Jesus the Logos

In Christianity, the Logos ( el, Λόγος, lit=word, discourse, or reason) is a name or title of Jesus Christ, seen as the pre-existent second person of the Trinity. In the Douay–Rheims, King James, New International, and other versions of the Bible, the first verse of the Gospel of John reads:

In these translations, ''Word'' is used for Λόγος, although the term is often used transliterated but untranslated in theological discourse.

According to Irenaeus of Lyon (''c'' 130–202), a student of John's disciple Polycarp (''c'' pre-69-156), John the Apostle wrote these words specifically to refute the teachings of Cerinthus, who both resided and taught at Ephesus, the city John settled in following his return from exile on Patmos. While Cerinthus claimed that the world was made by "a certain Power far separated from" "Almighty God," John, according to Irenaeus, by means of John 1:1-5, presented Almighty God as the Creator - "by His Word." And while Cerinthus made a distinction between the man Jesus and “the Christ from above,” who descended on the man Jesus at his baptism, John, according to Irenaeus, presented the pre-existent "Word" and Jesus Christ as one and the same.

A figure in the Book of Revelation is called "The Word of God", being followed by "the armies which are in heaven" (Rev 19:13–14).

Bible

Johannine literature

Stephen L. Harris claims that John adapted Philo's concept of the Logos, identifying Jesus as an incarnation of the divine Logos that formed the universe. Harris, Stephen L., ''Understanding the Bible.'' Palo Alto: Mayfield. 1985. "John" pp. 302–310

While John 1:1 is generally considered the first mention of the Logos in the New Testament, arguably, the first reference occurs in the book of Revelation. In it the Logos is spoken of as "the Word of God", who at the Second Coming rides a white horse into the Battle of Armageddon wearing many crowns, and is identified as King of Kings, and Lord of Lords:

John 1's subject is developed in the First Epistle of John (1 John).Stephen S. Smalley ''1, 2, 3 John'' 2008 p25 "The first clause in 1 John 1:1 will then refer to the pre-existent Logos, and the following three clauses "to the incarnate Logos" " Similar to John 1:1-5, 1 John 1:1 also refers to “''the beginning''” (archeés) and to “''the Word''” (ho lógou). 1 John 1 does not refer to the creation (cf. John 1:3) but expands on two other concepts found in John 1:4, namely that of “life” and of “light” (1 John 1:1-2, 5–7). It therefore seems as if only the first clause of 1 John 1:1 "What was from the beginning" refers to the pre-incarnate Word. The rest of 1 John 1 describe the incarnate Word:

Luke 1:1-2

Like John 1:1-5, Luke 1:1-2 also refers to "the beginning" and to "the word:"

David Lyle Jeffrey and Leon Morris have seen in "the word" a reference to Jesus Christ. However, this reference did not depict the same significant theology of the Logos as depicted in gospel of John. In its context, it is referring to the gospel message about Jesus and his teaching, rather than a title or identity for him.Joel B., Jeanne K. Brown & Nicholas Perrin. "Dictionary of Jesus and the Gospels." InterVarsity Press, 2013, p. 524.Dunn, James D. G. "Neither Jew nor Greek: Christianity in the Making, Volume 3" Wm. B. Eerdmans, 2015, p. 355.

Septuagint

Certain references to the term ''logos'' in the Septuagint in Christian theology are taken as prefiguring New Testament usage such as Psalm 33:6, which relates directly to the Genesis creation narrative. Theophilus of Antioch references the connection in ''To Autolycus'' 1:7.

Irenaeus of Lyon explained Psalm 33:6 as that the “One God, the Father, not made, invisible, creator of all things” “created the things that were made” “by (the) Word” and “adorned all things” “by (the) Spirit.” Irenaeus added, “fittingly is the Word called the Son, and the Spirit the Wisdom of God.”

Origen of Alexandria likewise sees in it the operation of the Trinity, a mystery intimated beforehand by the Psalmist David. Augustine of Hippo considered that in Ps.33:6 both ''logos'' and ''pneuma'' were "on the verge of being personified".

