Logos: Difference between revisions

From PreparingYou
Jump to navigation Jump to search
(Created page with " == Logos == * John 1:1 “In the beginning was the Word [Logos], and the Word [Logos] was with God, and the Word [Logos] was God.” What does it mean to say the [...")
 
(add commas, remove an extra 'a')
Line 7: Line 7:
What does it mean to say the [[Logos]] was with God.
What does it mean to say the [[Logos]] was with God.


The word [[logos]] in the Greek does mean “word” but in Greek and throughout the Roman Empire the word logos had another meaning in law commonly known to everyone in those days which is seldom if ever mentioned today.
The word [[logos]] in the Greek does mean “word” but in Greek and throughout the Roman Empire the word logos had another meaning in law commonly known to everyone in those days, which is seldom if ever mentioned today.


The first line of Book I, Title XII, of the Roman Codes of Justinian states, “Concerning those who flee to the ecclesia [church] or raise a disturbance there.”<Ref>“De his qui ad ecclesias configiunt vel ibi exclamant.”</Ref>
The first line of Book I, Title XII, of the Roman Codes of Justinian states, “Concerning those who flee to the ecclesia [church] or raise a disturbance there.”<Ref>“De his qui ad ecclesias configiunt vel ibi exclamant.”</Ref>


There was a law allowing people to take refuge in churches. This was not new and has been practiced and respected for thousands of years before and after the code was first written. It has been called sanctuary but its origins were far more judicial in nature and well understood in Roman law and the law of Israel. Book I, Title XII of the Roman codes deals with the rules concerning the law of sanctuary and the asylum state.
There was a law allowing people to take refuge in churches. This was not new and has been practiced and respected for thousands of years before and after the code was first written. It has been called sanctuary, but its origins were far more judicial in nature and well understood in Roman law and the law of Israel. Book I, Title XII of the Roman codes deals with the rules concerning the law of sanctuary and the asylum state.


Almost every system of law had a a system of trial. The justice of those courts was dependent upon the people or the rulers or both.
Almost every system of law had a system of trial. The justice of those courts was dependent upon the people or the rulers or both.


There often was a separate system or jurisdiction for appeals to prevent injustice in common or administrative courts. The Romans had several systems of appeals including the “the virgin priestesses of Vesta”.
There often was a separate system or jurisdiction for appeals to prevent injustice in common or administrative courts. The Romans had several systems of appeals, including the “the virgin priestesses of Vesta”.


The [[temples]], including Vesta provided services. In Vesta young girls were picked for the training at the age of six from honorable families of freeman and served the temple of Vesta for a term of thirty years. They could not marry during their term of office and were free, ''emancipatio'', from their families. They were very well paid and even pampered with privileges.
The [[temples]], including Vesta, provided services. In Vesta, young girls were picked for the training at the age of six from honorable families of freeman, and they served the temple of Vesta for a term of thirty years. They could not marry during their term of office, and they were free, ''emancipatio'', from their families. They were very well paid and even pampered with privileges.


Behind the pomp there was a practical purpose. Their common duties beyond the burdensome rituals and ceremony of the temple was to keep many important records safe and secure, including every thing from wills to important government treaties.
Behind the pomp there was a practical purpose. Their common duties beyond the burdensome rituals and ceremony of the temple was to keep many important records safe and secure, including every thing from wills to important government treaties.
Line 25: Line 25:
They could also own property, pass that property by will to any man or woman, testify in court without an oath, and exonerate criminals for any crime.
They could also own property, pass that property by will to any man or woman, testify in court without an oath, and exonerate criminals for any crime.


There was always a danger that local courts could cause a miscarriage of justice. It was important to provide some system of appeals to prevent an innocent man or women from being abused by a miscarriage of justice due to negligence, bribes or prejudice.
There was always a danger that local courts could cause a miscarriage of justice. It was important to provide some system of appeals to prevent an innocent man or woman from being abused by a miscarriage of justice due to negligence, bribes or prejudice.


In ancient Israel people took refuge from injustice in the cities of refuge.<Ref>[[Numbers 35]]:9 -15, [[Numbers 35]]:7; [[Joshua 21]]:41</Ref> Refuge is translated from the Hebrew word miqalat [ טלקמ] which means a refuge or asylum.<Ref>Strong’s 04733 miqlat in the sense of taking in; n m AV-refuge 20 1) refuge, asylum. From qalat meaning lacking, handicaped, deformed</Ref> It is from a root word qalat which means something is wrong, missing, deformed or handicapped. When you add the [[Hebrew]] letter Mem you add the concept of ''flow''. In this case it is justice that flows from the provision of an asylum state.
In ancient Israel, people took refuge from injustice in the cities of refuge.<Ref>[[Numbers 35]]:9 -15, [[Numbers 35]]:7; [[Joshua 21]]:41</Ref> Refuge is translated from the Hebrew word miqalat [ טלקמ] which means a refuge or asylum.<Ref>Strong’s 04733 miqlat in the sense of taking in; n m AV-refuge 20 1) refuge, asylum. From qalat meaning lacking, handicaped, deformed</Ref> It is from a root word qalat which means something is wrong, missing, deformed or handicapped. When you add the [[Hebrew]] letter Mem you add the concept of ''flow''. In this case it is justice that flows from the provision of an asylum state.


