Our teachings, then, appear more magnificent than all human teaching, because the whole rational principle became Christ, who appeared for our sake—body and reason and soul. For whatever the philosophers and lawgivers at any time uttered well and discovered, was worked out by them according to their portion of the Word through inquiry and contemplation. But since they did not know all the things of the Word, who is Christ, they often even contradicted themselves. And those who lived before Christ, having attempted by human reason to contemplate and examine matters, were brought to the tribunals as impious and meddlesome. And Socrates, who became more vigorous in this than all of them, was charged with the very same things as we; for they said that he was introducing new divinities, and that he did not regard as gods those whom the city regards as gods. But he, casting out of the state both Homer and the other poets, taught men to reject the wicked demons and those who did the things the poets related, and exhorted men to the knowledge, through inquiry by reason, of the God who was unknown to them, saying, "It is neither easy to find the Father and Maker of all, nor, having found him, is it safe to declare him to all." But these things our Christ accomplished through his own power. For no one believed in Socrates so as to die for this doctrine; but in Christ—who was known in part even by Socrates (for he was, and is, the Word who is in everyone, and who through the prophets foretold the things that would come to pass, and through himself, having become of like passions, taught these things)—not only philosophers and scholars believed, but also craftsmen and altogether unlearned men, despising glory and fear and death; since he is the power of the ineffable Father, and not the instrument of human reason.