Doctrine of The Logos
Justin's use of the idea of the Logos has always attracted attention. It is probably too much to assume a direct connection with Philo of Alexandria in this particular. The idea of the Logos was widely familiar to educated men, and the designation of the Son of God as the Logos was not new to Christian theology. The significance is clear, however, of the manner in which Justin identifies the historical Christ with the rational force operative in the universe, which leads up to the claim of all truth and virtue for the Christians and to the demonstration of the adoration of Christ, which aroused so much opposition, as the only reasonable attitude. It is mainly for this justification of the worship of Christ that Justin employs the Logos-idea, though where he explicitly deals with the divinity of the Redeemer and his relation to the Father, he makes use of the Old Testament, not of the Logos-idea, which thus can not be said to form an essential part of his Christology.
The 1913 Catholic Encyclopedia notes that scholars have differed on whether Justin's writings on the nature of God were meant to express his firm opinion on points of doctrine, or to speculate on these matters. Specific points Justin addressed include that the Logos is "numerically distinct from the Father" though "born of the very substance of the Father", and that through the "through the Word, God has made everything". Justin used a metaphor of fire, to describe the Logos as spreading like a flame, rather than "dividing" the substance of the father. He also defended the Holy Spirit as a member of the Trinity, as well as the birth of Jesus to his mother Mary when when she was a virgin. The Encyclopedia states that Justin places the genesis of the Logos as a voluntary act of the Father at the beginning of creation, noting that this is an "unfortunate" conflict with later Christian teachings.
Read more about this topic: Justin Martyr
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