[Footnote 437: All the Apologists tacitly assume that the Logos in virtue of his origin has the capacity of entering the finite. The distinction which here exists between Father and Son is very pregnantly expressed by Tertullian (adv. Marc. II. 27): "Igitur quaecumque exigitis deo digna, habebuntur in patre invisibili incongressibilique et placido et, ut ita dixerim, philosophorum deo. Quaecumque autem ut indigna reprehenditis deputabuntur in filio et viso et audito et congresso, arbitro patris et ministro." But we ought not to charge the Apologists with the theologoumenon that it was an inward necessity for the Logos to become man. Their Logos hovers, as it were, between God and the world, so that he appears as the highest creature, in so far as he is conceived as the production of God; and again seems to be merged in God, in so far as he is looked upon as the consciousness and spiritual force of God. To Justin, however, the incarnation is irrational, and the rest of the Greek Apologists are silent about it.] [Footnote 438: The most of the Apologists argue against the conception of the natural immortality of the human soul; see Tatian 13; Justin, Dial. 5; Theoph. II. 27.] [Footnote 439: The first chapter of Genesis represented to them the sum of all wisdom, and therefore of all Christianity. Perhaps Justin had already written a commentary to the Hexaemeron (see my Texte und Untersuchungen I. 1, 2, p. 169 f.). It is certain that in the second century Rhodon (Euseb., H. E. V. 13. 8), Theophilus (see his 2nd Book ad Autol.), Candidus, and Apion (Euseb., H. E. V. 27) composed such. The Gnostics also occupied themselves a great deal with Gen. I.-III.; see, e.g., Marcus in Iren. I. 18.] [Footnote 440: See Theophilus ad Aut. II. 27: [Greek: Ei gar ho Theos athanaton ton anthropon ap' arches pepoiekei, Theon auton pepoiekei; palin ei thneton auton pepoiekei edokei an ho Theos aitios einai tou thanatou autou. Oute oun athanaton auton epoiesen oute men thneton, alla dektikon amphoteron, hina, ei rhepse epi ta tes athanasias teresas ten entolen tou Theou, misthon komisetai par' autou ten athanasian kai genetai Theos, ei d' au trape epi ta tou thanatou pragmata parakousas tou Theou, autos eauto aitios e tou thanatou.]] [Footnote 441: See Justin, Apol. I. 14 ff. and the parallel passages in the other Apologists.] [Footnote 442: See Tatian, Orat. II. and many other passages.]