Archive for June, 2014
Vladimir Lossky – (1903 – 1958) was one of the most influential Orthodox Christian theologians of the 20th century. He emphasized theosis as the main principle of Orthodox Christianity.
“The man who is governed by his nature and acts in the strength of his natural qualities, of his ‘character’, is the least personal. He sets himself up as an individual, proprietor of his own nature, which he pits against the natures of others and regards as his ‘me’, thereby confusing person and nature.” ~ The Mystical Theology of the Eastern Church
John Romanides (1927 – 2001) was a prominent 20th century Orthodox Christian theologian, priest, and writer. He was Professor of Dogmatic Theology at the Holy Cross Theological School in Brookline, MA and later Professor of Dogmatic Theology at the University of Thessaloniki, Greece. Romanides traced the 1054 split between the Eastern and Western Christian churches to a long political, military, and ethnic struggle between the Roman East and the Germanic conquerors of the Roman West. These German tribes started with the Visigoths in AD 410, culminating with Charlemagne and the Franks in AD 800. The Great Schism of 1054 had more to do with a Frankish – Eastern Roman power struggle than it did with religious doctrine. The church was simply used as a tool in that imperial struggle.
“The schism between Eastern and Western Christianity was not between East and West Romans, it was a split between East Romans and the conquerors of the West Romans.” ~ Franks, Romans, Feudalism, and Doctrine: An Interplay Between Theology and Society
“In the beginning was the Logos…”
Christianity is unique among the world’s great religions in that it is the only one with the revelation of God emptying himself of his divine prerogatives to incarnate as a person in order to save all humankind from a fallen imperfect state and lead them to ultimately attain to the likeness of God. The Logos Doctrine is essential to an understanding of that revelation.
Our discussion begins with the words of St. John in the prologue to his Gospel: “In the beginning was the Logos (Word)…”.
The New Testament was originally composed in Greek. The Greek word which is translated “Word” in most English Bibles is “Logos”. Many English speaking Christians are aware of this fact, but very few are aware of the ancient Christian Logos Doctrine to which it refers. The Logos Doctrine is so foundational to Christian theology that Protestant theologian Paul Tillich stated emphatically that, “He who sacrifices the Logos principle sacrifices the idea of a living God, and he who rejects the application of this principle to Jesus as the Christ rejects his character as Christ.” (Systematic Theology, Vol. 3, p. 288). With that crystal clear message from one of the greatest theologians of the 20th century, let’s move on!
So, what is this Logos Doctrine?
Five hundred years before the birth of Jesus, a Greek philosopher named Heraclitus used the word Logos to describe what he envisioned as a universal force of reason which governed the universe. He felt that “all things happen according to this Logos”. Later, the philosophical school known as the Stoics expanded and popularized this idea in the ancient world.
Early Christians, including the Gospel writer John, adapted the Logos principle as a means to explain Jesus Christ in terms that the dominant Greco-Roman culture could understand and respect. In Greek Stoic philosophy, the concept of the Logos describes a universal principle. But, in the Christian context, in addition to that transcendent idea, the Logos also assumes a very personal character by being associated with the Son, the second Person of the Holy Trinity. So, in the following discussion of the pre-incarnational Christian Logos Doctrine, every time we see “Logos” or Word, we need to mentally add to it the “Son”, the second Person of the Trinitarian Godhead.
St. Justin Martyr (c. 100 – 165) taught that all truth came from the Logos, or Word, of God. Therefore, whatever truth was stated by any human being at any time, anywhere, was the result of the influence of the immanent Logos within him/her; and was, therefore, Christian. It was later generations of Christians that claimed for the institutional Christian church a total monopoly on truth as its sole source and repository… as it does to this day.
