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[[File:Logos.jpg|right|250px|thumb|Logos was a term used by  philosophers, theologians, and politicians. The Greek concept of "logos"(λόγος)<Ref name="logos">{{3056}}</Ref> is poorly translated into English as "word" when it's meaning is actually closer to "Right Reason" or "Law of Nature?" Similar to the Chinese conception of "tao" (道) the principles and ways of Nature? The  philosopher Aristotle provided a definition of logos in his work Rhetoric, where he used logos to mean “reasoned discourse”. There other words which have had their meaning changed to sow [[confusion]]. See [[That word]]. ]]
  
== Logos ==

*  [[John 1]]:1 “In the beginning was the Word ([[Logos]]), and the Word ([[Logos]]) was with God, and the Word ([[Logos]]) was God.”

What does it mean to say the [[Logos]] was with God?

The word [[logos]] in the Greek does mean “word” but in Greek and throughout the Roman Empire the word ''logos''<Ref name="logos">{{3056}}</Ref> had another meaning in law and philosophy. Logos was what we would reference today as "[[right reason]]" and was commonly known in those days and used in the explaining what was real, what was true or actual in existence. 

=== Logos in Law ===

This idea of [[right reason]] or even [[divine will]] in relation to the idea of [[logos]], especially as related to doctrines, is seldom if ever mentioned today. In fact, logos included the idea of ''Jus Naturale''  or ''Law of Nature''. The [[Natural law]], [[Right Reason]], [[Divine Will]], the [[Will of God]], the [[Word of God]] or the [[Logos]] of Christ are often seen as convertible phrases. While that law preexisted mankind, man is subject to it just as he is subject to the laws of physics. 

Understanding that law, how it works, and its limitation and powers allows mankind to seek "the separate and equal station to which the Laws of Nature and of Nature's God entitle".  [[Declaration of Independence]].

'''“Civil Law, Roman Law, and Roman Civil Law are convertible phrases, meaning the same system of jurisprudence.”'''<Ref>Black’s 3rd p 332.</Ref>

Civil law and [[civil rights]] do not always stem from the legislators of society but may "not connected with the organization or the administration of government."<Ref>“[[Civil rights]] are such as belong to every citizen of the state or country, or, in a wider sense to all its inhabitants, and are not connected with the organization or the administration of government. They include the rights of property, marriage, protection by laws, freedom of contract, trial by jury, etc.” See '''Right'''. In Constitutional Law. Black’s 3rd p. 1559.</Ref> but not within the jurisdiction of the civil state. An individual, who becomes a member or person in a political society, also has civil rights, but the origin of those rights, being political, are rights “pertaining or relating to the policy or administration of government.”<Ref> see also '''Political'''. Black’s 3rd p. 1375.</Ref> So, “as otherwise defined, civil rights are rights appertaining to a person in virtue of his citizenship in a state or community. Rights capable of being enforced or redressed in civil action. Also a term applied to certain rights secured to citizens of the United States by the thirteenth and fourteenth amendments to the Constitution, and by various acts of Congress made in pursuance thereof.” <Ref>'''Right'''. ''In Constitutional Law''. Black’s 3rd p. 1559-D.</Ref>

But also the “The term [[republic]], res publica, signifies the state independently of its form of government.”<Ref>Bouvier’s Vol.1. page 13 (1870).</Ref> 

What does this have to do with the ''Logos of Christ''?

Christ preached the [[kingdom of God]] as He was ''called'' the [[Son of God]]. 

The [[Church legally defined]] as "one form of government".

Edward Gibbon notes that one of the factors that preserved the integrity of the [[early Church]] in those days was that every congregation was “separate and independent,” and as yet not “connected by any supreme authority or legislative assembly.” <Ref>Gibbon, Edward. (n.d.). The Decline and Fall of the Roman Empire. Vol. I. New York, NY: The Modern Library.</Ref> He also wrote "The union and discipline of the Christian [[republic]], which gradually formed an independent and increasing state in the heart of the Roman empire. " This is the fifth cause of the growth of Christianity according to Edward concerning the decline of the Roman Empire.<Ref>'''Five causes of the growth of Christianity'''<Br>
: "Our curiosity is naturally prompted to inquire by what means the Christian faith obtained so remarkable a victory over the established [[religion]]s of the earth. To this inquiry an obvious but unsatisfactory answer may be returned; that it was owing to the convincing evidence of the doctrine itself, and to the ruling providence of its great Author. But as truth and reason seldom find so favourable a reception in the world, and as the wisdom of Providence frequently condescends to use the passions of the human heart, and the general circumstances of mankind, as instruments to execute its purpose, we may still be permitted, though with becoming submission, to ask, not indeed what were the first, but what were the secondary causes of the rapid growth of the Christian church? It will, perhaps, appear that it was most effectually favoured and assisted by the five following causes:<Br>I. The inflexible, and, if we may use the expression, the intolerant zeal of the Christians, derived, it is true, from the Jewish religion, but purified from the narrow and unsocial spirit which, instead of inviting, had deterred the Gentiles from embracing the law of Moses. <Br>II. The doctrine of a future life, improved by every additional circumstance which could give weight and efficacy to that important truth. <Br>III. The miraculous powers ascribed to the primitive church. <Br>IV. The pure and austere morals of the Christians. <Br>V. The union and discipline of the Christian republic, which gradually formed an independent and increasing state in the heart of the Roman empire."  Chapter 15. Fall In The West — The Decline And Fall Of The Roman Empire by Edward Gibbon</Ref>

