What does the greek word logos

This article is about the Greek term logos in philosophy, etc. For the term specifically in Christianity, see Logos (Christianity). For the graphic mark, emblem, or symbol used for identification derived from this Greek term^[1], see Logo.

Logos (, ; Ancient Greek: λόγος, romanized: lógos, lit. ‘word, discourse, or reason’) is a term used in Western philosophy, psychology and rhetoric and refers to the appeal to reason that relies on logic or reason, inductive and deductive reasoning. Aristotle first systemised the usage of the word, making it one of the three principles of rhetoric. This specific use identifies the word closely to the structure and content of text itself. This specific usage has then been developed through the history of western philosophy and rhetoric.

The word has also been used in different senses along with rhema. Both Plato and Aristotle used the term logos along with rhema to refer to sentences and propositions. It is primarily in this sense the term is also found in religion.

Background[edit]

Ancient Greek: λόγος, romanized: lógos, lit. ‘word, discourse, or reason’ is related to Ancient Greek: λέγω, romanized: légō, lit. ‘I say’ which is cognate with Latin: Legus, lit. ‘law’. The word derives from a Proto-Indo-European root, *leǵ-, which can have the meanings «I put in order, arrange, gather, choose, count, reckon, discern, say, speak». In modern usage, it typically connotes the verbs «account», «measure», «reason» or «discourse».^[2][3]. It is occasionally used in other contexts, such as for «ratio» in mathematics.^[4]

The Purdue Online Writing Lab clarifies that logos is the appeal to reason that relies on logic or reason, inductive and deductive reasoning.^[5] In the context of Aristotle’s Rhetoric, logos is one of the three principles of rhetoric and in that specific use it more closely refers to the structure and content of the text itself.^[6]

Origins of the term[edit]

Logos became a technical term in Western philosophy beginning with Heraclitus (c.  535 – c.  475 BC), who used the term for a principle of order and knowledge.^[7] Ancient Greek philosophers used the term in different ways. The sophists used the term to mean discourse. Aristotle applied the term to refer to «reasoned discourse»^[8] or «the argument» in the field of rhetoric, and considered it one of the three modes of persuasion alongside ethos and pathos.^[9] Pyrrhonist philosophers used the term to refer to dogmatic accounts of non-evident matters. The Stoics spoke of the logos spermatikos (the generative principle of the Universe) which foreshadows related concepts in Neoplatonism.^[10]

Within Hellenistic Judaism, Philo (c.  20 BC – c.  50 AD) integrated the term into Jewish philosophy.^[11]
Philo distinguished between logos prophorikos («the uttered word») and the logos endiathetos («the word remaining within»).^[12]

The Gospel of John identifies the Christian Logos, through which all things are made, as divine (theos),^[13] and further identifies Jesus Christ as the incarnate Logos. Early translators of the Greek New Testament, such as Jerome (in the 4th century AD), were frustrated by the inadequacy of any single Latin word to convey the meaning of the word logos as used to describe Jesus Christ in the Gospel of John. The Vulgate Bible usage of in principio erat verbum was thus constrained to use the (perhaps inadequate) noun verbum for «word»; later Romance language translations had the advantage of nouns such as le Verbe in French. Reformation translators took another approach. Martin Luther rejected Zeitwort (verb) in favor of Wort (word), for instance, although later commentators repeatedly turned to a more dynamic use involving the living word as used by Jerome and Augustine.^[14] The term is also used in Sufism, and the analytical psychology of Carl Jung.

Despite the conventional translation as «word», logos is not used for a word in the grammatical sense—for that, the term lexis (λέξις, léxis) was used.^[15] However, both logos and lexis derive from the same verb légō (λέγω), meaning «(I) count, tell, say, speak».^[2][15][16]

Ancient Greek philosophy[edit]

Heraclitus[edit]

The writing of Heraclitus (c. 535 – c. 475 BC) was the first place where the word logos was given special attention in ancient Greek philosophy,^[17] although Heraclitus seems to use the word with a meaning not significantly different from the way in which it was used in ordinary Greek of his time.^[18] For Heraclitus, logos provided the link between rational discourse and the world’s rational structure.^[19]

This logos holds always but humans always prove unable to ever understand it, both before hearing it and when they have first heard it. For though all things come to be in accordance with this logos, humans are like the inexperienced when they experience such words and deeds as I set out, distinguishing each in accordance with its nature and saying how it is. But other people fail to notice what they do when awake, just as they forget what they do while asleep.

