distinction in office but a unity in purpose. With the early Fathers of the Greek Church the divine Logos had a peculiar significance which only those who had delved into the innermost of existence could comprehend.

Philo made the divine Logos the embodiment of all divine powers and ideas. He distinguished between the Logos inherent in God, corresponding to reason in man, and the Logos emanating from God, corresponding to the spoken word that reveals the thought. The former contains the ideal world; the latter is the first-begotten Son of God, the image of God, the Creator, the preserver, the giver of life and light, the mediator between God and the world. It is claimed that Philo wavered between a personal and an impersonal conception of the Logos, but leaned more to the impersonal.

Philip Schaff, speaking of the Logos, says:

"Saint John uses Logos (translated Word) four times as a designation of the divine, pre-existent person of Christ, through whom the world was made, and who became incarnate for our salvation (John 1:1-14; I John 1:1; 5:7, AN.; Rev. 19:13). Philo may possibly have suggested the use of the term (although there is no evidence that John read a single line of Philo); but the idea was derived from the teaching of Christ, and from the Old Testament, which makes a distinction between the hidden and the revealed Being of God. There is an inherent propriety in this usage in the Greek language, where Logos is masculine and has the