Logos Bible Software Sign In
Mica Withington
Any enrolled DTS student taking a course for credit will be given access to Logos before the beginning of their first course. Once Faithlife sends notification stating your account is ready, next steps can be found at www.logos.com/academic-start.
DTS believes in equipping lifelong learners, whether on the Dallas campus or around the world, with the best tools and training available so that they will experience fruitful ministries for years to come.
If you end up with multiple Logos accounts, you can request for them to be merged into one. To do this, contact Logos Customer Support at 1-800-875-6467 or [email protected]. Be ready to provide both email addresses when you request the merge.
Chris McMaster is a Logos Training Specialist dedicated to equipping students at Dallas Theological Seminary. Chris offers many on-campus and online training opportunities each semester. Sign up for live events and start watching on-demand training below.
Every student receives the latest and greatest Logos tools available. You will also receive free upgrades to new versions while you are an active student. Upon graduation, you will own the current version and will no longer receive free upgrades.
The DTS Logos Library is a custom collection of resources designed to support the needs of DTS students and benefit their future ministries. DTS provides these libraries in English, Spanish, and Chinese. Upon graduation, you will own this library permanently.
DTS is passionate about providing an abundance of resources to students even if they do not have access to a physical library. As a result, DTS has also provided students with temporary access to the Remote Research Library in Logos. Upon graduation, access to the resources in this collection will be removed.
DTS will provide students with a Logos package based upon availability and the language of the degree program enrolled in. In other words, students in a Chinese degree program will automatically receive a Chinese Logos package, etc. Students do not have the ability to choose or change the package they receive.
The English DTS Logos Library contains approximately 800 resources. The Spanish DTS Logos Library contains approximately 700 resources. The Chinese DTS Logos Library contains approximately 800 resources.
Your Logos library will include approximately $300-$700 of required books (depending on the degree program). Some course textbooks will be included, while others will not. Simply search your Logos library to see if you have a specific resource.
You can make additional purchases for Logos because your account belongs to you. If you do not graduate, DTS will remove your access to the DTS Logos package, but anything you have purchased will remain. In other words, you will always own anything you pay for.
To add an additional textbook to your Logos account simply go to www.logos.com, search for the book, and add it to your cart. As long as you are signed in with the correct account, your book will immediately be added to your Logos library after checkout.
Enrollment in the program does not guarantee that every book will have a discounted price. Even so, once enrolled you will see your best price when you shop on logos.com. You will need to renew your application every six months.
While John 1:1 is generally considered the first mention of the Logos in the New Testament, arguably, the first reference occurs in the book of Revelation. In it the Logos is spoken of as "the Word of God", who at the Second Coming rides a white horse into the Battle of Armageddon wearing many crowns, and is identified as King of Kings, and Lord of Lords:[8]
He is clothed with a robe dipped in blood, and His name is called The Word of God ... And on His robe and on His thigh He has a name written, ".mw-parser-output span.smallcapsfont-variant:small-caps.mw-parser-output span.smallcaps-smallerfont-size:85%king of kings, and lord of lords".[9]
David Lyle Jeffrey[14] and Leon Morris[15] have seen in "the word" a reference to Jesus Christ. However, this reference did not depict the same significant theology of the Logos as depicted in the gospel of John. In context, it is referring to the gospel message about Jesus and his teaching, rather than his title or identity.[16][17][18]
Certain references to the term logos in the Septuagint in Christian theology are taken as prefiguring New Testament usage such as Psalm 33:6, which relates directly to the Genesis creation narrative.[a] Theophilus of Antioch references the connection in To Autolycus 1:7.[19]
Irenaeus of Lyon explained Psalm 33:6 as that the "One God, the Father, not made, invisible, creator of all things ... created the things that were made ... by [the] Word" and "adorned all things ... by [the] Spirit." He added, "fittingly is the Word called the Son, and the Spirit the Wisdom of God."[20]
Origen of Alexandria likewise sees in it the operation of the Trinity, a mystery intimated beforehand by the Psalmist David.[21] Augustine of Hippo considered that in Psalms 33:6 both logos and pneuma were "on the verge of being personified".[22]
