ce bestows on us for our possession and imitation.]

[Footnote 363: "For the sake of man" (Stoic) Apol. I. 10: II. 4, 5;
Dial. 41, p. 260, Apol I. 8: "Longing for the eternal and pure life, we
strive to abide in the fellowship of God, the Father and Creator of all
things, and we hasten to make confession, because we are convinced and
firmly believe that that happiness is really attainable." It is
frequently asserted that it is the Logos which produces such conviction
and awakens courage and strength.]

[Footnote 364: Justin has destroyed the force of this argument in two
passages (I. 44, 59) by tracing (like the Alexandrian Jews) all true
knowledge of the poets and philosophers to borrowing from the books of
the Old Testament (Moses). Of what further use then is the [Greek:
sperma logos emphuton]? Did Justin not really take it seriously? Did he
merely wish to suit himself to those whom he was addressing? We are not
justified in asserting this. Probably, however, the adoption of that
Jewish view of the history of the world is a proof that the results of
the demon sovereignty were in Justin's estimation so serious that he no
longer expected anything from the [Greek: sperma logos emphuton] when
left to its own resources; and therefore regarded truth and prophetic
revelation as inseparable. But this view is not the essential one in the
Apology. That assumption of Justin's is evidently dependent on a
tradition, whilst his real opinion was more "liberal."]

[Footnote 365: Compare with this the following passages: In Apol. I. 20
are enumerated a series of the most important doctrines common to
philosophers and Christians. Then follow the words: "If we then in
particular respects even teach something similar to the doctrines of the
philosophers honoured among you, though in many cases in a divine and
more sublime way; and we indeed alone do so in such a way that the
matter is proved etc." In Apol. I. 44: II. 10. 13 uncertainty, error,
and contradictions are shown to exist in the case of the greatest
philosophers. The Christian doctrines are more sublime than all human
philosophy (II. 15). "Our doctrines are evidently more sublime than any
human teaching, because the Christ who appeared for our sakes was the
whole fulness of reason" ([Greek: to logikon to holon], II. 10). "The
principles of Plato are not foreign ([Greek: allotria]) to the teaching
of Christ, but they do not agree in every respect. The same holds good
of the St