Source: “Border lines : The Partition of Judaeo-Christianity” By Daniel Boyarin, University of Pennsylvania Press. 2004
he Jewish Life of the Logos.wav
This podcast explores the presence and significance of Logos theology in Jewish thought before and alongside rabbinic Judaism. It argues that the concept of a divine intermediary, often identified as God's Word (Logos/Memra) or Wisdom (Sophia), was a widespread idea in various forms of early Judaism, not solely a unique development of Christianity. The text highlights how thinkers like Philo of Alexandria and the Aramaic Targums, with their focus on the Memra of God, demonstrate a tradition of understanding this divine entity as active in creation, revelation, and salvation. Ultimately, the author suggests that the theological problem of a "second God" and even forms of binitarian worship were part of a broader Jewish theological landscape, with Christianity and rabbinic Judaism representing differing responses to these ideas rather than fundamentally distinct doctrines of God.
The Widespread Existence of Logos Theology in First/Second-Century Judaism: The source argues against the idea that Logos theology was a unique product of Christianity. Instead, it presents evidence that similar theological notions were widely present in first- and second-century Jewish thought, including Christian Jewish thought. This kind of theology, which involves understanding God as transcendent yet immanent, often utilized a concept like the Logos or Wisdom (Sophia) as a link or mediator connecting God with the world and humanity. The source suggests that first-century Judaism had significantly absorbed, and even helped produce, these theological ideas, which are sometimes referred to as "Middle Platonic" notions. This view challenges the perspective that figures like Philo, who extensively developed Logos theology, were somehow precursors to Christianity or unique outliers within Judaism.
The Role of the Logos (or Sophia/Wisdom) as a Mediator: A central function of the Logos or Wisdom in this theological framework is that of a mediator. This figure serves as the site of God's presence in the world and acts as a link between a transcendent Absolute God and creation. This mediator figure, whether called the Logos, Wisdom, or another variant, is conceived as the effulgent Power of God that reasonably shaped and now governs the world. For Philo, specifically, the Logos holds the unique prerogative of standing on the border between the Creator and the creature, acting both as a suppliant for afflicted mortality before the immortal God and as an ambassador from the ruler to the subject.
Philo of Alexandria's Logos Theology: Philo's writings are presented as crucial evidence for Logos theology within Alexandrian Judaism. For Philo and his intended audience, Logos theology was likely a commonplace idea, although variations in detail would have existed. His concept of the Logos is described as the linchpin of his religious thought. Philo's Logos is seen as a unique synthesis drawing on Greek philosophy (Platonic ideas of Forms, Stoic concepts) and Jewish tradition (biblical notions of Wisdom, the divine Word). He attributes roles of creation and revelation to the Logos, viewing it as an eternal notion in the mind of the Creator, the organ of His work in time and space, and receiving epithets like Son, King, Priest, and Only-Begotten, thus becoming a person. Philo oscillates between describing the Logos as part of God and as a separate being, even using the term "second God" (deuteros theos) for it, arguing that such a doctrine does not preclude monotheism.
The Memra of the Targums: The source introduces the Memra ("Word") as the leading candidate for a Semitic-speaking Jewish parallel to the Greek Logos. Found in the Targums, which are Aramaic translations and paraphrases of the Hebrew Bible used in synagogues, the Memra appears in textual contexts similar to those where the Logos hermeneutic is found among Greek-speaking Jews. These Targums are described as products of the synagogues, distinct from the ethos of the rabbinic House of Study in the early period. The frequent use of the term Memra as a translation for terms or names referring to God in the Hebrew Bible is presented as theologically highly significant, suggesting it functions as a divine agent.
The Functional Parallels Between the Memra and the Logos: A key argument is made by comparing the activities attributed to the Memra in the Palestinian Targums with the functions of the Logos in Christian theology and Philo. The Memra is shown to perform numerous divine actions, including creating (e.g., "through his Memra there was light"), speaking to humans, revealing God, punishing the wicked, saving, and redeeming. These examples lead to the conclusion that the Memra carries out many, if not all, of the functions associated with the Logos and Wisdom, providing a strong case for a connection between these etymologically related concepts in nonrabbinic Judaism.
