And this is exactly what he says, and what the whole logos doctrine says, because then He would be one teacher alongside other teachers, of which there are many and each is limited and in error. But that is not what the early Christians said. The early Christians said – and we say and should say – that if we call Jesus the Christ, or the Logos (as the Apologists called Him), this means there cannot be, by definition, so to speak, any truth – Let us say, China, India, Islam, Judaism, mysticism, whatever you want to know, and certainly all philosophy – which cannot be taken in principle into Christianity and is nevertheless truth. If this were possible, then the application of the term logos, as the Fourth Gospel applies it, to Jesus as the Christ would not be possible.. This does not mean that this Logos knew all truth; that is of course nonsense and would destroy His humanity, His human reality. But it does mean that the fundamental truth which has appeared in Him is essentially universal, and therefore can take in every other truth. For this reason the early theologians didn’t hesitate to take in as much Greek philosophical truth as they could, and as much oriental mysticism as they could. They were not afraid of it, as some theologians today are.

There is, however, one difference in the appearance of the logos in Christ, namely that this appearance makes it possible that even the most uneducated human being can receive the full existential truth, while the philosophers may lose it in discussing it. Or in other terms: One of the main ideas of the Apologists is that Christianity is far superior to all philosophy – although there are Christians among the early philosophers – and it is superior because philosopher presupposes education. Only a: few human beings are educated; are the others excluded from truth? And the answer is: On the basis of a merely philosophical form of truth, they are excluded; on the basis of a manifestation of the Logos as a living person, they are not excluded, they can have it as fully as any philosopher. Now this remains a problem for all the following discussions , but it is something which is even today decisive, that we can believe that: the message of Jesus as the Christ is universal not only in embracing all mankind, but universal also in embracing all classes, groups, and social stratifications of mankind.

Beyond this an argument is brought up, which is practical: the reality of the Church. In this group of human beings, small as it was at that time, one finds a degree of moral power and acting which is found in no other group. Therefore the congregations of Christians are not dangerous to the world power. They do exactly what the Roman Empire tries to do, namely, to prevent the world from falling into chaos. They are, even more than the Roman Empire, the supporters of world order.