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Topic: Divine Logos

	CATHOLIC ENCYCLOPEDIA: The Logos
		Logos appears for the first time, and it is doubtless for this reason that, first among the Greek philosophers, Heraclitus was regarded by St.
		Logos, which he seems to identify with fire, is that universal principle which animates and rules the world.
		Logos as the ideal model of the world; the Word is for him the Word of God, and thereby he holds with Jewish tradition, the theology of the
	www.newadvent.org /cathen/09328a.htm (2888 words)

	Logos
		Nature and logos are often treated as one and the same; but logos is nature's overall rational structure, and not all natural creatures have logos, or reason, within them.
		The Logos is "present everywhere" and seems to be understood as both a divine mind and at least a semiphysical force, acting through space and time.
		The Logos is a shock absorber between God and the universe, and the manifestation of the divine principle in the world.
	mb-soft.com /believe/text/logos.htm (1788 words)

	The Logos
		This Logos is at the same time a force and a law, an irresistible force which bears along the entire world and all creatures to a common end, an inevitable and holy law from which nothing can withdraw itself, and which every reasonable man should follow willingly (Cleanthus, "Hymn to Zeus" in "Fr.
		Simultaneously, the Logos theory conformed to the current Neoplatonistic dualism in Alexandria: the Logos is not conceived of as nature or immanent necessity, but as an intermediary agent by which the transcendent God governs the world.
		The Logos of Philo is impersonal, it is an idea, a power, a law; at most it may be likened to those half abstract, half-concrete entities, to which the Stoic mythology had lent a certain personal form.
	www.catholicity.com /encyclopedia/l/logos.html (2431 words)

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	The Logos and Its Function in the Writings of Philo of Alexandria
		The Logos would shape the elements from this preexistent matter, first into heavy (or dense) and light (or rare) elements which were differentiated properly into water and earth, and air and fire.
		The Divine Logos marshals himself between, like a vowel amid consonants, that the universe may produce a harmony like that of literary art, for he mediates the threatenings of the opponents through conciliatory persuasion.
		And this same Logos is continually a suppliant to the immortal God on behalf of the mortal race, which is exposed to affliction and misery; and is also the ambassador, sent by the Ruler of all, to the subject race.
	www.socinian.org /philo.html (6539 words)

	[No title]
		The divine nature He possesses from eternity, from God the Father, through eternal, true, and properly named generation of substance; whence Christ is also the true, nat- ural, and eternal God, the Son of God.
		Because the hypos- tasis of the logos became an hypostasis of the flesh, therefore the hypostasis of the logos was imparted to the flesh," and hence there follows the impartation of personality to the human nature.
		So far as possession and the first act are concerned, the divine properties were commu- nicated to the human nature at one and the same time with the very moment or the very act of the union, and new ones have not been superadded.
	showcase.netins.net /web/bilarson/theology302 (12210 words)

	Logos
		Logos is a word denoting collecting or a collection and also used to describe the reason of God, those things that are put together in thought, collected together and expressed as words.
		Logos is to be interpreted as regards to the thinking of God but also in the speech of God.
		The Logos theology, which was the basis of Christian allegorical interpretation, emphasized the unity of the scriptures as the revelation of Jesus, the Word of God and Word incarnate, and the unity of the Logos activity in both inspiring and interpreting the Scriptures and the distance between the interpreter and the Scriptures were overcome.
	latter-rain.com /ltrain/logos.htm (1423 words)

	Glossary Definition: Logos (Site not responding. Last check: 2007-11-06)
		In most of its usages, logos is marked by two main distinctions - the first dealing with human reason (the rationality in the human mind which seeks to attain universal understanding and harmony), the second with universal intelligence (the universal ruling force governing and revealing through the cosmos to humankind, i.e., the Divine).
		Stoicism, which held that every human participates in a universal and divinely ordained community, then used the Logos doctrine as a principle for human law and morality.
		Because it is highly philosophical, the logos doctrine has caused some of the more orthodox theologians of recent times to claim that it should not be used in theology, while other theologians claim it is absolutely necessary to a doctrine of God.
	www.pbs.org /faithandreason/theogloss/logos-body.html (427 words)

	The Road to Nicaea - Christian History
		Logos was the word the Greek Bible had used to translate "Divine Wisdom," and it was also widely used in Greek philosophical circles to signify the divine power immanent within the world.
		The Son might be called divine in so far as he represented the Father to the created world as the supreme agent of the creation (something like one of the greatest of all angelic powers), but he was decidedly inferior to the Father in all respects.
		The term meant "of the same substance as," and when applied to the Logos it proclaimed that the Logos was divine in the same way as God the Father was divine (not in an inferior, different, or nominal sense).
	www.christianitytoday.com /ch/2005/001/7.18.html (2974 words)

