Jesus the LOGOS

“In the beginning was the Word, and the Word was with God, and the Word was God.” (John 1:1)

When John penned this profound opening line of his Gospel, he must have undergone a deeply reflective and transformative journey to grasp its full meaning and significance. Writing his Gospel 55–65 years after the Resurrection of Christ, John had ample time to test this foundational truth of Jesus being the LOGOS through decades of sharing the Good News and witnessing its power to transform lives. Across diverse cultures—Greeks, Jews, Samaritans, Romans, Gauls, and others—he saw firsthand how the Logos, revealed in Jesus Christ, transcended boundaries, broke through hardened hearts, and brought eternal life to all who believed. His Gospel stands as both a culmination of his personal faith journey and a timeless testimony to the universal power of Christ.

Fortunately, the LOGOS, understood as the “intrinsic order of the Cosmos,” has been brought back into contemporary discourse, thanks to influential thinkers like Dr. Jordan B. Peterson. In a moment of profound symbolism, Peterson delivered a lecture on this very concept at the Library of Celsus in Ephesus, one of the most iconic intellectual and cultural centers of the ancient world. This site, deeply rooted in classical and biblical history, served as a fitting backdrop for exploring the timeless relevance of the Logos.

This ancient city was the birthplace of Heraclitus, the philosopher who first articulated the idea of the Logos, and the final resting place of St. John, who uses that same Greek word to name the Divine Word. In his lecture, Dr Peterson argues that the intelligibility of the world depends on the patterned regularities that are superordinate to our immediate perception; this underlying order – which, from the Greeks onward, we have called Logos – is both the horizon that enables human perception and the basis for the possibilities that we realize in the world. Such an account of our intrinsic, rational, and self-determining capacity constitutes a challenge to the assumptions of many prevailing schools of thought – such as behaviorism, rigid empiricism, and postmodernism – and lays the burden of personal ethics, and the formation of a good society, squarely on the shoulders of the individual. (Ralston College)

The Missing Piece in Jordan Peterson’s Christianity

The question of meaning—whether life has purpose amidst its mundane routines, consumerism, and safe predictability—continues to haunt many. Jordan Peterson offers a response framed in biblical language, but ultimately, it is a philosophical program rather than a truly religious answer. In contrast, the Christian answer is not a program but a person: Jesus Christ. Christian theology teaches that the answer to the meaning crisis lies not in our striving to ascend toward heaven but in heaven’s descent to us. True meaning is found in being seen, known, and loved by the living God, who affirms our worth not based on our achievements but on His unconditional love. In Christ, even the weak, small, or seemingly insignificant are imbued with eternal value, for God Himself has looked upon humanity and smiled, offering grace and purpose beyond what the world can provide. [1]

The concept of Logos is one of the most profound and multifaceted ideas in philosophy and theology, with roots in Greek thought and its eventual adoption and transformation in Christian theology. The term Logos (λόγος) can be translated as “word,” “reason,” “principle,” or “discourse,” but its meaning goes far beyond any single definition, serving as a bridge between human reason and divine truth.

In biblical language, LOGOS and REASON are described as righteousness (Ps. 119:142; Isa. 51:6), right wiseness (Prov. 4:7; James 3:17), wisdom (Prov. 8:1-36; 1 Cor. 1:30), truth (John 1:14; John 14:6), and glory (John 1:14; Heb. 1:3). David wrote the longest psalm in praise for the word, law, testimonies, precepts, statutes, commandments, judgments, word, ordinances, and promises of God. All these dimensions is embodied in the person of Jesus Christ who walked off the pages of the Old Testament Scriptures and became the very essence and example of the Word Personified, the express image of the Invisible God (Heb 1:3).

Logos in Greek Philosophy

In ancient Greek philosophy, the Logos represented the rational principle that governs and gives order to the cosmos. Heraclitus, often considered one of the earliest Greek thinkers to articulate the idea, famously said, “Listening not to me but to the Logos, it is wise to agree that all things are one” (Fragment 50). For Heraclitus, the Logos was the underlying unity and rational structure amidst the apparent chaos and flux of the universe. It was not just human reason but a cosmic principle that ensured the interconnectedness of all things.

