In one instance he has [Greek: sarka echein], and speaking of the
Eucharist, Justin once explains that it is in memory of Christ being
made _body_, [Greek: somatopoiesasthai]. Justin's most common
phrase, however, and he repeats it in numberless instances, is that
the Logos submitted to be born, and become man [Greek: gennethenai
anthropon genomenon hypemeinen] by a Virgin, or he uses variously
the expressions: [Greek: anthropos gegone, anthropos genomenos,
genesthai anthropon.]" (Vol. ii. p. 296.)

Here, then, we have the differences specified by which the Author of
"Supernatural Religion" thinks that he is justified in describing the
terminology and views of Justin respecting the Incarnation as "markedly
different and even opposed to," and as "thoroughly different from,"
those of the Fourth Gospel.

So that, because Justin, instead of embodying the sentence, [Greek: ho
logos sarx egeneto], substitutes for it the participle, [Greek:
sarkopoietheis], or the phrase, [Greek: sarka echein], or the
infinitive, [Greek: somatopoiesasthai], or the expression, [Greek:
anthropos gegone] he holds views thoroughly different from those of
St. John respecting the most momentous of Christian truths.

This is a fair specimen of the utterly reckless assertions in which this
author indulges respecting the foundation truth of Christianity.

If such terms, implying such divergences, can be applied to these
statements of Justin's _belief_ in the Incarnation, what words of human
language could be got to express his flat denial of the truth held in
common by him and by St. John, if he had been an unbeliever? If Justin,
with most other persons, considers that being "in the flesh" is the
characteristic difference between men and spirits such as the angels,
and expresses himself accordingly by saying that the Word "became man,"
what sense is there in saying that he "is opposed to the spirit of the
Fourth Gospel," in which we have the Word not only as the "Son of Man,"
but possessing all the sinless weaknesses of human nature, so that He is
weary, and weeps, and groans, and is troubled in spirit?

And now we will make, if the reader will allow, a supposition analogous
to some which the author of "Supernatural Religion" has made in pages
360 and following of his first volume. We will suppose that all the
ecclesiastical literature, inspired and uninspired, previous to the
Council of Nice, had been blotted out ut