me is probably the case,
though to a less extent, with Justin's apologetic writings.]

[Footnote 451: Christians do not place a man alongside of God, for
Christ is God, though indeed a second God. There is no question of two
natures. It is not the divine nature that Justin has insufficiently
emphasised--or at least this is only the case in so far as it is a
second Godhead--but the human nature; see Schultz, Gottheit Christi, p.
39 ff.]

[Footnote 452: We find allusions in Justin where the various incidents
in the history of the incarnate Logos are conceived as a series of
arrangements meant to form part of the history of salvation, to paralyse
mankind's sinful history, and to regenerate humanity. He is thus a
forerunner of Irenaeus and Melito.]

[Footnote 453: Even the theologoumenon of the definite number of the
elect, which must be fulfilled, is found in Justin (Apol. I. 28, 45).
For that reason the judgment is put off by God (II. 7). The Apology of
Aristides contains a short account of the history of Jesus; his
conception, birth, preaching, choice of the 12 Apostles, crucifixion,
resurrection, ascension, sending out of the 12 Apostles are mentioned.]

[Footnote 454: "To Justin faith is only an acknowledgment of the mission
and Sonship of Christ and a conviction of the truth of his teaching.
Faith does not justify, but is merely a presupposition of the
justification which is effected through repentance, change of mind, and
sinless life. Only in so far as faith itself is already a free decision
to serve God has it the value of a saving act, which is indeed of such
significance that one can say, 'Abraham was justified by faith.' In
reality, however, this took place through [Greek: metanoia]." The idea
of the new birth is exhausted in the thought: [Greek: Theos kalei eis
metanoian], that of the forgiveness of sins in the idea: "God is so good
that he overlooks sins committed in a state of ignorance, if man has
changed his mind." Accordingly, Christ is the Redeemer in so far as he
has brought about all the conditions which make for repentance.]

[Footnote 455: This is in fact already the case in Justin here and
there, but in the main there are as yet mere traces of it: the
Apologists are no mystics.]

[Footnote 456: If we consider how largely the demons bulked in the ideas
of the Apologists, we must rate very highly their conviction of the
redeeming power of Christ and of his name, a power continuously shown in
the