	Philo of Alexandria [Internet Encyclopedia of Philosophy]
		This mind, divine and immortal, is an additional and differentiating part of the human soul which animates man just like the souls of animals which are devoid of mind.
		The Logos is the first-born and the eldest and chief of the angels.
		The Divine Logos never mixes with the things which are created and thus destined to perish, but attends the One alone.
	www.iep.utm.edu /p/philo.htm (9233 words)

	The Meaning of 'Logos' in the Prologue of John's Gospel
		Consequently divine attributes are predicated of it as being the continuous revelation of God in law and prophecy (Psalms 3:4; Isaiah 40:8; Psalms 119:105).
		As Logos has the double meaning of thought and speech, so Christ is related to God as the word to the idea, the word being not merely a name for the idea, but the idea itself expressed.
		In Philo, the existence of the Logos is a metaphysical theorem.
	www.bible-researcher.com /logos.html (6105 words)

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	www.divine-art.com (266 words)

	SparkNotes: Presocratics: Heraclitus
		The logos is Heraclitus's physis but only in the sense of a unifier in nature: a fundamental part of understanding the logos involves seeing that all things are unified in it.
		The logos, however, is presumably not the material out of which everything else arose, though it is the origin of all things insofar as it is the arrangement of all matter.
		Since the logos is only the physis in the sense of being the unifier in nature, perhaps fire, its material manifestation, is the physis in the sense of the material from which everything arose.
	www.sparknotes.com /philosophy/presocratics/section5.rhtml (1835 words)

	NETBible: Logos
		Logos signifies in classical Greek both "reason" and "word." Though in Biblical Greek the term is mostly employed in the sense of "word," we cannot properly dissociate the two significations.
		Though throughout this epistle the word "Logos" is never introduced, it is plain that the eikon, of Paul is equivalent in rank and function to the Logos of John.
		John's Logos, on the other hand, is instinct with life and energy from the beginning, and it is the very heart of his Gospel to declare as the very center of life and history the great historical event of the incarnation which is to recreate the world and reunite God and man.
	net.bible.org /dictionary.php?word=Logos (6835 words)

	Concerning The Logos
		The Logos seemed to figure heavily in his thought and he described it as a universal, underlying principle, through which all things come to pass and in which all things share.
		Of particular note are his references to The Logos as the Divine Reason, by participation in which humans are rational; the model of the universe; the superintendent or governor of the universe; and the first-born son of God.
		The understanding of The Logos by an intended reader of the prologue to the fourth gospel may be summarized as follows.
	web.engr.oregonstate.edu /~funkk/Personal/logos.html (1890 words)

	Imago Dei: Anthropological and Christological Modes of Divine Self-Imaging
		The humanity of the new human being that is the incarnate Logos by-passes the original symmetry of the imago Dei in Genesis 1 as a composite of male and female — the divine image as an inseparable union of the ish and the isha in the 'adam.
		The mediatorial and incarnate divine Image or Logos furnishes for human beings the mode of participation in the divine life without ceasing to be creaturely and yet truly experiencing this life as blessedness and beauty.
		But the visibility of the divine image in the human is a difficult problem for Christianity since its churches are divided (between iconoclasts and icono-douls) over the appropriateness of images precisely on account of its Christology as embodied in the canons of the Seventh Ecumencial Council of AD 787.
	etext.lib.virginia.edu /journals/ssr/issues/volume4/number2/ssr04_02_e02.html (3822 words)

	The Dooyeweerd Centre at Redeemer University College (Site not responding. Last check: 2007-11-06)
		The human being, though a participant in the Logos, was misled by demons and thus ensnared in ignorance, polytheism, and immorality.
		Clement's Logos is the archetype of the created world, the sum total of the ideas, the mediator between God and the world in the sense that Philo had given this, and the rational law of the cosmos.
		As the first-born of the Father the Logos is the principle of all rationality.
	www.redeemer.on.ca /Dooyeweerd-Centre/excerptsA6.htm (2958 words)

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	Philo's Logos as a Divine Mediator
		In the context where the Logos is understood as personal figures, it comes to appear as a divine mediator.
		The comparison between John and Philo are as follows: 1) the pre-existence of the Logos (John 1:1); 2) the intimate relation of the Logos to God the Father (John 1:1-2, 18; Philo: Fug 101); 3) the mediatorial work for the creation (1:3, 10); 4) the life motif (John 1:4, cf.
		Likewise, John's Logos evolves into a personal figure in the course of the prologue, because of the association with the event of Jesus and with the personal figure as an incarnate Logos (John 1:14).
	www.st-andrews.ac.uk /~www_sd/med_logos.html (891 words)