Building on this foundation, the Stoics expanded the concept of the Logos as the divine rationality immanent in the universe. They regarded it as the “world-soul,” a guiding force that animates and sustains creation. Marcus Aurelius, the Roman emperor and Stoic philosopher, referred to the Logos as the principle by which “the whole of nature is directed” (Meditations 4.40). For the Stoics, aligning one’s life with the Logos meant living in harmony with nature and reason, the ultimate path to virtue.

Plato, while not using the term Logos as extensively as later philosophers, laid the groundwork for the idea in his concept of the ‘Forms’, eternal and unchanging truths that exist beyond the material world. These ‘Forms’ could be apprehended through reason, pointing to a higher reality that the Logos bridges. The word ‘archeo’ was religiously meaningful to the Greeks, because they saw “reason as the logos” the source and the beginning of all known things.  Plato thought that Ideas were the primary reality, and that the material world was a shadow of the Ideas that exist independently. A chair, in other words, was an imperfect shadow of “chairness” that exists in the real realm, the realm of Ideas.

Aristotle further developed this rational framework, using Logos as a key component in his rhetorical theory, defining it as the appeal to logic and reason in persuasion.

Philo of Alexandria, a Hellenistic Jewish philosopher, synthesized Greek philosophical concepts with Jewish theology, providing a significant link between the Greek Logos and its eventual adoption in Christian theology. For Philo, the Logos was the intermediary between God and the world, the divine reason that created and sustains the universe. He wrote, “The Logos of God is above all the universe, and is the most ancient and the most universal of all things that are created” (De Opificio Mundi 7). Philo’s Logos was both the instrument of creation and the source of revelation, functioning as a bridge between the infinite God and finite creation.

Logos in Christian Theology

When the Apostle John wrote, “In the beginning was the Word (Logos), and the Word was with God, and the Word was God” (John 1:1), he connected the Greek idea of Logos with the person of Jesus Christ. This was revolutionary! John was saying:

1. The Logos isn’t just an abstract idea—it’s a person, Jesus. It is not merely a philosophical idea or cosmic principle, but a Person—Jesus Christ. (The truths Jesus preached was practically demonstrated in His life, He tested it, and proved its validity personally.)
2. Jesus, is the divine reason and purpose behind everything. Through Him, God created and sustains the universe. (It is humanity’s knowledge and preeminence and esteem for Christ that literally holds the world together, loose focus of Him and society degrades into social deprivation.)
3. The Logos is relational: Jesus reveals that the ultimate meaning of life is not just an understanding or achievement but a relationship with the living God that is balanced with a reciprocal sharing of beauty, goodness, and compassion for all our fellow human beings.
4. The Logos is incarnational: God did not remain distant but entered our reality, becoming flesh to redeem and restore humanity. Jesus showed our humanness is holy, divine and has meaning and value. Make in the image of God we have a divine purpose. (Many of the atheists philosophers, personal family lives were a mess.)
5. The Cross and the Crown: Jesus’ crucifixion as “King of the Jews” is the ultimate paradox: the Creator and sustainer of all life willingly subjected Himself to death to reveal God’s love and provide salvation. In this act, He demonstrated that the meaning of life is not in accumulating power, knowledge, or achievements but in sacrificial love and obedience to God. British journalist Malcolm Muggeridge Wrote that faith in Christ’s incarnation had inspired many Christians to give up their comforts and risk their lives to serve the poorest of the poor. Even though Muggeridge was an atheist at the time, he observed that atheistic humanism had not inspired anyone to devote his or her life to serve the dying destitute of Calcutta.

Imagine the Logos as the software that runs a computer. It’s invisible, but without it, nothing works. To the Greeks, Logos was this invisible “code” behind the universe. John is saying, “That code has a name, and it’s Jesus!”

The Church Fathers, such as Justin Martyr, Clement of Alexandria, and Origen, expanded on this concept, arguing that Christ as the Logos was the preexistent Word through whom God created the world and revealed Himself. Justin Martyr stated, “The Logos is the universal reason, present in all humanity and fully revealed in Christ”. For the early Christian thinkers, the Logos was both the rational order of the cosmos and the means by which God personally engages with humanity.

The Unity of the Logos

In all its interpretations, the Logos serves as a unifying principle—whether in Greek philosophy as the rational structure of the universe, in Philo as the mediator between God and creation, or in Christian theology as the incarnate Word. As the Stoics emphasized, living according to the Logos brings harmony and virtue. In Christian thought, aligning one’s life with the Logos is to live in relationship with Christ, the ultimate source of wisdom and salvation.

