[Footnote 428: According to what has been set forth in the text it is incorrect to assert that the Apologists adopted the Logos doctrine in order to reconcile monotheism with the divine honours paid to the crucified Christ. The truth rather is that the Logos doctrine was already part of their creed before they gave any consideration to the person of the historical Christ, and _vice versa_ Christ's right to divine honours was to them a matter of certainty independently of the Logos doctrine.] [Footnote 429: We find the distinction of Logos (Son) and Spirit in Justin, Apol. I. 5, and in every case where he quotes formulae (if we are not to assume the existence of interpolation in the text, which seems to me not improbable; see now also Cramer in the Theologische Studien, 1893. pp. 17 ff., 138 ff.). In Tatian 13 fin. the Spirit is represented as [Greek: ho diakonos tou peponthotos Theou]. The conception in Justin, Dial. 116, is similar. Father, Word, and prophetic Spirit are spoken of in Athenag. 10. The express designation [Greek: trias] is first found in Theophilus (but see the Excerpta ex Theodoto); see II. 15: [Greek: hai treis hemerai tupoi heisin tes triados, tou Theou kai tou logou autou kai tes sophias autou]; see II. 10, 18. But it is just in Theophilus that the difficulty of deciding between Logos and Wisdom appears with special plainness (II. 10). The interposition of the host of good angels between Son and Spirit found in Justin, Apol. I. 5 (see Athenag.), is exceedingly striking. We have, however, to notice, provided the text is right, (1) that this interposition is only found in a single passage, (2) that Justin wished to refute the reproach of [Greek: atheotes], (3) that the placing of the Spirit after the angels does not necessarily imply a position inferior to theirs, but merely a subordination to the Son and the Father common to the Spirit and the angels, (4) that the good angels were also invoked by the Christians, because they were conceived as mediators of prayer (see my remark on I. Clem, ad Corinth. LVI. 1); they might have found a place here just for this latter reason. On the significance of the Holy Spirit in the theology of Justin, see Zahn's Marcellus of Ancyra, p. 228: "If there be any one theologian of the early Church who might be regarded as depriving the Holy Spirit of all scientific _raison d'etre_ at least on the ground of having no distinctive activity, and the Father of all share in revelation, it is Justin." We cannot at bottom say that the Apologists possessed a doctrine of the Trinity.]