Early Christianity

Ignatius of Antioch

The first extant Christian reference to the Logos found in writings outside of the New Testament belongs to John's disciple Ignatius (''c'' 35–108), Bishop of Antioch, who in his epistle to the Magnesians, writes, "there is one God, who has manifested Himself by Jesus Christ His Son, who is His eternal Word, not proceeding forth from silence," (i.e., there was not a time when he did not exist). In similar fashion, he speaks to the Ephesians of the son as "possessed both of flesh and spirit; both made and not made; God existing in flesh; true life in death; both of Mary and of God; first passible and then impassible"

Justin Martyr

Following John 1, the early Christian apologist Justin Martyr (''c'' 150) identifies Jesus as the Logos.Erwin R. Goodenough, ''The Theology of Justin Martyr'', 1923 (reprint on demand BiblioBazaar, LLC, pp. 139–175. ) Like Philo, Justin also identified the Logos with the Angel of the Lord, and he also identified the Logos with the many other theophanies of the Old Testament, and used this as a way of arguing for Christianity to Jews:

In his ''Dialogue with Trypho'', Justin relates how Christians maintain that the Logos,

In his ''First Apology'', Justin used the Stoic concept of the Logos to his advantage as a way of arguing for Christianity to non-Jews. Since a Greek audience would accept this concept, his argument could concentrate on identifying this Logos with Jesus.

Theophilus of Antioch

Theophilus, the Patriarch of Antioch, (died ''c'' 180) likewise, in his
Apology to Autolycus
', identifies the Logos as the Son of God, who was at one time internal within the Father, but was begotten by the Father before creation:

And first, they taught us with one consent that God made all things out of nothing; for nothing was coeval with God: but He being His own place, and wanting nothing, and existing before the ages, willed to make man by whom He might be known; for him, therefore, He prepared the world. For he that is created is also needy; but he that is uncreated stands in need of nothing. God, then, having His own Word internal within His own bowels, begot Him, emitting Him along with His own wisdom before all things. He had this Word as a helper in the things that were created by Him, and by Him He made all things . . . Not as the poets and writers of myths talk of the sons of gods begotten from intercourse ith women but as truth expounds, the Word, that always exists, residing within the heart of God. For before anything came into being He had Him as a counsellor, being His own mind and thought. But when God wished to make all that He determined on, He begot this Word, uttered, the first-born of all creation, not Himself being emptied of the Word eason but having begotten Reason, and always conversing with His Reason.

He sees in the text of Psalm 33:6 the operation of the Trinity, following the early practice as identifying the Holy Spirit as the Wisdom (Sophia) of God, when he writes that "God by His own Word and Wisdom made all things; for by His Word were the heavens made, and all the host of them by the Spirit of His mouth" So he expresses in his second letter to Autolycus, "In like manner also the three days which were before the luminaries, are types of the Trinity, of God, and His Word, and His wisdom."

Athenagoras of Athens

By the third quarter of the second century, persecution had been waged against Christianity in many forms. Because of their denial of the Roman gods, and their refusal to participate in sacrifices of the Imperial cult, Christians were suffering persecution as "atheists." Therefore the early Christian apologist Athenagoras (''c'' 133 – ''c'' 190 AD), in hi
''Embassy'' or ''Plea''
to the Emperors Marcus Aurelius and his son Commodus on behalf of Christianity (''c'' 176), makes defense by an expression of the Christian faith against this claim. As a part of this defense, he articulates the doctrine of the Logos, expressing the paradox of the Logos being both "the Son of God" as well as "God the Son," and of the Logos being both the Son of the Father as well as being one with the Father, saying,

Who, then, would not be astonished to hear men called atheists who speak of God the Father, and of God the Son, and of the Holy Spirit, and who declare both their power in union and their distinction in order? . . . the Son of God is the Word 'Logos''of the Father, in idea and in operation; for after the pattern of Him and by Him were all things made, the Father and the Son being one. And, the Son being in the Father and the Father in the Son, in oneness and power of spirit, the understanding 'Nous''and reason 'Logos''of the Father is the Son of God. But if, in your surpassing intelligence, it occurs to you to inquire what is meant by the Son, I will state briefly that He is the first product of the Father, not as having been brought into existence (for from the beginning, God, who is the eternal mind ous had the Word in Himself, being from eternity rational 'Logikos'' but inasmuch as He came forth to be the idea and energizing power of all material things, which lay like a nature without attributes, and an inactive earth, the grosser particles being mixed up with the lighter...)

Athenagoras further appeals to the joint rule of the Roman Emperor with his son Commodus, as an illustration of the Father and the Word, his Son, to whom he maintains all things are subjected, saying,

For as all things are subservient to you, father and son, who have received the kingdom from above (for "the king's soul is in the hand of God," says the prophetic Spirit), so to the one God and the Word proceeding from Him, the Son, apprehended by us as inseparable from Him, all things are in like manner subjected.

In this defense he uses terminology common with the philosophies of his day (Nous, Logos, Logikos, Sophia) as a means of making the Christian doctrine relatable to the philosophies of his day.

