Logoist piano11/10/2023 Augustine of Hippo considered that in Ps.33:6 both logos and pneuma were "on the verge of being personified". Origen of Alexandria likewise sees in it the operation of the Trinity, a mystery intimated beforehand by the Psalmist David. 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.” Theophilus of Antioch references the connection in To Autolycus 1:7. Septuagint Ĭertain 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. In its context, it is referring to the gospel message about Jesus and his teaching, rather than a title or identity for him. However, this reference did not depict the same significant theology of the Logos as depicted in gospel of John. That which was from the beginning, which we have heard, which we have seen with our eyes, which we have looked at and our hands have touched-this we proclaim concerning the Word of life.ĭavid Lyle Jeffrey and Leon Morris have seen in "the word" a reference to Jesus Christ. The rest of 1 John 1 describe the incarnate Word: 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. 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). 1 John 1 does not refer to the creation (cf. Similar to John 1:1-5, 1 John 1:1 also refers to “ the beginning” (archē) and to “ the Word” (ho lógos). John 1's subject is developed in the First Epistle of John (1 John). And on His robe and on His thigh He has a name written, " king of kings, and lord of lords". He is clothed with a robe dipped in blood, and His name is called The Word of God. 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: 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. Harris claims that John adapted Philo's concept of the Logos, identifying Jesus as an incarnation of the divine Logos that formed the universe. Matthew's German Evangelical Lutheran Church in Charleston, South CarolinaĪ 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).īible Johannine literature įurther information: John 1:1 § John 1:1 in English versions 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. In these translations, Word is used for Λόγος, although the term is often used transliterated but untranslated in theological discourse.Īccording 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. In principio erat verbum, Latin for In the beginning was the Word, from the Clementine Vulgate, Gospel of John, 1:1–18 In the beginning was the Word, and the Word was with God, and the Word was God. In the Douay–Rheims, King James, New International, and other versions of the Bible, the first verse of the Gospel of John reads: In Christianity, the Logos ( Greek: Λόγος, lit.'word, discourse, or reason') is a name or title of Jesus Christ, seen as the pre-existent second person of the Trinity.
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