(f^) The Logos. — For the use of this term in Christian theology we are indebted to St. John. It is a mark of the inner truth of the Fourth Gospel that nowhere is our Loxxl represented as using it ; for it is not in His manner, nor does it arise naturally out of the thought of the first age of Christian experience (but see Rev 19^^). It be- longs essentially to the age of reflexion and philo- sophic construction. Yet the term was familiar to the minds of thinkers of various schools at the time. It was the means of drawing together the religious thought of Palestine and the philosophy of Alexandria. In the former, the Memra or Word of Jehovah Avas regarded as a qaasi-^evfiorvsA Divine agency by which the Most High effects His pur- poses in the world. In the latter, the Logos is a personified abstraction, and must be connected with the Immanent Rea.son of Greek speculation, though sometimes conceived more concretely (by I'hilo) as executive power. (See Harnack, Hist, of Dogma, ch. ii. § 5, etc., and throughout, for further development of the Logos conception). See, further, art. LOGOS.
Both speculatively and historically the Incarna- tion is the starting-point for that course of thought which leads inevitably to the doctrine of the Blessed Trinity. As soon as Christian thinkers came to realize that the Christ is the Son of God as being the Incarnate Divine Logos, their thought was launched upon that vast speculation as to the nature of God, and especially as to the relation of the Son to the Father, which occupied the minds of theologians during the earlier centuries of Church history.
(iii. ) The Holy Ghost.— For a general statement of the doctrine of the Holy Spirit the reader may be referred to art. Holy Spirit in vol. i. and the corresponding art. in Hastings' DB. Here a briefer and more limited treatment must suffice.
( 1 ) The evidence of the Synoptic Gospels. — The Gospels record a renewed activity of prophetic inspiration in connexion with the Advent of Christ. Of John the Baptist it was foretold, ' He shall be filled with the Holy Giiost, even from his mother's womb' (Lk P'). So we read (vv."*^- fi^) of Elisabeth and Zacharias, that, filled with the Spirit, they uttered prophetic language. See also Lk 2-^- -•'■'''• ^^. Again, the miraculous conception is ascribed to the operation of the Siiirit (Lk 1^^, Mt f ^*- -"). Equally clear is the statement of the agency of the Holy Spirit at the Baptism of our Lord (Mk l'», Mt 3''«, Lk Sf^). As He entered upon His ministry, the Evangelists tell us that our Lord was guided ])y the Holy Spirirf; (Mk l^^, Mt 4\ Lk 41. 2. 14. 18) |^jj5 miracles are performed in the Spirit (Mt 12^). In His hour of most profound concentration upon the mystery of His own Person and work we are told, ' He rejoiced in the Holy Spirit' (Lk 10^').
Our Lord's own teaching on this subject, as given in the Synoptics, recognizes the inspiration of the OT (Mk 1236, j^It 22«), and connects His own miraculous works (Mt 12-*) and His mission (Lk 4'«) with the agency of the Holy Spirit. Cer- tain of His promises to His disciples can be fully understood only in the light of the teaching which we find in the Fourth Gospel. See Mt 10-", Lk ni3 121^ 24-»8, Ac l^-5-«. Perhaps, however, the strongest passage of all is that in which our Lord warns against the awful sin against the Holy Ghost (Mk 32^ Mt 12^S Lk 12i«). The intensity of our Lord's language here certainly points to the Deity of the Spirit. See, further, art. Unpardon- able Sin.
(2) The evidence of the Fourth Gospel. — Here the work of the Holy Sjiirit is frequently mentioned. He is the agent in the new birth (3'"*^) ; the living water (4" 7=*"); the Paraclete (14J«); the Spirit of truth ( 14^'' 152** 16'=*), etc. In these and other jiassages the relation of the Holy Spirit to the Father and to the Son, and His agency in connexion with the work of God in the Church and the world, are pre- sented with extraordinary impressiveness.
(3) The Personality of the Holy Ghost. — It is inevitable, owing to the very use of the ambiguous word TTvev/uLa, that in many cases it is impossible to be certain, from the mere language of the passages in which the word occurs or from their context, as to the nature of the agency to Avhicli reference is made. It is also nece.ssary to remember that the personification of abstractions may be carried to gi-eat lengths when the conception of personality is indefinite, as it certainly was among the ancients, at least to a far greater degree than at present. It would, therefore, be a mistake to infer the Per- sonality of the Holy Spirit from the mere use of language concerning Him which seems to imply it. Such language must be understood in relation to the whole Christian revelation and its interpreta- tion in terms of thought. Yet the language is very strong and verj^ definite. ' I will pray the Father, and he shall give you another Paraclete, that he may be with you for ever ; even the Spirit of truth ' (14^6. 17)^ The Spirit is here indicated as ' another,' One who is to take the place of our Lord Himself as His substitute. Also He is 6 Trapa/cXr^ros, to wvev/xa rb Hyiov (\.^). The masculine form of the word is certainly used to impress upon the disciples the truth that the Presence which is to take the place of that to which they had been accustomed is no less a Personal Presence than the other. And this view is strengthened by the repeated and emphatic iKetvoz : 'he shall teach you' (v.^^) . ijig gjiall bear witness' (15^^). '^g^ when he is come, will con- vict . . .' (16^); 'he shall guide you . . .' (v.^^) ; •he shall glorify me' (v."). Not merely the lan- guage, strong and emphatic as it undoubtedly is, but the whole argument demands the doctrine of the Personality of the Sisirit.