John. ix. 3.
Οὔτε οὗτος ἥμαρτεν, οὗτε οἱ γονεῖς αὐτοῦ, ἀλλ᾽ ἵνα φανερωθῇ τὰ ἔργα τοῦ Θεοῦ ἐν αὐτῷ.
Clement of Alexandria. Stromat. iii. 12.
Πυνθανομένης τῆς Σαλωμῆς πότε γνωσθήσεται τὰ περὶ ὦν ἥρετο, ἔφη ὁ κύριος; ὅταν τὸ τῆς αἰσχύνης ἔνδυμα πατήσητε, καὶ ὅταν γένηται τὰ δύο ἕν, καὶ τὸ ἄῤῥεν μετὰ τῆς θηλείας οὔτε ἄῤῥεν οὔτε θῆλυ.
Clement of Rome. 2 Epist. c. 12.
Ἐπερωτηθείς γάρ αὐτὸς ὁ κύριος ὑπὸ τινος πότε ἥξει αύτοῦ ἡ βασιλεία? ὅταν ἔσται τὰ δύο ἕν, καὶ τὸ ἔξω ὡς ἔσω, καὶ τὸ ἄρσεν μετὰ τῆς θηλείας οὔτε ἄρσεν οὔτε θῆλυ.
Nicolas: Études sur les Evangiles apocryphes, pp. 128-130. M. Nicolas was the first to discover the intimate connection that existed between the Gospel of the Egyptians and Philonian philosophy.
The relation in which Philo stood to Christian theology has not, as yet, so far as I am aware, been thoroughly investigated. Dionysius the Areopagite, the true father of Christian theosophy, derives his ideas and terminology from Philo. Aquinas developed Dionysius, and on the Summa of the Angel of the Schools Catholic theology has long reposed.