Posts Tagged Logos

Markides: “No one comes to the Father except through me.”

Kyriacos C. Markides (born November 19, 1942) is a professor of sociology at the University of Maine.  He has written several books on Christian mysticism including Mountain of Silence, Gifts of the Desert, and Inner River.  The following excerpt is from the book Gifts of the Desert, and gives what I consider an enlightened interpretation of John 14:6b. The context of the excerpt below is a QA session following a lecture on Eastern Orthodox spirituality.

kyriacos_markides“Just as I was about to thank the participants for their attentiveness and end the workshop, a woman who had earlier identified herself as a “born again Christian” raised her hand with marked intensity.

‘Christ taught that only through him can one go to the Father. How should we understand this statement?’ Given my audience, it was the most challenging question I faced.

I had the feeling that she needed affirmation for her beliefs and consciously or unconsciously wished to prompt me into declaring that only Christians will inherit heaven. Feeling somewhat uneasy, I reflected for a few seconds. I knew that, whatever answer I could possibly come up with, someone might feel offended or excluded. ‘Furthermore,’ I added, ‘I am not a biblical scholar who can offer an authoritative exegesis of scripture. I am certainly not a theologian.’ Inwardly, I asked for guidance as I placed my left hand in my pocket and fiddled with a komboschini [a string of black knots made out of wool that the Athonite monks use for ceaseless prayer]. Father Maximos had given it to me after pulling it off his own hand. It offered me a sense of security at that moment.

‘Look,’ I replied finally. ‘There are two possible ways to answer your question. The first is to interpret that passage in the New Testament literally, the way many Christians today would interpret it. In this sense, nobody who is not a baptized Christian can be saved. Some denominations would even make the claim that only through their specific community can a human being find salvation. This is, let us say, an ‘exoteric’ belief shared widely among fundamentalist Christians. It is a belief, however, that divides people, raising serious questions about God’s fairness and love for all his creatures. The typical objection is this: Does it mean that the billions of people who are not born Christians and who may have never heard of Christ will be lost for eternity? From a more esoteric, ‘inner Christian’ perspective such a conclusion seems misguided, to put it mildly. It denies the possibility of salvation to the overwhelming majority of the human race. Surely this could not have been Christ’s intention when he made that statement.’

I was encouraged by the facial expressions of the participants and continued. ‘Why then don’t we make an attempt to interpret that statement in a more inclusive way? Why don’t we try to look at it in terms of its possible inner meaning? I believe the Gospel of John offers us guidelines to answer questions like yours. Christ, according to the Gospel, is ‘the true Light, which lighteth every man that cometh into the world’ [John 1:9]. Do you agree?’ After she nodded I continued. ‘Well, that says it all. Every human being has the Christ within his or her very nature. Furthermore, we are told that Christ is total and unconditional Love. Is it not, therefore, reasonable to conclude that whoever wishes to go to the Father, i.e., God, must attain the state of absolute and selfless love that Jesus embodied? If Christ is Love, then anyone who reaches the state of purification reaches the Father. No one can go to the Father, therefore, outside of total and selfless love. This is, I believe, the true spirit of the Christian message and this is what I understand the great saints of Christianity have taught either explicitly or implicitly.”

 

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Concept of “Person” 6

“…because humanity is created in the image of God with the drive for “absolute freedom”, it ‘is able to carry with [it] the whole of creation to its transcendence’.”

The Incarnation of the Logos, the Son, the Christ, created the possibility for humankind to attain by adoption, what Christ is by nature.  Zizioulas tells us:

“Thanks to Christ man can henceforth “subsist”, can affirm his existence as personal not on the basis of immutable laws of his nature, but on the basis of a relationship with God which is identified with what Christ in freedom and love possesses as Son of God with the Father. This adoption of man by God, the identification of his hypostasis with the hypostasis of the Son of God, is the essence of baptism.”

“The ecclesial hypostasis exists historically in this manner as a confirmation of man’s capacity not to be reduced to his tendency to become a bearer of individuality, separation and death. The ecclesial hypostasis is the faith of man in his capacity to become a person and his hope that he will indeed become an authentic person. In other words it is faith and hope in the immortality of man as a person.”

