Such universalistic interpretation of the Gospel is possible already on the Jewish background of the idea of God having his “home” ( shechinah ) in the midst of the world. But the interpretation is made even more plausible by understanding the Prologue as having a Stoic inspiration. For here Logos is affirmed as the living bond between the ultimate reality of God and the penultimate reality of the world. 19 Seen from this historical context and applied to today’s context of an informational universe, the divine Logos could be seen as the informational resource active in the world of creation, both by 19 This interpretation should not stand without doing justice to the Johannine position that all this being so, the Truth and the Way still need to be re-enacted by human beings, who, as logical beings, are able to make practical discernments. Thus the presence of Logos has not only to be understood as a theoretical view “to be believed”, but “the Truth has to be lived” (John 3:21). In order to make this possible, Jesus Christ is withdrawing from his disciples, in the form of personified Logos. It is necessary that Jesus leaves his disciples, it is said, for otherwise the Spirit cannot get room to energize the disciples, and “he will guide you into all the truth” (John 16:13). “All truth” here means also: “doing the right things in practical life,” that is, applying the truth to particular circumstances. Buch-Hansen (2007) even argues that the Spirit is the intentional agent and protagonist of the Jesus-story, so that the incarnate Logos, Jesus Christ, is prompted by the life- giving Spirit. As argued by her, also the Johannine idea of Spirit/Wind ( pneuma ) includes a physical dimension, as in John 20:22, when the resurrected Jesus addressed the disciples: “When he had said this, he breathed on them and said to them, “Receive the Holy Spirit””. 27
generating distinctiveness from within the core of stochastic quantum processes, by channeling energetic drives via thermodynamical processes, by building up and reshaping biological structures, and by facilitating connections and communication at whatever level possible. Some of these aspects have a rather strong law-like character (at least in terms of over-all statistics), while others rely on more contingent historical processes. On this background it would be possible to see a deep congeniality between a Logos Christology explicated in its cosmic framework and contemporary concepts of matter and information. The “flesh” of the material world is by John seen as saturated by the presence of the divine Logos, who has united itself with the world of creation – by creating differences (“cutting information”), by shaping and reshaping (“instruction and building up”), by creating constructive resonances between organisms and their environments (“absorbing and connecting”), and by making meaning and communication possible (“making sense” of things).
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- Spring '14
- Seth Lloyd