For Christianity proves itself, as the sun is seen by its
own light. Its evidence is involved in its existence. St. Paul writes more
particularly for the dialectic understanding; and proves those doctrines,
which were capable of such proof, by common logic.
* * * * *
St. John used the term [Greek: ho Logos] technically. Philo-Judaeus had so
used it several years before the probable date of the composition of this
Gospel; and it was commonly understood amongst the Jewish Rabbis at that
time, and afterwards, of the manifested God.
* * * * *
Our translators, unfortunately, as I think, render the clause [Greek: pros
ton Theos] "_with_ God;" that would be right, if the Greek were [Greek: syn
to Theo].[1]
By the preposition [Greek: pros] in this place, is meant the utmost
possible _proximity_, without _confusion_; likeness, without sameness. The
Jewish Church understood the Messiah to be a divine person. Philo expressly
cautions against any one's supposing the Logos to be a mere
personification, or symbol. He says, the Logos is a substantial, self-
existent Being. The Gnostics, as they were afterwards called, were a kind
of Arians; and thought the Logos was an after-birth.
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