05_Biblica_1_H_Collins_Layout 1 13/11/12 11:41 Pagina 416 416 C. JOHN COLLINS toricity of the biblical account, and to commend Jewish faith by showing how it connects to what the authors take to be the best as- pects of the Gentile culture. III. References to non-biblical flood stories in Patristic sources A number of early Christian authors (outside the New Testa- ment) make incidental mention of the Gentile flood stories, but the most important ones for this study are Justin Martyr (Second Apo- logy, mid 2nd century C.E.), Theophilus of Antioch (later 2nd century C.E.), Origen (Contra Celsum, mid 3rd century C.E.), Eusebius of Caesarea (Preparation for the Gospel, early 4th century C.E.), and Augustine (City of God, early 5th century C.E.) 28. Justin Martyr mentions the flood story a number of times in his Dialogue with Trypho 29, but the interesting place for our purposes comes in his Second Apology, 7.2. As part of the evidence that Christians are the reason God preserves the world, he recounts: even as formerly the flood left no one but him only with his family who is by us called Noah, and by you Deucalion ( ), from whom again such vast numbers have sprung, some of them evil and others good. Theophilus of Antioch, in his work For Autolycus, makes the same identification. In Book 2, in the course of recounting the story of Gen- esis, he uses similar wording to Justin’s: “And what relates to Noah, who is called by some Deucalion” ( In addition to CADUFF’s (Antike Sintflutsagen) compilation, notable dis- 28 cussions of the topic of Patristic authors who correlate the Genesis flood story with the other stories include J. DANIÉLOU, From Shadows to Reality. Studies in the Biblical Typology of the Fathers (Westminster, MD 1960) 69-102; J.P. LEWIS, A Study of the Interpretation of Noah and the Flood in Jewish and Christian Literature (Leiden 1968) 100-120; J. PÉPIN, De la philosophie an- cienne à la théologie patristique (London 1986) essay viii, 17-18; N. COHN, Noah’s Flood. The Genesis Story in Western Thought (New Haven, CT 1996) 23-31; H.S. BENJAMINS, “Noah, the Ark, and the Flood in Early Christian Theology: The Ship of the Church in the Making”, Interpretations of the Flood (eds. F. GARCÍA MARTÍNEZ ‒ G.P. LUTTIKHUIZEN) (Leiden 1999) 134-149. Justin uses Noah in this Dialogue primarily to show that one need not 29 be a Jew to be counted righteous (cf. §§19, 20, 44, etc.).