them, and there is some evidence that, in the accommodation of prophecy and history, {195} the latter was sometimes over-developed. For us, the danger is the opposite; we risk losing sight of the eternal significance in our need of seeing clearly the historic lineaments. In the conflict of religions, Christianity had first to face Judaism, and, though the encounter left its record upon the conquering faith, it secured its freedom from the yoke of the past. It gained background and the broadening of the historic imagination. It made the prophets and psalmists of Israel a permanent and integral part of Christian literature--and in all these ways it became more fit to be the faith of mankind, as it deepened its hold upon the universal religious experience. Yet it did so at the cost of a false method which has hampered it for centuries, and of a departure (for too long a time) from the simplicity and candour of the mind of Jesus. In seeking to recover that mind to-day we commit ourselves to the belief that it is sufficient, and that, when we have rid ourselves of all that in the course of ages has obscured the great personality, in proportion as we regain his point of view, we shall find once more (in the words of a far distant age) that his spirit will guide us into all truth. Chapter VI Footnotes: [1] Justin, _Trypho_, c. 17; Tert. _adv. Jud._ 13. [2] _Psalm. Solom._ xvii, 27-35. Ed. Ryle and James. [3] _Assumption of Moses_, x, 8-10, tr. R. H. Charles. "Gehenna" is a restoration which seems probable, the Latin _in terram_ representing what was left of the word in Greek. See Dr Charles' note. [4] Justin, _Trypho_, 46, 47. The question is still asked; I have heard it asked. [5] Justin, _Trypho_, 50. [6] Justin, _Trypho_, 32; the quotations are from Daniel. [7] Justin, _Trypho_, 48. [8] Justin, _Trypho_, 68. [9] Justin, _Trypho_, 17, 108. [10] Cf. Tert. _de Spect._ 30, _fabri aut quaestuariae filius_. [11] Origen, _c. Cels._ i, 28, 32, 39. The beauty of the woman is an element in the stories of Greek demi-gods. [12] _c. Cels._ ii, 55. [13] ii, 27. [14] ii, 29. [15] ii, 28. [16] i, 50. [17] 2 Tim. 8, 15. [18] _Trypho_, 39. [19] Ign. _Philad._ 8, 2. [20] Ign. _Magn._ 10, 3; 8, 1. [21] So says Eusebius, _E.H._ iv, 18. Justin does not name the city. [22] _Trypho_, 8. [23] Justin, _Trypho_, 8. [24] _ad Diogn._ 3, 4. [25] _Trypho_, 22. [26] _Ibid._ 12. [27] _Deut._ 10, 16, 17; _Trypho_, 16. [28] _Jerem._ 4, 4; 9, 25; _Trypho_, 28. [29] Tert. _adv. Jud._ 4. [30] Justin, _Trypho_, 19; Tert. _adv. Jud._ 2; Cyprian, _Testim._ 1, 8. Tertullian had to face a similar criticism of Christian life--was Abraham _baptized_? _de Bapt._ 13. [31] Tert. _adv. Jud._ 3. [32] _Trypho_, 23; Cyprian, _Testim._ 1, 8. [33] _Trypho_, 16 (slightly compressed). [34] _Trypho_, 19, 20; cf. Tert. _adv. Jud. _ [35] _Trypho_, 22.