On the other side, the Pseudomorphosis is single and whole both in its Magian believing acceptance (Pistis) and its metaphysical introversion (Gnosis).[392] The Magian belief in its Westerly shape was formulated for the Christians by Irenæus and, above all, by Tertullian, whose famous aphorism “_Credo quia absurdum_” is the very summation of this certainty in belief. The Pagan counterpart is Plotinus in his Enneads and even more so Porphyry in his treatise _On the Return of the Soul to God_.[393] But for the great schoolmen of the Pagan Church too, there were Father (Nus), Son, and the middle Being, just as already for Philo the Logos had been first-born Son and second God. Doctrines concerning ecstasy, angels and demons, and the dual substance of soul were freely current amongst them, and we see in Plotinus and Origen, both pupils of the same master, that the scholasticism of the Pseudomorphosis consisted in the development of Magian concepts and thoughts, by systematic transvaluation of the texts of Plato and Aristotle. The characteristic _central idea of the whole thought of the Pseudomorphosis is the Logos_,[394] in use and development its faithful image. There is no possibility here of any “Greek,” in the sense of Classical, influence; there was not a man alive in those days whose spiritual disposition could have accommodated the smallest trace of the Logos of Heraclitus and the Stoa. But, equally, the theologies that lived side by side in Alexandria were never able to develop in full purity the Logos-notion as they meant it, whereas both in Persian and Chaldean imaginings--as Spirit or Word of God--and in Jewish doctrine--as Ruach and Memra--it played a decisive part. What the Logos-teaching in the West did was to develop a Classical formula, by way of Philo and the John Gospel (the enduring effect of which on the West was its mark upon the schoolmen) not only into an element of Christian mysticism, but, eventually, into a dogma.[395] This was inevitable. This dogma which _both_ the Western Churches held, corresponded, on the side of knowledge, to that which, on the side of faith, was represented _both by_ the syncretic cults and the cults of Mary and the Saints. And against the whole thing, dogma and cult, the feeling of the East revolted from the 4th century on.