"This is the Christ who was in Greece and Rome, in Egypt and in India. In the bards and the poets of the Rig-Veda was he. He dwelt in Confucius and in Sakya Muni (Gotama Buddha). This is the true Christ, whom I can see everywhere, in all lands and in all times, in Europe and in Asia, in Africa, in America, in ancient and modern times. He is not the monopoly of any nation or creed. All literature, all science, all philosophy, every doctrine that is true, every form of righteousness, every virtue that belongs to the Son, is the true subjective Christ, whom all ages glorify. He is pure intelligence (Bodhi), the word of God, mighty Logos. Scattered in all schools of philosophy and in all religious sects, scattered in all men and women of the East and the West, are multitudinous Christ-principles and fragments of Christ-life, one vast and identical Sonship diversely manifested." The writer of an article in a review[G] says that the expression, Logos, is introduced "with startling suddenness by St. John in the exordium of his Gospel, and that there is nothing in the Old Testament or in the Synoptic Gospels to prepare the way for it, or to explain it." He inclines, the writer says, to attribute the introduction of the idea by St. John to the influence of Philo-Judæus, who elaborated it from the account of the Creation given in Genesis, to such an extent that he came to call the Logos, or intermediary power, the Son of God. Philo, after profound meditation, to quote his own words, "heard even a more solemn voice from my soul, _accustomed often to be possessed by God and to discourse of things which it knew not_, which, if I can, I will recall." Philo, the writer says, must have "observed that the Mosaic cosmogony leaves the _modus operandi_ of creation in obscurity. The account given is '_God said_, Let there be light,' and so on. Thus the spoken word of God is represented as the efficient cause of creation. But to attribute speech to the Most High was manifestly a concession to the frailty of the human intellect." [G] "St. John and Philo-Judæus," by W. E. Ball (_Contemporary Review_, January, 1898).