Justin Martyr, Apol., I, 30, 44. (MSG, 6:374, 394.)
Additional source material: Justin Martyr, Dial. c. Tryph., passim.
Ch. 30. But lest any one should say in opposition to us: What should prevent that He whom we call Christ, being a man born of men, performed what we call His mighty works by magical art, and by this appeared to be the Son of God? We will offer proof, not trusting to mere assertions, but being of necessity persuaded by those who prophesied of Him before these things came to pass.
Ch. 44. Whatever both philosophers and poets have said concerning the immortality of the soul, or punishments after death, or contemplation of things heavenly, or doctrines of the like kind, they have received such suggestions from the prophets as have enabled them to understand and interpret these things. And hence there seem to be seeds of truth among all men.
§ 33. The Asia Minor Conception of Christianity
The Asia Minor school regarded Christianity primarily as redemption, salvation, the imparting of new power, life, and incorruptibility by union with divinity in the Incarnation. Its leading representative was Irenæus, a native of Asia Minor, but many of his leading ideas had been anticipated by Ignatius of Antioch, and they were shared by many others.
The theology of Irenæus influenced Tertullian to some extent, but its essential points were reproduced by Athanasius, who was directly indebted to Irenæus, and through him it superseded in the Neo-Alexandrian school the tradition derived through Origen and Clement from the apologists. Characteristic features of the Asia Minor theology are the place assigned to the Incarnation as itself effecting redemption or salvation, the idea of recapitulation whereby Christ becomes the head of a new race of redeemed men, a second Adam, and of the eucharist as imparting the incorruptibility of Christ's immortal flesh which is received by the faithful.
(a) Irenæus, Adv. Hær., V, 1. (MSG, 7:1119.)
The position of the Incarnation in the system and its relation to redemption.