For this reason it is necessary to follow what is common. But although the logos is common, most people live as if they had their own private understanding.

— Diels–Kranz, 22B2

Listening not to me but to the logos it is wise to agree that all things are one.

— Diels–Kranz, 22B50^[20]

What logos means here is not certain; it may mean «reason» or «explanation» in the sense of an objective cosmic law, or it may signify nothing more than «saying» or «wisdom».^[21] Yet, an independent existence of a universal logos was clearly suggested by Heraclitus.^[22]

Aristotle’s rhetorical logos[edit]

Following one of the other meanings of the word, Aristotle gave logos a different technical definition in the Rhetoric, using it as meaning argument from reason, one of the three modes of persuasion. The other two modes are pathos (πᾰ́θος, páthos), which refers to persuasion by means of emotional appeal, «putting the hearer into a certain frame of mind»;^[23] and ethos (ἦθος, êthos), persuasion through convincing listeners of one’s «moral character».^[23] According to Aristotle, logos relates to «the speech itself, in so far as it proves or seems to prove».^[23][24] In the words of Paul Rahe:

For Aristotle, logos is something more refined than the capacity to make private feelings public: it enables the human being to perform as no other animal can; it makes it possible for him to perceive and make clear to others through reasoned discourse the difference between what is advantageous and what is harmful, between what is just and what is unjust, and between what is good and what is evil.^[8]

Logos, pathos, and ethos can all be appropriate at different times.^[25] Arguments from reason (logical arguments) have some advantages, namely that data are (ostensibly) difficult to manipulate, so it is harder to argue against such an argument; and such arguments make the speaker look prepared and knowledgeable to the audience, enhancing ethos.^{[citation needed]} On the other hand, trust in the speaker—built through ethos—enhances the appeal of arguments from reason.^[26]

Robert Wardy suggests that what Aristotle rejects in supporting the use of logos «is not emotional appeal per se, but rather emotional appeals that have no ‘bearing on the issue’, in that the pathē [πᾰ́θη, páthē] they stimulate lack, or at any rate are not shown to possess, any intrinsic connection with the point at issue—as if an advocate were to try to whip an antisemitic audience into a fury because the accused is Jewish; or as if another in drumming up support for a politician were to exploit his listeners’s reverential feelings for the politician’s ancestors».^[27]

Aristotle comments on the three modes by stating:

Of the modes of persuasion furnished by the spoken word there are three kinds.
The first kind depends on the personal character of the speaker;
the second on putting the audience into a certain frame of mind;
the third on the proof, or apparent proof, provided by the words of the speech itself.

Stoics[edit]

Stoic philosophy began with Zeno of Citium c. 300 BC, in which the logos was the active reason pervading and animating the Universe. It was conceived as material and is usually identified with God or Nature. The Stoics also referred to the seminal logos («logos spermatikos«), or the law of generation in the Universe, which was the principle of the active reason working in inanimate matter. Humans, too, each possess a portion of the divine logos.^[29]

The Stoics took all activity to imply a logos or spiritual principle. As the operative principle of the world, the logos was anima mundi to them, a concept which later influenced Philo of Alexandria, although he derived the contents of the term from Plato.^[30] In his Introduction to the 1964 edition of Marcus Aurelius’ Meditations, the Anglican priest Maxwell Staniforth wrote that «Logos … had long been one of the leading terms of Stoicism, chosen originally for the purpose of explaining how deity came into relation with the universe».^[31]

Isocrates’ logos[edit]

Public discourse on ancient Greek rhetoric has historically emphasized Aristotle’s appeals to logos, pathos, and ethos, while less attention has been directed to Isocrates’ teachings about philosophy and logos,^[32] and their partnership in generating an ethical, mindful polis. Isocrates does not provide a single definition of logos in his work, but Isocratean logos characteristically focuses on speech, reason, and civic discourse.^[32] He was concerned with establishing the «common good» of Athenian citizens, which he believed could be achieved through the pursuit of philosophy and the application of logos.^[32]

