Hence, one strains language (in an anthropomorphic fashion) when one speaks of the Logos personally existing and being active "before" the incarnation.
It is another question with the humanity assumed at the virginal conception.
His personal, divine existence transcends temporal (and spatial) categories; it might be better expressed as trans-existence, meta-existence, or, quite simply, eternal existence.
None of this is intended to deny that eternity must have something of time about it and vice versa.
From this point of view, it would have made perfect sense to have said, at the time of the Babylonian captivity of the Jews or of the assassination of Julius Caesar in 44 BC, that "the incarnation has not yet taken place" and "the human nature of the Son of God is not yet operating".
His historical humanity began its existence within the temporal order; the person of the Son of God exists eternally and timelessly.
It is held that in his carnation, Jesus was sent to reveal the Father who was previously unknown.The concept of the pre-existence of Christ is a central tenet of the doctrine of the Trinity. He did not come into existence as a new person around 5 BC. To adopt tensed language from Nicaea I ("there never was [a time] when he was not" – Dz H 126) and state that Christ "always existed" could easily be misleading.Trinitarian Christology explores the nature of Christ's pre-existence as the Divine hypostasis called the Logos or Word, described in the passage John 1:1–18, which begins: This "Word" is also called God the Son or the Second Person of the Trinity. Through sharing in the divine attribute of eternity he exists timelessly, given that eternity is in itself timeless.This doctrine is reiterated in God resting after creation - Christ depicted as the creator of the world, Byzantine mosaic in Monreale, Sicily. The Christological doctrine of pre-existence maintains that Christ's personal existence is that of an external Subject within the oneness of God, and hence cannot be derived from the history of human beings and their world.Depictions of God the Father became prevalent only by the 15th century, and Jesus was often shown as a substitute before then. His personal being did not originate when his visible human history began.