The Logos is thus a profound concept that connects reason, order, and divine revelation, offering a lens through which we can understand both the universe and our place within it. Its resonance across cultures and philosophies underscores its timeless significance. As Clement of Alexandria observed, “The Logos is the light of reason in us and the divine reason beyond us, guiding all things to their proper end“.

In Christ, the Greek philosophical idea of Logos becomes personal, showing not only the structure of the universe but the love and relationship God offers to humanity. As ons of my friends Dr. Waldo Willies aptly says, “Christ is the only way of meaningful communication“. To communicate through the eyes and heart of Christ is to embody forgiveness as a lifestyle—free from pre-judgments, grounded in compassion, and overflowing with empathy. It is a communication rooted in sincerity and truth, not aimed at winning arguments or proving points but at healing and restoring relationships. This Christ-centered communication transforms our interactions, as we seek to understand others, honor their dignity, and reflect God’s love in every word and gesture. It is not merely about speaking but about listening, discerning, and offering a response that builds up rather than tears down.

The elements mentioned in the first verses in John 1, are all relational words: Origen, life, light, words are interconnected.  Light has no meaning if it does not give life, and life has no meaning if it cannot be expressed in words.  Therefore, all existing things do not exist in isolation from each other; even our enemies have purpose and meaning.  

“He Is the Meaning of Life”

Christian artist singer Misty Edwards’ phrase captures this truth poignantly in her book, “What the point?:

This dream is found in the eyes of the “Audience of One.” In our quest for meaning we must find it in Jesus’s eyes, confident that He is watching us and that what we do matters, because it is before Him and not before the changing opinion of man. [2]

In a world obsessed with finding purpose through self-actualization, Jesus declares:

“If any man will come after Me, let him deny himself, and take up his cross daily, and follow Me.” (Luke 9:23)

By following Christ, we discover that life’s ultimate meaning is not found in what we do but in who He is. In Him, every longing, every question, and every pursuit finds its fulfilment.

“For by Him were all things created, that are in heaven, and that are in earth… all things were created by Him, and for Him: And He is before all things, and by Him all things consist.” (Col. 1:16-17)

Thus, the Logos is not just the reason for existence—it is the very presence of God inviting us into a life of eternal communion. Jesus Christ is indeed the meaning of life.

The Logos in Jesus Christ

John’s gospel explains this thought of Jesus being the source code of all right understanding and reasoning about the world by using 7 metaphors:

• Bread of Life (John 6:35): He satisfies our deepest hunger.
• Living Water (John 4:13-14): He quenches the soul’s thirst for purpose and renewal.
• Light of the World (John 8:12): He dispels the darkness of ignorance, sin, and despair.
• Good Shepherd (John 10:11): He leads and protects us as we navigate life’s challenges.
• The Way, the Truth, and the Life (John 14:6): He is the only path to true knowledge of God and eternal life.
• The True Vine (John 15:5): He connects us to the source of all spiritual vitality and fruitfulness.

What Makes Jesus the LOGOS? 

Vishal Mangalwadi’s “The Book That Made Your World: How the Bible Created the Soul of Western Civilization” is an overview academic exploration of how the Bible, particularly the concept of the Logos, has profoundly shaped Western consciousness, sense of reality and societal development.   This book is a must-read for any serious Christian crusader of truth because, firstly, Vishal is an Indian by birth and has an intimate first-hand knowledge of Eastern religions and philosophy.  He begins the book by telling the story of how the infamous dr. Arum Shourie had such a negative view of the Bible, claiming that when Britain colonized India militarily and politically, missionaries were brought in to colonize the Indian mind. Missional endeavours he said, were the worst form of colonialism, since they harvested our souls; they subverted our culture.  

Dr Arun Shourie had gone to India’s best Christian college and earned a doctorate from a prestigious American university established by a Protestant denomination to teach the Bible. He had served as an officer of World Bank and headed India’s largest newspaper chain. He is a moral crusader whom many of us loved and still do. Why did a learned man like him have such a poor understanding of the Bible and its role in creating the modern West and modern India? Why didn’t he understand that the education he received, America’s economic system that he studied, the free press that he championed, the political liberties that he cherished, and India’s public life that he fought to keep corruption-free had all come from the Bible . . . although much of it had now been secularized and even corrupted?

