“Is there anything in John’s gospel,” said I, “that resembles this story?” “There is a dialogue,” he replied, “between Christ and a Samaritan woman, who is described as living in sin, just as you have suggested concerning the Syrophœnician. And Christ chides her, but with great gentleness, and finally reveals Himself to her as Messiah. It has occurred to me that this is one of the many instances where John steps in to remove a misunderstanding liable to be caused by some passage in Mark, which Luke omits.” Then he added, “I will talk with you, if you please, about the letter or the gospel or anything else, if you really desire it. But if you would wish to be alone with your own thoughts (as you well might wish), do not, I beseech you, stay longer. You have laid me under a debt by introducing me to a genuine lover of truth on whom the Light of the World has dawned, even though it may not be given to him to see the full day. May he find peace!” I was quite willing to stay now. “Do you agree with Scaurus,” said I, “that John alludes in parts of his gospel to the teaching of Epictetus?” “I feel sure,” replied Clemens, “that John alludes to the doctrine of the Stoics and Cynics. Now Epictetus has been, for some years past, most widely known among all classes, rich, poor—yes, and slaves, too—as the representative of the Cynic doctrine. So that your friend seems to me likely to be right.” “Scaurus,” said I, “mentions self-knowledge and God-knowledge as if the former were inculcated by Epictetus, the latter by John, in opposition. Is that so, in your opinion?” “Not quite,” said he, “but nearly so. All the Stoics lay stress, as you know, on self-knowledge. Epictetus, perhaps more than most, teaches men to look for God within themselves. Luke also—alone of the evangelists—has one tradition of this kind, ‘The kingdom of God is within you.’ John, feeling that many were prevented thereby from looking for God out of themselves, laid stress on the latter. That is to say, John paraphrased Christ’s teaching about ‘the Father in heaven’ in such a form that it should be more familiar to the Greeks, urging them to ‘know God.’ So Paul is said by Luke to have taken as his text on the Areopagus an inscription TO THE UNKNOWN GOD; and he tried to teach the philosophers that God could be ‘known.’ But neither Paul nor John would deny that self-knowledge, and the consciousness of our own sins, and the sense of our own burdens, are necessary if we are to have our burdens lightened, our sins forgiven, and our souls brought into the light of the glory of the knowledge of God.”