[Footnote 341: It is intrinsically probable that their works directly addressed to the Christian Church gave a more full exposition of their Christianity than we find in the Apologies. This can moreover be proved with certainty from the fragments of Justin's, Tatian's and Melito's esoteric writings. But, whilst recognising this fact, we must not make the erroneous assumption that the fundamental conceptions and interests of Justin and the rest were in reality other than may be inferred from their Apologies.] [Footnote 342: That is, so far as these were clearly connected with polytheism. Where this was not the case or seemed not to be so, national traditions, both the true and the spurious, were readily and joyfully admitted into the _catalogus testimoniorum_ of revealed truth.] [Footnote 343: Though these words were already found 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.]