Irenaeus of Lyon

Irenaeus (''c'' 130–202), a student of the Apostle John's disciple, Polycarp, identifies the Logos as Jesus, by whom all things were made,Irenaeus
''Against Heresies'', 3.8.3
/ref> and who before his incarnation appeared to men in the theophany, conversing with the ante-Mosaic Patriarchs, with Moses at the burning bush, with Abraham at Mamre, ''et al.'', manifesting to them the unseen things of the Father. After these things, the Logos became man and suffered the death of the cross. In his ''Demonstration of the Apostolic Preaching'', Irenaeus defines the second point of the faith, after the Father, as this:

The Word of God, Son of God, Christ Jesus our Lord, who was manifested to the prophets according to the form of their prophesying and according to the method of the dispensation of the Father: through whom all things were made; who also at the end of the times, to complete and gather up all things, was made man among men, visible and tangible, in order to abolish death and show forth life and produce a community of union between God and man.

Irenaeus writes that Logos is and always has been the Son, is uncreated, eternally-coexistent and one with the Father, to whom the Father spoke at creation saying, "Let us make man." As such, he distinguishes between creature and Creator, so that,

He indeed who made all things can alone, together with His Word, properly be termed God and Lord: but the things which have been made cannot have this term applied to them, neither should they justly assume that appellation which belongs to the Creator

Again, in his fourth book against heresies, after identifying Christ as the Word, who spoke to Moses at the burning bush, he writes, "Christ Himself, therefore, together with the Father, is the God of the living, who spoke to Moses, and who was manifested to the fathers."

According to Irenaeus, John wrote John 1:1-5 to refute errors proclaimed by Cerinthus.Against Heresies (Book III, Chapter 11.1) The latter taught “that the world was not made by the primary God, but by a certain Power far separated from him.”Against Heresies (Book I, Chapter 26.1) “He represented Jesus as having not been born of a virgin, but as being the son of Joseph and Mary according to the ordinary course of human generation.” Furthermore, Cerinthus made a distinction between “Jesus, the Son of the Creator” and “the Christ from above” and said that “after his (Jesus’) baptism, Christ descended upon him in the form of a dove from the Supreme Ruler.” But, after “Christ departed from Jesus … Jesus suffered and rose again.”

Irenaeus wrote that John wrote these verses to refute these errors and to state:

“That there is one Almighty God, who made all things by His Word,” and

“That by the Word, through whom God made the creation, He also bestowed salvation on the men.”

Therefore, while Cerinthus claimed that the world was made by "a certain Power far separated from" "Almighty God," John, according to Irenaeus, by means of John 1:1-5, presented Almighty God as the Creator - "by His Word." And while Cerinthus made a distinction between the man Jesus and “the Christ from above,” who descended on the man Jesus at his baptism, John, according to Irenaeus, presented the pre-existent “Word” and Jesus Christ as one and the same.

Gnosticism

In the Holy Book of the Great Invisible Spirit (also known as the Gospel of the Egyptians), a text from early Christian Gnosticism, the Logos appears as a divine emanation or aeon of the great spirit or Monad and mingles with the primordial Adam.

Post-Nicene Christianity

The Logos is God, begotten and therefore distinguishable from the Father, but, being God, of the same substance (essence). This was decreed at the First Council of Constantinople (381).

Photinus denied that the Logos as the Wisdom of God had an existence of its own before the birth of Christ.

Post-apostolic Christian writers struggled with the question of the identity of Jesus and the Logos, but the Church's doctrine never changed that Jesus was the Logos. Each of the first six councils defined Jesus Christ as fully God and fully human, from the First Council of Nicea (325) to the Third Council of Constantinople (680–681). Christianity did not accept the Platonic argument that the spirit is good and the flesh is evil, and that therefore the man Jesus could not be God. Neither did it accept any of the Platonic beliefs that would have made Jesus something less than fully God and fully human at the same time. The original teaching of John's gospel is, "In the beginning was the Logos, and the Logos was with God, and the Logos was God.... And the Logos became flesh and dwelt among us." The final Christology of Chalcedon (confirmed by Constantinople III) was that Jesus Christ is both God and man, and that these two natures are inseparable, indivisible, unconfused, and unchangeable.

Modern references

On April 1, 2005, Cardinal Joseph Ratzinger (who became Pope Benedict XVI just over two weeks later) referred to the Christian religion as the religion of the Logos:

Christianity must always remember that it is the religion of the "Logos." It is faith in the "Creator Spiritus," in the Creator Spirit, from which proceeds everything that exists. Today, this should be precisely its philosophical strength, in so far as the problem is whether the world comes from the irrational, and reason is not, therefore, other than a "sub-product," on occasion even harmful of its development or whether the world comes from reason, and is, as a consequence, its criterion and goal.

