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 itself so decisively from the influence and energy which it exercises; it is it again which makes the distinction between a partial and a complete revelation to be so radical. The completeness of the Christian revelation lies in its being the revelation of Christ's Person (cf. ib. ii. 10, § 48, ὅς ἐστι Χριστός; ii. 13, § 51). Hence, the Revelation of the Word concentrates itself in the Incarnation; for so only, and then only, is the Word Himself in His personal reality, as distinct from all his activities, and superior to all His influences, made manifest and actual to man. "our truth is more sublime than all human doctrine," says Justin, "on account of the entirety with which the Divine Reason has appeared, for our sakes, as Christ, being manifested as body, and reason, and spirit" (ib. ii. 10, § 48 ). It is because the Word of the absolute and ineffable God has "become a man for our sakes, sharing our passions, and curing our ills," that we surpass all the philosophers whose wisdom we claim to be ours (ib. ii. 13, § 50). Christians now can worship and love the Word. They possess in Him a doctor who will authoritatively determine the truth, separating it from the confusions introduced by the demons (ib. ii. 13, § 51; ii. 9, § 48 ). He has thus made the certain and secure revelation of the Father, which Socrates pronounced to be so difficult and perilous by the way of human reasoning; and He has made this revelation effective and universal, by being Himself no mere reasoner, but the very Power of the Ineffable God (δύναμίς ἐστι τοῦ Πατρός, ib. ii. 10, § 49 ; cf. i. 23, § 68 ). This Power of God avails to ensure security of truth to those even who cannot use reasoning effectively, to artisans and utterly unlearned people. The identification of the man Christ Jesus with the antecedent Word of God is entire and unhesitating. Nothing can exceed Justin's preciseness. "Christ Who was known in part by Socrates, for He was and is the Word which is in every man, and foretold things both by the prophets and in His own Person, when He took upon Him our nature and taught these things" (ib. ii. 10, § 49 ). Here it is identically the same Person Who is known to Socrates, and inspires the prophets, and taught mankind in the flesh (cf. ib. i. 23: "Jesus Christ, Who is the Word of God, His First-born, His Power, His only Son, was also made man"; cf. i. 63, § 96 .) In consequence of the pre-existence, the Incarnation could only be effected by a supernatural birth. Because the Christ existed personally in Himself before the ages and then endured to be born as a man, He could not be begotten by man, but must be born solely by the will of the Father Who originally begat Him. Such a birth would be unnecessary for a human Christ; those, therefore, who held that God's Christ was not pre-existent or divine, would not hold that He was born supernaturally of a virgin. So Justin claims that Trypho might accept the proofs that Jesus was Christ, even though he should fail to convince him of the eternal pre-existence and virgin-birth of Jesus (Dial. 48, § 267 ); and here Justin confesses that some who are called Christians and acknowledge Jesus to men. He himself could never agree with them even if the main mass of Christians were to turn against him; but he speaks of these Ebionites with a mildness that is rather startling in view of the immense strength and definiteness of his own belief, with which his own church, as he tells us, fully agreed. Apparently he is justifying the possibility of the pis aller, which he proposes to Trypho. It is a novelty to Trypho, it seems, to hear of there being such Christians: he expects them to hold what Justin holds. Evidently, the common church faith in the pre-existence and divinity of Christ is so entire that it already has a theology which is anxious to use the agony in the garden and the bitter cry on the cross as proofs that Christ was actually a man Who could suffer pain (ib. 103, § 331, etc.), as if it were the humanity that was more likely to be doubted than the divinity. This supernatural birth is justified by Isaiah's prophecy (which he accuses the Jews of having corrupted, by changing παρθένος into νεᾶνις, and which the demons have caricatured in the myth of Perseus) (ib. 68, § 294); by Psalm cx.: "From the womb I begat Thee" (ib. 63, 286 ); and from many other texts in which Justin sees it foreshadowed that the blood of Christ would come not by human mixture, but solely by the will of God (Apol. i. 32, § 74; Dial 76, § 301). His language on this goes so far that it seems sometimes hardly consistent with the perfect manhood of Christ. He is "like a son of man," i.e. not born of human seed. His blood is called the "blood of the grape," because it came not to Him from man, but direct from the will of the Father. He is the "stone cut without hands," etc.

The purpose of the Incarnation is to save men from evil deeds and evil powers, and to teach assured truth (Apol. i. 23, § 68 ; ἐπ᾿ ἀλλαγῇ καὶ ἐπαναγωγῇ τοῦ ἀνθρωπείου γένους; ii. 9 § 48, ). He brings to bear the full divine energy (ἡ δύναμις τοῦ Πατρός) on a race diseased and deceived through the action of devils. So He is the medicine to cure (ib. ii. 13, § 51 ), which He becomes by sharing our humanity (τῶν παθῶν τῶν ἡμετέρων συμμέτοχος). He is therefore called the Saviour (ib. i. 61, § 94 ), in Whom we receive remission of sins and regeneration. His mode of action is by (1) teaching, as the Word, which is no mere persuasive argument but is a Power penetrating deeper than the sun into the recesses of the soul (Dial. 121, § 350 ), enabling us not only to hear and understand, but to be saved (Apol. ii. 12, § 49). His truth is an absolute canon by which to sift the true from the false in human speculations, since He, the Entire Word, distinguishes with certainty, amid the confusion of the philosophies, that in them which is His own working. So completely and uniquely authoritative is He, that it is by His teaching alone that men rightly know and worship the one Father and God (ib. i. 13). (2) He saves, secondly, by suffering on the cross: so sharing in all the reality of our flesh (cf. Dial. 98, § 324, γέγονεν ἄνθρωπος ἀντιληπτικὸς παθῶν). He destroys death by death. He gains possession of men by the cross (cf. ib. 134, $ 364, δἰ αἵματος καὶ μυστηρίου τοῦ σταυροῦ κτησάμενος αὐτούς). By His blood