In Hellenistic Judaism[edit]

Philo of Alexandria[edit]

Philo (c. 20 BC – c. 50 AD), a Hellenized Jew, used the term logos to mean an intermediary divine being or demiurge.^[11] Philo followed the Platonic distinction between imperfect matter and perfect Form, and therefore intermediary beings were necessary to bridge the enormous gap between God and the material world.^[33] The logos was the highest of these intermediary beings, and was called by Philo «the first-born of God».^[33]
Philo also wrote that «the Logos of the living God is the bond of everything, holding all things together and binding all the parts, and prevents them from being dissolved and separated».^[34]

Plato’s Theory of Forms was located within the logos, but the logos also acted on behalf of God in the physical world.^[33] In particular, the Angel of the Lord in the Hebrew Bible (Old Testament) was identified with the logos by Philo, who also said that the logos was God’s instrument in the creation of the Universe.^[33]

Targums[edit]

The concept of logos also appears in the Targums (Aramaic translations of the Hebrew Bible dating to the first centuries AD), where the term memra (Aramaic for «word») is often used instead of ‘the Lord’, especially when referring to a manifestation of God that could be construed as anthropomorphic.^[35]

Christianity[edit]

In Christology, the Logos (Koinē Greek: Λόγος, lit. ‘word, discourse, or reason’)^[3] is a name or title of Jesus Christ, seen as the pre-existent second person of the Trinity. The concept derives from John 1:1, which in the Douay–Rheims, King James, New International, and other versions of the Bible, reads:

In the beginning was the Word, and the Word was with God, and the Word was God.^[36][37][38]

Gnosticism[edit]

According to the Gnostic scriptures recorded in the Holy Book of the Great Invisible Spirit, the Logos is an emanation of the great spirit that is merged with the spiritual Adam called Adamas.^{[39][better source needed]}

Neoplatonism[edit]

Neoplatonist philosophers such as Plotinus (c. 204/5 – 270 AD) used logos in ways that drew on Plato and the Stoics,^[40] but the term logos was interpreted in different ways throughout Neoplatonism, and similarities to Philo’s concept of logos appear to be accidental.^[41] The logos was a key element in the meditations of Plotinus^[42] regarded as the first neoplatonist. Plotinus referred back to Heraclitus and as far back as Thales^[43] in interpreting logos as the principle of meditation, existing as the interrelationship between the hypostases—the soul, the intellect (nous), and the One.^[44]

Plotinus used a trinity concept that consisted of «The One», the «Spirit», and «Soul». The comparison with the Christian Trinity is inescapable, but for Plotinus these were not equal and «The One» was at the highest level, with the «Soul» at the lowest.^[45] For Plotinus, the relationship between the three elements of his trinity is conducted by the outpouring of logos from the higher principle, and eros (loving) upward from the lower principle.^[46] Plotinus relied heavily on the concept of logos, but no explicit references to Christian thought can be found in his works, although there are significant traces of them in his doctrine.^{[citation needed]} Plotinus specifically avoided using the term logos to refer to the second person of his trinity.^[47] However, Plotinus influenced Gaius Marius Victorinus, who then influenced Augustine of Hippo.^[48] Centuries later, Carl Jung acknowledged the influence of Plotinus in his writings.^[49]

Victorinus differentiated between the logos interior to God and the logos related to the world by creation and salvation.^[50]

Augustine of Hippo, often seen as the father of medieval philosophy, was also greatly influenced by Plato and is famous for his re-interpretation of Aristotle and Plato in the light of early Christian thought.^[51] A young Augustine experimented with, but failed to achieve ecstasy using the meditations of Plotinus.^[52] In his Confessions, Augustine described logos as the Divine Eternal Word,^[53] by which he, in part, was able to motivate the early Christian thought throughout the Hellenized world (of which the Latin speaking West was a part)^[54] Augustine’s logos had taken body in Christ, the man in whom the logos (i.e. veritas or sapientia) was present as in no other man.^[55]

Islam[edit]

The concept of the logos also exists in Islam, where it was definitively articulated primarily in the writings of the classical Sunni mystics and Islamic philosophers, as well as by certain Shi’a thinkers, during the Islamic Golden Age.^[56][57] In Sunni Islam, the concept of the logos has been given many different names by the denomination’s metaphysicians, mystics, and philosophers, including ʿaql («Intellect»), al-insān al-kāmil («Universal Man»), kalimat Allāh («Word of God»), haqīqa muḥammadiyya («The Muhammadan Reality»), and nūr muḥammadī («The Muhammadan Light»).

