o as the permanent is
to the transient. For the final stage has now arrived and Christianity
is destined to put an end to natural human philosophy. When the perfect
work is there, the fragmentary must cease. Justin gave the clearest
expression to this conviction. Christianity, i.e., the prophetic
teaching attested by Christ and accessible to all, puts an end to the
human systems of philosophy that from their close affinity to it may be
called Christian, inasmuch as it effects all and more than all that
these systems have done, and inasmuch as the speculations of the
philosophers, which are uncertain and mingled with error, are
transformed by it into dogmas of indubitable certainty.[365] The
practical conclusion drawn in Justin's treatise from this exposition is
that the Christians are at least entitled to ask the authorities to
treat them as philosophers (Apol. I. 7, 20: II. 15). This demand, he
says, is the more justifiable because the freedom of philosophers is
enjoyed even by such people as merely bear the name, whereas in reality
they set forth immoral and pernicious doctrines.[366]

In the dialogue with the Jew Trypho, which is likewise meant for heathen
readers, Justin ceased to employ the idea of the existence of a "seed of
the Logos implanted by nature" ([Greek: sperma logou emphuton]) in every
man. From this fact we recognise that he did not consider the notion of
fundamental importance. He indeed calls the Christian religion a
philosophy;[367] but, in so far as this is the case, it is "the only
sure and saving philosophy." No doubt the so-called philosophies put the
right questions, but they are incapable of giving correct answers. For
the Deity, who embraces all true being, and a knowledge of whom alone
makes salvation possible, is only known in proportion as he reveals
himself. True wisdom is therefore exclusively based on revelation. Hence
it is opposed to every human philosophy, because revelation was only
given in the prophets and in Christ.[368] The Christian is _the_
philosopher,[369] because the followers of Plato and the Stoics are
virtually no philosophers. In applying the title "philosophy" to
Christianity he therefore does not mean to bring Christians and
philosophers more closely together. No doubt, however, he asserts that
the Christian doctrine, which is founded on the knowledge of Christ and
leads to blessedness,[370] is in accordance with reason.

_Athenagoras._ The petition on behalf of Chri