[[16]] Tunchánei de Ermês ho logos, on apésteilan pròs hemas ex ouranou oi theoí. Cornutus, De Natura Deorum, xvi.
[[17]] The Leucian Acts of John and Andrew, which seem to have a real connection with the Johannine tradition, represent this Docetic tendency.
[[18]] I must emphasise the speculative nature of this suggestion. So far as I know, there is not any evidence that Pantaenus was in Rome, or that Clement was influenced by Roman thought. But—merely as a guess—the idea appeals to me as probable in itself.
[[19]] The address in Rome which Justin gives is obscure, but it is supposed to be the same as the bath called Novation's on the Via Viminalis. See Otto's note on the subject.
[[20]] Roustikòs eparchos eipe; Pou synerchesthe? Iustinos eipen; Entha hekástô proaíresis kaì dynamis esti; pántôs gar nomíxeis epì tò autò synerchesthai hemas pántas? ouch outôs dé; dióti ho theos tôn Christianôn topô ou perigraphetai alla aóratos ôn ouranòn kaì tên gên plêroi kaì pantachou hupò tôn pistôn prosuneitai kai doxetai. Roustikòs eparchos eipen; Eipé, pou synérchesthe é eis poion tópon athroíxeis tous mathêtas sou; Ioustinos eipen; Egô epánô méno tinòs Martínou tou Timothínou balaneíou, kaì parà pánta tòn chrónon touton (epedémesa de te Romaíôn polei touto deuteron) kaí ou ginóskô állên tinà suneleusin ei nè tèn ekeíou. kaì eí tis ebouleto aphikneisthai par emoí, ekoinónoun aúto ton tes aletheias gógôn.
[[21]] The elements of multiplicity, he thinks, are contained in the Logos, which is therefore secondary to the Father.