s and the Stoics (III. 6).
Correct views which are found in him in a greater measure than in the
others ([Greek: ho dokon Hellenon sophoteros gegenesthai]), did not
prevent him from giving way to the stupidest babbling (III. 16).
Although he knew that the full truth can only be learned from God
himself through the law (III. 17), he indulged in the most foolish
guesses concerning the beginning of history. But where guesses find a
place, truth is not to be found (III. 16: [Greek: ei de eikasmo, ouk ara
alethe estin ta hup' autou eiremena]).]

[Footnote 402: Theophilus confesses (I. 14) exactly as Tatian does:
[Greek: kai gar ego epistoun touto esesthai, alla nun katanoesas auta
pisteuo, hama kai epituchon hierais graphais ton agion propheton, hoi
kai proeipon dia pneumatos Theou ti progegonota o tropo gegonen kai ta
enestota tini tropo ginetai, kai ta eperchomena poia taxei
apartisthesetai. Apodeixin oun labon ton ginomenon kai
proanapephonemenon ouk apisto]; see also II. 8-10, 22, 30, 33-35: III.
10, 11, 17. Theophilus merely looks on the Gospel as a continuation of
the prophetic revelations and injunctions. Of Christ, however, he did
not speak at all, but only of the Logos (Pneuma), which has operated
from the beginning. To Theophilus the first chapters of Genesis already
contain the sum of all Christian knowledge (II. 10-32).]

[Footnote 403: See II. 8: [Greek: hupo daimonon de empneusthentes kai
hup' auton phusiothentes ha eipon di' auton eipon].]

[Footnote 404: The unknown author of the work _de resurrectione_, which
goes under the name of Justin (Corp. Apol., Vol. III.) has given a
surprising expression to the thought that it is simply impossible to
give a demonstration of truth. ([Greek: O men tes aletheias logos estin
eleutheroste kai autexousios, upo medemian basanon elegchou thelon
piptein mede ten para tois akouousi di' apodeixeos exetasin hupomenein.
To gar eugenes autou kai pepoithos auto to pempsanti pisteuesthai
thelei]). He inveighs in the beginning of his treatise against all
rationalism, and on the one hand professes a sort of materialistic
theory of knowledge, whilst on the other, for that very reason, he
believes in inspiration and the authority of revelation; for all truth
originates with revelation, since God himself and God alone is the
truth. Christ revealed this truth and is for us [Greek: ton olon pistis
kai apodeixis]. But it is far from probable that the author would really
have carried thi