In Israel, God’s kingdom on earth, the people were the Fountainhead of Justice.<Ref>“Before the Norman conquest of England in 1066 the people were the fountainhead of justice. The Anglo-Saxon courts of those days were composed of large numbers of freemen... In competition with these non professional courts the Norman king, who insisted that he was the fountainhead of justice, set up his own tribunals.” Clark’s Summary of American Law. p 530.</Ref> There was no king but each man was required to tend to the weightier matters of law, judgment, mercy and faith. If justice failed in the people someone could appeal to the congregations of [[Levites]] [the Church in the wilderness and the ministers of the people and the servants of God] for justice.
In Israel, God’s kingdom on earth, the people were the Fountainhead of Justice.<Ref>“Before the Norman conquest of England in 1066 the people were the fountainhead of justice. The Anglo-Saxon courts of those days were composed of large numbers of freemen... In competition with these non professional courts the Norman king, who insisted that he was the fountainhead of justice, set up his own tribunals.” Clark’s Summary of American Law. p 530.</Ref> There was no king, but each man was required to tend to the weightier matters of law, judgment, mercy and faith. If justice failed in the people, someone could appeal to the congregations of [[Levites]] [the Church in the wilderness and the ministers of the people and the servants of God] for justice.


''The cities of refuge'' were civil powers of asylum or appeals courts for the purpose of protecting the people from injustice. The [[Levites]] served the people but were separate from the power of the state, which first rested in the hands of the people and eventually, due to their rejection of God rested in the hands of the king, and his ruling bureaucracy, elected by the “voice of the people”.<Ref>[[Numbers 8]]:14, [[Ezra 9]]:1, [[Nehemiah 10]]:28, [[1 Samuel 8]]:</Ref>
''The cities of refuge'' were civil powers of asylum or appeals courts for the purpose of protecting the people from injustice. The [[Levites]] served the people, but they were separate from the power of the state, which first rested in the hands of the people and eventually -- due to their rejection of God -- rested in the hands of the king, and his ruling bureaucracy, elected by the “voice of the people”.<Ref>[[Numbers 8]]:14, [[Ezra 9]]:1, [[Nehemiah 10]]:28, [[1 Samuel 8]]:</Ref>




Line 37: Line 37:




Cities of refuge were not hideouts for criminals. They were places to appeal to for justice when local systems failed. Simply taking asylum in the city of refuge would make every man a prisoner even if he was innocent. This would not be just or merciful. If he was found innocent by those men of the “city of refuge”, he could leave that city without leaving the protection it offered? This was common in most societies and we see it codified by Justinian.
Cities of refuge were not hideouts for criminals. They were places to appeal to for justice when local systems failed. Simply taking asylum in the city of refuge would make every man a prisoner, even if he was innocent. This would not be just or merciful. If he was found innocent by those men of the “city of refuge”, he could leave that city without leaving the protection it offered? This was common in most societies and we see it codified by Justinian.


:    “The right of asylum might also be personal, that is to say, not connected with a place, but with a person. In this connection we find the so-called logos which was a letter or statement in writing granting the bearer exemption from molestation by public authorities. At first such letter or statement was probably granted to a person who had taken refuge in a sanctuary, but who wanted to go home or to some other place for the purpose of attending to some necessary matters.”<Ref>Justinian Code, Annotated, By Fred H. Blume, Edited by Timothy Kearley, 2nd Ed., http://uwacadweb.uwyo.edu/blume%26justinian/ </Ref>
:    “The right of asylum might also be personal, that is to say, not connected with a place, but with a person. In this connection we find the so-called logos which was a letter or statement in writing granting the bearer exemption from molestation by public authorities. At first such letter or statement was probably granted to a person who had taken refuge in a sanctuary, but who wanted to go home or to some other place for the purpose of attending to some necessary matters.”<Ref>Justinian Code, Annotated, By Fred H. Blume, Edited by Timothy Kearley, 2nd Ed., http://uwacadweb.uwyo.edu/blume%26justinian/ </Ref>


