(i.) Mythological 246 (ii.) Philosophical, e.g. in Philo 246, 247 3. Distinctions in the nature of God. Philo’s Logos 247, 248 Conceived both monistically and dualistically in relation to God 249 But especially under metaphor of generation 250 B.—_The Idea and its Development in Christian Theology._ 1. Here the idea of Transcendence is at first absent 250-252 Present in the Apologists 252, 253 But God as transcendent (_v._ supra-cosmic) first emphasized by Basilides and the Alexandrines 254-256 2. Mediation (= Revelation) of the Transcendent, a vital problem 256, 257 Theories of modal _manifestation_ 257, 258 Dominant idea that of modal _existence_: (i.) As manifold: so among certain Gnostics 258 (ii.) As constituting a unity 259 Its Gnostic forms 259, 260 Relation of the _logoi_ to the _Logos_, especially in Justin 260-262 The issue is the Logos doctrine of Irenæus 262, 263 3. Distinctions in the nature of God based on the Logos. (i.) Theories as to the _genesis_ of the Logos, analogous to those as to the world 263, 264 Theories guarding the “sole monarchy,” thus endangered, culminate in Origen’s idea of eternal generation 265-267 (ii.) Theories of the _nature_ of the Logos determined by either the supra-cosmic or transcendental idea of God 267, 268 Origen marks a stage—and but a stage—in the controversies 268, 269 Greek elements in the subsequent developments. _Ousia_; its history 269-272 Difficulty felt in applying it to God 273, 274 As also with _homoousios_: need of another term 274, 275 _Hypostasis_: its history 275-277 Comes to need definition by a third term (πρόσωπον) 277, 278 Resumé of the use of these terms; the reign of dogmatism 278-280 Three underlying assumptions—a legacy of the Greek spirit 280, 281 1. The importance of metaphysical distinctions. 2. Their absolute truth. 3. The nature of God’s perfection. Conclusion 282 LECTURE X.