Harnack traces three stages in the Hellenization of Christianity. 'In the earliest Christian writings, apart from Paul, Luke, and John', he cannot find any considerable traces of Greek influence. 'The real influx of Greek thought and life' began about 130. The exception is so important as to make this statement of little or no value. After 130, he says, 'the philosophy of Greece went straight to the core of the new religion'. A century or so later, 'Greek mysteries and Greek civilization in the whole range of its development exercise their influence on the Church, but as yet not its mythology and polytheism; these were still to come'. 'Another century had to elapse before Hellenism as a whole and in every phase of its development was established in the Church.' The process which he describes began, in fact, as soon as Christian preachers used the Greek language, and was never so complete as he says. The Logos-Christology, to which he justly attributes the greatest importance, is already present in St. Paul's epistles; the name only is wanting; and the sharp contradiction which he finds between the Christian idea of a revelation made through a person at a certain date, and the Greek idea of an apprehension of timeless and changeless truth, always open to individuals after the appropriate discipline, was faced and in part overcome by the Greek Fathers. Harnack also regards Gnosticism as an embodiment of the genuinely Greek view of revelation, forgetting that orthodox Platonism was as hostile to Gnosticism as the Church itself. In rejecting Gnosticism, the Church in fact decided for genuine Hellenism against a corrupted and barbarized development of it. On the other hand, there is no period at which we can speak of a complete conquest of Christianity by Greek ideas. There was a large part of the old tradition which perished with its defenders, who, obeying the melancholy law which directs human survival, died out to make way for immigrants and for the formerly submerged classes, the people with few wants, who were indifferent to a culture which they had never been allowed to share. One more cause of misunderstanding may be illustrated from the writings of Matthew Arnold. He divides the human race into Hebraizers and Hellenizers, and classifies the modern English and Americans as Hebraizers. The fundamental maxim of Hebrew ethics, according to him, is 'Walk by the light you have'; of Greek ethics, 'Take heed that the light which is in thee is not darkness'. The Hebraizer is conscientious but unenlightened; the Hellenizer is clear-headed but unscrupulous. Professor Santayana has lately noted the same difference between the type of character developed by the Latin nations and by the Anglo-Saxons. The Mediterranean civilization, older and more sophisticated, is careful to get its values right; the northern man is bent on doing something big, no matter what, and follows Clough's advice: