The theological genesis of Paul’s system is obscure. The theory of Newman that he was under strong Jewish influences is largely based upon the late and apparently quite erroneous tradition that his patroness Zenobia was a Jewess; see p. 296, note 9a, and Gwatkin, p. 57, and note 3. Harnack regards him as the representative of ‘archaic’ East-Syrian adoptionism such as pervades the ‘Discussion of Archelaus with Manes;’ see Routh, Rell. v. especially pp. 178–184. But Paul would not have spoken of Mary as ‘Dei Genetrix,’ p. 128; I cannot see more in these ‘Acta’ than a naive adoptionism homologous to the ‘naive modalism’ of much early Christian language, but like it not representative of the entire view of those who use it; we must also note that the statements of ‘Archelaus’ are coloured by reaction against the docetism of ‘Manes;’ but Paul may well have taken up this naive adoptionism, and, by strict Aristotelian logic, developed it as the exclusive basis of his system. Whether Paul’s use of the idea of the Logos betrays the faintest influence of Origen is to me, at least, extremely uncertain.