oics" (II. 13). "We must go forth from the school of Plato"
(II. 12). "Socrates convinced no one in such a way that he would have
been willing to die for the doctrine proclaimed by him; whereas not only
philosophers and philologers, but also artisans and quite common
uneducated people have believed in Christ" (II. 10). These are the very
people--and that is perhaps the strongest contrast found between Logos
and Logos in Justin--among whom it is universally said of Christianity:
[Greek: dunamis esti tou arretou patros kai ouchi anthropeiou logou
kataskeue] (see also I. 14 and elsewhere.)]

[Footnote 366: In Justin's estimate of the Greek philosophers two other
points deserve notice. In the first place, he draws a very sharp
distinction between real and nominal philosophers. By the latter he
specially means the Epicureans. They are no doubt referred to in I. 4,
7, 26 (I. 14: Atheists). Epicurus and Sardanapalus are classed together
in II. 7; Epicurus and the immoral poets in II. 12; and in the
conclusion of II, 15 the same philosopher is ranked with the worst
society. But according to II. 3 fin. ([Greek: adunaton Kuniko,
adiaphoron to telos prothemeno, to agathon eidenai plen adikphorias])
the Cynics also seem to be outside the circle of real philosophers. This
is composed principally of Socrates, Plato, the Platonists and Stoics,
together with Heraclitus and others. Some of these understood one set of
doctrines more correctly, others another series. The Stoics excelled in
ethics (II. 7); Plato described the Deity and the world more correctly.
It is, however, worthy of note--and this is the second point--that
Justin in principle conceived the Greek philosophers as a unity, and
that he therefore saw in their very deviations from one another a proof
of the imperfection of their teaching. In so far as they are all
included under the collective idea "human philosophy," philosophy is
characterised by the conflicting opinions found within it. This view was
suggested to Justin by the fact that the highest truth, which is at once
allied and opposed to human philosophy, was found by him among an
exclusive circle of fellow-believers. Justin showed great skill in
selecting from the Gospels the passages (I. 15-17), that prove the
"philosophical" life of the Christians as described by him in c. 14.
Here he cannot be acquitted of colouring the facts (cf. Aristides) nor
of exaggeration (see, for instance, the unqualified statement: [Gree