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εν αρχη ην ο λογος

En archee een ho logos.

XLII […] And the Father who created the universe has given to his archangelic and most ancient Word a pre-eminent gift, to stand on the confines of both, and separated that which had been created from the Creator. And this same Word is continually a suppliant [παράκλητος::paraclete] 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. (206) And the Word rejoices in the gift, and, exulting in it, announces it and boasts of it, saying, “And I stood in the midst, between the Lord and You; neither being uncreated as God, nor yet created as you, but being in the midst between these two extremities, like a hostage, as it were, to both parties: a hostage to the Creator, as a pledge and security that the whole race would never fly off and revolt entirely, choosing disorder rather than order; and to the creature, to lead it to entertain a confident hope that the merciful God would not overlook his own work. For I will proclaim peaceful intelligence to the creation from him who has determined to destroy wars, namely God, who is ever the guardian of peace.”

– Who is the Heir of Divine Things, XLII

(62) Why is it that he speaks as if of some other god, saying that he made man after the image of God, and not that he made him after his own image? (Gen 9:6). Very appropriately and without any falsehood was this oracular sentence uttered by God, for no mortal thing could have been formed on the similitude of the supreme Father of the universe, but only after the pattern of the second deity, who is the Word of the supreme Being; since it is fitting that the rational soul of man should bear it the type of the divine Word; since in his first Word God is superior to the most rational possible nature. But he who is superior to the Word holds his rank in a better and most singular pre-eminence, and how could the creature possibly exhibit a likeness of him in himself? Nevertheless he also wished to intimate this fact, that God does rightly and correctly require vengeance, in order to the defence of virtuous and consistent men, because such bear in themselves a familiar acquaintance with his Word, of which the human mind is the similitude and form.

– Questions and Answers on Genesis, 2.62

These sure read like Christian homilies. But they’re not. They’re from Philo’s work Who Is The Heir Of Divine Things and Questions and Answers on Genesis, written 100 years prior to the gospel of John.

εν αρχη ην ο λογος / In the beginning was the WordJohn 1:1.

How would a supposedly illiterate Palestinian fisherman (John) read Philo’s work and deign that Jesus is Philo’s “Logos” in perfect Koine Greek?

But wait a minute – this group of Christians in the 2nd century said that this Logos gospel was heretical because they said it was written by a Gnostic named Cerinthus! According to Irenaeus, Cerinthus was “schooled in the knowledge of the Egyptians” and that John wrote the gospel now bearing his name to refute Cerinthus! Schooled in the knowledge of the Egyptians. Philo established schools in Egypt. Maybe John simply reinterpreted Cerinthus’ Logos gospel, thus leading to the one found in Bibles today.

The evidence points that way… maybe if there were evidence of some gospel that was like an intermediary between the Synoptic gospels (Mark, Matthew, Luke) and the gospel of John there might be another piece of evidence in favor of Cerinthus’ proto-Logos gospel.

…wait, there is! Lo and behold the Egerton Gospel. A gospel that shares similarities with both the Synoptics and John, that was found in Egypt.

 
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Posted by on May 21, 2009 in alogi, cerinthus, john 1:1, logos, philo, word

 
 
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