collection, of the reality, prevenience, presence, protection--of the central importance for man, of God, the All-Abiding, finds thus its full, deathless articulation. Religiously slighter, yet interesting as a preparation for Christian theology, are the writings of Philo, a devout, Greek-trained Jew of Alexandria, who in A.D. 40 appeared before the Emperor Caligula in Rome. Philo does not feel his daringly allegorical sublimations as any departures from the devoutest Biblical faith. Thus 'God never ceases from action; as to burn is special to fire, so is action to God'--this in spite of God's rest on the seventh day (Gen. ii. 2). 'There exist two kinds of men: the heavenly man and the earthly man.'[42] The long Life of Moses[43] represents him as the King, Lawgiver, High Priest, Prophet, Mediator. The Word, the Logos (which here everywhere hovers near, but never reaches, personality) is 'the firstborn son of God', 'the image of God'[44]; its types are 'the Rock', the Manna, the High Priest's Coat; it is 'the Wine Pourer and Master of the Drinking Feast of God'.[45] The majority of the Jews, who did not accept Jesus as the Christ, soon felt they had no need for so much allegory, and dropped it, with advantage upon the whole, to the Jewish faith. But already St. Paul and the Fourth Gospel find here noble mental raiment for the great new facts revealed by Jesus Christ. 2. The Christian Religion we will take, as to our points, at four stages of its development--Synoptic, Johannine, Augustinian, Thomistic. The Synoptic material here specially concerned we shall find especially in Mark i. 1 to xv. 47; but also in Matt. iii. 1 to xxvii. 56, and in Luke iii. 1 to xxiii. 56. Within the material thus marked off, there is no greater or lesser authenticity conferred by treble, or double, or only single attestation; for this material springs from two original sources--a collection primarily of doings and sufferings, which our Mark incorporates with some expansions; and a collection primarily of discourses, utilized especially by Matthew and Luke in addition to the original Mark. Both these sources contain the records of eyewitnesses, probably Saints Peter and Matthew. The chronological order and the special occasions of the growths in our Lord's self-manifestation, or in the self-consciousness of His human soul, are most carefully given by Mark and next by Luke. Matthew largely ignores the stages and occasions of both these growths, and assumes, as fully explicit from the beginning of the Ministry, what was manifested only later on or at the last; and he already introduces ecclesiastical and Christological terms and discriminations which, however really implicit as to their substance in Jesus's teaching, or inevitable (as to their particular form) for the maintenance and propagation of Christianity in the near future, are nevertheless still absent from the accounts of Mark and Luke.