Following John 1, the early Christian apologist Justin Martyr (c. 150) identifies Jesus as the Logos.[25][26][27] Like Philo, Justin also identified the Logos with the Angel of the Lord, and he also identified the Logos with the many other theophanies of the Old Testament, and used this as a way of arguing for Christianity to Jews:
I shall give you another testimony, my friends, from the Scriptures, that God begot before all creatures a Beginning, [who was] a certain rational power [proceeding] from Himself, who is called by the Holy Spirit, now the Glory of the Lord, now the Son, again Wisdom, again an Angel, then God, and then Lord and Logos;[28][29]
... is indivisible and inseparable from the Father, just as they say that the light of the sun on earth is indivisible and inseparable from the sun in the heavens; as when it sinks, the light sinks along with it; so the Father, when He chooses, say they, causes His power to spring forth, and when He chooses, He makes it return to Himself ... And that this power which the prophetic word calls God ... is not numbered [as different] in name only like the light of the sun but is indeed something numerically distinct, I have discussed briefly in what has gone before; when I asserted that this power was begotten from the Father, by His power and will, but not by abscission, as if the essence of the Father were divided; as all other things partitioned and divided are not the same after as before they were divided: and, for the sake of example, I took the case of fires kindled from a fire, which we see to be distinct from it, and yet that from which many can be kindled is by no means made less, but remains the same.[30][31]
In his First Apology, Justin used the Stoic concept of the Logos to his advantage as a way of arguing for Christianity to non-Jews. Since a Greek audience would accept this concept, his argument could concentrate on identifying this Logos with Jesus.[25]
And first, they taught us with one consent that God made all things out of nothing; for nothing was coeval with God: but He being His own place, and wanting nothing, and existing before the ages, willed to make man by whom He might be known; for him, therefore, He prepared the world. For he that is created is also needy; but he that is uncreated stands in need of nothing. God, then, having His own Word internal within His own bowels, begot Him, emitting Him along with His own wisdom before all things. He had this Word as a helper in the things that were created by Him, and by Him He made all things ... Not as the poets and writers of myths talk of the sons of gods begotten from intercourse [with women], but as truth expounds, the Word, that always exists, residing within the heart of God. For before anything came into being He had Him as a counsellor, being His own mind and thought. But when God wished to make all that He determined on, He begot this Word, uttered, the first-born of all creation, not Himself being emptied of the Word [Reason], but having begotten Reason, and always conversing with His Reason.[32]
He sees in the text of Psalm 33:6 the operation of the Trinity, following the early practice as identifying the Holy Spirit as the Wisdom (sopha) of God[b] when he writes that "God by His own Word and Wisdom made all things; for by His Word were the heavens made, and all the host of them by the Spirit of His mouth"[33] So he expresses in his second letter to Autolycus, "In like manner also the three days which were before the luminaries, are types of the Trinity, of God, and His Word, and His wisdom."[34]
Who, then, would not be astonished to hear men called atheists who speak of God the Father, and of God the Son, and of the Holy Spirit, and who declare both their power in union and their distinction in order? ... the Son of God is the Word [Logos] of the Father, in idea and in operation; for after the pattern of Him and by Him were all things made, the Father and the Son being one. And, the Son being in the Father and the Father in the Son, in oneness and power of spirit, the understanding [Nous] and reason [Logos] of the Father is the Son of God. But if, in your surpassing intelligence, it occurs to you to inquire what is meant by the Son, I will state briefly that He is the first product of the Father, not as having been brought into existence (for from the beginning, God, who is the eternal mind [Nous], had the Word in Himself, being from eternity rational [Logikos]; but inasmuch as He came forth to be the idea and energizing power of all material things, which lay like a nature without attributes, and an inactive earth, the grosser particles being mixed up with the lighter...[38]
Athenagoras further appeals to the joint rule of the Roman emperor with his son Commodus, as an illustration of the Father and the Word, his Son, to whom he maintains all things are subjected, saying,
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