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AG, the Greek view of the 'mind' was somewhat simpler. But they invariably associated the soul (pneuma) with reason (nous). The carnal part enters our mind only as necessity, an appetitive drive, which disregards nous. If we suppress the nous, we act impulsively, and that is alien to God's nature. Our carnal acts are therefore opposite of God, and that which is opposite of God is without God, which is sin.

But we still have a mind. We are not entirely driven by the body as the animals are. But we cannot condemn that which is carnal and without the nous. Because carnal, although sinful in that it is alien to God, in absence of a nous is innocent.

Thus babies and children and animals are not held accountable for their acts. One can be sinful only if he or she intentionally gives in to carnal impulses when he or she knows and understands that it is morally wrong.

God created man to be a rational and moral being. Only those who are capable of being rational and moral but choose otherwise are guilty of sin.

Thank you so much for sharing the Greek language interpretation of Romans 8!

Truly I see much of the great Greek philosophers in the writing of the Scriptures after Christ became enfleshed, the term "Logos" for example.

In that regard I do not consider it an accident - but God's hand – that Alexander the Great “normalized” the Greek language. It improved communications throughout the civilized world and enabled the rapid spread of the Gospel of our Lord Jesus Christ.

And of course, Alexander – who was prophesied by Daniel - was the student of Aristotle who was the student of Plato – and thus we should not be amazed to see all of these historical word images converge in the language of the New Testament.

BTW, Justin Martyr emphasized the particular benefit of Plato’s philosophy, which was ultimately supplanted in his life when he became Christian – and he also noted that Plato had gathered some of his understanding from studying Jewish texts when he was in Egypt (as I recall.) He also noted the prophetic nature of some of his writings vis-à-vis Jesus and the cross.

Nevertheless, Paul was clearly a Jew – and not just any, but specifically chosen by Christ and one very, very, very well educated in the law and the prophets.

Thus when we read Romans 8 – I assert that we should keep that in mind as well. And when we do, we see that the Jewish understanding and the word images expressed in the Greek language reconcile beautifully together – and also with the revelation of God through Creation (Psalms 19, Romans 1:20)