k:
ha echomen eis koinon pherontes kai panti deomeno koinonountes]). The
philosophical emperors were meant here to think of the "[Greek: philois
panta koina]." Yet in I. 67 Justin corrected exaggerations in his
description. Justin's reference to the invaluable benefits which
Christianity confers on the state deserves notice (see particularly I.
12, 17.) The later Apologists make a similar remark.]

[Footnote 367: Dialogue 8. The dialogue takes up a more positive
attitude than the Apology, both as a whole and in detail. If we consider
that both works are also meant for Christians, and that, on the other
hand, the Dialogue as well as the Apology appeals to the cultured
heathen public, we may perhaps assume that the two writings were meant
to present a graduated system of Christian instruction. (In one passage
the Dialogue expressly refers to the Apology.) From Justin's time onward
the apologetic polemic of the early Church appears to have adhered
throughout to the same method. This consisted in giving the polemical
writings directed against the Greeks the form of an introduction to
Christian knowledge, and in continuing this instruction still further in
those directed against the Jews.]

[Footnote 368: Dial. 2. sq. That Justin's Christianity is founded on
theoretical scepticism is clearly shown by the introduction to the
Dialogue.]

[Footnote 369: Dial. 8: [Greek: houtos de kai dia tauta philosophos
ego].]

[Footnote 370: Dial., l.c.: [Greek: parestin soi ton Christon tou Theou
epignonti kai teleio genomeno eudaimonein].]

[Footnote 371: See particularly the closing chapter.]

[Footnote 372: Suppl. 2,]

[Footnote 373: Suppl. 4.]

[Footnote 374: Suppl. 5-7.]

[Footnote 375: Suppl. 24 (see also Aristides c. 13).]

[Footnote 376: Suppl, 7 fin. and many other places.]

[Footnote 377: _E.g._, Suppl. 8. 35 fin.]

[Footnote 378: The Crucified Man, the incarnation of the Logos etc. are
wanting. Nothing at all is said about Christ.]

[Footnote 379: Suppl. 7.]

[Footnote 380: Cf. the arguments in c. 8 with c. 9 init.]

[Footnote 381: Suppl. 11.]

[Footnote 382: Suppl. 23.]

[Footnote 383: Suppl. 18, 23-27. He, however, as well as the others,
sets forth the demon theory in detail.]

[Footnote 384: The Apology which Miltiades addressed to Marcus Aurelius
and his fellow-emperor perhaps bore the title: [Greek: huper tes kata
Christianous philosophias] (Euseb., H. E. V. 17. 5). It is certain that
Melito in his A