rational being, both body, and reason, and soul.... These things our
Christ did through His own power. For no one trusted in Socrates so
as to die for this doctrine; but in Christ, who was partially known
even by Socrates (for He was and is the Word Who is in every man,
and Who foretold the things that were to come to pass both through
the prophets and in His own Person when He was made of like
passions, and taught these things); not only philosophers and
scholars believed, but also artizans and people entirely uneducated,
despising both glory, and fear, and death; since He is a Power of
the ineffable Father, and not the mere instrument of human reason."
(Apol. II. ch. x.)

The dialogue with Trypho is the record of a lengthy discussion with a
Jew for the purpose of converting him to the Christian faith. The
assertion of the supernatural is here, if possible, more unreserved than
in the First Apology. In order to convert Trypho, Justin cites every
prophecy of the Old Testament that can, with the smallest show of
reason, be referred to Christ.

Having, first of all, vindicated the Christians from the charge of
setting aside the Jewish law or covenant, by an argument evidently
derived from the Epistle to the Hebrews, [15:1] and vindicated for
Christians the title of the true spiritual Israel, [15:2] he proceeds to
the prophetical Scriptures, and transcribes the whole of the prophecy of
Isaiah from the fifty-second chapter to the fifty-fourth, and applies it
to Christ and His Kingdom. (Dial. ch. xiii.) Shortly after, he applies
to the second Advent of Christ the prophecy of Daniel respecting the Son
of Man, brought before the Ancient of Days. (Ch. xxxi.) Then he notices
and refutes certain destructive interpretations of prophecies which have
been derived from the unbelieving Jews by our modern rationalists, as