Results 207, 208 LECTURE VIII. GREEK AND CHRISTIAN THEOLOGY. II. THE MORAL GOVERNOR. A.—_The Greek Idea._ 1. Unity of God and Unity of the world: will and order 209 Order, number, necessity and destiny: intelligent force and law 209-211 The Cosmos as a city-state (πόλις) 211, 212 2. New conceptions of the Divine Nature: _Justice_ and _Goodness_ in connection with Providence 213-215 Thus about the Christian era we find Destiny and Providence, and a tendency to synthesis—through two stages—in the use of the term God 215-217 3. The problem of evil emerges: attempts at solution. (_a_) Universality of Providence denied (Platonic and Oriental) 217 (_b_) Reality of apparent evils denied (Stoic) 217-220 This not pertinent to moral evil, hence: (_c_) Theory of human freedom 220, 221 Its relation to Universality of Providence: the Stoical theodicy exemplified in Epictetus 221-223 B.—_The Christian Idea._ Primitive Christianity a contrast: two main conceptions. 1. Wages for work done 224 2. Positive Law—God a Lawgiver and Judge 225 Difficulties in fusing the two types. (i.) Forgiveness and Law 226 Marcion’s ditheism 227, 228 Solution in Irenæus, Tertullian, &c.: result 228-230 (ii.) The Moral Governor and Free-will. Marcion’s dualistic view of moral evil 230, 231 Justin Martyr, Tatian, Irenæus 231, 232 Tertullian and the Alexandrines 232 Origen’s comprehensive theodicy by aid of Stoicism and Neo-Platonism 233-237 LECTURE IX. GREEK AND CHRISTIAN THEOLOGY. III. GOD AS THE SUPREME BEING. Christian Theology shaped by Greece, though on a Jewish basis 238, 239 A.—_The Idea and its Development in Greek Philosophy._ Parallel to Christian speculation in three stages. 1. Transcendence of God. History of the idea before and after Plato 240-243 Its two forms, transcendent proper and supra-cosmic 244 Blending with religious feeling, e.g. in Philo 244, 245 2. Revelation of the Transcendent. Through intermediaries: