of supernatural origin. Such is the
importance attached by Athenagoras to this proposition, that he declares
any demonstration of the "reasonable" to be insufficient, no matter how
luminous it may appear. Even that which is most evidently true--e.g.,
monotheism--is not raised from the domain of mere human opinion into the
sphere of undoubted certainty till it can be confirmed by
revelation.[380] This can be done by Christians alone. Hence they are
very different from the philosophers, just as they are also
distinguished from these by their manner of life.[381] All the praises
which Athenagoras from time to time bestows on philosophers,
particularly Plato,[382] are consequently to be understood in a merely
relative sense. Their ultimate object is only to establish the claim
made by the Apologist with regard to the treatment of Christians by the
state; but they are not really meant to bring the former into closer
relationship to philosophers. Athenagoras also holds the theory that
Christians are philosophers, in so far as the "philosophers" are not
such in any true sense. It is only the problems they set that connect
the two. He exhibits less clearness than Justin in tracing the necessity
of revelation to the fact that the demon sovereignty, which, above all,
reveals itself in polytheism,[383] can only be overthrown by revelation;
he rather emphasises the other thought (cc. 7, 9) that the necessary
attestation of the truth can only be given in this way.[384]

_Tatian's_[385] chief aim was not to bring about a juster treatment of
the Christians.[386] He wished to represent their cause as the good
contrasted with the bad, wisdom as opposed to error, truth in
contradistinction to outward seeming, hypocrisy, and pretentious
emptiness. His "Address to the Greeks" begins with a violent polemic
against all Greek philosophers. Tatian merely acted up to a judgment of
philosophers and philosophy which in Justin's case is still
concealed.[387] Hence it was not possible for him to think of
demonstrating analogies between Christians and philosophers. He also no
doubt views Christianity as "reasonable;" he who lives virtuously and
follows wisdom receives it;[388] but yet it is too sublime to be grasped
by earthly perception.[389] It is a heavenly thing which depends on the
communication of the "Spirit," and hence can only be known by
revelation.[390] But yet it is a "philosophy" with definite doctrines
([Greek: dogmata]);[391] it bring