ʿAql[edit]

One of the names given to a concept very much like the Christian Logos by the classical Muslim metaphysicians is ʿaql, which is the «Arabic equivalent to the Greek νοῦς (intellect).»^[57] In the writings of the Islamic neoplatonist philosophers, such as al-Farabi (c. 872 – c. 950 AD) and Avicenna (d. 1037),^[57] the idea of the ʿaql was presented in a manner that both resembled «the late Greek doctrine» and, likewise, «corresponded in many respects to the Logos Christology.»^[57]

The concept of logos in Sufism is used to relate the «Uncreated» (God) to the «Created» (humanity). In Sufism, for the Deist, no contact between man and God can be possible without the logos. The logos is everywhere and always the same, but its personification is «unique» within each region. Jesus and Muhammad are seen as the personifications of the logos, and this is what enables them to speak in such absolute terms.^[58][59]

One of the boldest and most radical attempts to reformulate the neoplatonic concepts into Sufism arose with the philosopher Ibn Arabi, who traveled widely in Spain and North Africa. His concepts were expressed in two major works The Ringstones of Wisdom (Fusus al-Hikam) and The Meccan Illuminations (Al-Futūḥāt al-Makkiyya). To Ibn Arabi, every prophet corresponds to a reality which he called a logos (Kalimah), as an aspect of the unique divine being. In his view the divine being would have for ever remained hidden, had it not been for the prophets, with logos providing the link between man and divinity.^[60]

Ibn Arabi seems to have adopted his version of the logos concept from neoplatonic and Christian sources,^[61] although (writing in Arabic rather than Greek) he used more than twenty different terms when discussing it.^[62] For Ibn Arabi, the logos or «Universal Man» was a mediating link between individual human beings and the divine essence.^[63]

Other Sufi writers also show the influence of the neoplatonic logos.^[64] In the 15th century Abd al-Karīm al-Jīlī introduced the Doctrine of Logos and the Perfect Man. For al-Jīlī, the «perfect man» (associated with the logos or the Prophet) has the power to assume different forms at different times and to appear in different guises.^[65]

In Ottoman Sufism, Şeyh Gâlib (d. 1799) articulates Sühan (logos—Kalima) in his Hüsn ü Aşk (Beauty and Love) in parallel to Ibn Arabi’s Kalima. In the romance, Sühan appears as an embodiment of Kalima as a reference to the Word of God, the Perfect Man, and the Reality of Muhammad.^{[66][relevant?]}

Jung’s analytical psychology[edit]

Carl Jung contrasted the critical and rational faculties of logos with the emotional, non-reason oriented and mythical elements of eros.^[67] In Jung’s approach, logos vs eros can be represented as «science vs mysticism», or «reason vs imagination» or «conscious activity vs the unconscious».^[68]

For Jung, logos represented the masculine principle of rationality, in contrast to its feminine counterpart, eros:

Woman’s psychology is founded on the principle of Eros, the great binder and loosener, whereas from ancient times the ruling principle ascribed to man is Logos. The concept of Eros could be expressed in modern terms as psychic relatedness, and that of Logos as objective interest.^[69]

Jung attempted to equate logos and eros, his intuitive conceptions of masculine and feminine consciousness, with the alchemical Sol and Luna. Jung commented that in a man the lunar anima and in a woman the solar animus has the greatest influence on consciousness.^[70] Jung often proceeded to analyze situations in terms of «paired opposites», e.g. by using the analogy with the eastern yin and yang^[71] and was also influenced by the neoplatonists.^[72]

In his book Mysterium Coniunctionis Jung made some important final remarks about anima and animus:

In so far as the spirit is also a kind of «window on eternity»… it conveys to the soul a certain influx divinus… and the knowledge of a higher system of the world, wherein consists precisely its supposed animation of the soul.

