t the really epoch-making
feature is the fact that the intellectual culture of mankind now appears
reconciled and united with religion. The "dogmas" are the expression of
this. Finally, these fundamental presuppositions also result in a quite
definite idea of the essence of revelation and of the content of reason.
The essence of revelation consists in its form: it is divine
communication through a miraculous inward working. All the media of
revelation are passive organs of the Holy Spirit (Athenag. Supplic. 7;
Pseudo-Justin, Cohort. 8; Justin, Dialogue 115. 7; Apol. I. 31, 33, 36;
etc.; see also Hippolytus, de Christo et Antichr. 2). These were not
necessarily at all times in a state of ecstasy, when they received the
revelations; but they were no doubt in a condition of absolute
receptivity. The Apologists had no other idea of revelation. What they
therefore viewed as the really decisive proof of the reality of
revelation is the prediction of the future, for the human mind does not
possess this power. It was only in connection with this proof that the
Apologists considered it important to show what Moses, David, Isaiah,
etc., had proclaimed in the Old Testament, that is, these names have
only a _chronological_ significance. This also explains their interest
in a history of the world, in so far as this interest originated in the
effort to trace the chain of prophets up to the beginning of history,
and to prove the higher antiquity of revealed truth as compared with all
human knowledge and errors, particularly as found among the Greeks
(clear traces in Justin,[416] first detailed argument in Tatian).[417]
If, however, strictly speaking, it is only the form and not the content
of revelation that is supernatural in so far as this content coincides
with that of reason, it is evident that the Apologists simply took the
content of the latter for granted and stated it dogmatically. So,
whether they expressed themselves in strictly Stoic fashion or not, they
all essentially agree in the assumption that true religion and morality
are the natural content of reason. Even Tatian forms no exception,
though he himself protests against the idea.

3. _The doctrines of Christianity as the revealed and rational
religion._

The Apologists frequently spoke of the doctrines or "dogmas" of
Christianity; and the whole content of this religion as philosophy is
included in these dogmas.[418] According to what we have already set
forth there c