When Jesus declared, “All authority in heaven and on earth has been given to Me” (Matt. 28:18), He was claiming what Psalm 2 and Daniel 7 anticipated: a kingdom enforced by an iron rod and governed by the opening of the heavenly books. Authority and record, force and justice, rod and ledger — all bound together in the hands of the true Logos.[^1]
This authority is expressed in Scripture with the Greek word logidzomai (λογίζομαι): to reckon, to account, to inscribe into the record. Abraham’s faith was reckoned (elogisthē) as righteousness (Rom. 4:3). In Christ, God was reconciling the world to Himself, “not reckoning (mē logidzomenos) their trespasses against them” (2 Cor. 5:19).[^2]
Logidzomai is ledger language. It ties the Logos directly to the impartial reckoning of the divine ledger.
Aquinas on Analogy: The One and the Many
Thomas Aquinas taught that we cannot speak of God univocally (as if words apply in the same sense to God and creatures), nor equivocally (as if our words about God have no likeness at all). We speak analogically. Created things reveal something true about God, but always within greater unlikeness. The goodness of bread points analogically to God’s goodness; justice in courts points analogically to His perfect justice.[^3]
This means that human artifacts — even technologies — can be read as analogies: they are not God, yet they echo something true about Him.
Ledger and Logos
Scripture’s image of the divine ledger is central: the Book of Life (Exod. 32:32; Dan. 7:10; Rev. 20:12) is God’s incorruptible memory. Aquinas insisted that God’s knowing is not discursive but simple: He knows all things in one eternal act. Yet He allows creation to mirror His justice in partial ways. Our ledgers, our courts, our systems of accountability analogically resemble His perfect, immutable record.
In the New Testament, logidzomai makes this explicit: God “reckons” faith as righteousness and, in Christ, no longer “reckons” sin against the reconciled world. Here the Logos Himself is revealed as both record and redeemer — the one who opens the ledger, enforces the rod, and heals the account.
Bitcoin as Analogy of the Just Ledger
Bitcoin, for all its ingenuity, is not the Logos. Yet it acts as a parable of Logos and of logidzomai. It projects real physical power (watts) into cyberspace, imposing constraint where once there was only fragile logic. Like the rod of iron, Proof-of-Work cannot be faked. Like the heavenly books, Bitcoin’s ledger is impartial and incorruptible. What is valid by consensus is written — nothing more, nothing less.[^4]
Witness: Like the heavenly books, Bitcoin records what is valid by rule, not by preference. It cannot be pruned, censored, or falsified. This mirrors the vocation of the Church: not to curate reality but to bear witness to truth.
Social Justice: Justice depends on memory. When records are erased, the weak are silenced and the powerful rewrite truth. Immutable ledgers become analogical signs of God’s incorruptible remembrance: every act recorded, every tear counted (Ps. 56:8).[^5]
Cutting the Shoots vs. Keeping the Orchard Whole
Proper Rabbinic tradition warned against kitzetz ba’neti’ot (“cutting the shoots”), the act of severing unity something Maimonides misunderstood. Maimonides, influenced by Aristotle, risked subordinating the orchard of Scripture to philosophy. Aquinas, though Aristotelian in method, allowed Scripture to set the bounds. His doctrine of analogy safeguarded the unity of the orchard — showing how creation can resemble God without severing or confusing the divine with the creaturely.
Proper Rabbinic tradition warned against kitzetz ba’neti’ot (“cutting the shoots”), the act of severing unity something Maimonides misunderstood. Maimonides, influenced by Aristotle, risked subordinating the orchard of Scripture to philosophy. Aquinas, though Aristotelian in method, allowed Scripture to set the bounds. His doctrine of analogy safeguarded the unity of the orchard — showing how creation can resemble God without severing or confusing the divine with the creaturely.
Rome’s censuses and tax ledgers cut; Gnosticism and Arianism cut; even OP_RETURN debates in Bitcoin reveal the temptation to prune the orchard. But neutrality — refusing to curate — keeps the orchard whole.
Conclusion: Logos and Analogy
Christ, the eternal Logos, holds “all things together” (Col. 1:17). All authority belongs to Him (Matt. 28:18). His rod of iron enforces the ledger not only as record but as redemption. Bitcoin, by analogy, offers a parable of impartial record and witness.
The task is to see it rightly:
• Not idolized (univocal).
• Not dismissed (equivocal).
But recognized analogically: a faint echo in code of the Logos who bears perfect witness, and in whom justice will finally roll down like waters.
Endnotes
[^1]: Matthew 28:18; Psalm 2:9; Daniel 7:10–14; Revelation 2:27; Revelation 19:15. These texts link the Son of Man/Messiah with the iron rod and the books of judgment.
[^2]: Romans 4:3; 2 Corinthians 5:19. The NT verb logidzomai means “to reckon, to account, to credit.” It is directly tied to logos and carries the connotation of inscription in a ledger.
[^3]: Thomas Aquinas, Summa Theologica I.13, on the doctrine of analogy. See also Erich Przywara, Analogia Entis (1932).
[^4]: Satoshi Nakamoto, Bitcoin: A Peer-to-Peer Electronic Cash System (2008); Jason P. Lowery, Softwar: A Novel Theory on Power Projection and the National Strategic Significance of Bitcoin (2023). Lowery argues that Proof-of-Work projects physical power into cyberspace, imposing unforgeable constraint.
[^5]: Exodus 32:32; Daniel 7:10; Revelation 20:12; Psalm 56:8; Mishnah Rosh Hashanah 1:2; Bavli Rosh Hashanah 16b. In Jewish and Christian apocalyptic thought, divine justice is impartial because the record is incorruptible.