The Debate Over the Nature of the Memra: There has been significant scholarly debate regarding whether the Memra functions merely as a linguistic device or as a true hypostasis (an independent divine entity or person). Historically, especially since the time of Maimonides, it was common to view terms like Memra, Shekhinta' (Presence), and Yeqara' (Glory) in the Targums simply as means of avoiding anthropomorphisms and preserving God's transcendence and incorporeality. However, the source argues that this position is logically flawed, as it implies either God is still directly performing the actions described (contradicting the buffer idea) or another divine entity is doing them (making Memra more than just a name). The source contends that the strongest reading is that the Memra is not a mere name but an actual divine entity or mediator.
Evidence for Jewish Binitarianism: Beyond the specific concepts of Logos and Memra, the source explores the broader phenomenon of Jewish binitarianism or ditheism (belief in two divine powers). Scholars have identified various manifestations of this idea within Jewish tradition. This includes the "angel of the Lord" or "angel of the Presence" figure in biblical interpretation, sometimes blurring the distinction between this angel and God himself. Evidence is also found in early mystical prayer practices, even within circles that could be considered rabbinic, where prayers were addressed to both "The Lord of All" and the "Creator of Bere'shit," a practice explicitly termed "binitarian" by some scholars.
Binitarianism in Rabbinic Literature (and its Suppression): The source presents evidence from the Babylonian Talmud and the Mishnah that indicates the existence of "Two Powers in Heaven" views within early Judaism, which were considered heretical by the emerging rabbinic orthodoxy. The Talmudic passage discusses a debate between Rav Nahman/Rav Idit and a "min" (sectarian or heretic) who argues for the worship of Metatron based on scriptural interpretations suggesting he shares God's name and attributes. While the rabbi attempts to refute this, the discussion itself points to such binitarian interpretations being current. The Mishnah passage lists forbidden liturgical formulations used by precentors in the synagogue, which are identified by the Talmuds as relating to beliefs in two divine powers. This implies that Jews holding such views were present in synagogues and attempted to incorporate these beliefs into public prayer, leading the Rabbis to actively suppress them.
Scriptural Interpretation as the Genesis of Logos/Memra Concepts: The source emphasizes that the concepts of the divinized or hypostasized Logos and Memra are significantly products of scriptural interpretation. Writers, whether readers of Greek philosophers or not, drew heavily on biblical passages, particularly Genesis 1 (God's creative Word), Proverbs 8 (Wisdom), Exodus 20:18 (seeing the Voice), Deuteronomy 5:5 (mediator standing between God and Israel), Exodus 23:21 (angel with God's name), and Exodus 3:12-14 (the "I Am" declaration interpreted as the creative Word/Memra). These interpretations provided the scriptural basis for understanding God's Word or Wisdom as an agent of creation and revelation, and eventually as a distinct, sometimes personified, divine entity. The Memra's association with the "I Am" name in the Targumic exposition of Exodus 3 provides a specific point of origin for the term rooted in biblical exegesis.
The Relationship between Jewish and Christian Logos/Binitarian Theologies: The source argues that Logos theology, including binitarian notions, was a "religious koine" or theological lingua franca shared by Jews in Palestine and the Diaspora. This suggests that the Logos theology found in the Gospel of John and early Christian writers was not a radical innovation but drew upon existing theological streams within Judaism, including those represented by Philo and the Targums. While acknowledging that the worship of the incarnate Logos might have been a novel element introduced by "Jesus people," the belief in an intermediary or "second God," and potentially even binitarian worship, was common to them and other Jews. The source posits that the essential difference between orthodox Nicene Christianity and orthodox rabbinic Judaism lies not in the doctrine of God generally (both wrestling with transcendence/immanence via mediators) or even the worship of a second divine figure, but specifically in the doctrine of the incarnation and the ascription of physical death and resurrection to this divine figure.