he Greek
philosophers is left an open question, so that the thesis, taking up
this attitude as a starting-point, may again assume various forms. But
was the contradiction which it contains not felt? The content of
revelation is to be rational; but does that which is rational require a
revelation? How the proposition was understood by the different
Apologists requires examination.

_Aristides._ He first gives an exposition of monotheism and the
monotheistic cosmology (God as creator and mover of the universe, as the
spiritual, perfect, almighty Being, whom all things need, and who
requires nothing). In the second chapter he distinguishes, according to
the Greek text, three, and, according to the Syriac, four classes of men
(in the Greek text polytheists, Jews, Christians, the polytheists being
divided into Chaldeans, Greeks, and Egyptians; in the Syriac barbarians,
Greeks, Jews, Christians), and gives their origin. He derives the
Christians from Jesus Christ and reproduces the Christian _kerygma_ (Son
of the Most High God, birth from the Virgin, 12 disciples, death on the
cross, burial, resurrection, ascension, missionary labours of the 12
disciples). After this, beginning with the third chapter, follows a
criticism of polytheism, that is, the false theology of the barbarians,
Greeks, and Egyptians (down to chapter 12). In the 13th chapter the
Greek authors and philosophers are criticised, and the Greek myths, as
such, are shown to be false. In the 14th chapter the Jews are introduced
(they are monotheists and their ethical system is praised; but they are
then reproached with worshipping of angels and a false ceremonial). In
the 15th chapter follows a description of the Christians, _i.e._, above
all, of their pure, holy life. It is they who have found the truth,
because they know the creator of heaven and earth. This description is
continued in chapters 16 and 17: "This people is new and there is a
divine admixture in it." The Christian writings are recommended to the
emperor.

_Justin._[352] In his treatise addressed to the emperor Justin did not
call himself a philosopher as Aristides had done. In espousing the cause
of the hated and despised Christians he represented himself as a simple
member of that sect. But in the very first sentence of his Apology he
takes up the ground of piety and philosophy, the very ground taken up by
the pious and philosophical emperors themselves, according to the
judgment of the time and