"anointed" (even Aristides Apol. 2 fin., if Nestle's correction is
right, Justin's Apol. 1. 4 and similar passages do not justify doubt on
that point). But the meaning and the effect of this anointing was very
obscure. Justin says (Apol. II. 6) [Greek: Christos men kata to
kechristhai kai kosmesai ta panta di autou ton theon legetai] and
therefore (see Dial. 76 fin.) finds in this designation an expression of
the cosmic significance of Christ.]

[Footnote 243: See the Apologists: Apost. K.O. (Texte. v. Unters. II. 5,
p. 25) [Greek: proorontas tous logous tou didaskalou hemon], ibid, p. 28
[Greek: ote etesen ho didaskalos ton arton], ibid. p. 30 [Greek:
proelegen ote edidasken], Apost. Constit. (original writing) III. 6
[Greek: autos ho didaskalos hemon kai kurios], III. 7 [Greek: ho kurios
kai didaskalos hemon eipen], III. 19, III. 20, V. 12, 1 Clem. 13. 1
[Greek: ton logon tou kuriou Iesou hous elalesen didaskon], Polyc. Ep. 2
[Greek: mnemoneuontes hon eipen ho kurios didaskon], Ptolem. ad Floram 5
[Greek: he didaskalia tou soteros].]

[Footnote 244: The baptismal formula which had been naturalised
everywhere in the communities at this period preserved it above all. The
addition of [Greek: idios prototokos] is worthy of notice. [Greek:
Monogenes] (= the only begotten and also the beloved) is not common, it
is found only in John, in Justin, in the Symbol of the Romish Church and
in Mart. Polyc. (Diogn. 10. 3).]

[Footnote 245: The so-called second Epistle of Clement begins with the
words [Greek: Adelphoi outos dei hemas phronein peri Iesou hos peri
theou, hos peri kritou zonton kai nekron] (this order in which the Judge
appears as the higher is also found in Barn. 7. 2), [Greek: kai ou dei
hemas mikra phronein peri tes soterias hemon; en to gar phronein hemas
mikra peri autou mikra kai elpizomen labein]. This argumentation (see
also the following verses up to II. 7) is very instructive, for it shews
the grounds on which the [Greek: phronein peri autou os peri theou] was
based H. Schultz (L. v. d. Gottheit Christi, p. 25 f.) very correctly
remarks. In the second Epistle of Clement and in the Shepherd the
Christological interest of the writer ends in obtaining the assurance,
through faith in Christ as the world ruling King and Judge that the
community of Christ will receive a glory corresponding to its moral and
ascetic works.]

[Footnote 246: Pliny in his celebrated letter (96) speaks of a "Carmen
dicere Christo qu