探討logos(神的道)是否等同rhema(神的話)-王生堅

Litterae Magicae Studies in Honour of Roger S. O. Tomlin, 2019

EMMAUS, 2020

Communication Theologian Fr. Charles Ndhlovu, PhD, studied and graduated with a Doctorate in Social Communication specializing in Communication Theology at the Pontifical University of Salesianum in Rome-Italy. Some of his publications can be found on his website: charlesndhlovu.wordpress.com; he is also on Youtube (Fr. Charles Ndhlovu-Mkhalirachiuta; www.linkedin, and www.academia. This paper basically establishes and affirms the important connection between Sacramental and Dei-Verbum communication. The concept of symbol is important in explaining some theological themes. This is the case because "the concept of symbol […] is an essential key-concept in all theological treatises, without which it is impossible to have a correct understanding of the subject-matter of the various treaties in them and in relation to other treatises." 1 The basic characteristic of theology is that it is a theology of the symbol. The symbols constitute theology. On its own, theology is incomprehensible because it deals with dogmatic assertions that may be difficult to understand but they become comprehensible through the use of symbols. 2 "The importance of the concept of symbols becomes clear when one discovers that "God's salvific action on man, from its foundation to its completion, always take place in such a way that God himself is the reality of salvation because it is given to man and grasped by him in the symbol, which does not represent an absent and merely promised reality but exhibits this reality as something present, by means of the symbol formed by it." 3 The concept of symbol is indispensable especially for the fact that God has given and communicated himself to human beings in symbols. That is why, the theology of the symbol is unavoidable for a theologian, and no one can do theology and write on Christian history of salvation, without having recourse to the theology of the symbol. In fact, "no adequate treatise can be written 'De Gratia', unless it contributes to the theology of the symbol in the Christian history of salvation." 4 One of the important themes in the theology of the symbol is that of the Logos. The theology of Logos is a theology of the symbol and "indeed the supreme form of it, if we keep to the meaning of the word, which we have already worked out, and do not give the term quite derivative meanings, such as the ordinary language of popular speech attributes to it." 5 1 Karl RAHNER, The theology of the symbol, in Karl RAHNER, "Theological investigations, Volume four, More recent writings," in Karl RAHNER, London, Darton, Longman & Todd, 1974, 245. 2 Cf. RAHNER, The theology of the symbol, 235. 3 RAHNER, The theology of the symbol, 245. 4 RAHNER, The theology of the symbol, 242. 5 RAHNER, The theology of the symbol, 236.

Abstract The variety of meanings ascribed to LOGOS has been the subject of many articles and linguistic studies. However, an approach that combines the Jewish-Christian linguistic tradition with modern European concepts might throw a new light on its understanding. This can be done in an interdisciplinary field that unifies research in history, religion, language development, semantics, and culture. In short: by applying cognitive poetics (Tsur, 1998, 2000, 2001, 2003). In Hebrew, as well as in Greek, LOGOS has a variety of meanings, both concrete and abstract, in Aramaic, which was both the main spoken and written language around the time of Jesus, there are many different words for each meaning of LOGOS – abstract and concrete, for explaining theoretical concepts as well as for parts of speech, figures of speech, and moral evaluation given to different objects. In Arabic, on the other hand, though there are a few words explaining some of the different meanings of LOGOS, all of them belong to the more tangible arena. Among modern European languages the picture is quite variegated. On the one hand, in 3 of the main “western” families, English, the Germanic languages, and the Latin ones there are many different words representing some meaning of LOGOS. On the other hand, as the Holy scriptures are concerned, there is only one limiting explanation. Let us look at these differences and try to answer the question “why”?

