the incarnate Word: Luke 1:1-2 Like John 1:1-5, Luke 1:1-2 also refers to "the beginning" and to "the word:" David Lyle Jeffrey and Leon Morris 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 gospel of John. In its context, it is referring to the gospel message about Jesus and his teaching, rather than a title or identity for him. Septuagint 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. Theophilus of Antioch references the connection in To Autolycus 1:7. 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.” Irenaeus added, “fittingly is the Word called the Son, and the Spirit the Wisdom of God.” Origen of Alexandria likewise sees in it the operation of the Trinity, a mystery intimated beforehand by the Psalmist David. Augustine of Hippo considered that in Ps.33:6 both logos and pneuma were "on the verge of being personified". Early Christianity Ignatius of Antioch The first extant Christian reference to the Logos found in writings outside of the New Testament belongs to John's disciple Ignatius (c 35–108), Bishop of Antioch, who in his epistle to the Magnesians, writes, "there is one God, who has manifested Himself by Jesus Christ His Son, who is His eternal Word, not proceeding forth from silence," (i.e., there was not a time when he did not exist). In similar fashion, he speaks to the Ephesians of the son as "possessed both of flesh and spirit; both made and not made; God existing in flesh; true life in death; both of Mary and of God; first passible and then impassible" Justin Martyr Following John 1, the early Christian apologist Justin Martyr (c 150) identifies Jesus as the Logos. 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: In his Dialogue with Trypho, Justin relates how Christians maintain that the Logos, In his First Apology, Justin