Clark, list:
If you require aid in interpreting John 1:1, I would contrast a lecture by Benedict XVI with Peirce’s “What is Christian Faith?”. “At this point, as far as understanding of God and thus the concrete practice of religion is concerned, we are faced with an unavoidable dilemma. Is the conviction that acting unreasonably contradicts God's nature merely a Greek idea, or is it always and intrinsically true? I believe that here we can see the profound harmony between what is Greek in the best sense of the word and the biblical understanding of faith in God. Modifying the first verse of the Book of Genesis, the first verse of the whole Bible, John began the prologue of his Gospel with the words: "In the beginning was the λόγος". This is the very word used by the emperor: God acts, σὺν λόγω, with *logos*. *Logos* means both reason and word - a reason which is creative and capable of self-communication, precisely as reason. John thus spoke the final word on the biblical concept of God, and in this word all the often toilsome and tortuous threads of biblical faith find their culmination and synthesis. In the beginning was the *logos*, and the *logos* is God, says the Evangelist. The encounter between the Biblical message and Greek thought did not happen by chance.” ~Benedict XVI https://w2.vatican.va/content/benedict-xvi/en/speeches/2006/september/documents/hf_ben-xvi_spe_20060912_university-regensburg.html “Keep your one purpose steadily and alone in view, and you may promise yourself the attainment of your sole desire, which is to hasten the chariot wheels of redeeming love!” ~Peirce “Of the nature of the soul, though her true form be ever a theme of large and more than mortal discourse, let me speak briefly, and in a figure. And let the figure be composite — a pair of winged horses and a charioteer. Now the winged horses and the charioteers of the gods are all of them noble and of noble descent, but those of other races are mixed; the human charioteer drives his in a pair; and one of them is noble and of noble breed, and the other is ignoble and of ignoble breed; and the driving of them of necessity gives a great deal of trouble to him.” ~Plato, Phaedrus Hth, Jerry Rhee On Wed, Nov 2, 2016 at 4:58 PM, Clark Goble <cl...@lextek.com> wrote: > > On Nov 2, 2016, at 3:47 PM, Jon Alan Schmidt <jonalanschm...@gmail.com> > wrote: > > At first glance, it seems to me that mapping John 1:1 to Peirce's > Categories gives us something like, "In the beginning was the Word > [Thirdness], and the Word was with God [Secondness], and the Word was God > [Firstness]." > > > I’ll just confess my ignorance here since there are different ways to read > that and I couldn’t find anything on how Peirce did. His beliefs are > idiocyncratic enough I’m loath to simply impose on him traditional views of > the Trinity or the Logos. After all this was also a point where Eckhart and > Duns Scotus differed as well. (Is the Father Being or Intellect among other > matters) > > Making things more complicated are the various ways “logos” can be used. > Scotus often uses it as reason. > > Unfortunately I don’t have my CP handy so I’ll see if I have time to look > this up at home. (I still need to find that Ransdell paper on love too — > although I’m coming to think I conflated it in my memory with a paper of > Michael Ventimiglia, “Reclaiming the Peircean Cosmology: Existential > Abduction and the Growth of Self") > > > > > > ----------------------------- > PEIRCE-L subscribers: Click on "Reply List" or "Reply All" to REPLY ON > PEIRCE-L to this message. PEIRCE-L posts should go to > peirce-L@list.iupui.edu . To UNSUBSCRIBE, send a message not to PEIRCE-L > but to l...@list.iupui.edu with the line "UNSubscribe PEIRCE-L" in the > BODY of the message. More at http://www.cspeirce.com/peirce-l/peirce-l.htm > . > > > > > >
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