the Stoic ethics with the authority of the Torah, as
was also done by the Palestinian Midrash, and represented the Torah as
the foundation of the world, and therewith as the law of nature: see
Siegfried, Philo, p. 156.]

[Footnote 116: Philo by his exhortations to seek the blessed life, has
by no means broken with the intellectualism of the Greek philosophy, he
has only gone beyond it. The way of knowledge and speculation is to him
also the way of religion and morality. But his formal principle is
supernatural and leads to a supernatural knowledge which finally passes
over into sight.]

[Footnote 117: But everything was now ready for this synthesis so that
it could be, and immediately was, completed by Christian philosophers.]

[Footnote 118: We cannot discover Philo's influence in the writings of
Paul. But here again we must remember that the scripture learning of
Palestinian teachers developed speculations which appear closely related
to the Alexandrian, and partly are so, but yet cannot be deduced from
them. The element common to them must, for the present at least, be
deduced from the harmony of conditions in which the different nations of
the East were at that time placed, a harmony which we cannot exactly
measure.]

[Footnote 119: The conception of God's relation to the world as given in
the fourth Gospel is not Philonic. The Logos doctrine there is therefore
essentially not that of Philo (against Kuenen and others. See p. 93).]

[Footnote 120: Siegfried (Philo. p. 160-197) has presented in detail
Philo's allegorical interpretation of scripture, his hermeneutic
principles and their application. Without an exact knowledge of these
principles we cannot understand the Scripture expositions of the
Fathers, and therefore also cannot do them justice.]

[Footnote 121: See Siegfried, Philo. p. 176. Yet, as a rule, the method
of isolating and adapting passages of scripture, and the method of
unlimited combination were sufficient.]

[Footnote 122: Numerous examples of this may be found in the epistle of
Barnabas (see c. 4-9), and in the dialogue of Justin with Trypho (here
they are objects of controversy, see cc. 71-73, 120), but also in many
other Christian writings, (e.g., Clem. ad. Cor. VIII. 3; XVII. 6; XXIII.
3, 4; XXVI. 5; XLVI. 2; 2 Clem. XIII. 2). These Christian additions were
long retained in the Latin Bible, (see also Lactantius and other Latins:
Pseudo-Cyprian de aleat. 2 etc.), the most celebrated of the