Early Christian Beliefs About the Word of God

Origen, Commentary on John Direct teaching

He was in the beginning with God. In the three statements before this, the Evangelist has made known to us three orders of truth, and now he gathers the three into one by saying, “This Word was in the beginning with God.” In the first statement we learned where the Word was: He was in the beginning. Then we learned with whom He was: with God. Then we learned who He was: that He was God. Now by this word “He,” John points out the Word who is God, and gathers into a fourth statement the three that came before: “In the beginning was the Word,” “the Word was with God,” and “the Word was God.” Now he says, “He, this Word, was in the beginning with God.” The term “beginning” may be understood as the beginning of the world, so that from what is said we may learn that the Word was older than the things made from the beginning. For if in the beginning God created heaven and earth, but He was in the beginning, then the Word is plainly older than those things that were made at the beginning, older not only than the firmament and the dry land, but also than the heavens and the earth. Now someone might ask, and not without reason, why it is not said, “In the beginning was the Word of God, and t

Alexander of Alexandria, Epistles on the Arian Heresy Direct teaching

...ut Him like this: "The only-begotten Son, who is in the bosom of the Father," John 1:18. Since that divine teacher meant to show that the Father and the Son are two realities inseparable from each other, he spoke of Him as being in the bosom of the Father. And the same John also says that the Word of God is not included among the things that were created out of things that did not exist: "All things were made by Him." For he presented His distinct personhood when he said, "In the beginning was the Word, and the Word was with God, and the Word was God. All things were made by Him; and without Him was not anything made that was made," John 1:1-3. For if all things were made by Him, how can it be that He, who gave existence to the things that were made, at one time did not exist? The Word who makes is not to be described as having the same nature as the things that are made. He was in the beginning, and all things were made by Him and formed out of things that did not exist. Moreover, that which exists seems to be opposite to, and far removed from, those things that are made out of things that did not exist. For this shows that there is no interval between the Father and the Son, s

Theophilus of Antioch, To Autolycus Direct teaching

...f the Father and Lord of all, went to the garden in the person of God and talked with Adam. For the divine writing itself teaches us that Adam said he had heard the voice. But what else is this voice except the Word of God, who is also His Son? Not as the poets and writers of myths speak of the sons of gods begotten from intercourse with women, but as the truth explains, the Word always exists, dwelling within the heart of God. For before anything came into being, He had Him as a counselor, being His own mind and thought. But when God wished to make all that He had decided on, He begot this Word, uttered, the firstborn of all creation, not being Himself emptied of the Word, that is, Reason, but having begotten Reason, and always talking with His Reason. Therefore the holy writings teach us this, and all the Spirit-bearing men as well, one of whom, John, says, "In the beginning was the Word, and the Word was with God," John 1:1, showing that at first God was alone, and the Word was in Him. Then he says, "The Word was God; all things came into existence through Him; and apart from Him not one thing came into existence." The Word, then, being God, and being naturally produced from

Origen, Commentary on John Direct teaching

...s there is one Lord, Jesus Christ, so there are many Logoi. But we, for our part, pray that the one Logos may be with us, He who was in the beginning and was with God, God the Word. For whoever does not receive this Logos who was in the beginning with God, or does not attach himself to Him as He appeared in flesh, or does not share in some of those who had a share in this Logos, or whoever, after having had a share in Him, falls away from Him again, will have his portion in what is called most opposite to reason. What we have drawn out from the truths with which we started should now be clear enough. First, we spoke about God and the Word of God, and of gods, either beings who partake in deity or beings who are called gods and are not. And again, of the Logos of God and of the Logos of God made flesh, and of Logoi, or beings which partake in some way of the Logos, of second Logoi or of third, thought to be Logoi, in addition to that Logos that was before them all, but not really so. These may be called irrational reasons. There are beings spoken of who are said to be gods but are not, and one might place beside these gods who are no gods, reasons which are no reasons. Now the Go

Theophilus of Antioch, To Autolycus Direct teaching

But when God wished to make all that He determined on, He begot this Word, uttered, the first-born of all creation, not Himself being emptied of the Word [Reason], but having begotten Reason, and always conversing with His Reason.

