I once heard that the word of God is things themselves. But I can't find the source. If someone knows and can tell me, I would be very grateful!

We know that in the Gospel of John, the Word of God is logos and the Word became flesh. We have also heard that many people in history say that they saw God in a vision and that God spoke directly to them, where the "word" was a voice.

So, are there any arguments for and against the idea in the title, such as in the texts of the Bible, the Fathers, theologians and philosophers?

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    So shall my word be that *goeth forth out of my mouth*: it shall not return unto me void, but it shall accomplish that which I please, and it shall prosper whereto I sent it. Isaiah 55:11. It is unclear to me what you are actually seeking as the question covers a number of concepts. Clearer focus would be helpful. Welcome to SE-C. Please see the Tour and the Help as to the purpose and the functioning of the site.
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    Commented Oct 2, 2022 at 16:10
  • The beginning of the Bible says: And God said, Let there be light: and there was light. Commented Oct 4, 2022 at 12:44

1 Answer 1


I'm reminded of what St. Thomas Aquinas says in Summa Theologica I q. 1 a. 10 when discussing whether a word in Holy Scripture can have several meanings (co.):

The author of Holy Writ is God, in whose power it is to signify His meaning, not by words only (as man also can do), but also by things themselves. […] this science [sacred doctrine] has the property, that the things signified by the words have themselves also a signification.

Deus, in cuius potestate est ut non solum voces ad significandum accommodet (quod etiam homo facere potest), sed etiam res ipsas. […] habet proprium ista scientia [sacra doctrina], quod ipsæ res significatæ per voces, etiam significant aliquid.

The "things themselves" (res ipsas) are "conventional signs [signa ad placitum] instituted by God"—to borrow John N. Deely's phrase, when he discusses, in Four Ages of Understanding p. 221, Holy Scripture and sacramental signs in the context of St. Augustine's De doctrina Christiana lib. 2.

This also seems to show that our ability to signify (do semiosis) is as close as we can get to God's creation out of nothing (creatio ex nihilo).

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