Source: “Border lines : The Partition of Judaeo-Christianity” By Daniel Boyarin, University of Pennsylvania Press. 2004
The Intertextual Birth of the Logos.wav
This podcast argues that the Prologue to the Gospel of John is best understood as a Jewish midrash, specifically an interpretation of Genesis 1 and Proverbs 8, rather than a Christian hymn or a purely Hellenistic philosophical concept. It suggests that the idea of the Logos (or Word), a divine agent in creation, was a common theological concept within various forms of first-century Judaism, not solely a Christian innovation. The author contends that the perceived "parting of the ways" between Judaism and Christianity was not initially based on fundamental theological differences like the concept of the Logos, but rather on the Christian identification of this shared concept with the figure of Jesus Christ. The Prologue, therefore, represents a shared "Jewish" nonchristological midrash that is then seamlessly woven into the specifically Christian narrative of Jesus as the incarnated Logos.
The Shared Origins of Logos Theology: The concept of a divine entity identified as God's "Word" (Logos in Greek, Memra in Aramaic) or "Wisdom" (Sophia) was not initially a uniquely Christian idea. It was a significant theological concept present in various forms among different Jewish groups in the first and second centuries, and potentially even earlier. This belief involved the idea of a being closely associated with God, often seen as God's agent in creation. This common theological ground suggests that early Christian thought, particularly concerning the Logos, was deeply rooted in existing Jewish traditions rather than being a radical departure.
Challenging the "Parting of the Ways" Narrative: Traditional historical accounts often depict an early, clear-cut separation between Christianity and Judaism, sometimes pinpointing events like the Bar Kokhba revolt (132-135 CE) as the decisive break. However, the sources suggest that the distinctions that eventually defined Judaism and Christianity as separate religions were not initially boundaries between groups but rather differences that existed within the broader spectrum of Jewish religiosity, including among Jesus-following Jews and non-Jesus-following Jews. The separation was a more complex, gradual process involving mutual definition.
Logos Theology and "Two Powers in Heaven": Related to Logos theology was a Jewish theological notion known as "Two Powers in Heaven." This concept posited a form of complexity or multiplicity within the divine realm. While widespread among some Jewish groups, this belief became explicitly identified as a "heresy" by nascent rabbinic orthodoxy. This development illustrates how theological differences concerning the nature of God existed within Judaism itself and became a point of internal conflict.
The Prologue to the Gospel of John as Jewish Midrash: A key argument presented is that the opening verses of the Gospel of John (John 1:1-5) should be understood as a Jewish midrash. Midrash is a traditional Jewish method of scriptural interpretation, often taking the form of a homily on a Pentateuchal text (like Genesis) and using other biblical texts (from the Prophets or Writings) as interpretative frameworks or "intertexts" to fill perceived "gaps" or elaborate on the meaning of the primary text. Reading the Prologue this way highlights its continuity with Jewish intellectual and religious practices.
The Intertextual Reading of Genesis and Proverbs: The interpretation of the Prologue as a midrash specifically focuses on the co-reading of Genesis 1:1-5 and Proverbs 8:22-31. Genesis describes God's creative act through speech ("And God said..."), providing the linguistic basis for the concept of "Word" or "Logos." Proverbs 8 personifies Wisdom as God's companion and agent in creation, providing the characteristics and imagery attributed to the Logos in the Prologue. This combination demonstrates how the Prologue's theology is built upon existing Jewish ways of interpreting scripture.
The Equivalence of Logos and Wisdom: The sources emphasize that in ancient Jewish thought, the concepts of "Logos" (Word) and "Sophia" (Wisdom) were often closely related or even seen as synonymous. While the Prologue uses "Logos," its description of this divine entity draws heavily on the attributes and narrative found in Jewish Wisdom literature. The use of "Logos" in the Prologue is primarily dictated by its focus on interpreting the opening verses of Genesis, where God's creative act is described through speaking.
The Significance of Memra in the Targums: The Aramaic term Memra serves as an important point of comparison and evidence for the Jewish background of Logos theology. In various Jewish Targums (Aramaic translations and interpretations of the Hebrew Bible), the Memra functions in ways parallel to the Greek Logos, representing God's presence, action, and communication in the world. Targumic interpretations of Genesis 1:1 that link the "Beginning" with Wisdom or Memra provide significant parallels to John 1:1, suggesting a common interpretative tradition predating the Gospel.
Heresiology as a Mechanism for Identity Construction: The process of defining and labeling certain beliefs as "heresy" (like "Two Powers in Heaven" by rabbis or certain interpretations of God by Christian writers) was a crucial element in the formation of distinct "orthodox" Jewish and Christian identities. By identifying and rejecting what they deemed heretical, both groups actively constructed boundaries and defined what it meant to be part of their respective communities, contributing to the formal separation.
Interpreting the Prologue's Narrative Flow: The sources propose a specific reading of the Prologue's structure. Verses 1-5 are seen as a core Jewish midrash on Genesis 1. Verses 6-13 function as a narrative elaboration or "gloss" on this midrash, drawing on the myth of Wisdom's attempts to enter the world and finding rejection. John the Baptist (introduced in verse 6) acts as a transitional figure, bridging the pre-existent, cosmological activity of the Logos described in the initial midrash with the specific historical manifestation of the Logos.
The Incarnation as the Nascent Christian Distinction: While the concept of a pre-existent, active Logos was part of a broader Jewish tradition, the unique contribution of the Johannine Gospel, and what marks the beginning of a distinct Christian narrative, is the assertion that this Logos became flesh and dwelt among humans in the person of Jesus of Nazareth (John 1:14). This specific identification of the cosmic Logos with a historical figure is presented as the key element that began to differentiate nascent Christianity from other forms of Judaism.