was its prototype, the [Greek: idea ideôn] and its redeeming power (_Contra Cels._ v. 608; _Frag. de princip._ i. 4; _De princip._ i. 109, 324). In the later developments of Hellenic speculation nothing essential was added to the doctrine of the Logos. Philo's distinction between God and His rational power or Logos in contact with the world was generally maintained by the eclectic Platonists and Neo-Platonists. By some of these this distinction was carried out to the extent of predicating (as was done by Numenius of Apamea) three Gods:--the supreme God; the second God, or Demiurge or Logos; and the third God, or the world. Plotinus explained the logoi as constructive forces, proceeding from the ideas and giving form to the dead matter of sensible things (_Enneads_, v. 1. 8 and Richter's _Neu-Plat. Studien_). See the histories of philosophy and theology, and works quoted under HERACLITUS, STOICS, PHILO, JOHN, THE GOSPEL OF, &c., and for a general summary of the growth of the Logos doctrine, E. Caird, _Evolution of Theology in the Greek Philosophers_ (1904), vol. ii.; A. Harnack, _History of Dogma_; E. F. Scott, _The Fourth Gospel_, ch. v. (1906); J. M. Heinze, _Die Lehre vom Logos in der griech. Philosophie_ (1872); J. Réville, _La Doctrine du Logos_ (1881); Aal, _Gesch. d. Logos-Idee_ (1899); and the _Histories of Dogma_, by A. Harnack, F. Loofs, R. Seeberg. (S. D. F. S.; A. J. G.) FOOTNOTES: [1] Cf. Schleiermacher's _Herakleitos der Dunkle_; art. HERACLITUS and authorities there quoted. [2] Cf. the Targum of Onkelos on the Pentateuch under Gen. vii. 16, xvii. 2, xxi. 20; Exod. xix. 16, etc.; the Jerusalem Targum on Numb. vii. 89, &c. For further information regarding the Hebrew _Logos_ see, beside Dr Kaufmann Kohler, s.v. "Memra," _Jewish Encyc._ viii. 464-465, Bousset, _Die Religion des Judenthums_ (1903), p. 341, and Weber, _Jüdische Theologie_ (1897), pp. 180-184. The hypostatizing of the Divine word in the doctrine of the Memra was probably later than the time of Philo, but it was the outcome of a mode of thinking already common in Jewish theology. The same tendency is of course expressed in the "Logos" of the Fourth Gospel.