Discussion of Logos in Heraclitus idea will be seen is represented with ontological sight of this Greek philosopher. Therefore, to clarify the concept of logos from his perspective and facing it to address it with questions about the epistemology of Cross Symbol's role which is _the main purpose of this study-, first, the term Logos in Heraclitus' ideas is investigated. Heraclitus believed Logos as a worldwide principle and rule which surrounded the world. It is a unique matter but common for everyone and appears as a light in the middle of fire. In Iranian's Mythology Asha Vahishta like Logos symbolize global system, Act of God and morality in the world which introduce fire as its representative on earth. This fire has an old relationship with Corss Symbol Pattern. Accordingly, in this study, some ideas have been taken into considerations which review the external and internal coordinatescharacteristics of Logos with Asha vahishta, being in line with their alignment with the Cross Symbol. Thus, to determine the epistemological relationship between these two transcendental concepts and symbol and to answer thisthe main question that if it is possible to consider the Cross Symbol as tangible symbol for Logos,concerning the possibility of regarding cross as the visual symbol of Logos, first, Heraclitus parts about Logos and the mystery of the universe which is hidden in it, along with its possible impact of ancient Iranians' thoughts are studied we reviewed Heraclitus' fragments about Logos and its hidden mystery of the universe as well as its possible impact on the ancient Iranians thoughts. Finally public analogy of Heraclitus ideas about fire which is visible sign of Logos, with ancient Iranians' thought about fire that was strengthen by Asha Vahishta will be mentioned here as the result and findings of this survey.. It is done toTherefore, determine the transcendental relationship between Logos in Heraclitus's ideas and Cross Symbol's role among Iranians is determined. Descriptive-Analytical method of research has been chosen and resources have been collected in the library.

Dialogue and Universalism, 2011

In the process, he laid the foundations for the development of the philosophical and theological foundations of Christianity in the West and in the East, as we know it today. Thus major components of future Christology were the Logos Doctrine developed in Middle Platonism and the Hebrew messianic traditions of the Dead Sea Scrolls that became fully expressed in the historical context of the first century C.E. in Palestine.

In the Phaedo, a dialogue devoted to the question if something of us is immortal, Plato states that " to speak wrong words is not only a fault against speech (logos) itself, but it also infects the soul with evil " (115e). Taking care of one's soul implies taking care of its internal logos. Both are subject to a special kind of mortality — on the one hand even the unjust soul of the tyrant is immortal (see Respublica X), but on the other hand the tyrant damages the most living part of its soul, that is the intellect — and both can be saved under certain conditions. Of course religion already delivers messages about afterlife and supplies various techniques to produce for the future a happy stay in the yonder world, but philosophy might start when just the way you use logos is experienced to determine right now your ontological relationship to life and death. Thus the correct performance with logos becomes a telos and not only a means for an external skopos. But logos means both reason and language. For example, to save a myth by giving him a temporal beginning, a middle and an end is not the same thing as to save an argumentative logos by avoiding self-contradiction. Furthermore, in Indian Vedas, immortality is also to be found in the perfect use of what Greek philosophers could call logos; but the poets of the Vedas seem to be more interested in the grammatical rightness of language. Thus in India the language of immortal gods, in contradistinction to mortal speech, is defined rather by its adequacy with the eternal rules of words formation than by its adequacy with the essence of things. Nevertheless, both in the Vedas and in Plato, the salvific mystery consists in a highly selective praxis of language, which gives place to the full realization of the meaning power, but the supreme knowledge does not stand beyond language in some ineffable realm. There is an immanent depth in language and this is why it is originally kindred with the various modes of being that specifically belong to the soul. As well in the very center of the individual soul as in the rare perfect form of language the opposition between singularity and universality is supposed to be overcome. Therefore we may wonder if Vedic tradition definitely belongs to what we call " religion " in the West, with dogmas and faith, or if it can remind us of ancient forgotten ways to reach the same goal as that which Greek pioneers of philosophy aimed at, but which now seem to have been made impassable by the crisis of modern Western reason?