Tatian, Address to the Greeks Direct teaching

God was in the beginning. But we have been taught that the beginning is the power of the Word. For the Lord of the universe is Himself the necessary ground of all being. Since no creature yet existed, He was alone. But since He was all power, and was Himself the necessary ground of things visible and invisible, all things were with Him. With Him also, by Word-power, the Word Himself, who was in Him, subsists. And by His simple will, the Word springs forth. And the Word, not coming forth in vain, becomes the first-begotten work of the Father. We know that He, the Word, is the beginning of the world. But He came into being by participation, not by separation. For what is cut off is separated from the original substance. But what comes by participation, choosing its function, does not make deficient the one from whom it is taken. For just as many fires are lighted from one torch, yet the light of the first torch is not lessened by the kindling of many torches, so the Word, coming forth from the Word-power of the Father, has not stripped from Him who begot Him the Word-power. I myself, for example, speak, and you hear. Yet surely I, who am speaking, do not become deprived of speech by

Theophilus of Antioch, To Autolycus Direct teaching

And hence the holy writings teach us, and all the spirit-bearing [inspired] men, one of whom, John, says, In the beginning was the Word, and the Word was with God, John 1:1 showing that at first God was alone, and the Word in Him.

Gregory Thaumaturgus, On the Trinity Direct teaching

The Word Himself is before every creature — eternal from the Eternal, like spring from spring, and light from light.

Gregory Thaumaturgus, On the Trinity Direct teaching

Thus, then, we reason and believe that the Word is begotten by the Father, albeit we neither possess nor know the clear rationale of the fact.

Ignatius, Epistle to the Magnesians (Long Version) Direct teaching

He, being begotten by the Father before the beginning of time, was God the Word, the only-begotten Son, and remains the same for ever;

Novatian, Treatise Concerning the Trinity Direct teaching

And so John also, describing the birth of Christ, says, "The Word was made flesh, and dwelt among us, and we saw His glory, the glory as of the only begotten of the Father, full of grace and truth." Moreover, His name is called the Word of God in Revelation 19:13, and not without reason. "My heart has emitted a good word." Afterward he then calls that word by the name of the King by implication: "I will tell my works to the King." For by Him all things were made, and without Him nothing was made, as John 1:3 says. Whether they are thrones or dominions, or powers, or mights, visible things or invisible, all things subsist by Him, as the apostle says in Colossians 1:16. Moreover, this is that Word which came to His own, and His own did not receive Him. For the world was made by Him, and the world did not know Him, as John 1:10-11 says. Moreover, this Word was in the beginning with God, and God was the Word, as John 1:1 says. Who then can doubt, when it is said in the last clause, "The Word was made flesh, and dwelt among us," that Christ, whose birth is being described, is man because He was made flesh? And because He is the Word of God, who can shrink from declaring without hesitati

Victorinus, Commentary on the Apocalypse Direct teaching

And so John also, while describing the birth of Christ, says, “The Word was made flesh, and dwelt among us, and we saw His glory, the glory as of the only begotten of the Father, full of grace and truth.” For His name is also called “the Word of God,” in Revelation 19:13, and not without reason. “My heart has uttered a good word.” He then afterward calls this word by the name of the King indirectly: “I will tell my works to the King.” For by Him all works were made, and without Him nothing was made, as John 1:3 says. “Whether,” says the apostle, “they are thrones or dominions, or powers, or mights, visible things and invisible, all things subsist by Him,” as Colossians 1:16 says. Moreover, this is that Word which came to His own, and His own did not receive Him. For the world was made by Him, and the world did not know Him, as John 1:10-11 says. Moreover, this Word was in the beginning with God, and God was the Word, as John 1:1 says. Who then can doubt, when in the last clause it is said, “The Word was made flesh, and dwelt among us,” that Christ, whose birth is being described, is man because He was made flesh? And because He is the Word of God, who can shrink from declaring with

Novatian, Treatise Concerning the Trinity Direct teaching

... which we may learn that all things were created and established by the Son of God, that is, by the Word of God? For he says the same thing that John and the others say. Indeed, it is clear that both John and the others received from him what they say. For if John says, "All things were made by Him, and without Him nothing was made," the prophet David also says, "I declare my works to the King." Moreover, Moses presents God as commanding at the beginning that there should be light, that heaven should be established, that the waters should be gathered into one place, that the dry land should appear, that fruit should be brought forth according to its seed, that animals should be produced, and that lights and stars should be established in heaven. He shows that no one else was then present with God, by whom these works were commanded to be made, except him by whom all things were made, and without whom nothing was made. And if he is the Word of God, for "my heart has brought forth a good Word," he shows that in the beginning the Word was, and that this Word was with the Father, and also that the Word was God, and that all things were made by him. Moreover, this Word was made flesh

