Monday 20 October 2014

Background

Paul was no slouch when it came to philosophy. His writings arefull of it. He seemed comfortable with the teaching of Gnosticismand Stoicism and appeared to be a classically-trained Greekacademic. He even spoke on a regular basis in Ephesus at theuniversity (Acts 19:9). John's Gospel comes out of theChristian community that arose from Paul's teaching (among muchelse of course), and it is not surprising that it is John's Gospelthat begins in the most philosophical way with a Christianinterpretation of the Greek idea of 'logos' (the word) (John1:1-18).

But Paul knew the limits and the dangers of simple humanreflection. It is easy for sinful people, broken and damaged bytheir sinfulness and that of others, to get confused and to beconfusing. Despite his own ability and apparent love for humanreason, it is the revelation of God that is the most appropriatefocus for human exploration. Jesus is the image of the invisibleGod (verse 15) and it is Jesus' life, teaching, death andresurrection that show us the fullness of God. For a Jewish personas strict as Paul this is the most amazing claim. It places ourunderstanding of God not just in an intellectual struggle, but intorelationship; relationship with Christ and with the community ofChrist.

To Ponder

• The 'word of God' is not simply the Bible, it is Jesus - he isthe 'logos' of which the Bible speaks. How can we therefore becertain about truthfulness?

• What can we know about God if we focus on the life, death,teaching and resurrection of Jesus?