And in this book Jung again emphasized that the animus compensates eros, while the anima compensates logos.^[73]

Rhetoric[edit]

Author and professor Jeanne Fahnestock describes logos as a «premise». She states that, to find the reason behind a rhetor’s backing of a certain position or stance, one must acknowledge the different «premises» that the rhetor applies via his or her chosen diction.^[74] The rhetor’s success, she argues, will come down to «certain objects of agreement…between arguer and audience». «Logos is logical appeal, and the term logic is derived from it. It is normally used to describe facts and figures that support the speaker’s topic.»^[75] Furthermore, logos is credited with appealing to the audience’s sense of logic, with the definition of «logic» being concerned with the thing as it is known.^[75]

Furthermore, one can appeal to this sense of logic in two ways. The first is through inductive reasoning, providing the audience with relevant examples and using them to point back to the overall statement.^[76] The second is through deductive enthymeme, providing the audience with general scenarios and then indicating commonalities among them.^[76]

Rhema[edit]

The word logos has been used in different senses along with rhema. Both Plato and Aristotle used the term logos along with rhema to refer to sentences and propositions.^[77][78]

The Septuagint translation of the Hebrew Bible into Greek uses the terms rhema and logos as equivalents and uses both for the Hebrew word dabar, as the Word of God.^[79][80][81]

Some modern usage in Christian theology distinguishes rhema from logos (which here refers to the written scriptures) while rhema refers to the revelation received by the reader from the Holy Spirit when the Word (logos) is read,^{[82][83][84][85]} although this distinction has been criticized.^[86][87]

See also[edit]

• -logy
• Dabar
• Dharma
• Epeolatry
• Imiaslavie
• Logic
• Logocracy
• Logos (Christianity)
• Logotherapy
• Nous
• Om
• Parmenides
• Ṛta
• Shabda
• Sophia (wisdom)

References[edit]

External links[edit]

• The Apologist’s Bible Commentary Archived 2015-09-10 at the Wayback Machine
• Logos definition and example Archived 2016-06-25 at the Wayback Machine
• «Logos» . Encyclopædia Britannica. Vol. 16 (11th ed.). 1911. pp. 919–921.

The Greek word λόγος, or logos, is a word with various meanings. It is often translated into English as «Word,» but can also mean thought, speech, meaning, reason, proportions, principle, standard, or logic, among other things. In religious contexts, it can indicate the divine Word, wisdom, or truth. It is also used widely with varied meanings in the fields of philosophy, analytical psychology, and rhetoric.

Similar concepts are found in non-western traditions, such as Dao (Tao), the Vedic notion of rta, and the Hindu and Buddhist conception of dharma and Aum. These concepts in diverse traditions are based upon the common insight that certain principles regulate the orders of existence in both the universe and human reason.

Overview

The Greek word «logos» means «order,» «word,» and «reason.» It indicates a rational explanation in contrast to a mythological explanation. Among Greek philosophers, the first philosopher who used the term is Heraclitus. By using the term logos, he meant the principle of the cosmos that organizes and orders the world that had the power to regulate the birth and decay of things in the world. The cosmos was, as he saw it, constantly changing, and he conceived logos as the organizing principle of change. In the context of Ancient Greek philosophy, logos was a divine principle which transcended the world of mortals.

The Stoics developed the notion of logos and conceived it as the principle that gave life and order to all beings in the universe. In their view, logos existed both in the human soul and the universe, and identified justice within the life of a man who lived according to this order of the universe.

The Jewish philosopher Philo of Alexandria (Philo Judaeus) tried to explain the relationship between God and the world by applying the Stoic concept of logos. Logos was the most universal among all things in the world, an intermediary between the transcendent God and the created world. He developed the idea that God created the world with logos as the intermediate being. In Christianity, various doctrines about logos were also developed.

Ancient Greek philosophy

In ancient philosophy, Logos was used by Heraclitus, a Pre-Socratic Greek philosopher. He used the term logos to describe the universal Law, or the principle that inherently ordered the cosmos and regulated its phenomena. Some fragments ascribed to Heraclitus read:

The Law (of the universe) is as here explained; but men are always incapable of understanding it, both before they hear it, and when they have heard it for the first time. For though all things come into being in accordance with this Law, men seem as if they had never met with it, when they meet with words (theories) and actions (processes) such as I expound, separating each thing according to its nature and explaining how it is made.^[1]

Therefore one must follow (the universal Law, namely) that which is common (to all). But although the Law is universal, the majority live as if they had understanding peculiar to themselves.