Historians Will and Ariel Durant quoted this reference to “the union and discipline of the Christian republic,” and also noted that “it gradually formed an independent and increasing state in the heart of the Roman Empire.” ''In general'' they saw "he reduced the early progress of Christianity from a miracle to a natural process; he removed the phenomenon from theology to history.”<Ref>— Rousseau and Revolution, Will et Ariel Durant p.801. fn 83 Heiseler, 85.</Ref> They also wrote, "Among these secondary factors he listed “the pure and austere morals of the Christians” in the first century, noting as another cause, “the inflexible (and, if we may use the expression, the intolerant) zeal of the Christians.” 

Those ''austere'' and ''inflexible'' morals included their refusal to accept or become [[masses|accustomed]] to the [[covetous practices]] of [[benefactors]] and their clients providing [[benefits]] and [[dainties]] through the [[force]] of their [[Exercise authority|exercising authority]].

Christians were intent in [[abide|abiding]] in His [[love]] and [[charity]] through [[faith]] in his Logos by doing what He said.

: '''"If ye love me, [[keep my commandments]]."'''  John 14:15 <Ref>John 14:21  He that hath my commandments, and keepeth them, he it is that loveth me: and he that loveth me shall be loved of my Father, and I will love him, and will manifest myself to him.
: John 15:10  If ye keep my commandments, ye shall abide in my love; even as I have kept my Father’s commandments, and abide in his love.
: John 15:12  This is my commandment, That ye love one another, as I have loved you.</Ref>

=== Logos in codes ===

The first line of Book I, Title XII, of the Roman Codes of Justinian states, “Concerning those who flee to the ecclesia [church] or raise a disturbance there.”<Ref>“De his qui ad ecclesias configiunt vel ibi exclamant.”</Ref>

There was a law allowing people to take refuge in churches. This was not new and has been practiced and respected for thousands of years before and after the code was first written. It has been called sanctuary, but its origins were far more judicial in nature and well understood in Roman law and the law of Israel. Book I, Title XII of the Roman codes deals with the rules concerning the law of sanctuary and the asylum state.

That Law in those codes existed when the Church had been the [[Ekklesia]] of Christ who was said to be the [[Logos]].


=== Pathos ethos and logos ===

The words [[pathos]], [[ethos]], and [[logos]] are used in rhetoric as the concept of the three artistic proofs or modes of persuasion.

'''[[Pathos]]'''<Ref name="pathos">{{3806}}</Ref> is an appeal to emotion generating passion and is often more effective than either ethos or logos for many people.

'''[[Ethos]]'''<Ref name="ethos">{{1485}}</Ref> is appeal based on the character of the speaker while logos is an appeal to reason.

In the story of the assassination of Julius Caesar we see Antony and Brutus use rhetoric when they were speaking to the people. Brutus used his love for the people to win them over but Antony appealed to emotions. Neither of them really relied on [[reason]] (logos) to make a rational explanation.

The Greek term ''[[Logos]]'' has been said as "Reason that in ancient Greek philosophy ''and'' is the controlling principle in the universe."

The "divine wisdom" is said by some to manifest in the creation, government, and redemption of the [[world]] and often identified with the second person of the [[Trinity]].

:  "I have given them thy word<Ref name="logos">{{3056}}</Ref>; and the [[world]] hath hated them, because they are not of the [[world]], even as I am not of the [[world]]." [[John 17]]:14


Almost every system of law had a system of trial. The justice of those courts was dependent upon the people or the rulers or both.

There often was a separate system or jurisdiction for appeals to prevent injustice in common or administrative courts. The Romans had several systems of appeals, including the “the virgin priestesses of Vesta”.

