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Updated: May 26, 2025
And I would tell thee before thou startest for the end of the earth that the Jesus Christ which has obsessed thee is but the Logos, the principle that mediates between the supreme God and the world formed out of matter, which has no being of its own, for being is not in that mere potency of all things alike, which thou callest Power, but in Divine Reason.
Mind itself ceased in this way to mean a series of existing feelings and was identified with intelligence; and intelligence in its turn was identified with the Idea or Logos which might be the ultimate theme of intelligence. There could be only one mind, so conceived, since there could be only one total system in the universe visible to omniscience.
When the man in reverent contemplation tries to raise his thought towards the LOGOS of our solar system, he naturally makes no attempt to image to himself that august Being; nor does he think of Him as in any way possessing such form as we can comprehend.
The central thought of Philo's system is that God is immanent in all His work; but it would seem to him sacrilegious to apply to the Godhead itself this universal, unceasing activity, and so he develops the Logos as the most ideal attribute of the Deity, and the sum of all His immanence and effluence.
There cannot, then, be the smallest doubt but that Justin's mind was permeated by a doctrine of the Logos exactly such as he would have derived from the diligent study of the fourth Gospel. But may he not have derived all this from Philo? No; because, if so, he would have referred Trypho, a Jew, to Philo, his brother Jew, which he never does. The speciality of St.
The elements of multiplicity, he thinks, are contained in the Logos, which is therefore secondary to the Father.
Now this plan, this idea, was the inner Logos, and as every thought finds its immediate expression in a word, so did this one, which was then called the outer Logos. The outer was not possible without the inner, even as a word is impossible without mind and reason. But the inner Logos also first realises itself in the outer, just as the reasonable thought can only be made real in the word.
For if not rounded in itself, but dependent on that which it knows not and cannot know, it cannot be to itself a good known as a good a thing of reason and well-being: it will be a life longing for a logos to be the interpretative soul of its cosmos a logos it cannot have.
Repeated reading and reflection are necessary to make the first verse of the Fourth Gospel accessible and intelligible in a general way; but one cannot be a true Christian without thinking and reflecting. An explanation of Logos in Greek philosophy is much simpler than is commonly supposed.
As M. Reville observes, "if the doctrine of the Logos were really to be applied to the person of Jesus, it was necessary to remodel the evangelical history." Tradition must be moulded so as to fit the dogma, but the dogma must be restrained by tradition from running into Docetic extravagance.
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