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The first extant Christian reference to the Logos found in writings outside of the New Testament belongs to John's disciple Ignatius (c. 35–108), Bishop of Antioch, who in his epistle to the Magnesians, writes, "there is one God, who has manifested Himself by Jesus Christ His Son, who is His eternal Word, not proceeding forth from silence ...
They replied: 'Some say John the Baptist; others say Elijah; and still others, Jeremiah or one of the prophets.' Mark 8:27–28. Jesus and his disciples went on to the villages around Caesarea Philippi. On the way he asked them: 'Who do people say I am?' They replied: 'Some say John the Baptist; others say Elijah; and still others, one of the ...
One of the relevant New Testament passages is John 1:1-18 where, in the Trinitarian view, Christ is identified with a pre-existent divine hypostasis called the Logos or Word. This doctrine is reiterated in John 17:5 when Jesus refers to the glory which he had with the Father "before the world was" during the Farewell Discourse . [ 33 ]
11. "Be kind and compassionate to one another, forgiving each other, just as in Christ God forgave you." — Ephesians 4:32 12. "For everyone who calls on the name of the Lord will be saved.”
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, and the Logos (Koine Greek for 'word') was "made flesh," [1] "conceived by the Holy Spirit and born of the Virgin Mary," [2] also known as the Theotokos (Greek for "God-bearer" or "Mother of God").
In Institutes of the Christian Religion (II.xv) Calvin was critical of those who know Christ "in name only", e.g. those who simply teach that Christ is the Redeemer without understanding or teaching how he redeems. For Calvin knowing Christ involves knowing his power and dignity in terms of the threefold office: as priest, prophet and king. [13]