	The Dual Nature of Christ
		Jesus was the logos and was homoousis (of the same essence) with the Father, but in the same sense as a man’s reason is homoousios to himself.
		The logos was not God in the strict sense however, for the same logos was present in all men in degree.
		Theodore confessed the full humanity and deity of Christ, but suggested that the union of the divine logos and the humanity of Jesus was not an essential unity, but a moral unity.
	www.apostolic.net /biblicalstudies/dualnature.htm (7086 words)

	fUSION Anomaly. Logos
		Logos, in ancient and medieval philosophy and theology, the divine reason that acts as the ordering principle of the universe.
		In Stoicism of the 4th century BC, the Logos is conceived as a rational divine power that directs the universe.
		It’s because the thing which we are, whether you call it bios or logos incarnate or whatever, is striving to ascend to higher and higher dimensions.
	fusionanomaly.net /logos.html (699 words)

	[No title]
		The Logos is not only the ‘Light’ of God but also the ‘Life’ of God, which is intended to explicate fully the sense in which the Logos is the agent of creation: the Logos is God through whom God makes the world and in the case of human beings is their life.
		The humanity of the new human being that is the incarnate Logos by-passes the original symmetry of the imago Dei in Genesis 1 as a composite of male and female — the divine image as an inseparable union of the ish and the isha in the ’adam.
		But the visibility of the divine image in the human is a difficult problem for Christianity since its churches are divided (between iconoclasts and icono-douls) over the appropriateness of images precisely on account of its Christology as embodied in the canons of the Seventh Ecumencial Council of AD 787.
	www.depts.drew.edu /ssr/nationalssr/Adam2003ImagoDei.doc (3817 words)

	Gnostic Christianity.com. The outlawed logic/logos teachings of Jesus.
		Jesus does not use logos in the sense of the statement or the "word" of God recorded in the Bible.
		Logos, for Jesus, refers to divine logic/reason of God, in man. This definition is Hellenized Judaism's adaptation of the classical Greek concept of logos as "world soul" (274) meaning the mind of God.
		It is attempts at the reconciliation of the Jewish concept of wisdom/logos with that of the Logos in Greek philosophy.
	www.gnosticchristianity.com /ch3.htm (915 words)

	Judaism Meets Hellenism and the Logos
		The Logos is an important concept that arises from Hellenistic Judaism.
		In Hellenistic thought the Logos (the Word of God or Reason of God) is related to the notion that the universe itself is divine, a living being whose soul is God.
		Logos is thought of as God creating the plan of the universe, the mind of God in the act of creation.
	www.sullivan-county.com /news/mine/hum_judaism.htm (2730 words)

	THE TRIUNE GOD Edmund J Fortman
		The divinity of Christ is stressed again in chapters 17 and 18, which point out the difference between the worship paid to Jesus Christ and the love shown to the saints and their relics.
		The incarnate Logos as Logos retain the transcendence He has in common with the Father, and here Clement goes beyond Justin and the Apologists who based the possibility of a mission of the Logos in His diminished transcendence.
		He is not only the teacher of the world and the divine law-giver but also the savior of the human race and the founder of a new life that begins with faith, moves to knowledge and contemplation, and leads through love and charity to immortality and deification.
	www.freeminds.org /doctrine/fortman.htm (7587 words)

	TheLogos
		Though adopting the concept of the Logos, Xristianity nevertheless had gone on to embrace the triune conception of the Hellenistic godhead tradition by asserting that God was three persons of one divine essence.
		It doesn’t matter whether or not divine persons are said to share in a common essence; a doctrine of three divine persons is a doctrine of three gods (polytheism) and a doctrine of two divine persons is a doctrine of two gods.
		Furthermore, the conception of the divine persona ascribed to the Xristian Logos is the conception of a new god literally being worshipped before Yhwh (John 14:6, Romans 1:8).
	www.geocities.com /djahuti.geo/TheLogos.htm (7288 words)

	Rubel Shelly - All Things to All People
		See how Hermes is the Logos of the Greeks and the father of instrumental music, liars and thiefs.
		John borrowed nothing and the philosophers probably borrowed the idea from God and using "narrative theology"took liberties and came up with a logos consistent with Gnosticism of which ZOE is the feminist goddess member of the "god family"who dominates the LOGOS and the lesser jehovahs.
		Logos was Mercury or Hermes, the father of musical instruments, the bow, of liars and of thieves:
	www.piney.com /RSLogos.html (5703 words)

	Ibn Arabi's Logos Doctrine
		In other words there is a confusion between the hypostases; in some appelations "the Logos" refers to the supernal Divine, in other appelations to a mere emanation, and not even a very high one (the Viceregent, the Servant, etc), of that Divine.
		The Logos as the Reality of Mohammed has the characteristics of being the indwelling revealer of God, the transmitter of all divine knowledge, and the cosmological cause of all creation [pp.74-5].
		Ibn Arabi calls everything a Logos - a "word" of God - inasmuch as it participates in the universal principle of reason and Life, but prophets and saints are distinguished because they manifest the activities and perfections of the universal Logos Mohammed to a perfect degree.
	www.kheper.net /topics/Islamic_esotericism/Ibn_Arabi-Logos.htm (974 words)

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