Athenagoras, A Plea for the Christians Direct teaching

So, we are not atheists, because we acknowledge one God: uncreated, eternal, invisible, incapable of suffering, incomprehensible, and without limit. He is understood only by the mind and reason. He is surrounded by light, beauty, spirit, and indescribable power. Through His Word, He created the universe, arranged it, and keeps it in being. I have already shown this clearly. And I say, "His Word," because we also acknowledge a Son of God. No one should think it absurd that God should have a Son. The poets, in their fictions, present the gods as no better than men. But our way of thinking is not like theirs, either about God the Father or about the Son. The Son of God is the Word of the Father, in idea and in action. For all things were made after His pattern and through Him, and the Father and the Son are one. And since the Son is in the Father and the Father is in the Son, in unity and power of spirit, the Son of God is the understanding and reason of the Father. But if, because of your great intelligence, you wish to ask what is meant by the Son, I will explain briefly. He is the first product of the Father, not as if He had been brought into existence. For from the beginning, God

Tatian, Address to the Greeks Direct teaching

... who begot Him, made man an image of immortality. He did this so that, just as incorruption is with God, in the same way man, by sharing in a part of God, might also have the immortal principle. The Word also, before the creation of men, was the Framer of angels. And each of these two orders of creatures was made free to act as it pleased. They did not have the nature of good, for that is with God alone. But in men it is brought to perfection through their freedom of choice. This is so that the bad man may be justly punished, since he became depraved through his own fault, while the just man may deservedly be praised for his virtuous deeds, since by the exercise of his free choice he refrained from transgressing the will of God. Such is the constitution of things in reference to angels and men. And the power of the Word, having in itself a faculty to foresee future events, foretold from time to time the issues of things to come. It did this not as if they were fated, but as things taking place by the choice of free agents. It also became a forbidder of wickedness by means of prohibitions, and the encomiast of those who remained good. And when men attached themselves to one who w

Hippolytus, Refutation of All Heresies Background

Therefore this one and highest Deity, by an act of thought, first brought forth the Word (Logos). He did not bring forth a word in the sense of something spoken by a voice, but as the rational thought of the universe, conceived and dwelling in the divine mind. Him alone He brought forth from existing things. For the Father Himself was existence, and the one begotten from Him was the cause of all things that were made. The Word (Logos) was in the Father Himself, carrying the will of Him who begot Him, and fully knowing the mind of the Father. For at the same time that He came forth from Him who begot Him, since He is the firstborn of His Begetter, He has within Himself, like a voice, the ideas conceived in the Father. And so, when the Father commanded the world to come into being, the Word (Logos) completed each part of creation one by one, and in this way pleased God. Some things that multiply by reproduction He made male and female. But whatever beings were made for service and ministry He made either male, or as not needing females, or as neither male nor female. For even their first elements, which were formed out of things that did not exist, namely fire and spirit, water and e

Origen, Commentary on John Background

...wever, the passage does not necessarily mean more than that the heavens were founded by the reason, logos, of God, just as we say that a house is built by the plan, logos, of the architect, or a ship by the plan, logos, of the shipbuilder. In the same way, the heavens were founded, that is, made solid, by the Word of God, for they are of a more divine substance, which for this reason is called solid. For the most part it has little fluidity, nor is it easily melted like other parts of the world, especially the lower parts. Because of this difference, the heavens are said in a special way to be constituted by the Word of God.

Victorinus, Commentary on the Apocalypse Direct teaching

... us this principle: that all things were created and established by the Son of God, that is, by the Word of God? For he says the same thing that John and the others say. In fact, John and the others are understood to have received from him what they say. For if John says, “All things were made by Him, and without Him nothing was made,” the prophet David also says, “I declare my works to the King.” Moses, moreover, presents God as commanding at the beginning that there should be light, that heaven should be established, that the waters should be gathered into one place, that the dry land should appear, that fruit should be brought forth according to its seed, that animals should be produced, and that lights and stars should be established in heaven. He shows that no one other than Him by whom all things were made, and without whom nothing was made, was then present with God, by whom these works were commanded to be made. And if He is the Word of God, for “my heart has brought forth a good Word,” he shows that in the beginning the Word was, and that this Word was with the Father, and that besides this the Word was God, and that all things were made by Him. Moreover, this Word was

Lactantius, The Divine Institutes Background

With good reason, therefore, is He called the Speech and the Word of God, because God, by a certain incomprehensible energy and power of His majesty, enclosed the vocal spirit proceeding from His mouth, which he had not conceived in the womb, but in His mind, within a form which has life through its own perception and wisdom, and He also fashioned other spirits of His into angels.

Novatian, Treatise Concerning the Trinity Direct teaching

but the Son of God makes man, that is to say, the Word of God, by whom all things were made, and without whom nothing was made.