Mangalwadi argues that the Western Universities and secular humanist scholars have forgotten that is was the Bible, and specifically its vision of the Logos, that has shaped the foundation of Western civilization’s intellectual, moral, and cultural achievements. He contends that the Bible provided a coherent framework for understanding reality, fostering human dignity, rational thought, and the pursuit of truth and justice.  Without the Bible, he asserts, the West would not have developed the worldview that undergirds science, democracy, education, and individual freedom.

The Contrast with Other Worldviews 

• Budism: Nirvana is the Buddhist term for salvation. It means permanent extinction of one’s individual existence, the dissolution of our illusory individuality into “Shoonyta” (void, nothingness, or emptiness). It is freedom from our misery-causing illusion that we have a permanent core to our being: a self, soul, spirit, or Atman. Six centuries before Christ, the Buddha already knew that if God does not exist, then the human self cannot exist either. Therefore, he deconstructed the Hindu idea of the soul. When one starts peeling the onion skin of one’s psyche, he discovers that there is no solid core at the center of one’s being. Your sense of self is an illusion. Reality is “non-self” (anatman). You don’t exist. Liberation, the Buddha taught, is realizing the unreality of your existence.
• Hinduism: Reality is seen as cyclical and illusory (maya), limiting the pursuit of objective truth.
• Islam: Focuses on divine will “God wills it” we have to passively just have to accept it, sometimes at the expense of exploring rationality and freedom.
• Secularism: Denies transcendent meaning, leading to moral relativism and existential despair.

These worldviews had a significant negative influence and effect on its adherents:

These two following statements comes for two “Rockstars” who rejected Christianity, embraced atheism, nihilism and fatalism. Because if there is no Creator, there is no objective primary reason for our existence, we are in essence nothing. We live and die as nothing, because beyond nature and facts there is nothing, there is essentially no logos.

“I belong to the Blank Generation. I have no beliefs. I belong to no community, tradition, or anything like that. I’m lost in this vast vast world. I belong nowhere. I have absolutely no identity.” Richard Hell, Hot and Cold (NY: powerHouse, 2001).

I like punk rock. I like girls with weird eyes. I like drugs. (But my Body And mind won’t allow me to take them.) I like passion. I like playing my cards wrong. I like vinyl. I like feeling guilty for being a white, American male. I love to sleep. I like to taunt small, barking dogs in parked cars. I like to make people feel happy and superior in their reaction towards my appearance. I like to have strong opinions with nothing to back them up with besides my primal sincerity. I like sincerity. I lack sincerity . . . I like to complain and do nothing to make things better. Kurt Cobain, Journals (NY: Riverhead Books, 2003), 108–09. The lead singer of Nirvana.

Key Contributions of the Bible’s Logos-Centered Worldview

1. Rationality, Logic, Science and Mathematical Order balanced with Living by the Spirit.

The belief in a rational Creator led to the scientific revolution. Thinkers like Isaac Newton saw their work as uncovering the laws established by God.

The Bible’s emphasis on order and intelligibility of the world made scientific inquiry not only possible but desirable. Western philosophy produced rationalism only because the West believed that logos (divine logic) was the power that created and governed the universe.

Philosophically, Johannes Kepler reinforced the biblical-Augustinian-Lutheran view of creation and music by teaching that music mirrors the divinely ordained mathematical harmony of the universe. Bach was a musical genius because he was a mathematical genius who received as a part of his education this (non-polytheistic) biblical outlook of an orderly creation. In that mind-set, aesthetics was inseparable from ultimate harmony. This biblical faith had been the key to the optimism and music of Western civilization: for Augustine as the Roman Empire was collapsing around him, for Luther as his own life was threatened by a powerful empire and a corrupt religious leadership, and for Tolkien as he lived through the horror of two World Wars. These people knew evil and suffering, as did the Buddha and Cobain, but the difference was that the Bible gave them a basis for hope in this life as well as in the next. Vishal Mangalwadi

In philosophy the causal precision and order of all things (Determinism) is opposed by what has become known as (Chaos theory). The Christian fusion of the above two worldviews is (Existentialism). Best explained by John 3:8 “The wind blows where it wishes, and you hear the sound of it, but cannot tell where it comes from and where it goes. So is everyone who is born of the Spirit.”

