of the “Logos” itself, there is uncertainty as to the personality attached to them; this was bound to be the case, for if there was to be even the semblance of a solution of the opposing conceptions concerning God referred to above, Philo had to conceive of the “Logos” as less than a personal being distinct from God, and more than an impersonal divine attribute; and the same applies to the other “powers.” Otherwise it would be inconceivable that God could be personally present and active in the world, while in His nature He was wholly superior to it, and, on account of His transcendent holiness, could not come into immediate and direct contact with it. The “Logos” is, further, according to Philo, the mediator, and the advocate, of men, and the expiator of sins; he speaks of it as the “high-priest”; in such cases it is difficult to get away from the thought of personality attaching to the “Logos.” On the other hand, it is conceived of as distinctly impersonal when described as “the idea of ideas,” and the “archetypal idea.”[88] Most striking of all is the fact that in a number of passages Philo gives the “Logos” the title of “first-born son,” and “only-begotten”; but the significance of such titles depends, of course, upon the passages in which they occur.[89] In his doctrine of sin Philo teaches that evil is inherent in matter; hence the body, with which the soul is connected, is the source of sin in man. The subjugation of the passions is the one and only way to virtue; but this can only be brought about by means of God’s help, for He is the Author of whatever is good in man. Therefore the highest virtue can only be attained by a close communion with God. Knowledge is excellent; but even the closest attachment to wisdom is less excellent than walking with God, for only so can man receive the fulness of divine illumination. Philo teaches that this divine illumination is accorded to man while in a state of unconsciousness; so that while he lays much stress on the freedom of the will, this highest state to which man can attain is solely attributable to divine grace. These doctrines of Philo, and we have only referred to the more important, are to a great extent due to Greek influence; Platonism, Pythagoreanism, Stoicism and Cynicism have all contributed to Philo’s philosophical system; but to show this in detail would be out of place here, for it would take us too far afield. We must content ourselves with stating the fact; for detailed proof recourse must be had to those works which treat specifically of Philo and of his teaching.[90] SUMMARY