The [[temples]], including Vesta, provided services. In Vesta, young girls were picked for the training at the age of six from honorable families of freeman, and they served the temple of Vesta for a term of thirty years. They could not marry during their term of office, and they were free, ''emancipatio'', from their families. They were very well paid and even pampered with privileges.

Behind the pomp there was a practical purpose. Their common duties beyond the burdensome rituals and ceremony of the temple was to keep many important records safe and secure, including every thing from wills to important government treaties.

They were the clerks of government and the supreme authority over the common clerks who worked for them in the [[Temples|temple]] and other buildings maintaining these vital records of [[society]] and [[government]].

They could also own property, pass that property by will to any man or woman, testify in court without an oath, and exonerate criminals for any crime.

There was always a danger that local courts could cause a miscarriage of justice. It was important to provide some system of appeals to prevent an innocent man or woman from being abused by a miscarriage of justice due to negligence, bribes or prejudice.

In [[early Israel|ancient Israel]], people took refuge from injustice in the [[cities of refuge]].<Ref>[[Numbers 35]]:9 -15, [[Numbers 35]]:7; [[Joshua 21]]:41</Ref> Refuge is translated from the Hebrew word miqalat [ טלקמ] which means a refuge or asylum.<Ref>Strong’s 04733 miqlat in the sense of taking in; n m AV-refuge 20 1) refuge, asylum. From qalat meaning lacking, handicaped, deformed</Ref> It is from a root word qalat which means something is wrong, missing, deformed or handicapped. When you add the [[Hebrew]] letter Mem you add the concept of ''flow''. In this case it is justice that flows from the provision of an asylum state.

In [[Israel]], God’s kingdom on earth, the people were the Fountainhead of Justice.<Ref>“Before the Norman conquest of England in 1066 the people were the fountainhead of justice. The Anglo-Saxon courts of those days were composed of large numbers of freemen... In competition with these non professional courts the Norman king, who insisted that he was the fountainhead of justice, set up his own tribunals.” Clark’s Summary of American Law. p 530.</Ref> There was no king, but each man was required to tend to the weightier matters of law, judgment, mercy and faith. If justice failed in the people, someone could appeal to the congregations of [[Levites]] [the Church in the wilderness and the ministers of the people and the servants of God] for justice.

''The cities of refuge'' were civil powers of asylum or appeals courts for the purpose of protecting the people from injustice. The [[Levites]] served the people, but they were separate from the power of the state, which first rested in the hands of the people and eventually -- due to their rejection of God -- rested in the hands of the king, and his ruling bureaucracy, elected by the “voice of the people”.<Ref>[[Numbers 8]]:14, [[Ezra 9]]:1, [[Nehemiah 10]]:28, [[1 Samuel 8]]:</Ref>

== The Logos, the Letter ==


Cities of refuge were not hideouts for criminals. They were places to appeal to for justice when local systems failed. Simply taking asylum in the city of refuge would make every man a prisoner, even if he was innocent. This would not be just or merciful. If he was found innocent by those men of the “city of refuge”, could he leave that city without leaving the protection it offered? This was common in most societies and we see it codified by Justinian.

:    “The right of asylum might also be personal, that is to say, not connected with a place, but with a person. In this connection we find the so-called logos which was a letter or statement in writing granting the bearer exemption from molestation by public authorities. At first such letter or statement was probably granted to a person who had taken refuge in a sanctuary, but who wanted to go home or to some other place for the purpose of attending to some necessary matters.”<Ref>Justinian Code, Annotated, By Fred H. Blume, Edited by Timothy Kearley, 2nd Ed., http://uwacadweb.uwyo.edu/blume%26justinian/ </Ref>

The right of asylum might also be a persona connected to a person. This was like a hall pass which protected you where ever you went. The [[bondage]] of [[Egypt]] was the result of status, not a location. Egyptian territory extended all the way to Canaan. When Israel left Egypt they left a persona jurisdiction. When they came to new places, they kept themselves free from local persona jurisdiction by making “no covenants” with local inhabitants, applying for no [[benefits]] and maintaining an ecclesia or “church in the wilderness”.

The [[Levites]] were titular representatives to those who were not a part of their society. They could not make treaties, have a standing army, accumulate vast treasury or reserve funds<Ref>[[Golden calf|Golden statue]], like the gold calf, were public treasuries, or common reserve fund backing a central treasury or bank, Ærariuin sanctius.</Ref> nor do anything that might return them to the bondage of Egypt.<Ref>[[Deuteronomy 17]]:16...</Ref>

Christ appointed one Church to those who would serve His kingdom and bear fruit. There is one church because there is one [[logos]] and that [[logos]] is Christ. Those who got His [[baptism]] were set free from the persona jurisdiction of the [[Pharisees]].



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== Footnotes ==

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