Didache, Connection to Colossians 1:15 Background

but didst beget Him before all ages by Thy will, Thy power, and Thy goodness, without any instrument, the only begotten Son, God the Word, the living Wisdom, "the First-born of every creature, the angel of Thy Great Counsel,"

Tertullian, On Modesty Direct teaching

But when the Word of God descended into flesh —(flesh) not unsealed even by marriage, — and the Word was made flesh, — (flesh) never to be unsealed by marriage, — which was to find its way to the tree not of incontinence, but of endurance;

Victorinus, Commentary on the Apocalypse Direct teaching

And this is the Word of God. And the Word of God was made flesh, and dwelt among us;

Novatian, Treatise Concerning the Trinity Direct teaching

But the Word of God was made flesh, and dwelt among us.

Victorinus, Commentary on the Apocalypse Direct teaching

But the Word of God was made flesh, and dwelt among us.

Novatian, Treatise Concerning the Trinity Direct teaching

...s that He can raise up again and rebuild the destroyed temple of His body, except because He is the Word who is from the Father, who is with the Father, by whom all things were made, and without whom nothing was made; the imitator of His Father’s works and powers; the image of the invisible God; who came down from heaven; who testified to what He had seen and heard; who came not to do His own will, but rather the will of the Father, by whom He had been sent for this very purpose, that, being made the Messenger of Great Counsel, He might unfold to us the laws of the heavenly mysteries; and who, as the Word made flesh, dwelt among us? From these things, this Christ is proved to be not only man, because He was the Son of man, but also God, because He is the Son of God. And if Christ is called by the apostle "the first-born of every creature," how could He be the first-born of every creature unless, according to His divinity, the Word proceeded from the Father before every creature? And unless the heretics accept it this way, they will be forced to show that Christ the man was the first-born of every creature, which they will not be able to do. Either, therefore, He is before every

Victorinus, Commentary on the Apocalypse Direct teaching

...er? Or who says that He can raise up again and rebuild the destroyed temple of His body, except the Word who is from the Father, who is with the Father, by whom all things were made, and without whom nothing was made; the imitator of His Father's works and powers; the image of the invisible God; who came down from heaven; who testified to the things He had seen and heard; who came not to do His own will, but rather the will of the Father, by whom He had been sent for this very purpose: that, being made the Messenger of Great Counsel, He might unfold to us the laws of the heavenly mysteries? And as the Word made flesh, He dwelt among us. From all this, this Christ is proved to be not only man, because He was the Son of man, but also God, because He is the Son of God. And if Christ is called by the apostle "the first-born of every creature," how could He be the first-born of every creature unless, according to His divinity, the Word came forth from the Father before every creature? And unless the heretics accept it in this way, they will be forced to show that Christ the man was the first-born of every creature, and they will not be able to do so. Either, therefore, He is before e

Tertullian, Against Praxeas Direct teaching

...by a change and transformation of substance, then it follows at once that Jesus must be a substance made up of two substances, flesh and spirit, a kind of mixture, like electrum, made of gold and silver. Then it begins to be neither gold, that is, spirit, nor silver, that is, flesh. One is changed by the other, and a third substance is produced. Therefore, on this view, Jesus cannot be God, for He has stopped being the Word, which was made flesh. Nor can He be Man incarnate, for He is not truly flesh, and it was flesh that the Word became. Being made up of both, then, He is actually neither one. He is rather some third substance, very different from either. But the truth is that we find Him clearly presented as both God and Man. The very psalm we quoted indicates, concerning the flesh, that God became man in the midst of it. “He therefore established it by the will of the Father.” Certainly, then, He is in every respect both the Son of God and the Son of Man, being God and Man. No doubt they differ according to each substance and its own special property, since the Word is nothing other than God, and the flesh is nothing other than Man. In this way the apostle also teaches about

Ignatius of Antioch, Connection to John 1:14 Direct teaching

For "the Word was made flesh." Being incorporeal, He was in the body; being impassible, He was in a passible body; being immortal, He was in a mortal body; being life, He became subject to corruption, that He might free our souls from death and corruption, and heal them, and might restore them to health, when they were diseased with ungodliness and wicked lusts.

Ignatius of Antioch, Connection to John 1:14 Direct teaching

For there is but One that became incarnate, and that neither the Father nor the Paraclete, but the Son only, [who became so] not in appearance or imagination, but in reality. For "the Word became flesh." For "Wisdom builded for herself a house."

Tertullian, On the Flesh of Christ Direct teaching

nor can it possibly be that anything else than the Word was made flesh.

Methodius, Fragments Direct teaching

In the meanwhile the evangelist says with firmness, The Word was made flesh, and dwelt among us.

Methodius, Concerning Free Will Direct teaching

In the meanwhile the evangelist says with firmness, The Word was made flesh, and dwelt among us.