The right of asylum might also be a persona connected to a person. This was like a hall pass which protected you where ever you went. The [[bondage]] of [[Egypt]] was the result of status, not a location. Egyptian territory extended all the way to Canaan. When Israel left Egypt they left a persona jurisdiction. When they came to new places they kept themselves free from local persona jurisdiction by making “no covenants” with local inhabitants, applying for no [[benefits]] and maintaining an ecclesia or “church in the wilderness”.
The right of asylum might also be a persona connected to a person. This was like a hall pass which protected you where ever you went. The [[bondage]] of [[Egypt]] was the result of status, not a location. Egyptian territory extended all the way to Canaan. When Israel left Egypt they left a persona jurisdiction. When they came to new places, they kept themselves free from local persona jurisdiction by making “no covenants” with local inhabitants, applying for no [[benefits]] and maintaining an ecclesia or “church in the wilderness”.


The [[Levites]] were titular representatives to those who were not a part of their society. They could not make treaties, have a standing army, accumulate vast treasury or reserve funds<Ref>[[Golden calf|Golden statue]], like the gold calf, were public treasuries, or common reserve fund backing a central treasury or bank, Ærariuin sanctius.</Ref> nor do anything that might return them to the bondage of Egypt.<Ref>[[Deuteronomy 17]]:16...</Ref>
The [[Levites]] were titular representatives to those who were not a part of their society. They could not make treaties, have a standing army, accumulate vast treasury or reserve funds<Ref>[[Golden calf|Golden statue]], like the gold calf, were public treasuries, or common reserve fund backing a central treasury or bank, Ærariuin sanctius.</Ref> nor do anything that might return them to the bondage of Egypt.<Ref>[[Deuteronomy 17]]:16...</Ref>

Revision as of 11:27, 13 November 2016

Logos

  • John 1:1 “In the beginning was the Word [Logos], and the Word [Logos] was with God, and the Word [Logos] was God.”

What does it mean to say the Logos was with God.

The word logos in the Greek does mean “word” but in Greek and throughout the Roman Empire the word logos had another meaning in law commonly known to everyone in those days, which is seldom if ever mentioned today.

The first line of Book I, Title XII, of the Roman Codes of Justinian states, “Concerning those who flee to the ecclesia [church] or raise a disturbance there.”[1]

There was a law allowing people to take refuge in churches. This was not new and has been practiced and respected for thousands of years before and after the code was first written. It has been called sanctuary, but its origins were far more judicial in nature and well understood in Roman law and the law of Israel. Book I, Title XII of the Roman codes deals with the rules concerning the law of sanctuary and the asylum state.

Almost every system of law had a system of trial. The justice of those courts was dependent upon the people or the rulers or both.

There often was a separate system or jurisdiction for appeals to prevent injustice in common or administrative courts. The Romans had several systems of appeals, including the “the virgin priestesses of Vesta”.

The temples, including Vesta, provided services. In Vesta, young girls were picked for the training at the age of six from honorable families of freeman, and they served the temple of Vesta for a term of thirty years. They could not marry during their term of office, and they were free, emancipatio, from their families. They were very well paid and even pampered with privileges.

Behind the pomp there was a practical purpose. Their common duties beyond the burdensome rituals and ceremony of the temple was to keep many important records safe and secure, including every thing from wills to important government treaties.

They were the clerks of government and the supreme authority over the common clerks who worked for them in the temple and other buildings maintaining these vital records of society and government.

They could also own property, pass that property by will to any man or woman, testify in court without an oath, and exonerate criminals for any crime.

There was always a danger that local courts could cause a miscarriage of justice. It was important to provide some system of appeals to prevent an innocent man or woman from being abused by a miscarriage of justice due to negligence, bribes or prejudice.

In ancient Israel, people took refuge from injustice in the cities of refuge.[2] Refuge is translated from the Hebrew word miqalat [ טלקמ] which means a refuge or asylum.[3] It is from a root word qalat which means something is wrong, missing, deformed or handicapped. When you add the Hebrew letter Mem you add the concept of flow. In this case it is justice that flows from the provision of an asylum state.

In Israel, God’s kingdom on earth, the people were the Fountainhead of Justice.[4] There was no king, but each man was required to tend to the weightier matters of law, judgment, mercy and faith. If justice failed in the people, someone could appeal to the congregations of Levites [the Church in the wilderness and the ministers of the people and the servants of God] for justice.

The cities of refuge were civil powers of asylum or appeals courts for the purpose of protecting the people from injustice. The Levites served the people, but they were separate from the power of the state, which first rested in the hands of the people and eventually -- due to their rejection of God -- rested in the hands of the king, and his ruling bureaucracy, elected by the “voice of the people”.[5]


The Logos, the Letter

Cities of refuge were not hideouts for criminals. They were places to appeal to for justice when local systems failed. Simply taking asylum in the city of refuge would make every man a prisoner, even if he was innocent. This would not be just or merciful. If he was found innocent by those men of the “city of refuge”, he could leave that city without leaving the protection it offered? This was common in most societies and we see it codified by Justinian.