Zizioulas concludes his thoughts on the concept of “person” with the vision of humanity in communion and in an intimate love relationship with humankind, all creation, and with God:

“It becomes a movement of free love with a universal character, that is, a love which, while it can concentrate on one person as the expression of the whole of nature, sees in this person the hypostasis through which all men and all things are loved and in relation to which they are hypostasized. The body for its part as the hypostatic expression of the human person, is liberated from individualism and egocentricity and becomes a supreme expression of community – the Body of Christ, the body of the Church, the body of the eucharist.”

Zizioulas tells us that the concept of person, “implies the ‘openness of being,’ and even more than that, the ek-stasis of being, i.e., a movement toward communion which leads to transcendence of the boundaries of the ‘self’ and thus to freedom.”  Moreover, because humanity is created in the image of God with the drive for “absolute freedom”, it “is able to carry with [it] the whole of creation to its transcendence.”

This is some pretty awesome spiritual thinking and imagery, isn’t it?

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The Logos Doctrine 1

“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.

 

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Logos Doctrine 3

 “This revelation is uniquely Christian.”

 

In terms of humankind, the Logos gives to every human being an intuitive knowledge of the existence of God and a culturally influenced knowledge of moral laws which we feel the obligation to fulfill in freedom.  The Logos also gives structure to the mind or nous.  The nous is not the Logos but it is the Logos that gives order to the contents of the nous.

Clement of Alexandria (AD 150-215) believed that humankind should live life according to the Logos (cf. Stromata, 3).  Faith, in terms of assent and obedience, is the beginning, but it is not enough.  Real participation in God requires the addition of knowledge.  Clement does not feel that there is any conflict between faith and knowledge, between reason and revelation.  Knowledge enters into faith as one of its constituent elements; reason and reflection are the avenues through which the divine revelation comes.

According to Justin Martyr, the spermatikos logos, the germinal or seminal word, is sown as conscience in the hearts of all humans.  According to Justin, the use of reason by people, even in those without express faith in Christ, is already Christ the Logos at work in them. “We have been taught,” St. Justin declared, “that Christ is the First-born of God, and we have declared . . . that he is the Word [Logos] of whom every race of men were partaken, and those who lived reasonable are Christians, even though they have been thought atheists.” First Apology, 46.

The Incarnation of the Logos as a human, Jesus of Nazareth, is a unique revelation of Christianity.  Jesus is unique in that he represents not only the incarnation of the Logos of God, but also the Christ (anointed one), the Hebrew Messiah.  So, now when we use the word Logos in any post-incarnational discussion, we need to also mentally add “Jesus” and “Christ” to “Son” in our composite picture.  To the Stoic idea of Logos as a universal, transcendent principle, Christianity added the very personal dimensions of Son of God and Jesus Christ.  This revelation is uniquely Christian.

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Tillich: “He who sacrifices the Logos principle sacrifices the idea of a living God…”

Paul Tillich (1886 – 1965) – German American Christian philosopher and theologian who is widely regarded as one of the most influential theologians of the twentieth century.  He maintained that the Logos Doctrine was absolutely essential to Christian theology.

 

Paul_Tillich

Paul Tillich, theologian

 

“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.

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Secular “psychology” can only help you cope: only God can deliver and cure.

The word “psychology” literally means, “study of the soul” (it is made up of two Greek words: ψυχή, psukhē, meaning “soul”; and -λογος – logos, meaning “study of”).

The fact that we are tri-partite (three-part) beings, consisting of “spirit”, “soul”, and “body” is well attested to in the New Testament (cf. 1 Thess. 5:23; Heb. 4:12) and in the writings of the early Fathers (e.g., Irenaeus, Clement of Alexandria, Origen, Gregory of Nyssa, and Basil of Cesaraea).

Jesus identified many psychological issues in his teachings that we now might term “denial”, “defense mechanisms”, “projections”, and “inner healing”.  The Apostle Paul was certainly deeply involved in the transformation of the fallen human “soul” and “body” through the power and influence of the “Spirit” of God.  There are many additional New Testament examples of psychological teachings, both in the Gospels and the Epistles.

The actual term “psychology” was first used in writing during the Enlightenment of the 16th century.  The modern science of psychology is brand new, emerging in Europe in the 1870’s, with its super-hero, Sigmund Freud, starting his work in the 1890’s. I know that seems odd, given that “psychology” is such a familiar and popular part of our secular culture of the late 20th and early 21st centuries. But, as a science, it really is brand new, relatively speaking.

