We have now reviewed the essential elements in each of the three stages represented in the writings of the New Testament. In the first, the teachings of Jesus show no trace of any influence exerted by Greek philosophic or religious thought. With Paul we begin to detect the signs of such influence—the germs of the doctrine of Logos, for example, are found in the later epistles (Philippians, Ephesians, and Colossians), which set forth a belief in the eternal existence of Christ, the Son of God. But it remained for the Johannine writer to give a fuller philosophic statement to this doctrine, and in general to bring Christianity well within the province of Greek thought and expression. Thenceforth Christianity belonged to the Greek intellectual world. FOOTNOTES: [301] _Adv. haer._ IV, 30, 3. [302] _Matt._ V, 44-45. [303] _Matt._ V, 43-48; cf. _Luke_ VI, 27-36. [304] _Matt._ V, 44-45; _Luke_ VI, 35. [305] _Mark_ XI, 25. [306] _Deut._ VI, 5; _Matt._ XXII, 37; _Mark_ XII, 30; _Luke_ X, 27. [307] _Matt._ IV, 17; _Luke_ XXIV, 47. [308] _Matt._ XVI, 13-20; _Mark_ VIII, 27-30; _Luke_ IX, 18-21. Cf. _Mark_ XIV, 61; _Matt._ XXVI, 63. [309] _John_ VI, 15. [310] _Acts_ XI, 19-26. [311] _Gal._ II, 15-16. [312] _Gal._ III, 23-26. [313] _Gal._ I, 16; II, 20; III, 27; IV, 19. So _Rom._ VIII, 10. Cf. also _2 Cor._ IV, 6-7. [314] _Col._ III, 1-3. [315] Cf. _Rom._ VII, 4 ff.; _Phil._ III, 10 f.; and the passages referred to p. 314. [316] _2 Cor._ III, 17; _Rom._ VIII, 10 f. [317] _Rom._ VIII, 15; _Gal._ III, 26 f.; IV, 6; _1 Cor._ III, 16 f.; VI, 19. [318] _Gal._ V, 22 f. Cf. _Rom._ XIV, 17. [319] _1 Cor._ XII-XIV. [320] _John_ I, 1-14. [321] Harnack and some other scholars incline to regard the prologue as “not the key to [the Gospel’s] comprehension”; but when we consider the importance which John attaches to the incarnation, it is difficult to separate the body of the book from the opening passage. [322] Cf. _1 John_ IV, 2-3. [323] _John_ I, 9; III, 19-21; V, 35; VIII, 12; IX, 5; XII, 35-36. [324] _John_ XIV, 9-11. [325] _John_ VIII, 31 ff. [326] _1 John_ IV, 8, 16. [327] _John_ III, 16-17; _1 John_ IV, 9-10. [328] _John_ XIII, 34-35. [329] Cf. _John_ XX, 31. [330] _John_ III, 3, 6; cf. V, 24. [331] _John_ XV, 1 ff.; IV, 7 ff.; VI, 33 ff. [332] Theophilus, _Ad Autol._ 2, 15 (c. 180 A.D.), is the first among our extant Greek sources to use the word Trinity (τριάς) of the nature of God; Tertullian, _Adv. Valent._ 17 (c. 200), the first Latin writer to employ trinitas in the same sense. [333] The preparatory discourse put into the mouth of Jesus in _John_ XIV-XVI contains the Johannine doctrine. This discourse may be built up from traditional sayings of Jesus, but in its present form it bears unmistakable marks of its literary origin. [334] _John_ XX, 31. [335] _John_ V, 24; _1 John_ III, 14. X CHRISTIANITY AND PAGANISM