As followers of Jesus Christ, we are not bound by cold, prescriptive, and impersonal laws but are called to live by the Law of the Spirit (Rom. 8:2). This means embodying Christ’s way—doing what is right, to the right person, at the right time, for the right reasons, and with the wisdom to seek the best outcomes for all, not just in the immediate moment but with long-term fruitfulness and harmony in mind. It is a dynamic, relational righteousness that flows from the heart transformed by the Spirit, guided by love, wisdom, and discernment (Gal. 5:22-25), ensuring that our actions bring glory to God and blessing to others.

For the scientist among us, I recommend the work of Professor John Lennox. For instance in one of his books Cosmic Chemistry, John Lennox offers a compelling and updated exploration of the interplay between science and theism, continuing his tradition of scrupulous logic and Christian apologetics. As a former Oxford mathematics professor and an accomplished debater, Lennox skillfully examines the perceived conflict between science and faith, tracing its historical roots and addressing the ideological rift. He argues that science’s foundational premises—such as an orderly universe governed by immutable laws, discoverable through human reason—are rooted in a belief in a rational Creator. Lennox critiques the limitations of scientism and naturalism, emphasizing that laws themselves have no creative power but point to the necessity of a Lawgiver. Through his wit and wisdom, Lennox provides a robust case for the compatibility of science and theism, affirming the coherence of a theistic worldview in understanding the cosmos.

Another eminent scholar worthy of your time is the book Dominion by Tom Holland who examines the extraordinary historical influence of Christianity, beginning with its most radical claim: that a crucified man—Jesus of Nazareth—should be worshipped as God. In Roman society, crucifixion was the most degrading and brutal punishment, reserved for slaves and criminals, making the Christian proclamation astonishingly countercultural. Holland traces how this conviction reshaped human history, demonstrating that much of Western morality and ethics stems not from universal principles but from the distinctively Christian worldview. Holland argues that concepts we consider modern—such as secularism, human rights, liberalism, science, and even debates around sexuality—emerge from a Christian foundation. From the empires of Babylon to the cultural revolutions of the Beatles, from Saint Michael to the #MeToo movement, Dominion reveals how deeply Christian assumptions permeate the West. It is a sweeping narrative of how Christianity, often underestimated or misunderstood, has transformed societies and continues to shape the modern world in profound and surprising ways.

2. Dignity and Human Value balanced by loving and knowing the poor personally.

The Logos—the divine reason and order inherent in creation—provides a profound theological basis for human dignity, rooted in the truth that all people are made in the image of God (Genesis 1:27). This foundational Biblical premise is one of God’s greatest gifts to humanity, affirming our unique value, purpose, and moral responsibility. Without this understanding, humanity risks reducing itself to mere animals, driven by primal passions and base desires, devoid of higher purpose or intrinsic worth. The image of God not only elevates human dignity but also calls us to live in alignment with His character, reflecting His love, justice, and creativity in every aspect of life.

This principle inspired movements for abolition of slavery, emancipation of women’s rights, and universal education.

The West became a humane civilization because it was founded on the precepts of a Galilean Rabbi Teacher who insisted that man was valuable. Jesus challenged the inhumanity of his intellectual and religious culture when he declared that the Sabbath was made for man, not man for the Sabbath. The West became humane because the original humanists believed that Christ’s incarnation and death defined what a human being is.

If humanistic worldviews are not balanced with a theology of hard, fruitful, and creative work, they create an imbalance that distorts society’s progress. The glorification of victimhood in woke culture is a prime example, where identity and grievances overshadow responsibility and constructive effort. This detachment from reality leads to a disproportionate focus on rights without corresponding duties, fostering entitlement rather than resilience. A theology grounded in purposeful labor promotes not only individual dignity but also societal flourishing, ensuring progress is rooted in balance, accountability, and tangible contribution.

3. Justice, Morality and fear of Punishment.

The Western judicial system is deeply rooted in Biblical principles, drawing on the Judeo-Christian understanding of justice, which emphasizes impartiality, evidence-based convictions, and fair retribution. The Bible establishes a foundation for justice in passages such as Deut. 16:18-20, which calls for judges to “judge the people with righteous judgment” and forbids partiality or bribery.

The principle of impartiality aligns with Lev. 19:15, which commands judges to neither favor the rich nor the poor but to ensure fairness for all. Similarly, the requirement for evidence-based convictions stems from Deut. 19:15, which stipulates that no charge can stand without the testimony of two or three witnesses, reflecting a commitment to establishing facts before judgment.

