In Christianity, the Logos (Greek: o Λόγος, lit. 'the word, discourse, or reason') is a name or title of Jesus Christ, seen as the pre-existent second person of the Trinity. In the Douay–Rheims, King James, New International, and other versions of the Bible, the first verse of the Gospel of John reads:
In these translations, Word is used for Λόγος, although the term is often used transliterated but untranslated in theological discourse.
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Christianity is an Abrahamic monotheistic religion, which states that Jesus is the Son of God and rose from the dead after his crucifixion, whose coming as the messiah (Christ) was prophesied in the Old Testament and chronicled in the New Testament. It is the world's largest and most widespread religion with over 2.3 billion followers, comprising around 28.8% of the world population. Its adherents, known as Christians, are estimated to make up a majority of the population in 120 countries and territories.
Christianity remains culturally diverse in its Western and Eastern branches, and doctrinally diverse concerning justification and the nature of salvation, ecclesiology, ordination, and Christology. Most Christian denominations, however, generally hold in common the belief that Jesus is God the Son—the Logos incarnated—who ministered, suffered, and died on a cross, but rose from the dead for the salvation of humankind; this message is called the gospel, meaning the "good news". The four canonical gospels of Matthew, Mark, Luke and John describe Jesus' life and teachings as preserved in the early Christian tradition, with the Old Testament as the gospels' respected background.
Sophia, or Sofia (Koine Greek: σοφία, sophía—"wisdom") is a central idea in Hellenistic philosophy and religion, Platonism, and Gnosticism. Originally carrying a meaning of "cleverness, skill", the later meaning of the term, close to the meaning of phronesis ("wisdom, intelligence"), was significantly shaped by the term philosophía ("love of wisdom") as used by Plato.
In the Orthodox Church and the Catholic Church, the feminine personification of divine wisdom as Holy Wisdom (Ἁγία Σοφία; Hagía Sophía) can refer either to Jesus Christ the Word of God (as in the dedication of the church of Hagia Sophia in Constantinople) or to the Holy Spirit.
Eastern Orthodox theology is the theology particular to the Eastern Orthodox Church. It is characterized by monotheistic Trinitarianism, belief in the Incarnation of the divine Logos or only-begotten Son of God, cataphatic theology with apophatic theology, a hermeneutic defined by a sacred Tradition, a catholic ecclesiology, a theology of the person, and a principally recapitulative and therapeutic soteriology.
Logos (UK: /ˈloʊɡɒs, ˈlɒɡɒs/, US: /ˈloʊɡoʊs/; Ancient Greek: λόγος, romanized: lógos, lit. 'word, discourse, or reason') is a term used in Western philosophy, psychology and rhetoric, as well as religion (notably Christianity), that most broadly means reason, logic, order, or understanding. Among its connotations is that of a rational form of discourse that relies on inductive and deductive reasoning.
Aristotle first systematized the usage of the word, making it one of the three principles of rhetoric alongside ethos and pathos. This original use identifies the word closely to the structure and content of language or text. Both Plato and Aristotle used the term logos (along with rhema) to refer to sentences and propositions.
God the Son (Greek: Θεὸς ὁ Υἱός, Latin: Deus Filius) or God the Word (Greek: Θεὸς ὁ Λόγος, Latin: Deus Verbum) is the second Person of the Trinity in Christian theology. According to mainstream Christian doctrine, God the Son, in the form of Jesus Christ, is the incarnation of the eternal, pre-existent divine Logos (Koine Greek for "word") through whom all things were created. Although the precise term "God the Son" does not appear in the Bible, it serves as a theological designation expressing the understanding of Jesus as a part of the Trinity, distinct yet united in essence with God the Father and God the Holy Spirit (the first and third Persons of the Trinity respectively).
In Christian theology, the incarnation is the belief that the pre-existent divine person of Jesus Christ, God the Son, the second person of the Trinity, who is also the Logos (Koine Greek for 'word'), was "made flesh" by being conceived through the power of the Holy Spirit in the womb of a woman, the Virgin Mary, who is also known as the Theotokos (Greek for "God-bearer" or "Mother of God"). The doctrine of the incarnation then entails that Jesus was at the same time both fully God and fully human.
In the incarnation, as traditionally defined by those Churches that adhere to the Council of Chalcedon, the divine nature of the Son was united but not mixed with human nature in one divine person, Jesus, or according to those adhering to the Council of Ephesus, the divine and human natures of Christ are fully united into one composite nature "without mixing, confusion, or separation". This is central to the traditional faith held by most Christians. Alternative views on the subject (see Ebionites and the Gospel of the Hebrews) have been proposed throughout the centuries, but all were rejected by Nicene Christianity.
The Litany of the Blessed Virgin Mary is a Marian litany originally approved in 1587 by Pope Sixtus V. It is also known as the Litany of Loreto (Latin: Litaniae lauretanae), after its first-known place of origin, the Shrine of Our Lady of Loreto in Italy, where its usage was recorded as early as 1558.
The litany contains many of the titles used formally and informally for the Virgin Mary, and would often be recited as a call and response chant in a group setting. They are used to recite or sing at the end of the Rosary, and as a separate act of Marian devotion. In the latter case, for example, they can form the main element of a celebration of prayer to the Virgin Mary, be a processional song, or form part of a celebration of the Word of God.
Miaphysitism (/maɪˈæfɪsaɪtɪzəm, miː-/) is the Christological doctrine that holds Jesus, the Incarnate Word, is fully divine and fully human, in one nature or physis (Greek: φύσις). It is the position held by the Oriental Orthodox Churches. It differs from the dyophysitism of the Catholic Church, Eastern Orthodox Church, the Church of the East and major Protestant denominations, which holds that Jesus is one Person with two natures (divine and human) as defined by the Council of Chalcedon in 451.
While historically a major point of controversy within Christianity, some modern declarations by both Chalcedonian and miaphysite Churches claim that the difference between the two Christological formulations does not reflect any significant difference in belief about the nature of Christ. Other statements from both Chalcedonian and miaphysite churches claim that such difference is indeed theological but has been "widened by non-theological factors".