king by his servants. These powers are, in Platonic language, ideas ; in Jewish, angels ; but all are essentially one, and their unity, as they exist in God, as they emanate from him, as they are disseminated in the world, is expressed by Zogos. Hence the Logos appears under a twofold aspect: (1) As the immanent reason of God, containing within itself the world-ideal, which, while not outwardly existing, is like the immanent reason in man. This is styled Adyos évduddertos, i.e., the Logos conceived and residing in the mind. This was the aspect emphasized by the Alexandrians, and which tended to the recognition of a twofold personality in the divine essence. (2) As the outspoken word, proceeding from God and manifest in the world. This, when it has issued from God in creating the world, is the Aoyos mpoopixos, i.e., the Logos uttered, even as in man the spoken word is the manifestation of thought. This aspect prevailed in Palestine, where the Word appears like the angel of the Pen- tateuch, as the medium of the outward communication of God with men, and tends toward the recognition of a divine person subordinate to God. Under the former aspect, the Logos is, really, one with God’s hidden being: the latter comprehends all the workings and revelations of God in the world; affords from itself the ideas and energies by which the world was framed and is upheld; and, filling all things with divine light and life, rules them in wisdom, love, and righteousness. It is the beginning of creation, not inaugurated, like God, nor made, like the world; but the eldest son of the eternal Father (the world being the younger); God’s image ; the mediator between God and the world; the highest angel; the second God.
Philo’s conception of the Logos, therefore, is: the sum-total and free exercise of the divine energies ; so that God, so far as he reveals himself, is called Logos; while the Logos, so far as he reveals God, is called God.
John’s doctrine and terms are colored by these preceding in- fluences. During his residence at Ephesus he must have be- come familiar with the forms and terms of the Alexandrian theology. Nor is it improbable that he used the term Logos with an. intent to facilitate the passage from the current the- ories of his time to the pure gospel which he proclaimed. “To