by Jesus Christ (John i. 14, 17), that is, he bears testimony to the fact that this Word is indeed the only-begotten Son of God the Father, that it became incarnated, and is none but Jesus Christ.” (p. 52.)
That the Word is none but Jesus Christ, who has created everything, not only does not appear from anything, but to any one who will carefully read the whole chapter it will become clear that the word “Logos” has a general, metaphysical meaning, which is quite independent of Christ. No matter how this chapter is understood, it is evident that its meaning is not that Christ is God. In order to say that, it was not necessary to speak of the Word, nor of the Light, nor of the birth of men. The proof which the church deduces from this chapter about the divinity of Christ is based on the arbitrary connection of one sentence of verse 1, where it says, “In the beginning was the Word,” with verse 14, where it says that “the Word was made flesh,” and then with verse 17, where it says that grace was given by Jesus Christ. The first sentence of the first verse does not stand alone, but is a connecting sentence between the first and the last. After that, mention is made of the light which shines on every man who comes into the world, of the birth of men, of the power or possibility for all to become the children of God,—not of Christ alone who was begotten of God, but of the many which were born of God. All such ideas, far from confirming the proposition that the Word is Christ, show directly that the Word, or the Logos, is the beginning of the true life of all men. Then mention is made of the fact that the Word was made flesh, and from the subsequent verses we must assume that the appearance of Jesus Christ is meant. But here, in the 17th verse, nothing is said about this Word being Christ himself, but there is reference to the manner in which this Word found its expression for men; it found its expression in grace and truth, and, it seems, excludes every possibility of