“the teachings of Plato are different from those of Christ, … they are not in all respects similar, as neither are those of the others, Stoics, and poets, and historians. For each man spoke well in proportion to the share he had of the spermatic word [spermatikos logos; the Logos inherent in all humans], seeing what was related to it. But they who contradict themselves on the more important points appear not to have possessed the heavenly wisdom, and the knowledge which cannot be spoken against. Whatever things were rightly said among all men, are the property of us Christians… For all the writers were able to see realities darkly through the sowing of the implanted word [spermatikos logos] that was in them. For the seed and imitation imparted according to capacity is one thing, and quite another is the thing itself, of which there is the participation and imitation according to the grace which is from Him.” Second Apology, 13.
Justin Martyr, (c. 100 – 165 AD), was an early Christian apologist, and is regarded as the foremost interpreter of the Logos Doctrine in the 2nd century. He was martyred alongside some of his students and is considered a saint by the Roman Catholic, the Anglican, and the Eastern Orthodox Churches. It is clear that the early church was much more inclusive, more cosmic, and less tribal and triumphalistic than the later and contemporary church.
“We have been taught that Christ is the first-born of God, and we have declared above that He is the Word [Logos] of whom every race of men were partakers; and those who lived reasonably (μετὰ λόγου, “with reason, or the Logos”) are Christians, even though they have been thought atheists;” First Apology, 46.
Metropolitan Hierotheos (Vlachos) of Nafpaktos, born in Greece in 1945, is one of the greatest living Christian theologians. The influence of fellow theologian, Fr. John Romanides, the study of the patristic texts (particularly those of the neptic hesychast Fathers of the Philokalia), many years of studying St. Gregory Pálamas, association with the monks of the Holy Mountain (Mount Athos in northern Greece), and many years of pastoral experience, all brought him to the realization that Christian theology is a science of the healing of humankind’s fallen nature and damaged nous and that the early Church Fathers can be of immense help to modern society, so disturbed and afflicted as it is by its many internal and existential problems.
“In the parable of the Good Samaritan the Lord showed us several truths. As soon as the Samaritan saw the man who had fallen among thieves who had wounded him and left him half-dead, he “had compassion on him and went to him and bandaged his wounds, pouring on oil and wine; and he set him on his own animal, brought him to an inn and took care of him” (Luk. 10:33f). Christ treated the wounded man and brought him to the inn, to the Hospital which is the Church. Here Christ is presented as a physician who heals man’s illnesses, and the Church as a Hospital.” ~ Orthodox Psychotherapy, p.27.
“The Logos is the universal principle of the self-manifestation of God…”
The Logos is the universal principle of the self-manifestation of God to himself, in himself. That means that whenever God appears, either to himself or outside himself, it is the Logos that appears. The Logos is the first “work” or generation of God as Father.
God the Father is often called eternal mind (nous). The Father, being eternal mind, has the Logos within himself. This means that he has the power of self-manifestation within him. A human analogy would be the fact that there is no mental process going on in a human except in silent words. Likewise, the inner spiritual life of God includes the silent Word within him.
The Logos is a spiritual procession that goes out from God the Father to the created world. It’s the way that God the Father manifests himself to the created world. This procession does not produce separation. The Logos of God is not identical to God; it is the self-manifestation of God. It is like the rays from the sun; it is not the sun, yet it cannot be separated from the sun. If you separate the Logos from God, it becomes empty and without content. As St. Justin Martyr (AD 100–165) says, “The Logos is different from God according to number, but not according to concept.” He is God; he is not the God (the Father), but he is one with God in essence.
The Logos is the principle which gives order the created cosmos. The Logos is the dynamic principle, the providentially working power which directs the natural and moral laws of the universe. It is the natural law to which everything is subject, both matter and living beings.
In the Christian Bible, Logos means both word and reason. In the context of the Old Testament, you would best translate Logos (memra in Aramaic) as word. In New Testament (Greek) terms, you would translate Logos in the more personal sense of reason. This is reason not in the sense of rational, logical “reasoning”, but more in the sense of the meaningful structure of reality. The Logos is present in and permeates throughout all creation; it is ubiquitous in the universe and yet also contains it without being bounded by it.