acknowledges the latter must of
necessity adore the crucified Christ. Tertullian was accordingly the
first Apologist after Justin who again considered it necessary to give a
detailed account of Christ as the incarnation of the Logos (see the 21st
chapter of the Apology in its relation to chaps. 17-20).]

[Footnote 414: Among the Greek Apologists the unknown author of the work
"de Monarchia," which bears the name of Justin, has given clearest
expression to this conception. He is therefore most akin to Minucius
(see chap. I.). Here monotheism is designated as the [Greek: katholike
doxa] which has fallen into oblivion through bad habit; for [Greek: tes
anthropines phuseos to kat' archen suzugian suneseos kai soterias
labouses eis epignosin aletheias threskeias te tes eis ton hena kai
panton despoten.] According to this, then, only an awakening is
required.]

[Footnote 415: But almost all the Apologists acknowledged that
heathendom possessed prophets. They recognise these in the Sibyls and
the old poets. The author of the work "de Monarchia" expressed the most
pronounced views in regard to this. Hermas (Vis. II. 4), however, shows
that the Apologists owed this notion also to an idea that was widespread
among Christian people.]

[Footnote 416: See Justin, Apol. I. 31, Dial. 7, p. 30 etc.]

[Footnote 417: See Tatian, c. 31 ff.]

[Footnote 418: In the New Testament the content of the Christian faith
is now here designated as dogma. In Clement (I. 11.), Hermas, and
Polycarp the word is not found at all; yet Clement (I. 20. 4, 27. 5)
called the divine order of nature [Greek: ta dedogmatismena hupo Theou].
In Ignatius (ad Magn. XIII. 1) we read: [Greek: spoudazete oun
bebaiothenai en tois dogmasin tou kuriou kai ton apostolon], but [Greek:
dogmata] here exclusively mean the rules of life (see Zahn on this
passage), and this is also their signification in [Greek: Didache] XI.
3. In the Epistle of Barnabas we read in several passages (I. 6: IX. 7:
X. 1, 9 f.) of "dogmas of the Lord;" but by these he means partly
particular mysteries, partly divine dispensations. Hence the Apologists
are the first to apply the word to the Christian faith, in accordance
with the language of philosophy. They are also the first who employed
the ideas [Greek: theologein] and [Greek: theologia]. The latter word is
twice found in Justin (Dial. 56) in the sense of "aliquem nominare
deum." In Dial. 113, however, it has the more comprehensive sense of