ould inaugurate. And this kingdom was to be a
kingdom of righteousness, a day of marvellous light, a rule under which
all evil and darkness were to perish" ("Plato, Philo, and Paul," Rev.
J.W. Lake, pp. 15, l6.)

The growth of the philosophical side of the dogma of the _Divinity of
Christ_ is as clearly traceable in Pagan and Jewish thought as is the
dogma of the incarnation of the Saviour-God in the myths of Krishna,
Osiris, etc. Two great teachers of the doctrine of the "Logos," the
"Word," of God, stand out in pre-Christian times--the Greek Plato and
the Jewish Philo. We borrow the following extract from pp. 19, 20, of
the pamphlet by Mr. Lake above referred to, as showing the general
theological position of Plato; its resemblance to Christian teaching
will be at once apparent (it must not be forgotten that Plato lived B.C.
400):--

"The speculative thought and the religious teaching of Plato are
diffused throughout his voluminous writings; but the following is a
popular summary of them, by Madame Dacier, contained in her introduction
to what have been classed as the 'Divine Dialogues:'--

"'That there is but one God, and that we ought to love and serve him,
and to endeavour to resemble him in holiness and righteousness; that
this God rewards humility and punishes pride.

"'That the true happiness of man consists in being united to God, and
his only misery in being separated from him.

"'That the soul is mere darkness, unless it be illuminated by God; that
men are incapable even of praying well, unless God teaches them that
prayer which alone can be useful to them.

"'That there is nothing solid and substantial but piety; that this is
the source of all virtues, and that it is the gift of God.

"'That it is better to die than to sin.

"'That it is better to suffer wrong than to do it.

"'That the "Word" ([Greek: Logos]) formed the world, and rendered it
visible; that the knowledge of the Word makes us live very happily here
below, and that thereby we obtain felicity after death.

"'That the soul is immortal, that the dead shall rise again, that there
shall be a final judgment--both of the righteous and of the wicked, when
men shall appear only with their virtues or vices, which shall be the
occasion of their eternal happiness or misery.'"

It is this Logos who was "figured in the shape of a cross on the
universe" (ante, p. 358). The universe, which is but the materialised
thought of God, is made by his Lo