world was the Self-Expression of Ultimate Divinity, describedas
Ae ueiiran and the Divine Logos
BY2A. C. BOUQUET
The problem of the correct relationship between the Christian faith and non-Christian forms of religion has long ceased to be academic, and has indeed become pressing as never before, within the last = twenty-five years, for many obvious reasons.
Yet the problem cannot be solved properly without some academic inquiry, since a merely popular attempt at tolerance may lead only too easily to mistaken conclusions, and may end by landing us either in a cynical skepticism or in an illogical and ill-considered syncretism coupled with hasty attempts at federation.
I make no apology therefore in putting forward a series of propositions, each to be considered in turn, but taken together forming as I would maintain, a logical sequence. = 1. That the Christian movement, since it obviously did not arise in vacuo, must have been conditioned in its expression, as it moved __ out into the Hellenistic Jewish and Gentile world, and sought to evangelize it, by the language and thought-forms of that world, ae which it must certainly have been aware. : 2. That one of the principle fandodes and thGugi forms of that t world was the Self-Expression of Ultimate Divinity, described as the divine Logos, and giving unity to the whole cosmos.
3. That this was certainly employed by the author of the Fourth Gospel, and by some of the chief early Greek patristic writers. _