Heraclitus also used the term Logos to mean the undifferentiated material substrate from which all things came: «Listening not to me but to the Logos it is wise to agree that all [things] are one.» In this sense, Logos is Heraclitus’ answer to the Pre-Socratic question of what the arche is of all things. Logos, therefore, designates both the material substrate itself and the universal, mechanical, «just» way in which this substrate manifests itself in, and as, individual things. What this means is, it encompasses within itself the later Platonic distinction (in Timaeus) between «form» and «matter.»

By the time of Socrates, Plato, and Aristotle, logos was the term established to describe the faculty of human reason and the knowledge men had of the known world and of other humans. Plato allowed his characters to engage in the conceit of describing logos as a living being in some of his dialogues. The development of the Academy with hypomnemata brought logos closer to the literal text. Aristotle, who studied under Plato and who was much more of a practical thinker, first developed the concept of logic as a depiction of the rules of human rationality.

The Stoics understood Logos as the animating power of the universe, (as it is also presently understood today in Theosophical terms) and by the Rosicrucians in their «conception of the cosmos,» which further influenced how this word was understood later on (in twentieth century psychology, for instance).

Rhetoric

In rhetoric, logos is one of the three modes of persuasion (the other two are pathos, emotional appeal; and ethos, the qualification of the speaker). Logos refers to logical appeal, and in fact the term logic evolves from it. Logos normally implies numbers, polls, and other mathematical or scientific data.

Christianity

In Christianity, the prologue of the Gospel of John calls Jesus «the Logos» (usually translated as «the Word» in English bibles, such as the King James Version) and plays a central role in establishing the doctrine of Jesus’ divinity and the Trinity. The opening verse in the KJV reads: «In the beginning was the Word [Logos], and the Word [Logos] was with God, and the Word [Logos] was God.»

Some scholars of the Bible have suggested that John made creative use of double meaning in the word «Logos» to communicate to both Jews, who were familiar with the Wisdom tradition in Judaism, and Hellenists, especially followers of Philo. Each of these two groups had its own history associated with the concept of the Logos, and each could understand John’s use of the term from one or both of those contexts. Especially for the Hellenists, however, John turns the concept of the Logos on its head when he claimed «the Logos became flesh and dwelt among us» (v. 14).

Gordon Clark famously translated Logos as «Logic» in the opening verses of the Gospel: «In the beginning was the Logic, and the Logic was with God and the Logic was God.» He meant to imply by this translation that the laws of logic were contained in the Bible itself and were therefore not a secular principle imposed on the Christian worldview.

On April 1, 2005, Cardinal Joseph Ratzinger (who would later become Pope Benedict XVI) referred to the Christian religion as the religion of the Logos:

From the beginning, Christianity has understood itself as the religion of the Logos, as the religion according to reason. … It has always defined men, all men without distinction, as creatures and images of God, proclaiming for them … the same dignity. In this connection, the Enlightenment is of Christian origin and it is no accident that it was born precisely and exclusively in the realm of the Christian faith. … It was and is the merit of the Enlightenment to have again proposed these original values of Christianity and of having given back to reason its own voice … Today, this should be precisely [Christianity’s] philosophical strength, in so far as the problem is whether the world comes from the irrational, and reason is not other than a «sub-product,» on occasion even harmful of its development—or whether the world comes from reason, and is, as a consequence, its criterion and goal. … In the so necessary dialogue between secularists and Catholics, we Christians must be very careful to remain faithful to this fundamental line: To live a faith that comes from the Logos, from creative reason, and that, because of this, is also open to all that is truly rational.^[2]

He referred to this concept again in a controversial speech, in September 2006.

Similar concepts

Within Eastern religions, there are ideas with varying degrees of similarity to the philosophical and Christian uses of the term logos. Five concepts with some parallels to Logos are the Tao, the Vedic notion of rta, the Hindu and Buddhist conception of dharma, Aum (from Hindu cosmology), and the Egyptian Maat. These are all iconic terms of various cultures that have the meaning that Logos has: The order and orderliness of the world. At the same time, the material source of the world is the word as well.