The Christian faith inclines toward this second thesis, thus having, from the purely philosophical point of view, really good cards to play, despite the fact that many today consider only the first thesis as the only modern and rational one par excellence. However, a reason that springs from the irrational, and that is, in the final analysis, itself irrational, does not constitute a solution for our problems. Only creative reason, which in the crucified God is manifested as love, can really show us the way. In the so necessary dialogue between secularists and Catholics, we Christians must be very careful to remain faithful to this fundamental line: to live a faith that comes from the "Logos," from creative reason, and that, because of this, is also open to all that is truly rational.

Catholics can use Logos to refer to the moral law written in human hearts. This comes from Jeremiah 31:33 (prophecy of new covenant): "I will write my law on their hearts." St. Justin wrote that those who have not accepted Christ but follow the moral law of their hearts (Logos) follow God, because it is God who has written the moral law in each person's heart. Although man may not explicitly recognize God, he has the spirit of Christ if he follows Jesus' moral laws, written in his heart.

Michael Heller has argued "that Christ is the logos implies that God’s immanence in the world is his rationality".

Nontrinitarianism

For Fausto Sozzini, Christ was the Logos, but he denied His pre-existence; He was the Word of God as being His Interpreter ( la, interpres divinae voluntatis). Nathaniel Lardner and Joseph Priestley considered the Logos a personification of God's wisdom.

Translation

The Greek term ''logos'' is translated in the Vulgate with the Latin '' verbum''. Both ''logos'' and ''verbum'' are used to translate ''dabar'' in the Hebrew Bible within the clause, where some have argued that the absence of the article before ("God") makes it indefinite and should therefore result in the translation, "and the Word was ''a god''.
This translation can be found in the Jehovah's Witnesses' New World Translation, and the Unitarian Thomas Belsham's 1808 revision of William Newcome's translation.

Others, ignoring the function of the article altogether, have proposed the translation, "and God was the Word," confusing subject and predicate. Colwell's rule dictates that in this construct, involving an equative verb as well as a predicate nominative in the emphatic position, the article serves to distinguish subject ("the Word") from the predicate ("God"). In such a construction, the predicate, being in the emphatic position, is not to be considered indefinite. Therefore, the most common English translation is, "the Word was God", although even more emphatic translations such as "the Word was God Himself" (Amplified Bible) or "the Word ... was truly God" (Contemporary English Version) also exist.

Although "word" is the most common translation of the noun ''logos'', other less accepted translations have been used, which have more or less fallen by the grammatical wayside as understanding of the Greek language has increased in the Western world. Gordon Clark (1902–1985), for instance, a Calvinist theologian and expert on pre-Socratic philosophy, famously translated ''Logos'' as "Logic": "In the beginning was the Logic, and the Logic was with God and the Logic was God." He meant to imply by this translation that the laws of logic were derived from God and formed part of creation, and were therefore not a secular principle imposed on the Christian world view.

Some other translations, such as An American Translation (1935) and Moffatt, New Translation, render it as "the Word was divine".

The question of how to translate Logos is also treated in Goethe's ''Faust'', with lead character Heinrich Faust finally opting for ''die Tat'', ("deed/action"). This interpretation owes itself to the Hebrew דָּבָר (''dabhar''), which not only means "word", but can also be understood as a deed or thing accomplished: that is, "the ''word'' is the highest and noblest function of man and is, for that reason, identical with his action. 'Word' and 'Deed' are thus not two different meanings of ''dabhar'', but the 'deed' is the consequence of the basic meaning inherent in ''dabhar''."

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.

See also

* In the beginning (phrase)
* Knowledge of Christ
* Last Adam
* Monophysitism
* Perfection of Christ
* Pre-existence of Christ
* Pseudo-Dionysius
* Shabda

