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respects suitable for the expression of profound truths, and so Clement uses this terminology, incidentally assuming the Platonic metaphysics, and so unconsciously modifies the contents of Christianity. If we ask whether this results in a fair presentation of Christian teaching we shall perhaps be inclined to admit that, in spite of modification and in view of the scientific attitude of the times it substantially does so: when truths already expressed by those who have not received a scientific training are repeated by those who have and who are careful to cast their expression into logical and consistent form, some modification is inevitable. Whether the scientific assumptions and philosophy generally of Clement were correct is, of course, another matter; modern opinion would say it was incorrect. But, so far as contemporary science went, it was obviously an honest effort. It has not been appreciated by all Clement's successors and he is one of the few Christian leaders who has been formally deprived of the honorific title of "saint" which was at one time prefixed to his name. Within the next few centuries the re-formulation of Christianity proceeded steadily until at last it appears as essentially Hellenistic, but with the Platonic element now modified by the more spiritualistic influences of neo-Platonism. Undoubtedly this was a gain for Christianity, for when we read the Didache and other early non-Hellenistic Christian material we cannot help feeling that it shows a narrower and more cramped outlook and one far less suited to satisfy the needs and aspirations of