In New Age mysticism, the Odic force is sometime described as «the physical manifestation of the creative Logos.»

In ancient Egyptian mythology, Hu was the deification of the word spoken to create existence. Maàt was the concept, and goddess, of divine order.

In Surat Shabd Yoga, Shabda is considered to be analogous to the Logos as representative of the supreme being in Christianity.

Notes

References

ISBN links support NWE through referral fees

• Buxton, R. G. A. 1999. From Myth to Reason? Studies in the Development of Greek Thought. New York: Oxford University Press. ISBN 0585159998
• Carson, D.A. 1991. The Gospel According to John. ISBN 0-85111-749-X
• Freeman, K., & H. Diels, 1948. Ancilla to the Pre-Socratic Philosophers: A Complete Translation of the Fragment in Diels, Fragmente der Vorsokratiker. Cambridge: Harvard University Press.
• Heidegger, M. 1975. Early Greek Thinking. New York: Harper & Row. ISBN 0060638583
• Morris, Leon. 1995. The Gospel According to John (New International Commentary on the New Testament). ISBN 0-8028-2504-4
• Ong, W. J. 1967. The Presence of the Word; Some Prolegomena for Cultural and Religious History. The Terry lectures. New Haven: Yale University Press.

External links

All links retrieved November 3, 2022.

• Entries related to Logos, Stanford Encyclopedia of Philosophy.

General Philosophy Sources

• Stanford Encyclopedia of Philosophy.
• The Internet Encyclopedia of Philosophy.
• Paideia Project Online.
• Project Gutenberg.

Logos – Longer definition: The Greek word logos (traditionally meaning word, thought, principle, or speech) has been used among both philosophers and theologians. …

Logos is a Greek word meaning “word, discourse, or reason,” and it’s the root of logic.

What does the prefix logos mean?

Logos, (Greek: “word,” “reason,” or “plan”) plural logoi, in ancient Greek philosophy and early Christian theology, the divine reason implicit in the cosmos, ordering it and giving it form and meaning.

What kind of word is logos?

Logos is a greek word with a variety of different meanings including, “reason,” “discourse,” and “plea,” among others. Greek philosopher Aristotle provided a definition of logos in his work Rhetoric, where he used logos to mean “reasoned discourse”, specifically in the realm of public speaking.

What are the 7 types of logos?

The different kinds of logos can be placed into seven categories: emblems, pictorial marks, logotypes, lettermarks, abstract logos, mascot logos, and combination logos.

Is logos the written word of God?

Both logos and rhema are the Word of God, but the former is God’s Word objectively recorded in the Bible, while the latter is the word of God spoken to us at a specific occasion. According to Nee a passage of the logos can move into being rhema if it becomes shown to apply to the specific individual.

What is the ancient Greek word for God?

Greek “θεός ” (theos) means god in English. It is often connected with Greek “θέω” (theō), “run”, and “θεωρέω” (theoreō), “to look at, to see, to observe”, Latin feriae “holidays”, fanum “temple”, and also Armenian di-k` “gods”.

Why is Jesus called the logos?

As the Logos, Jesus Christ is God in self-revelation (Light) and redemption (Life). Jesus Christ not only gives God’s Word to us humans; he is the Word. The Logos is God, begotten and therefore distinguishable from the Father, but, being God, of the same substance (essence).

What does Rhema stand for?

utterance

What is the Greek word for word in John 1?

John 1:1 is the first verse in the opening chapter of the Gospel of John in the New Testament of the Christian Bible. “Word”, a translation of the Greek λόγος (logos), is widely interpreted as referring to Jesus, as indicated in other verses later in the same chapter.

What is the Hebrew word for word?

The word dabar (Hebrew: דָּבָר‎) means “word”, “talk” or “thing” in Hebrew. Dabar occurs in various contexts in the Hebrew Bible. Modern languages adopt the term “Word”, although it is often used transliterated but untranslated in theological discourse.

Is Ramah in the Bible?

