Videos from Fr Claudio Doglio
Original voice in italian, with subtitles in English, Spanish, Portuguese & Cantonese
The Prologue
The prologue of the Fourth Gospel is a beautiful symphony that introduces the story of the Lord Jesus, the Savior of the world and the revealer of the Father. It is a distinctive feature of this gospel. In the Gospel of Luke, he presents some verses as the method he used to craft his narrative.
Yet a poetic and theological text like St. John’s is unique among the Gospels. It synthesizes the fundamental message in lyrical language and then presents it in prose within the text. The style of this synthesis resembles the opening of a lyric opera, and the opening symphony is composed by the author at the end of the work. By gathering the best parts and harmonizing them, the symphony that introduces the grand musical themes is created and then followed throughout the opera.
The prologue, therefore, is written as a summary afterwards, possibly at the end of the entire draft. It also addresses a need for clarification. For years, the young Johannine community faced a crisis due to the emergence of a heresy. Some followers of John exaggerated the scope of Christology and developed a very high Christology (as it is called in technical theological language). The low Christology is the one that views Jesus only as a prophet and an exceptional human being.
On the other hand, high Christology presents Jesus as God, the Son of God, while affirming his human nature. Some exaggerated this view and, influenced by Greek philosophy—a belief that later evolved into Gnosticism—claimed that Jesus was only divine and merely appeared to be human.
This was exactly the heresy of Docetism, which took hold in early Christian preaching by claiming that Jesus’ human nature was only an illusion. It may sound strange to us, but in ancient Hellenistic thought, it was easier to visualize a god taking on a false human form than to accept a true incarnation. Many Greeks believed that multiple gods would sometimes appear. So, if preachers proclaimed that Jesus is God and made himself visible, people would accept him willingly. However, it was a very unusual message to declare that God had become man, and that Jesus of Nazareth is truly God and truly human, fully divine and fully human.
To address this infringement, the evangelist placed the text within a theological framework, affirming that the ‘Logos’ became flesh and that we have seen his glory. The first letter of John begins: “What was from the beginning, what we have heard, what we have seen with our eyes, what we looked upon and touched with our hands concerns the Word of life and was made visible to us.”
The first letter of John was probably written before the Prologue. When the Prologue was written, it revisited the theme of the first letter, reprimanding those ‘who have left us.’ They left the group but were not truly part of it. They left because they had focused only on one part of the truth John narrated, not the whole. Therefore, John combines this summary with the Gospel’s narrative.
We can structure this around three key moments, like three poetic waves exploring the same theme. The term ‘logos’ is introduced at the beginning. It is used in an absolute sense, and this term was never meant to refer to Jesus in the Gospel. Logos is the word coined at the end to better summarize everything that was narrated. Λόγος – ‘Logos’ is a Greek word meaning ‘Word.’ It is a commonly used term and can represent much more than just a ‘word.’ It can stand for a thought, reason, or idea… consider how often we use it. Many words derive from this root, like theo-logy, cardio-logy, and others. Logos is the study of God; it is the study of the heart; it is research into everything within the science of a particular reality.
John may have adopted the literary pattern of the wisdom poem found in the 24th chapter of the Book of Sirach. Wisdom praises itself and describes itself as ‘the Word coming out of the mouth of the Most High, which traveled the whole world and set its tent in Israel.’ This is ‘Sophia,’ the Wisdom of God. John likely chose masculine language to present the incarnation of Jesus as a man. He probably wanted to avoid the confusion that could arise from portraying Wisdom as a feminine figure becoming a man, which might lead to misunderstandings.
So, he chose the term ‘logos,’ which was common in Greek; at the same time, it corresponded to an important Hebrew term, ‘Word,’ especially in Aramaic, the language of Hebrew texts. Translators often used the phrase ‘memrad Adonai’ – ‘Word of God’ – instead of the divine name itself. Therefore, the Word of God was already habitually personified. Presenting the Word of God becoming flesh in the human Jesus did not require much effort.
The opening uses short, connected phrases. “In the beginning was the Logos.” I choose not to translate the Greek term. Although it is written with a capital letter, the Latin word ‘Verbo’ isn’t precise. In our languages, ‘verb’ refers to a part of speech. For example, ‘to eat’ and ‘to sleep’ are two verbs. Because of this, using technical or idiomatic language might cause confusion or misunderstanding. ‘Logos’ is an even more complex word that isn’t immediately understood, which is preferable because if someone recognizes they don’t understand, they will seek an explanation.
In the beginning was the Logos, and the Logos was with God. The phrase ‘was with,’ πρὸς τὸν Θεόν – pros thon Theon, indicates relationship and movement toward. The Word is not simply ‘near,’ but it is directed to someone; I speak to you; the Word speaks to God. The Word at the start was addressed to God, and God was the Word. Dia-logos appears as the Logos of God directed toward God. At the beginning of everything, there is communication between each other: God speaks to God. God is a word directed to God. Everything was created through Him, and without Him, nothing was made.
It is part of the Semitic parallel system; it means originating from the same source with an inverse formula. According to the wisdom texts of the Old Testament, at the origin of everything, there is Wisdom. It is the beginning. The Logos is the starting point of creation and history. The Logos has made everything—not only created objects but also historical events. Everything that has happened was through the Logos.
