[Footnote 419: Christ has a relation to all three parts of the scheme, (1) as [Greek: logos]; (2) as [Greek: nomos, nomothetes], and [Greek: krites]; (3) as [Greek: didaskalos] and [Greek: soter].] [Footnote 420: In the reproduction of the apologetical theology historians of dogma have preferred to follow Justin; but here they have constantly overlooked the fact that Justin was the most Christian among the Apologists, and that the features of his teaching to which particular value is rightly attached, are either not found in the others at all (with the exception of Tertullian), or else in quite rudimentary form. It is therefore proper to put the doctrines common to all the Apologists in the foreground, and to describe what is peculiar to Justin as such, so far as it agree with New Testament teachings or contains an anticipation of the future tenor of dogma.] [Footnote 421: Cicero's proposition (de nat. deor. II. 66. 167): "nemo vir magnus sine aliquo afflatu divino unquam fuit," which was the property of all the idealistic philosophers of the age, is found in the Apologists reproduced in the most various forms (see, e.g., Tatian 29). That all knowledge of the truth, both among the prophets and those who follow their teaching, is derived from inspiration was in their eyes a matter of certainty. But here they were only able to frame a theory in the case of the prophets; for such a theory strictly applied to all would have threatened the spontaneous character of the knowledge of the truth.] [Footnote 422: Justin, Apol. I. 3: [Greek: Hemeteron oun ergon kai biou kai mathematon ten episkepsin pasi parechein].] [Footnote 423: See the exposition of the doctrine of God in Aristides with the conclusion found in all the Apologists, that God requires no offerings and presents.] [Footnote 424: Even Tatian says in c. 19: [Greek: Kosmou men gar e kataskeue kale, to de en auto politeuma phaulon].] [Footnote 425: Tatian 5: [Greek: Oute anarchos e hule kathaper ho Theos, oude dia to anarchon kai aute isodunamos to Theo gennete de kai ouch hupo tou allou gegonuia monon de hupo tou panton demiourgou probeblemene]. 12. Even Justin does not seem to have taught otherwise, though that is not quite certain; see Apol. I. 10, 59, 64, 67: II. 6. Theophilus I. 4: II. 4, 10, 13 says very plainly: [Greek: ex ouk onton ta panta epoiesen.... ti de mega, ei ho theos ex hupokeimenes hules epoiei ton kosmon].] [Footnote 426: Hence the knowledge of God and the right knowledge of the world are most closely connected; see Tatian 27: [Greek: he Theou katalepsis en echo peri ton holon].] [Footnote 427: The beginning of the fifth chapter of Tatian's Oration is specially instructive here.]