Neo-Platonism was the system just coming to the forefront when the Christians of Alexandria began to be in contact with philosophy. The first prominent Alexandrian Christian who endeavoured to reconcile philosophy and Christian theology was _Clement of Alexandria_ who, like Justin Martyr, was a Platonist of the older type. Clement’s _Stromateis_ is a very striking work which shows the general body of Christian doctrine adapted to the theories of Platonic philosophy. It does not tamper with the traditional Christian doctrine, but it is evidently the work of one who sincerely believed that Plato had partially foreseen what the Gospels taught, and that he had used a clear and efficient terminology which was in all respects suitable for the expression of profound truths, and so Clement uses this terminology, incidentally assuming the Platonic metaphysics, and so unconsciously modifies the contents of Christianity. If we ask whether this results in a fair presentation of Christian teaching we shall perhaps be inclined to admit that, in spite of modification and in view of the scientific attitude of the times it substantially does so: when truths already expressed by those who have not received a scientific training are repeated by those who have and who are careful to cast their expression into logical and consistent form, some modification is inevitable. Whether the scientific assumptions and philosophy generally of Clement were correct is, of course, another matter; modern opinion would say it was incorrect. But, so far as contemporary science went, it was obviously an honest effort. It has not been appreciated by all Clement’s successors and he is one of the few Christian leaders who has been formally deprived of the honorific title of “saint” which was at one time prefixed to his name. Within the next few centuries the re-formulation of Christianity proceeded steadily until at last it appears as essentially Hellenistic, but with the Platonic element now modified by the more spiritualistic influences of neo-Platonism. Undoubtedly this was a gain for Christianity, for when we read the _Didache_ and other early non-Hellenistic Christian material we cannot help feeling that it shows a narrower and more cramped outlook and one far less suited to satisfy the needs and aspirations of humanity at large. It is curious to compare Clement of Alexandria with Tertullian, one of the greatest, if not the greatest, of the literary lights of Latin Christianity, but severe, puritanically rigid, and suspicious and hostile in his attitude towards philosophy which he regards as essentially pagan.