d in the first
edition, Clemen (Justin 1890, p. 56) has misunderstood me so far as to
think that I spoke here of conscious intention on the part of the
Apologists. Such nonsense of course never occurred to me.]

[Footnote 344: Note here particularly the attitude of Tatian, who has
already introduced a certain amount of the "Gnostic" element into his
"Oratio ad Graecos," although, he adheres in the main to the ordinary
apologetic doctrines.]

[Footnote 345: Since the time of Josephus Greek philosophers had ever
more and more acknowledged the "philosophical" character of Judaism; see
Porphyr., de abstin. anim. II. 26, [Greek: hate philosophoi to genos
ontes.]]

[Footnote 346: On the relation of Christian literature to the writings
of Philo, of Siegfried, Philo von Alexandrien, p. 303 f.]

[Footnote 347: It is very instructive to find Celsus (Origen, c. Cels.
I. 2) proceeding to say that the Greeks understood better how to judge,
to investigate, and to perfect the doctrines devised by the barbarians,
and to apply them to the practice of virtue. This is quite in accordance
with the idea of Origen, who makes the following remarks on this point:
"When a man trained in the schools and sciences of the Greeks becomes
acquainted with our faith, he will not only recognise and declare it to
be true, but also by means of his scientific training and skill reduce
it to a system and supplement what seems to him defective in it, when
tested by the Greek method of exposition and proof, thus at the same
time demonstrating the truth of Christianity."]

[Footnote 348: See the section "Justin und die apostolischen Vater" in
Engelhardt's "Christenthum Justin's des Martyrers," p. 375 ff., and my
article on the so-called 2nd Epistle of Clement to the Corinthians
(Zeitschrift fuer Kirchengeschichte I. p. 329 ff.). Engelhardt, who on
the whole emphasises the correspondences, has rather under- than
over-estimated them. If the reader compares the exposition given in Book
I., chap. 3, with the theology of the Apologists (see sub. 3), he will
find proof of the intimate relationship that may be traced here.]

[Footnote 349: See Euseb., H. E. IV. 3. Only one sentence of Quadratus'
Apology is preserved; we have now that of Aristides in the Syriac
language; moreover, it is proved to have existed in the original
language in the Historia Barlaam et Joasaph; finally, a considerable
fragment of it is found in Armenian. See an English edition by Harris