Leaving, however, the few and feeble analogies by which apologists vainly seek to establish the existence of the fourth Gospel and its use by the author of the pseudo-Clementine Homilies, and considering the question for a moment from a wider point of view, the results already attained are more than confirmed. The doctrines held and strongly enunciated in the Clementines seem to us to exclude the supposition that the author can have made use of a work so fundamentally at variance with all his views as the fourth Gospel, and it is certain that, holding those opinions, he could hardly have regarded such a Gospel as an apostolic and authoritative document. Space will not permit our entering adequately into this argument, and we must refer our readers to works more immediately devoted to the examination of the Homilies for a close analysis of their dogmatic teaching,(1) but we may in the briefest manner point out some of their more prominent doctrines in contrast with those of the Johannine Gospel. {345} One of the leading and most characteristic ideas of the Clementine Homilies is the essential identity of Judaism and Christianity. Christ revealed nothing new with regard to God, but promulgated the very same truth concerning him as Adam, Moses, and the Patriarchs, and in fact the right belief is that Moses and Jesus were essentially one and the same.(1) Indeed, it may be said that the teaching of the Homilies is more Jewish than Christian.(2) In the preliminary Epistle of the Apostle Peter to the Apostle James, when sending the book, Peter entreats that James will not give it to any of the Gentiles,(3) and James says: "Necessarily and rightly our Peter reminded us to take precautions for the security of the truth, that we should not communicate the books of his preachings, sent to us, indiscriminately to all, but to him who is good and discreet and chosen to teach, and who is _circumcised_,(4) being faithful."(5) &c. Clement also is represented as describing his conversion to Christianity in the following terms: "For this cause I fled for refuge to the Holy God and Law of the Jews, with faith in the certain conclusion that, by the righteous judgment of God, both the Law is prescribed, and the soul beyond doubt everywhere receives {346}