sizing, as it did, the broad principles of morality and
the need of an inner godliness. But it was fundamentally
differentiated by a doctrine of God and the Messiah which was neither
Jewish nor philosophical, and by the breaking away from the law of
Moses, which cut at the roots of national life. Whatever the moral
worth of the preaching of Jesus, it involved and involves the
overthrow of the Jewish attitude to life and religion, which may be
expressed as the sanctification of ordinary conduct, and as morality
under the national law. To this ideal Philo throughout was true, and
the Christian teachers were essentially opposed, and however much they
approximated to his method and utilized his thought, they were always
strangers to his spirit. Philo's philosophy was in great part a
philosophy of the law; the Patristic school borrowed his allegorizing
method and produced a philosophy of religious dogma! Those who spread
the Christian doctrine among the Hellenized peoples and the
sophisticated communities that dwelt round the Mediterranean found it
necessary to explain and justify it by the metaphysical and ethical
catchwords of the day, and in so doing they took Philo as their model.
They followed both in general and in detail his allegorical
interpretations in their recommendation of the Old Testament to the
more cultured pagans, as the apology of Justin, the commentaries of
Origen, and the philosophical miscellany ([Greek: Stromateis]) of
Clement abundantly show.

Certain parts of the New Testament itself exhibit the combination of
Hebraism and Hellenism which characterizes the work of Philo. In the
sayings of Jesus we have the Hebraic strain, but in Luke and John and
the Epistles the mingling of cultures. Thus the Apostles seem to some
the successors of Philo, and the Epistles the lineal descendants of
the "Allegories of the Laws." In the Fourth Gospel and the Epistle to
the Hebrews especially the correspondence is striking. But there is,
in fact, despite much that is common, a great gulf between them. The
later missionaries oppose the national religion and the Torah: Philo
was pre-eminently their champion.

The most commanding of the Apostles, Paul of Tarsus, when he took the
new statement of Judaism out of the region of spirit and tried to
shape it into a definite religion for the world, "forgot the rock from
which he was hewn." As a modern Jewish theologian says,[355] "His
break with the past is violent; Jesus seeme