Day 8: ANF09 I.22-24 or FC80 I.109-180

[Nemo]

In the Beginning (arche)

1. Beginning (arche) as Wisdom, in which is the Word.
2. How are the other names of Christ related to arche?
3. In what sense is Christ the Word?
4. In what sense is Christ the light?

[Clark]

The first three verses of Psalm 44 (LXX) are:

Psalm 44:1–3 (Logos LXX): Εἰς τὸ τέλος, ὑπὲρ τῶν ἀλλοιωθησομένων, τοῖς† υἱοῖς Κορε εἰς σύνεσιν, ᾠδὴ ὑπὲρ τοῦ ἀγαπητοῦ. 2 Ἐξηρεύξατο ἡ καρδία μου λόγον ἀγαθόν, λέγω ἐγὼ τὰ ἔργα μου τῷ βασιλεῖ, ἡ γλῶσσά μου κάλαμος γραμματέως ὀξυγράφου. 3 ὡραῖος κάλλει παρὰ τοὺς υἱοὺς τῶν ἀνθρώπων, ἐξεχύθη χάρις ἐν χείλεσίν σου,† διὰ τοῦτο εὐλόγησέν σε ὁ θεὸς εἰς τὸν αἰῶνα.

Origen references v 2, which has the word λόγον in it. It's translated in a variety of ways, none of which is "word." :-)

No, I don't know Greek much beyond being being able to find words.

[Nemo]

Clark wrote: "Origen references v 2, which has the word λόγον in it. It's translated in a variety of ways, none of which is "word." :-)."

I think that is why Origen writes that we should not take "the Word" on first impression, but try to comprehend what the word is referring to, pun intended.

[Nemo]

ANF09 1.22
For I consider that as a house or a ship is built and fashioned in accordance with the sketches of the builder or designer, the house or the ship having their beginning (arche) in the sketches and reckonings in his mind, so all things came into being in accordance with the designs of what was to be, clearly laid down by God in wisdom.

Origen uses these analogies to explain in what sense Wisdom is the beginning. If you're familiar with Aristotles' Four Causes, I think Origen might have the Formal and the Efficient causes in mind here.

One of the difficulties in analogizing Divine Wisdom to human creativity is creatio ex nihilo. For starters, we are dependent on the material cause, but God is not. A house and a ship are built with materials; architectural design is dependent on measurements, i.e., mathematics; softwares are dependent on programming languages. All these dependencies must exist before the designs can happen. I just can't imagine what creatio ex nihilo is like.

[Nemo]

ANF09 I.24
But the Saviour, being the light of the world, illuminates not bodies, but by His incorporeal power the incorporeal intellect, to the end that each of us, enlightened as by the sun, may be able to discern the rest of the things of the mind.


“I believe in Christianity as I believe that the Sun has risen, not only because I see it but because by it, I see everything else.”
-- (attributed to) C.S.Lewis

[Nemo]

In the middle of this section, Origen starts a digression spanning several chapters, a detour of sort, to discuss the various names and titles of Christ. He does it, I think, because understanding the other names of Christ, would also help the readers better understand how Christ is the all-encompassing Word.

ANF09 I.24

To add to the authority, therefore, of what we have to say on the question, how the Son of God is the Word, we must begin with those names of which we spoke first as being applied to Him. This, we cannot deny, will seem to some to be superfluous and a digression, but the thoughtful reader will not think it useless to ask as to the concepts for which the titles are used; to observe these matters will clear the way for what is coming. And once we have entered upon the theology concerning the Saviour, as we seek with what diligence we can and find the various things that are taught about Him, we shall necessarily understand more about Him not only in His character as the Word, but in His other characters also.