In this paper, we set out to show that in the Sophist the interweaving of Forms (sumplokē tōn eidōn) is the substantial presupposition of the existence of logos, because what we do when we think and produce vocal speech is understanding by our dianoia the way in which the Forms are interwoven, and what we weave together in our speech are indications about ousia (peri tēn ousian delōmata). Dianoia conceives of the relations between the Forms, and these relations are reflected in our thought and its natural image, vocal speech. We support the idea that we cannot interpret the Platonic conception of the relationship between language and reality through the Aristotelian semiotic triangle, because according to it the relation between pragmata or onta and logos becomes real through the medium of thought (noēmata). On the contrary, logos in Plato has an unmediated relation with reality and is itself reckoned among beings. In parallel, we set out to show the difference between the Platonic conception of logos and the Gorgianic approach to it, as well as the approaches of other Sophists and An-tisthenes. Logos itself in Plato is a weaving which reflects the interweaving of Forms, while vocal speech is a natural image of thought. Logos in its dual meaning, dianoia and vocal speech, is illustrated in Dialectic, because as vocal speech is a mirror to dianoia, so Dialectic is a means which clearly reflects the thinking procedures of dianoia.

The European Proceedings of Social and Behavioural Sciences, 2019

This is an Open Access article distributed under the terms of the Creative Commons Attribution-Noncommercial 4.0 Unported License, permitting all non-commercial use, distribution, and reproduction in any medium, provided the original work is properly cited.

Logos: A Journal of Catholic Thought and Culture 19:2 (Spring 2016): 7-17. In this preface I pay survey the life of and pay tribute to Michael C. Jordan (1952-2016), long-time editor of the journal. I also summarize the articles in the issue including pieces on aesthetics, J. F. Powers' Morte D'Urban, the Chinese concept of "Tao" and the Christian "Logos," virtue ethics in Michelangelo, reading Bernanos through Ratzinger, Faure's Requiem and the Mass, and a new translation of and introduction to Paul Claudel's "Stations of the Cross."

Hebraic philosophy teaches the goal of every Jewish person is to do treshuvah meaning "return the soul to the true source", this is precisely the purpose of the philosophical teaching of Plato and John's Gospel, this united understanding provides us with unanimous common ground to begin. The simple aim of this paper is to recollect these philosophies together to make a whole through the analogy of three farming terms-Sowing, Gathering and finally Storing the harvest.

Scriptura, 2014

The article will address the philosophical and historical interpretive interest of the concept logos in the Johannine narrative from the perspective of orality and literacy research in the New Testament. The Logos in the Gospel of John serves as a forceful intellectual and ideological stimulus in the context of the Johannine community. The article will employ a multidisciplinary approach in reading the concept logos logocentrically (orally) rather than graphocentrically (textcentrically) from the perspective of orality-literacy which unfolds a new dimension for oral and written hermeneutics in the light of the reading of Logos in Jn 1:1.

Logos: A Journal of Eastern Christian Studies Revue des études de l'Orient chrétien Журнал східньохристиянських студій First series (Logos: Periodicum Theologiae Trimestre) founded by Metropolitan Maxim Hermaniuk, CSsR, published by the Yorkton Province of the Ukrainian Redemptorists 1950-1983. Second series (Logos: A Journal of Eastern Christian Studies) founded by Fr. Andriy Chirovsky, published by the Sheptytsky Institute since 1993.

The Logos Concept and Correlations with Contemporary Science, 2023

The Logos concept has a major importance in theology, philosophy and sciences. The main motivation for this dissertation is the first verse in John’s Gospel: ‘In the beginning was the Word (Gr. Logos)’. Logos had more meanings, as (1) a designer’s expressed thinking leading to the creation of a system, and logos as (2) a system descriptor (system logos), containing the designs (form in Greek thinking) of its components plus their logical relations. A logos from the designer’s expressed thinking and the system logos that corresponds to it are similar in essence. The Universe Designer’s expressed thinking was considered the Universe Logos. The first part is a study about the concepts of Word of God and Wisdom from Old Testament as a possible precursor of the Logos concept, about the development of the concept by Greek thinkers, and about the presentation of Lord Jesus as Logos by apostles and Christian apologists, to assert His Deity. We study the Logos concept with the goal of making it accessible in layman terms and to prepare for our discussion about logos and science. In the second part, we present how logos correlates with contemporary science that put emphasis on information and relations, mostly in biology and physics. Also in software, Object Oriented Modeling uses forms (as classes) & their relations, thus supporting the logos culture. Logos has a personal aspect, through the designer, and an informational aspect, through the system description. We suggest that the informational aspect could be discussed with information science terms. We also suggest based on software design, that for any systems’ design (man-made or natural) logos is essential. This observation corresponds with John’s statement ‘all things were made through Logos’.

