reveals his character and thought, so Christ is "sent out from the Father," and as the divine word is also, in accordance with the Hebrew idea, the medium of God's quickening power. What John thus does is to take the Logos idea of Philo and use it for a practical purpose--to make more intelligible to himself and his readers the divine nature of Jesus Christ. That this endeavour to work into the historical tradition of the life and teaching of Jesus--a hypothesis which had a distinctly foreign origin--led him into serious difficulties is a consideration that must be discussed elsewhere. 5. _The Early Church._--In many of the early Christian writers, as well as in the heterodox schools, the Logos doctrine is influenced by the Greek idea. The Syrian Gnostic Basilides held (according to Irenaeus i. 24) that the Logos or Word emanated from the [Greek: nous], or personified reason, as this latter emanated from the unbegotten Father. The completest type of Gnosticism, the Valentinian, regarded Wisdom as the last of the series of aeons that emanated from the original Being or Father, and the Logos as an emanation from the first two principles that issued from God, Reason ([Greek: nous]) and Truth. Justin Martyr, the first of the sub-apostolic fathers, taught that God produced of His own nature a rational power([Greek: dynamin tina logikên]), His agent in creation, who now became man in Jesus (_Dial. c. Tryph._ chap. 48, 60). He affirmed also the action of the [Greek: logos spermatikos], (_Apol._ i. 46; ii. 13, &c.). With Tatian (_Cohort. ad. Gr._ chap. 5, &c.) the Logos is the beginning of the world, the reason that comes into being as the sharer of God's rational power. With Athenagoras (_Suppl._ chap. 9, 10) He is the prototype of the world and the energizing principle ([Greek: idea kai energeia]) of things. Theophilus (Ad _Autolyc._ ii. 10, 24) taught that the Logos was in eternity with God as the [Greek: logos endiathetos], the counsellor of God, and that when the world was to be created God sent forth this counsellor ([Greek: symboulos]) from Himself as the [Greek: logos prophorikos], yet so that the begotten Logos did not cease to be a part of Himself. With Hippolytus (_Refut._ x. 32, &c.) the Logos, produced of God's own substance, is both the divine intelligence that appears in the world as the Son of God, and the idea of the universe immanent in God. The early Sabellians (comp. Eusebius, _Hist. Eccl._ vi. 33; Athanasius, _Contra Arian._ iv.) held that the Logos was a faculty of God, the divine reason, immanent in God eternally, but not in distinct personality prior to the historical manifestation in Christ. Origen, referring the act of creation to eternity instead of to time, affirmed the eternal personal existence of the Logos. In relation to God this Logos or Son was a copy of the original, and as such inferior to that. In relation to the world he