What became of him was life, and life was the light of humanity. “The light shines in the darkness, but the darkness did not welcome it.” This sequence of impactful phrases, in which the last word becomes the subject of the next, highlights the connection between life and the Word, with life described as light that opposes darkness. The Greek verb John uses in verse 5 is ambiguous, allowing for several interpretations.
The verb κατέλαβεν – katélaben can mean to grasp, to understand, but also to welcome. Let’s explore three different translations. The darkness has not understood the Word, which is the light. The darkness has not welcomed the light; it has not received that Word. But the third meaning is that the darkness has not suffocated the light; it has not taken it as overwhelming dominion. This is a declaration of a battle, of the clash between light and darkness, and a proclamation of victory. Darkness failed to extinguish the light.
Second movement: “A man named John was sent from God.” His name was John the Baptist. We are once again back at the beginning. The first verse described the very origins—the start. At the beginning is the Word, God’s talk, the light, and life. The historical moment begins with the Baptist preaching that he is not the light but has come to bear witness to the light. The true light is the Logos, the light entering the world.
It is important to emphasize this point. When the Word enters the world, it becomes light. He came into his own, yet the world, humanity, and his own people did not receive him. However, it does not end there. Someone welcomed him, and anyone who accepted him became a child of God. This is another fundamental truth: to accept the Logos means to become a child of God. It is not automatic; the power is given, and the opportunity is offered. Then, through a gradual process, that opportunity turns into an act—becoming a child of God is the believer who welcomes the Word.
And the Logos became flesh. He did not cease to be Logos but became flesh. For John, ‘flesh’ signifies concrete humanity in its limited created form. “And he pitched his tent in our midst.” John uses the same verb as Sirach 24, ἐσκήνωσεν – eschenozen, meaning he planted the schené, the tent. The dwelling evokes the tent of presence where the glory of God was among the camp of Israel.
The Word of God has been tented (camped) in us, within humanity, amid humanity. Which is God’s dwelling place? The tent of presence, the temple, and the humanity of Christ. The flesh of the Logos is the tent of God’s presence, and we have seen and contemplated his glory.
The Gospel concludes with ‘we.’ We acknowledge that the witness disciple provided a faithful testimony. The Gospel begins with ‘we.’ As disciples and eyewitnesses, we have reflected on His glory. This is a significant word for John, for God’s glory, and for His powerful presence. We, as disciples and eyewitnesses, have seen the very presence of God in that man, in the flesh of the Logos, because that man is the only begotten Son of the Father, full of grace and truth.
It is necessary to clarify these words to understand them. Grace, in this context, means ‘gift,’ and ‘truth’ for John is the revelation. The technical term is called ‘endiad’; two words express a single idea. Grace and truth are unified, the gift of revelation. The gift consists of revelation. Jesus, the Logos made flesh, is full of the gift of revelation; that is, everything he says, everything he does, and everything he is, is a revelation. In his historical, human,earthly existence, the Logos has given the revelation of God and revealed who God is and how He is.
The second part and the third movement conclude here, beginning again with John, who continues to declare, “The one who is coming after me ranks ahead of me because he existed before me. From his fullness, we have all received.” The fullness refers to the Logos becoming flesh and being full of the gift of revelation. From his fullness, we all—not just the eyewitnesses but everyone—including those who were not present in Jerusalem and did not see Jesus with the eyes of the flesh, we all. Even we, who live two thousand years later, have all received “grace in place of grace.” This is no trivial or insignificant translation.
It is not a bunch of blessings piled on top of each other. It is a gift instead of a gift. The Greek preposition used is χάριν ἀντὶ χάριτος – charin anti charitos. It does not mean one on the other, but one opposing the other. Through the fullness of Jesus, the fullness of God’s revelation, we all received a gift in place of a gift.
The Old Testament was a revelation, but we have received an even greater gift that does not oppose it but completes and fulfills it. The revelation brought by Jesus is the fullness of that gift. The next verse explains this: The law or the revelation of the Old Testament was given through Moses. Grace and truth came through Jesus Christ.
In Greek, using a singular verb is a grammatical mistake. ‘Grace and truth happen’ because grace and truth are a single concept. The gift of revelation came through Jesus Christ. The law given by Moses is the first gift, but the full revelation is the gift brought by Jesus Christ. No one has ever seen God— not even Moses, Isaiah, or the great figures of the Old Testament. The only one who knows God and reveals Him is the begotten Son. God, who is generated in the womb of the Father, is a revelation.
The Prologue states that Jesus is the revealer of the Father. The following passage describes how Jesus revealed His Father. After listening to the initial symphony, we can continue reading the Gospel and see how the text presents this revelation.
We have already finished the presentation, and I hope those who listened will want to pick up the Gospel and hear the testimony of the beloved disciple to witness the gift of revelation firsthand. To touch the flesh of the Logos with your own hands—this presence, this glory of God among us—and to be able to say, as the disciples did at Easter, ‘My Lord and my God,’ and to entrust your life into His hands.
Thanks for your attention and best wishes, so that you can also be like Thomas, the Lord’s twin, who, after closely observing him, becomes like him.