The theory of Logos gradually developed in its meaning. As the audible or perceptible sound of a word is the expression of an imperceptible thought or idea, so the visible universe is the expression of the ideal universe or the universe in. a thought form existing in the Divine mind. This ideal Creation or concept of the universe, or type of the universe in the Divine mind, was the Logos, The identity of the Logos with educator and culture, whereas the Jewish, Greek, Hindu, and Buddhist philosophers met and interchanged thoughts and philosophical religious ideas. Greek philosophers called the divine Word Logos. The theory of Logos first originated with Heraclitus, one of the earliest Greek philosophers, who lived from 500 to 440 BC he believed that fire was the primitive element of the phenomenal universe, he postulated some power, force, or Jaw, which controlled the material element fire. He called that power Logos which is reason or order. Hinduism has adopted several iconic symbols, forming part of Hindu iconography, that are imbued with spiritual meaning based on either the scriptures or cultural traditions. The exact significance accorded to any of the icons varies with the followers' region, period, and denomination. Over time some of the symbols for instance the Swastika have come to have wider associations while others like Aum [OM] are recognized as unique representations of Hinduism. Other aspects of Hindu iconography are covered by the terms murti, for icons and mudra for gestures and positions of the hands and body. Om (Aum) ; Om (or Aum, ॐ) is the sacred sound symbol that represents the Universe; the ultimate reality (Brahman). It is prefixed and sometimes suffixed to all Vedic mantras and prayers. Aum is often said to represent God in the three aspects of Brahman (A), Vishnu (U) and Shiva (M). As the Divine primordial vibration, it represents the one ultimate reality, underlying and encompassing all of nature and all of existence. The written syllable ॐ called Omkara serves as a deeply significant and distinctly recognizable symbol for Hindu dharma. The pronunciation of Aum moves through all possible human linguistic vowel sounds and is different from the pronunciation of Om. Both are often symbolically equated, although they are sonically distinct. Indeed "OM" is this sound that was realized by the Vedic Rishis (the ancient seers, sages and yogis) through their peer search (by the inner eye) of the sublime world and which is now being conceived (with the help of high-tech Vedic Symbols telescopes and supercomputers) by the modern researchers as the 'music of creation'. It is further mentioned in the science of yoga that the sound 'a' starts in our chests at the heart centre (Anahata Chakra), moves upward with the 'o' sound in the throat centre (Vishuddha Chakra), and ends with the sound 'OM' (mmmm), which vibrates the higher centres in the head. Thus, it represents and enhances the upward movement of prañic energy along the spine that occurs as we progress in our practice. Meanings of "OM" the letter 'a' symbolizes the conscious or waking state, 'u' the dream state, and the letter 'OM' the dreamless deep sleep (trance like) state of the mind and spirit. The entire symbol stands for the "realization of man's divinity within himself." Analogous desperation is also applied to the geometric shape of Omkara. Spectral analysis of the gross sound of OM and its decompositions and simultaneous analysis of the brain impulses and bio-energy waves while meditating upon this sacred sound would give new dimensions to modern scientific research, thus unfolding the annals of the secret knowledge of the Vedas. Swastika; The swastika is a symbol connoting general auspiciousness. It may represent the purity of soul, truth, and stability or Surya, the sun. Its rotation in four directions has been used to represent many ideas, but primarily describes the four directions, the four Vedas and their harmonious whole. Its use in Hinduism dates back to ancient times. the Vedic symbol of the swastika. The term swastika emanates from the Sanskrit