ita dixerim, philosophorum deo. Quaecumque autem ut indigna
reprehenditis deputabuntur in filio et viso et audito et congresso,
arbitro patris et ministro." But we ought not to charge the Apologists
with the theologoumenon that it was an inward necessity for the Logos to
become man. Their Logos hovers, as it were, between God and the world,
so that he appears as the highest creature, in so far as he is conceived
as the production of God; and again seems to be merged in God, in so far
as he is looked upon as the consciousness and spiritual force of God. To
Justin, however, the incarnation is irrational, and the rest of the
Greek Apologists are silent about it.]

[Footnote 438: The most of the Apologists argue against the conception
of the natural immortality of the human soul; see Tatian 13; Justin,
Dial. 5; Theoph. II. 27.]

[Footnote 439: The first chapter of Genesis represented to them the sum
of all wisdom, and therefore of all Christianity. Perhaps Justin had
already written a commentary to the Hexaemeron (see my Texte und
Untersuchungen I. 1, 2, p. 169 f.). It is certain that in the second
century Rhodon (Euseb., H. E. V. 13. 8), Theophilus (see his 2nd Book ad
Autol.), Candidus, and Apion (Euseb., H. E. V. 27) composed such. The
Gnostics also occupied themselves a great deal with Gen. I.-III.; see,
e.g., Marcus in Iren. I. 18.]

[Footnote 440: See Theophilus ad Aut. II. 27: [Greek: Ei gar ho Theos
athanaton ton anthropon ap' arches pepoiekei, Theon auton pepoiekei;
palin ei thneton auton pepoiekei edokei an ho Theos aitios einai tou
thanatou autou. Oute oun athanaton auton epoiesen oute men thneton, alla
dektikon amphoteron, hina, ei rhepse epi ta tes athanasias teresas ten
entolen tou Theou, misthon komisetai par' autou ten athanasian kai
genetai Theos, ei d' au trape epi ta tou thanatou pragmata parakousas
tou Theou, autos eauto aitios e tou thanatou.]]

[Footnote 441: See Justin, Apol. I. 14 ff. and the parallel passages in
the other Apologists.]

[Footnote 442: See Tatian, Orat. II. and many other passages.]

[Footnote 443: Along with this the Apologists emphasise the resurrection
of the flesh in the strongest way as the specific article of Christian
anticipation, and prove the possibility of realising this irrational
hope. Yet to the Apologists the ultimate ground of their trust in this
early-Christian idea is their reliance on the unlimited omnipotence of
God and this confidence is a proof of the vivi