Notes

References

Further reading

* Borgen, Peder. ''Early Christianity and Hellenistic Judaism''. Edinburgh: T & T Clark Publishing. 1996.
* Brown, Raymond. ''An Introduction to the New Testament''. New York: Doubleday. 1997.
* Butler, Clark. ''G.W.F. Hegel''. Boston: Twayne Publishing. 1977.
* Dillion, J. M.'' “Plato/Platonism."'' in The Dictionary of the New Testament Background. ed. by Craig A. Evans and Stanley E. Porter. (CD-ROM) Downers Grove: InterVarsity Press. 2000.
* ''Essays in Greco-Roman and Related Talmudic Literature.'' ed. by Henry A. Fischel. New York: KTAV Publishing House. 1977.
* Ferguson, Everett. ''Backgrounds in Early Christianity''. Grand Rapids: Eerdmans Publishing. 1993.
* Freund, Richard A. ''Secrets of the Cave of Letters''. Amherst, New York: Humanity Books. 2004.
* Greene, Colin J. D. ''Christology in Cultural Perspective: Marking Out the Horizons''. Grand Rapids: InterVarsity Press. Eerdmans Publishing. 2003.
* Hillar, Marian. ''Philo of Alexandria (20BCE – 50CE).'' in The Internet Encyclopedia of Philosophy. ed. by James Fieser and Bradley Dowden. 2006. Available a
iep.edu
* Hillar, Marian. ''From Logos to Trinity. The Evolution of Religious Beliefs from Pythagoras to Tertullian.'' (Cambridge: Cambridge University Press, 2012).
* Holt, Bradley P. ''Thirsty for God: A Brief History of Christian Spirituality''. Minneapolis: Fortress Press. 2005.
* Josephus, Flavius. ''Complete Works''. trans. and ed. by William Whiston. Grand Rapids: Kregel Publishing. 1960.
*
* Lebreton, J. (1910)

In ''The Catholic Encyclopedia''. New York: Robert Appleton Company. Retrieved August 29, 2011 from New Advent.
* Letham, Robert. ''The Work of Christ''. Downers Grove: InterVarsity Press. 1993.
* Macleod, Donald. ''The Person of Christ''. Downers Grove: InterVarsity Press. 1998.
* McGrath, Alister. ''Historical Theology: An Introduction to the History of Christian Thought''. Oxford: Blackwell Publishing. 1998.
* Moore, Edwin. ''“Neoplatonism."'' in The Internet Encyclopedia of Philosophy. ed. by James Fieser and Bradley Dowden. 2006. Available a
iep.edu
* Neusner, Jacob. ''From Politics to Piety: The Emergence of Pharisaic Judaism''. Providence, R. I.: Brown University. 1973.
* Norris, Richard A. Jr. ''The Christological Controversy''. Philadelphia: Fortress Press. 1980.
* O'Collins, Gerald. '' Christology: A Biblical, Historical, and Systematic Study of Jesus.'' Oxford:Oxford University Press. 2009.
* Pelikan, Jaroslav. ''Development of Christian Doctrine: Some Historical Prolegomena''. London: Yale University Press. 1969.
* _______ ''The Emergence of the Catholic Tradition (100–600)''. Chicago: University of Chicago Press. 1971.
* Robertson, J. A. T.'' Redating the New Testament''. 2nd ed. Philadelphia: Westminster Press. 1985.
* ''Sacred Realm: The Emergence of the Synagogue in the Ancient World''. ed, by Steven Fine. New York: Oxford Press. 1996.
* Schweitzer, Albert. ''Quest of the Historical Jesus: A Critical Study of the Progress from Reimarus to Wrede''. trans. by W. Montgomery. London: A & C Black. 1931.
* Turner, William.'' “Neo-Platonism."'' in New Advent Catholic Encyclopedia. ed by John Cardinal Farley, Archbishop of New York, 2006. Available at http://newadvent.org./cathen/10742b.htm.
* Tyson, John R.'' Invitation to Christian Spirituality: An Ecumenical Anthology''. New York: Oxford University Press. 1999.
* Westerholm, S. ''“Pharisees."'' in The Dictionary of New Testament Background. ed. by Craig A. Evans and Stanley E. Porter. (CD-ROM) Downers Grove: InterVarsity Press. 2000.
* Wilson, R. Mcl. ''Gnosis and the New Testament''. Philadelphia: Fortress Press. 1968.
* Witherington, Ben III. ''The Jesus Quest: The Third Search for the Jew of Nazareth''. Downers Grove: InterVarsity Press. 1995.
* _______ ''“The Gospel of John."'' in The Dictionary of Jesus and the Gospels. ed. by Joel Greene, Scot McKnight and I. Howard
* Marshall. (CD-ROM) Downers Grove: InterVarsity Press. 1992.
* Yamauchi, Edwin. ''Pre-Christian Gnosticism: A Survey of the Proposed Evidence''. Grand Rapids: Eerdmans Publishing. 1973.

External links

Logos
at ''International Standard Bible Encyclopedia''

Logos
at ''Cyclopaedia of Biblical, Theological and Ecclesiastical Literature''

The Logos
at ''Catholic Encyclopedia''

LOGOS, THE
at ''Jewish Encyclopedia''

Kalām
at ''Encyclopaedia of Islam''

{{Authority control

Biblical cosmology
Christian terminology
Christianity and Hellenistic philosophy
Gospel of John
New Testament Greek words and phrases