“The right of asylum might also be personal, that is to say, not connected with a place, but with a person. In this connection we find the so-called logos which was a letter or statement in writing granting the bearer exemption from molestation by public authorities. At first such letter or statement was probably granted to a person who had taken refuge in a sanctuary, but who wanted to go home or to some other place for the purpose of attending to some necessary matters.”[6]

The right of asylum might also be a persona connected to a person. This was like a hall pass which protected you where ever you went. The bondage of Egypt was the result of status, not a location. Egyptian territory extended all the way to Canaan. When Israel left Egypt they left a persona jurisdiction. When they came to new places, they kept themselves free from local persona jurisdiction by making “no covenants” with local inhabitants, applying for no benefits and maintaining an ecclesia or “church in the wilderness”.

The Levites were titular representatives to those who were not a part of their society. They could not make treaties, have a standing army, accumulate vast treasury or reserve funds[7] nor do anything that might return them to the bondage of Egypt.[8]

Christ appointed one Church to those who would serve His kingdom and bear fruit. There is one church because there is one logos and that logos is Christ. Those who got His baptism were set free from the persona jurisdiction of the Pharisees.

The Higher Liberty

The Higher Liberty is an iconoclastic examination of Romans 13 and other specious teachings which are an indictment the modern Church revealing a fuller gospel of the Kingdom for this world and the next. The consistent warnings of the prophets throughout the entire Bible and the purpose of the Church appointed by Christ as one form of government shines new light on modern apostasy. The simple truth of how God made you to be free souls, serving Him in Spirit and in Truth may bear witness in your hearts and minds.

Much of what is in this book will allow you to see the truth of the gospel in comparison to those who do contrary to the ways of God and make His word to none effect and have brought you back into a bondage to the gods many of the world through damnable heresies. Arm yourselves with His truth that will set you free. chapter-by-chapter or Order


If you need help:

Or want to help others:

Join The Living Network of The Companies of Ten
The Living Network | Join Local group | About | Purpose | Guidelines | Network Removal
Contact Minister | Fractal Network | Audacity of Hope | Network Links

Footnotes

  1. ↑ “De his qui ad ecclesias configiunt vel ibi exclamant.”
  2. ↑ Numbers 35:9 -15, Numbers 35:7; Joshua 21:41
  3. ↑ Strong’s 04733 miqlat in the sense of taking in; n m AV-refuge 20 1) refuge, asylum. From qalat meaning lacking, handicaped, deformed
  4. ↑ “Before the Norman conquest of England in 1066 the people were the fountainhead of justice. The Anglo-Saxon courts of those days were composed of large numbers of freemen... In competition with these non professional courts the Norman king, who insisted that he was the fountainhead of justice, set up his own tribunals.” Clark’s Summary of American Law. p 530.
  5. ↑ Numbers 8:14, Ezra 9:1, Nehemiah 10:28, 1 Samuel 8:
  6. ↑ Justinian Code, Annotated, By Fred H. Blume, Edited by Timothy Kearley, 2nd Ed., http://uwacadweb.uwyo.edu/blume%26justinian/
  7. ↑ Golden statue, like the gold calf, were public treasuries, or common reserve fund backing a central treasury or bank, Ærariuin sanctius.
  8. ↑ Deuteronomy 17:16...


About the author





Subscribe

HELP US at His Holy Church spread the word by SUBSCRIBING to many of our CHANNELS and the Network.
The more subscribers will give us more opportunity to reach out to others and build the network as Christ commanded.

Join the network.
Most important is to become a part of the Living Network which is not dependent upon the internet but seeks to form The bands of a free society.
You can do this by joining the local email group on the network and helping one another in a network of Tens.

His Holy Church - YouTube
https://www.youtube.com/user/hisholychurch

Bitchute channel will often include material that would be censored.
https://www.bitchute.com/channel/o6xa17ZTh2KG/

Rumble Channel gregory144
https://rumble.com/user/gregory144

To read more go to "His Holy Church" (HHC) https://www.hisholychurch.org/

Brother Gregory in the wilderness.
https://www.youtube.com/channel/UCJSw6O7_-vA4dweVpMPEXRA

About the author, Brother Gregory
http://hisholychurch.org/author.php

PreparingU - YouTube
https://www.youtube.com/channel/UC9hTUK8R89ElcXVgUjWoOXQ

Facebook
https://www.facebook.com/HisHolyChurch







Retrieved from "http://preparingyou.com/wiki/index.php?title=Logos&oldid=23850"