ated and arranged the world took human form in order to draw
the whole of humanity to itself. Every precaution has been taken to make
it easy for any one, be he Greek or barbarian, educated or uneducated,
to grasp all the doctrines of this reason, to verify their truth, and
test their power in life. What further importance can philosophy have
side by side with this, how can one think of calling this a philosophy?

And yet the doctrine of the Christians can only be compared with
philosophy. For, so far as the latter is genuine, it is also guided by
the Logos; and, conversely, what the Christians teach concerning the
Father of the world, the destiny of man, the nobility of his nature,
freedom and virtue, justice and recompense, has also been attested by
the wisest of the Greeks. They indeed only stammered, whereas the
Christians speak. These, however, use no unintelligible and unheard-of
language, but speak with the words and through the power of reason. The
wonderful arrangement, carried out by the Logos himself, through which
he ennobled the human race by restoring its consciousness of its own
nobility, compels no one henceforth to regard the reasonable as the
unreasonable or wisdom as folly. But is the Christian wisdom not of
divine origin? How can it in that case be natural, and what connection
can exist between it and the wisdom of the Greeks? Justin bestowed the
closest attention on this question, but he never for a moment doubted
what the answer must be. Wherever the reasonable has revealed itself, it
has always been through the operation of the _divine_ reason. For man's
lofty endowment consists in his having had a portion of the divine
reason implanted within him, and in his consequent capacity of attaining
a knowledge of divine things, though not a perfect and clear one, by
dint of persistent efforts after truth and virtue. When man remembers
his real nature and destination, that is, when he comes to himself, the
divine reason is already revealing itself in him and through him. As
man's possession conferred on him at the creation, it is at once his
most peculiar property, and the power which dominates and determines his
nature.[362] All that is reasonable is based on revelation. In order to
accomplish his true destiny man requires from the beginning the inward
working of that divine reason which has created the world for the sake
of man, and therefore wishes to raise man beyond the world to God.[363]

Apparently