Word became flesh and dwelt among us, and
we have seen his glory, glory as of the only Son from the Father, full of grace and truth."

2. Colossians 1:15-17 - "He is the image of the invisible God, the firstborn of all creation. For by
him all things were created, in heaven and on earth, visible and invisible, whether thrones or
dominions or rulers or authorities—all things were created through him and for him. And he is
before all things, and in him all things hold together."

3. Hebrews 1:1-3 - "Long ago, at many times and in many ways, God spoke to our fathers by the
prophets, but in these last days he has spoken to us by his Son, whom he appointed the heir of
all things, through whom also he created the world. He is the radiance of the glory of God and
the exact imprint of his nature, and he upholds the universe by the word of his power."

4. John 8:58 - "Jesus said to them, “Truly, truly, I say to you, before Abraham was, I am.”

5. John 10:30 - "I and the Father are one.”

6. John 14:9 - "Jesus said to him, “Have I been with you so long, and you still do not know me,
Philip? Whoever has seen me has seen the Father. How can you say, ‘Show us the Father’?"

7. John 20:28 - "Thomas answered him, “My Lord and my God!”

8. Philippians 2:5-11 - "Have this mind among yourselves, which is yours in Christ Jesus, who,
though he was in the form of God, did not count equality with God a thing to be grasped, but
made himself nothing, taking the form of a servant, being born in the likeness of men. And
being found in human form, he humbled himself by becoming obedient to the point of death,
 even death on a cross. Therefore God has highly exalted him and bestowed on him the name
that is above every name, so that at the name of Jesus every knee should bow, in heaven and on
earth and under the earth, and every tongue confess that Jesus Christ is Lord, to the glory of
God the Father."

These are just a few examples of passages from the Bible that emphasize the deity of Jesus Christ, and
there are many more that can be found throughout the New Testament that affirm Jesus as the Son of
God, God incarnate, and the second person of the Trinity.

can you do greek translations

Yes, I can do Greek translations. I am a language model, trained on a large dataset of text, which
includes Greek texts, so I can understand and generate Greek text with a high degree of fluency. I can
help you translate Greek phrases or sentences, or even paragraphs, if you provide them to me. If you
need any specific Greek text to be translated, please let me know and I will do my best to assist you.

can you do word to word translation of the original greek text of john 1 verse 1 -3

Sure, here is a word-to-word translation of the original Greek text of John 1:1-3:

1:1 "En archē ēn ho logos, kai ho logos ēn pros ton theon, kai theos ēn ho logos."

1:2 "Outos ēn en archē pros ton theon."

1:3 "Panta di' autou egeneto, kai chōris autou egeneto oudeni ho gegonen."

This passage translated to English:

1:1 "In the beginning was the Word, and the Word was with God, and the Word was God."

1:2 "He was in the beginning with God."

1:3 "All things were made through him, and without him was not any thing made that was made."

This passage emphasizes the deity of Jesus Christ, as the Word, and that all things were made through
him, and without him nothing was made. It also affirms the unity and co-existence of God the Father
and Jesus Christ.

Please do let me know if you have any other question or if you need any other greek text translated.
an you write the greek with the greek alphabet rather than transliteration

Yes, I can write the Greek text with the Greek alphabet. Here is John 1:1-3 in Greek script:

1:1 "Ἐν ἀρχῇ ἦν ὁ λόγος, καὶ ὁ λόγος ἦν πρὸς τὸν θεόν, καὶ θεὸς ἦν ὁ λόγος."

1:2 "οὗτος ἦν ἐν ἀρχῇ πρὸς τὸν θεόν."

1:3 "πάντα δι' αὐτοῦ ἐγένετο, καὶ χωρὶς αὐτοῦ ἐγένετο οὐδὲν ὃ γέγονεν."

This passage in Greek script also emphasizes the deity of Jesus Christ, as the Word, and that all things
were made through him, and without him nothing was made. It also affirms the unity and co-existence
of God the Father and Jesus Christ.

Please let me know if you have any other question or if you need any other greek text in Greek script.

Maxwell’s own (sourcing from the cathechism of the catholic church, what does the church have to say
about iconoclasm heresy
The Catechism of the Catholic Church has several references to the Iconoclasm heresy, which was a
movement in the 8th and 9th centuries that rejected the use of religious images, or icons, in worship.
The Church's stance on this heresy is that the use of religious images, or icons, is an important part of
the Christian faith and is rooted in the belief that God became man in Jesus Christ and that the human
nature of Jesus is truly present in the Eucharist.

The Catechism states: "The Christian veneration of images is not contrary to the first commandment
which proscribes idols. Indeed, "the honor rendered to an image passes to its prototype," and "whoever
venerates an image venerates the person portrayed in it." The honor paid to sacred images is a
"respectful veneration," not the adoration due to God alone: Religious worship is not directed to
images in themselves, considered as mere things, but under their distinctive aspect as images leading
us on to God incarnate. The movement toward the image does not terminate in it as image, but tends
toward that whose image it is." (CCC 2131)

The Church also teaches that the use of icons is an expression of the doctrine of the incarnation, and
that icons are a way of "showing forth" or "proclaiming" the gospel. The Catechism states: "The
Christian veneration of images is not contrary to the first commandment which proscribes idols.
Indeed, "the honor rendered to an image passes to its prototype," and "whoever venerates an image
venerates the person portrayed in it." The honor paid to sacred images is a "respectful veneration," not
the adoration due to God alone: Religious worship is not directed to images in themselves, considered
as mere things, but under their distinctive aspect as images leading us on to God incarnate. The
movement toward the image does not terminate in it as image, but tends toward that whose image it
is." (CCC 2132)

The Church also teaches that the use of icons is an expression of the doctrine of the incarnation, and
that icons are a way of "showing forth" or "proclaiming" the gospel. The Catechism states: "The honor
given to an image is relative: it attests to the honor paid to the person represented, the prototype. It is
not the same as the adoration given to God alone." (CCC 2132)

In summary, the Catholic Church teaches that the use of religious images,

tectar’s own(sourcing from the cathechism of the catholic church, what does the church have to say
about iconoclasm heresy

The Catechism of the Catholic Church (CCC) teaches that the use of religious images, or icons, is an
important part of the Christian faith, and that the Iconoclasm heresy, which rejected the use of such
images, is contrary to this belief. The Catechism states:

"The Christian veneration of images is not contrary to the first commandment which proscribes idols.
Indeed, "the honor rendered to an image passes to its prototype," and "whoever venerates an image
venerates the person portrayed in it." The honor paid to sacred images is a "respectful veneration," not
the adoration due to God alone." (CCC 2131)

The Catechism goes on to explain that icons are not mere objects, but rather they are a means of
encountering the person of Jesus Christ and the saints, and that they serve as a reminder of the doctrine
of the incarnation. The Catechism states:

"The honor given to the image passes over to the prototype; it attests to the real presence of the latter in
the former. The icon is the "book" of the illiterate. Through it the Church prays and offers a reminder
of the mystery of the incarnation." (CCC 2132)

The Catechism also notes that the use of icons is rooted in the early Christian tradition and that the
Second Council of Nicaea (787) affirmed the legitimacy of their use in worship. The Catechism states:

"The sacred image, the icon, is a reflection of the eternal beauty of the prototype and a reminder of the
invisible God who became visible in Jesus Christ." (CCC 1161)

In summary, the Catholic Church teaches that the use of religious images, or icons, is an important part
of the Christian faith and that they serve as a means of encountering the person of Jesus Christ and the
saints. The Iconoclasm heresy, which rejected the use of such images, is contrary to this belief and was
rejected by the Church.
)