The problem with contemporary secular psychology is that, at most, it only deals with two parts of a human being; the body and, perhaps, parts of the soul. With few exceptions, the secular study of psychology virtually ignores the spiritual aspect of humanity. It suffers the modern bias for what can be observed and measured through the five senses, relegating all else (such as spirit), to the intellectual dumpster of superstition and/or imagination.

And that is why I maintain that modern psychology can only help you “cope” with problems, it cannot “deliver” us from them or “cure” them. Secular psychology only deals with two of the three variables of the equation; our fallen “body” and “soul”. It arrogantly ignores the most important element of our being, the “spirit”. Therein lies the healing cure for these problems; the power of the “Spirit” to transform both the soul and the body to align and conform our entire being to the perfect will of God. Only God can truly heal, cure, and deliver us from psychological afflictions.

This is not “new” news, folks.  This is ancient Christian teaching that is largely being ignored or shouted down by contemporary secular “science”.

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Jesus is Lord, Caesar is Not

The beginning of the first century AD saw the rapid rise of the Roman Imperial Cult. This religious cult was based upon the proclaimed divinity of Augustus Caesar (c.62 BC – 14 AD / Reigned 31 BC – 14 AD) and subsequent Roman Emperors. This Imperial Cult was a unifying political and religious factor across the whole Roman Empire in the first century. The emergence of the Imperial Cult preceded, but also developed with, the Gospel of Jesus Christ.

The earliest written Christian records we have are the Letters of St. Paul from the mid-first century. A good summary of the theme of his gospel message is contained in the Letter to the Romans Chapter 1, Verses 3 &4: “…concerning His Son Jesus Christ our Lord, who was born of the seed of David according to the flesh, and declared to be the Son of God with power according to the Spirit of holiness, by the resurrection from the dead…”.

In the opinion of British theologian N.T. Wright, “Despite the way Protestantism has used the phrase (making it denote, as it never does in Paul, the doctrine of justification by faith), for Paul “the gospel” is the announcement that the crucified and risen Jesus of Nazareth is Israel’s Messiah and the world’s Lord.”

Wright goes on to explain that Paul’s euangelion, his gospel (Good News) message, was every bit as much a confrontational and subversive political proclamation as it was a religious one: “Paul was announcing that Jesus was the true King of Israel and hence the true Lord of the world, at exactly the time in history, and over exactly the geographical spread, where the Roman emperor was being proclaimed, in what styled itself a “gospel”, in very similar terms.”

Later, Wright applies Paul’s gospel message to his [Paul’s] vision for the ekklesia, the church. His basis for this comes from Chapter 3 of Paul’s Letter to the Philippians. Wright tells us: “We may begin with 3.20.  “Our citizenship is in heaven, and from it we await the Saviour, the Lord Jesus, the Messiah”. These are Caesar-titles. The whole verse says: Jesus is Lord, and Caesar isn’t. Caesar’s empire, of which Philippi is a colonial outpost, is the parody; Jesus’ empire, of which the Philippian church is a colonial outpost, is the reality.”

Wright goes on to discuss the implications of Paul’s vision of this empire of Jesus: “if Paul’s answer to Caesar’s empire is the empire of Jesus, what does that say about this new empire, living under the rule of its new lord? It implies a high and strong ecclesiology, in which the scattered and often muddled cells of women, men and children loyal to Jesus as Lord form colonial outposts of the empire that is to be: subversive little groups when seen from Caesar’s point of view, but when seen Jewishly an advance foretaste of the time when the earth shall be filled with the glory of the God of Abraham and the nations will join Israel in singing God’s praises.”

Paul’s vision for this ekklesia, as subversive colonial outposts of the coming empire of Jesus, could not be realized after a series of events in the fourth century.  In AD 313 Constantine the Great issued the Edict of Milan, a proclamation of religious tolerance that officially ended the persecution of Christians.  The Christian Church greatly increased in power and influence in the fourth century under Imperial patronage.  The Church quickly became fully integrated into the political and cultural fabric of the Roman Empire, culminating with The Edict of Thessalonica, also known as Cunctos populos, issued on 27 Feb 380, by Roman Emperor Theodosius I.  This edict ordered all subjects of the Roman Empire to profess the faith of the bishops of Rome and Alexandria. The edict officially made Nicene Christianity the state religion of the Roman Empire.

And the Church has been “sleeping with the enemy”, the world’s domination systems and institutions, for the entire 1,700 years since.  This is Christendom.  This is not the vision of the ekklesia of the Apostle Paul.

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