Biblical accounts Ramah is mentioned in 1 Samuel 8:4 in reference to a meeting place during Samuel’s rule. A voice is heard in Ramah, mourning and great weeping, Rachel weeping for her children and refusing to be comforted, because they are no more (Jeremiah 31:15 NIV).

Where is Nazareth now?

Israel

What prophet said out of Egypt I called my son?

This verse contains Matthew’s third direct quote from the Old Testament. This brief line is from Hosea 11:1, referring to God’s call to Israel as his firstborn son (cf. Exodus 4:22) ‘out of Egypt at the time of Exodus’.

Is Galilee in Israel or Palestine?

Galilee, Hebrew Ha-galil, northernmost region of ancient Palestine, corresponding to modern northern Israel. Its biblical boundaries are indistinct; conflicting readings leave clear only that it was part of the territory of the northern tribe of Naphtali.

Who ruled Galilee in Jesus time?

Herod Antipas

What is Nazareth called today?

Nazareth, Arabic an-Nāṣira, Hebrew Naẕerat, historic city of Lower Galilee, in northern Israel; it is the largest Arab city of the country. The only site in Nazareth that can be definitely identified as dating back to New Testament times is the town well, now called St. …

What is Judea called today?

After Herod’s death the country was ruled alternately by Herod’s direct descendants and by Roman procurators. As a result of the Jewish revolt that broke out in ad 66, the city of Jerusalem was destroyed (ad 70). The name Judaea is still used to describe approximately the same area in modern Israel.

Are Samaria and Israel the same?

The territory, excluding East Jerusalem, is also known within Israel by its biblical names, Judaea and Samaria.

Where is Judea and Samaria today?

The name Judea, when used in Judea and Samaria, refers to all of the region south of Jerusalem, including Gush Etzion and Har Hebron. The region of Samaria, on the other hand, refers to the area north of Jerusalem.

What is difference between Judah and Israel?

The Kingdom of Israel, Northern Kingdom or Samaria, existed as an independent state until 722 BCE, when it was conquered by the Assyrian Empire. The Kingdom of Judah, or Southern Kingdom, existed as an independent state until 586 BCE, when it was conquered by the Neo-Babylonian Empire.

Who was the first king of Israelites?

Saul

Which son of Jacob did Jesus come from?

Matthew 1:1–17 begins the Gospel, “A record of the origin of Jesus Christ, the son of David, the son of Abraham: Abraham begot Isaac.” and continues on until “… Jacob begot Joseph, the husband of Mary, of whom was born Jesus, who is called Christ.

Is Jerusalem in Judah or Israel?

As long as this temple stood, Jerusalem was the capital of the kingdom of Judah (briefly also of the united kingdom of Israel, i.e., of Northern and Southern tribes united by David). This period ends with the destruction of Jerusalem in 586 by the Neo-Babylonians under Nebuchadnezzar.

Why did Judah split from Israel?

According to the Hebrew Bible, the Kingdom of Judah resulted from the break-up of the United Kingdom of Israel (1020 to about 930 BCE) after the northern tribes refused to accept Rehoboam, the son of Solomon, as their king.

Where are the 10 lost tribes of Israel today?

Conquered by the Assyrian King Shalmaneser V, they were exiled to upper Mesopotamia and Medes, today modern Syria and Iraq. The Ten Tribes of Israel have never been seen since.

Why is the tribe of Judah so important?

The tribe of Judah settled in the region south of Jerusalem and in time became the most powerful and most important tribe. Not only did it produce the great kings David and Solomon but also, it was prophesied, the Messiah would come from among its members.

Why is God called the Lion of Judah?

The biblical Judah (in Hebrew: Yehuda) is the eponymous ancestor of the Tribe of Judah, which is traditionally symbolized by a lion. The Lion of Judah was used as a Jewish symbol for many years, and as Jerusalem was the capital of the Kingdom of Judah, in 1950 it was included in the Emblem of Jerusalem.

Who is the 13th tribe of Israel?

The Thirteenth Tribe is a 1976 book by Arthur Koestler, in which the author advances the thesis that Ashkenazi Jews are not descended from the historical Israelites of antiquity, but from Khazars, a Turkic people….The Thirteenth Tribe.

What did God reveal to Moses?

YHWH