gs of the whole Logos
(inspiration). This ambiguity, however, arises from the fact that he did
not further discuss the relation between [Greek: ho logos] and [Greek:
to sperma tou logou] and we need not therefore attempt to remove it. On
the one hand, the excellent discoveries of poets and philosophers are
simply traced to [Greek: to emphuton panti genei anthropon sperma tou
logou] (Apol. II. 8), the [Greek: meros spermatikou logou] (ibid) which
was implanted at the creation, and on which the human [Greek: heuresis
kai theoria] depend (II. 10). In this sense it may be said of them all
that they "in human fashion attempted to understand and prove things by
means of reason;" and Socrates is merely viewed as the [Greek: panton
eutonoteros] (ibid.), his philosophy also, like all pre-Christian
systems, being a [Greek: philosophia anthropeios] (II. 15). But on the
other hand Christ was known by Socrates though only [Greek: apo merous];
for "Christ was and is the Logos who dwells in every man." Further,
according to the Apologist, the [Greek: meros tou spermatikou theiou
logou] bestows the power of recognising whatever is related to the Logos
([Greek: to sungenes] II. 13). Consequently it may not only be said:
[Greek: hosa para pasi kalos eiretai hemon, ton Christianon esti]
(ibid.), but, on the strength of the "participation" in reason conferred
on all, it may be asserted that all who have lived with the Logos
([Greek: meta logou])--an expression which must have been
ambiguous--were Christians. Among the Greeks this specially applies to
Socrates and Heraclitus (I. 46). Moreover, the Logos implanted in man
does not belong to his nature in such a sense as to prevent us saying
[Greek: upo logou dia Sokratous elegchthe k.t.l.] (I. 5). Nevertheless
[Greek: autos ho logos] did not act in Socrates, for this only appeared
in Christ (ibid). Hence the prevailing aspect of the case in Justin was
that to which he gave expression at the close of the 2nd Apology (II.
15: alongside of Christianity there is only _human_ philosophy), and
which, not without regard for the opposite view, he thus formulated in
II. 13 fin.: All non-Christian authors were able to attain a knowledge
of true being, though only darkly, by means of the seed of the Logos
naturally implanted within them. For the [Greek: spora] and [Greek:
mimema] of a thing, which are bestowed in proportion to one's
receptivity, are quite different from the thing itself, which divine
gra