Moreover, the Western penal system’s focus on punishment and retribution emphasizing proportional justice to maintain order while deterring crime. At the same time, restorative elements in the Bible, such as compensating victims (Ex. 22:1-4) and opportunities for repentance and reform (Isa. 1:18), have influenced modern rehabilitation efforts.

By integrating these Biblical concepts, Western legal traditions have established systems that seek to balance justice, accountability, and the restoration of societal order.

Watch the short but very insight on why are Islamic Religious controlled countries, of the poorest countries in the world? Why has a once powerful, creative, cicilized people decline economically over the last two centuries? One spesific reality is the weak judicial system, leveraged by the rich not justice.

Vishal Mangalwadi give us his first-hand front seat view of the poor community he serves in India in the following words:

For thousands of years the absence of effective law, order, and justice had exacted a debilitating toll from our people. They had been coerced into thinking that it was unwise to be wealthy. Wealth, at least its display, was an invitation to trouble.

In his little town was ruled and controlled by armed gangs, being rich made you hot targets for these thugs to come and rob you, and kill your family.

Moreover, the concept of state failure, characterized by the government’s inability to enforce laws or provide basic services, often results from prolonged impunity. Failed states frequently experience increased violence, corruption, and economic decline, illustrating how the absence of accountability can lead to societal collapse.

4. Freedom of choice balanced by personal Responsibility

Mangalwadi highlights how the Bible teaches individual freedom within the bounds of moral responsibility, balancing liberty with accountability. This influenced democratic governance and the rule of law, both rooted in the biblical principle that all people are equal under God.

Living and working in India, he witnessed firsthand how a fatalistic worldview rooted in the belief in reincarnation stifles creativity, personal ambition, and the drive to improve or strive for something better. Their houses, and methods of farming and survival has not changed – for centuries stuck in time.

Liberal Democracy has been proven to certainly bring the most affluence to any society, but if human rights and liberties is not balanced with reciprocal giving, caring and compassion for the poor the society become unequal, threatening to collapse. The Pareto Principle of sufficiency highlights how development within a society often comes at the cost of another segment, creating imbalance. In this dynamic, resources, wealth, or opportunities disproportionately flow to a more powerful or privileged group, leaving others marginalized. For example, industrial growth may boost urban wealth but exploit rural labor or deplete natural resources, perpetuating inequality. This imbalance undermines long-term sustainability, as the overdeveloped segment thrives at the expense of the underdeveloped, leading to social and economic instability.

Epiloque

As with every chapter of this course, each topic unfolds as an invitation to limitless exploration—each capable of becoming a book or a collection of books. In Christ, the Logos, we encounter an endless depth of truth, meaning, and discovery. The fullness of Christ cannot be confined to finite understanding or static rules; instead, it invites us into a living, dynamic journey. Each chapter presented reflects the JESUS-LOGOS-FORM of thinking and doing, where truth emerges in paradoxes that challenge conventional wisdom.

In Him, we see the paradoxes of ultimate truth: a Leader yet Servant (John 13:13-14), Rich yet making Himself poor (2 Cor. 8:9), Sober yet impulsive (Mark 2:15-17), Creative yet disciplined (Luke 5:16), Free yet constrained (Phil. 2:6-8), Approachable yet holy (Matt. 11:28; Heb. 4:15), Divine yet human (John 1:14), Healer yet Judge (John 5:22-23).

This path of truth requires humility and a heart open to continual learning and transformation. It is not a formula but a life of discerning God’s wisdom and walking in step with His Spirit. Christ, the Logos, invites us into His paradoxical, creative, and redemptive way of living.

“Are you tired? Worn out? Burned out on religion? Come to me. Get away with me and you’ll recover your life. I’ll show you how to take a real rest. Walk with me and work with me—watch how I do it. Learn the unforced rhythms of grace. I won’t lay anything heavy or ill-fitting on you. Keep company with me and you’ll learn to live freely and lightly.” (Mat 11:28-30)

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[1] The Missing Piece in Jordan Peterson’s Christianity – Andrew Menkis https://www.modernreformation.org/resources/articles/the-missing-piece-in-jordan-petersons-christianity

[2] Edwards, Misty. What is the Point?: Discovering Life’s Deeper Meaning and Purpose (p. 37). Charisma House. Kindle Edition.