This is part 3 of a series examining the use of λογιζομαι in Greek literature contemporary with the New Testament. Click here for part 1 and here for part 2.
This post will deal with the use of the term in the Greek texts of the Apostolic Fathers. The English text used is that of Kirsopp Lake, ed. The Apostolic Fathers (2 vols.); the Greek text I used is based on the Greek text of Lake (available on Bibleworks 10). Any alternative translation will come from Shaff’s Ante-Nicene Fathers (10 vols).
And again he says, "God led forth Abraham, and said to him, 'Look up to the Heaven and number the stars, if thou canst number them; so shall thy seed be.' And Abraham believed God, and it was counted (λογιζομαι) unto him for righteousness." (1 Clement 10:6 [Clement is using Gen 15:6, which, while often used in support of forensic justification, does not have this meaning unless one engages in eisegesis--only by accusing Clement of similar eisegesis can one claim that this is in support of forensic justification; see here for further evidence that Clement did not hold to Sola Fide])
"Lord, who has believed your report, and to whom was the arm of the Lord revealed? We declared him before the Lord as a child, as a root in thirsty ground; there is no form in him, nor glory, and we saw him, and he had neither form nor beauty, ut his forms were without honour, less than the form of man, a man living among stripes and toil, and acquainted with the endurance of weakness, for his face was turned away, he was dishonoured, and not esteemed (λογιζομαι). He it is who beareth our sins, and is pained for us, and we regarded (λογιζομαι) him as subject to pain, and stripes and affliction. (1 Clement 16:3-4)
For this reason shall he inherit many, and he shall share the spoils of the strong; because his soul was delivered to death and he was reckoned (λογιζομαι) among the transgressors. (1 Clement 16:13)
For it is written, "Blessed are they whose iniquities are forgiven, and whose sins are covered; blessed is the man whose sins the Lord will not reckon (λογιζομαι), and in whose mouth is no guile." (1 Clement 50:6. Here, Clement is using Rom 4:6. See this article by Catholic apologist Ben Douglass in response to James White’s The God Who Justifies [2001] on Rom 4 ; cf. Psa 106:30-31 and Phinehas).
Reckon (λογιζομαι) not every sin of thy servants and handmaids, but cleanse us with the cleansing of thy truth, and "guide our steps to walk in holiness of heart, to do the things which are good and pleasing before thee" and before our rulers. (1 Clement 60:2)
I am confident that you accept this. For I have received the example of your love, and I have it with me in the person of your bishop, whose very demeanour is a great lesson, and whose meekness is a miracle, and I believe (λογιζομαι [alt. "imagine"]) that even the godless pay respect to him. (Ignatius to the Trallians 3:2)
I have therefore reckoned (λογιζομαι) that, if I make it my care in your behalf to communicate somewhat of that which I received, it shall bring me the reward of having ministered to such spirits, and I hasten to send you a short letter in order that your knowledge may be perfected along with your faith. (Epistle of Barnabas 1:5)
Therefore he reasoned (λογιζομαι) in himself, saying: I have finished this order of the Lord; I will next dig this vineyard, and it will be better when it is dug and having no weeds will yield more fruit, not being choked by the weeds. He took and dug the vineyard and pulled out all the weeds which were in the vineyard. And that vineyard became very beautiful and fertile with no weeds to choke it. (Shepherd of Hermas 55:4)
But others lived to the end with the heathen, and were corrupted by the vainglory of the heathen, and were apostates from God, and did the deeds of the heathen. They were reckoned (λογιζομαι) with the heathen. (Shepherd of Hermas 75:3)
As many" said he, "as were brought under authority and were questioned and did not deny, but suffered readily, these are especially glorious before the Lord; the fruit of these is excellent. But as many as were fearful, were in doubt, and considered (λογιζομαι) in their hearts whether they should deny or confess, and suffered, the fruits of these are inferior because of this thought entered into their hearts, for this is an evil thought, that a servant should deny his own Lord. (Shepherd of Hermas 105:4)
Since I perceive, most excellent Diognetus, that you are exceedingly zealous to learn the religion of the Christians and are asking very clear and careful questions concerning them, both who is the God in whom they believe, and how they worship him, so that all disregard the world and despise death, and do not reckon as Gods those who are considered (λογιζομαι) to be so by the Greeks nor keep the superstition of the Jews, and what is the love which they have for one another, and why this new race or practice has come to life at this time, and not formerly; I indeed welcome this zeal in you, and I ask from God who bestows on us the power both of speaking and hearing, that it may be granted to me so to speak that you may benefit so much as possible by your hearing, and to you so to hear that I may not be made sorry for my speech. (Epistle to Diognetus 1:1)
For just as the Greek give a proof of foolishness by making offerings to senseless and deaf images, so the Jews ought rather to consider (λογιζομαι) that they are showing foolishness, not reverence by regarding God as in need of these things. (Epistle to Diognetus 3:3)
Yes, but did he send him, as a man might suppose (λογιζομαι), in sovereignty and fear and terror? (Epistle to Diognetus 7:3)
For who that has been properly taught, and has become a lover of the word does not seek to learn plainly the things which have been clearly shown by the word to disciples, to whom the Word appeared and revealed them, speaking boldly, not being perceived by the unbelieving, but relating them (λογιζομαι [alt. "esteemed"]) to disciples, who were held by him to be faithful and gained knowledge of the mysteries of the Father? (Epistle to Diognetus 11:2)
He is the eternal one, who today is accounted (λογιζομαι) a Son, through whom the Church is enriched, and grace is unfolded and multiplied among the saints, who confers understanding, manifests mysteries, announces seasons, rejoices in the faithful, is given to them that seek, that is, to those by whom the pledges of faith are not broken nor the decrees of the Fathers transgressed. (Epistle to Diognetus 11:5)