SCRIPTURAL DISTINCTIONS BETWEEN
THE FATHER AND SON
That the “other God” besides the
Father is in a subordinate position as to his personality and functions, Justin
labours to show in much detail. He is convinced that the hypothesis is
scriptural. From Scripture he learns that the “other God” is “subject to” the
Creator, and is called “Angel” sometimes, “because he announces to men whatever
the Creator wishes.” This Being is obedient to the Father, never opposing His
will. As we have seen in the passages describing the divine Theophanies, the
Logos performs many parts, and unlike the Supreme God, has local motion, even walking
upon the earth and conversing with the patriarchs, “appearing shaped in such
forms as the Father pleases.” Through He is First Principle of the Cosmos and God’s
primary executive Agent in Creation, yet by virtue of the fact that He is His
Agent, He is subordinate to God, the “Minister of God,” for “through Him God orders
all things.” He is the Father’s servant even in the infliction of punishment upon
the wicked cities. His derivation from the Father by the Divine will also
exhibits His secondary character. The many names and titles attached to Him indicates
His numerous servitor functions. “For He can be called by all these names
because He serves the Father’s will,” and “has for His Senior, Him Who gives
the names.” Again, the same Logos becomes Christ, the Man, and submits to many
humiliations according to the Father’s will. In fact, the Logos is ever the
servant of the Father in all His activities, though at the same time, no less
the Divine Son. (V. A. Spence Little, The Christology of the Apologists [London:
Duckworth, 1934], 170-72)
