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Above it and including it is the being or essence of God, seen in Himself, and not in relation to His outward activity. But it is often suggested that the Logos appears to Philo as a second God, subordinate, indeed, to the Supreme Being, but yet a separate personality.
There is no room as yet for emotions of devotion, of wonder, or of admiration; the idea which he wishes to realise fills his mind entirely, to the exclusion of all else. Still the definiteness of the outline as it stands out against its background of rays shows that he has achieved a high measure of success. The Logos as manifested in Man.
Thus Christ was the Logos, the Word; the Divine Truth, and now I read, that "In the beginning was Christ, and Christ was with God, and Christ was God." And I am happy in this knowledge my thought has something to rest upon out of myself; and my affections grow up from the earth to that wonderful Divine Man, who, after the death of the body, was seen as a man, a living man!
The tendency of the Antiochians, on the other hand, was to neglect the interests of Soteriology and to emphasize the ethical aspect of Christ's life and teaching. They put in the background the idea of the all-creating, all-sustaining Logos, who took man's nature upon Him and in His person deified humanity. Their thought centred on the historic Christ, the Christ of the evangelists.
Is it not intolerable to take up three bulky pamphlets against a recent Sect, denounced as most dangerous, and which we all know to be most powerful and of rapid increase, and to find little more than a weak declamatory abuse of certain metaphysical dogmas concerning free will, or free will forfeited, 'de libero vel servo arbitrio' of grace, predestination, and the like; dogmas on which, according to Milton, God and the Logos conversed, as soon as man was in existence, they in heaven, and Adam in paradise, and the devils in hell; dogmas common to all religions, and to all ages and sects of the Christian religion; concerning which Brahmin disputes with Brahmin, Mahometan with Mahometan, and Priestley with Price; and all this to be laid on the shoulders of the Methodists collectively: though it is a notorious fact, that a radical difference on this abstruse subject is the ground of the schism between the Whitfieldite and Wesleyan Methodists; and that the latter coincide in opinion with Erasmus and Arminius, by which latter name they distinguish themselves; and the former with Luther, Calvin, and their great guide, St.
"Charis" or "Grace" is the name of the Bride or Body of the Logos, and the use of it here symbolises a "raiment" or "Body" still more exalted than the Astroeidês. It is the Body beyond the Stars, the Monadic Robe or "Robe of Glory," into which the "Star-like Body" was transformed at the Horos, Limit or Boundary of the Worlds of Difference and of Sameness.
And when this theory was once forgotten, it was inevitable that the Logos, as the creator of the world, should be raised to an equality or identity with God himself. In the view of the fourth evangelist, the Creator was necessarily inferior to God; in the view of later ages, the Creator could be none other than God.
They would have cursed a man for denying the existence of the Logos in every man; but they would have equally cursed him for acting on his existence in practice, and treating the heretic as one who had that within him to which a preacher might appeal.
Hence when the Master Christ became the Christ of the Mysteries, the legends of the older Heroes of those Mysteries gathered round Him, and the stories were again recited with the latest divine Teacher as the representative of the Logos in the Sun.
And who can pour out the sacred measures of their joy to the blissful soul which holds out the holy cup, that is its own reason, save the Logos, the cupbearer of God, the master of the feast? Nor is the Logos cupbearer only, but it is itself the pure draught, itself the joy and exultation, itself the pouring forth and the delight, itself the ambrosial philtre and potion of bliss."
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