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Updated: May 26, 2025
A "church" of this kind is the outer reality of the Logos, and the power which lives in it lived in a personal way in the Christ become flesh, in Jesus. Thus the Church is through Jesus united to God: Jesus is its meaning and crowning-point. One thing was clear to all Gnosis, that one must come to an understanding about the personality of Jesus.
The question of the creation or eternity of the Koran or word of Allah, is similarly related to the Christian idea of the eternal Logos, who is on the one hand the Word and the Wisdom, and is on the other identified with Jesus Christ. And the same thing holds of the doctrine of attributes.
This "ground of existence" is an obscure "longing" to give birth to self, an unconscious impulse to become conscious; the goal of this longing is the "understanding," the Logos, the Word, wherein God becomes revealed to self. By the self-subordination of this longing to the understanding as its matter and instrument, God becomes actual God, becomes spirit and love.
Thus, at least in popular theology, the grandiose conception of the apotheosis of humanity has passed into the far more mythological one of becoming an angel after death a view very widely held, though perhaps never officially recognised. What part can either Adoptionism or the Logos Christology play in any modern form of thought?
So far as the origins of Drama are concerned the Ode quoted later from the Naassene Document is absolute and definite proof of the close connection existing between the Attis Mystery ritual, and dramatic performances, i.e., Attis regarded in his deified, Creative, 'Logos, aspect, not Attis, the dead youth.
His Christology is the incarnation of the Logos; but Logos is for him merely the name of a second God who is responsible for creation and redemption. Of the many books which he is said to have written only his two Apologies and his Dialogue with Trypho are extant.
The next stage is the potential unmanifested type of the Trinity, the Three in One and One in Three, the Potentialities of Vishnu, Brahmâ, and Shiva, the Preservative, Emanative, and Regenerative Powers the Supreme Logos, Universal Ideation and Potential Wisdom, called by Simon the Incorruptible Form, Universal Mind and Great Thought.
Refined gold all certainly are not, many of them are strikingly the reverse; for all sorts of subjects are treated by them, bad as well as good. The poet professes to have no settled plan, but to wander from subject to subject, as the humour or the train of thought leads him; as Plato says opae an o logos agoi, tautae iteon.
He is noble and free who can proudly utter the saying of Sophocles, God is my ruler, not one among men! Such a one is priest, king, and prophet, he is no longer merely a son and scholar of the Logos, he is the companion and son of God.... God is the eternal guide and director of the world, himself requiring nothing, and giving all to his children.
This he and his teachers had gained by despising the simpler and yet far profounder doctrine of the Christian schools, that the Logos, the Divine Teacher in whom both Christians and Heathens believed, was the very archetype of men, and that He had proved that fact by being made flesh, and dwelling bodily among them, that they might behold His glory, full of grace and truth, and see that it was at once the perfection of man and the perfection of God: that that which was most divine was most human, and that which was most human, most divine.
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