Justin Martyr
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Text edited by Rev. Alexander Roberts and James Donaldson and
first published by T&T Clark in Edinburgh in 1867. Additional
introductionary material and notes provided for the American
edition by A. Cleveland Coxe, 1886.
Introductory Note to the Writings of Justin Martyr
[a.d. 110-165.] Justin was a Gentile, but born in Samaria, near Jacob s
well. He must have been well educated: he had travelled extensively, and he
seems to have been a person enjoying at least a competence. After trying all
other systems, his elevated tastes and refined perceptions made him a
disciple of Socrates and Plato. So he climbed towards Christ. As he himself
narrates the story of his conversion, it need not be anticipated here. What
Plato was feeling after, he found in Jesus of Nazareth. The conversion of
such a man marks a new era in the gospel history. The sub-apostolic age
begins with the first Christian author, the founder of theological
literature. It introduced to mankind, as the mother of true philosophy, the
despised teaching of those Galileans to whom their Master had said, "Ye are
the light of the world."
And this is the epoch which forced this great truth upon the attention of
contemplative minds. It was more than a hundred years since the angels had
sung "Good-will to men;" and that song had now been heard for successive
generations, breaking forth from the lips of sufferers on the cross, among
lions, and amid blazing faggots. Here was a nobler Stoicism that needed
interpretation. Not only choice spirits, despising the herd and boasting of
a loftier intellectual sphere, were its professors; but thousands of men,
women, and children, withdrawing themselves not at all from the ordinary and
humble lot of the people, were inspired by it to live and die heroically and
sublimely, exhibiting a superiority to revenge and hate entirely
unaccountable, praying for their enemies, and seeking to glorify their God
by love to their fellow-men.
And in spite of Gallios and Neros alike, the gospel was dispelling the gross
darkness. Of this, Pliny's letter to Trajan is decisive evidence. Even in
Seneca we detect reflections of the daybreak. Plutarch writes as never a
Gentile could have written until now. Plato is practically surpassed by him
in his thoughts upon the "delays [1765] of the Divine Justice." Hadrian s
address to his soul, in his dying moments, is a tribute to the new ideas
which had been sown in the popular mind. And now the Antonines, impelled by
something in the age, came forward to reign as "philosophers." At this
moment, Justin Martyr confronts them like a Daniel. The "little stone"
smites the imperial image in the face, not yet "in the toes." He tells the
professional philosophers on a throne how false and hollow is all wisdom
that is not meant for all humanity, and that is not capable of leavening the
masses. He exposes the impotency of even Socratic philosophy: he shows, in
contrast, the force that works in the words of Jesus; he points out their
regenerating power. It is the mission of Justin to be a star in the West,
leading its Wise Men to the cradle of Bethlehem.
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The writings of Justin are deficient in charms of style; and, for us, there
is something the reverse of attractive in the forms of thought which he had
learned from the philosophers. [1766] If Plato had left us nothing but the
Timæus, a Renan would doubtless have reproached him as of feeble
intellectual power. So a dancing-master might criticise the movements of an
athlete, or the writhings of St. Sebastian shot with arrows. The practical
wisdom of Justin using the rhetoric of his times, and discomfiting false
philosophy with its own weapons, is not appreciated by the fastidious
Parisian. But the manly and heroic pleadings of the man, for a despised
people with whom he had boldly identified himself; the intrepidity with
which he defends them before despots, whose mere caprice might punish him
with death; above all, the undaunted spirit with which he exposes the shame
and absurdity of their inveterate superstition and reproaches the memory of
Hadrian whom Antoninus had deified, as he had deified Antinous of loathsome
history, these are characteristics which every instinct of the unvitiated
soul delights to honour. Justin cannot be refuted by a sneer.
He wore his philosopher's gown after his conversion, as a token that he had
attained the only true philosophy. And seeing, that, after the conflicts and
tests of ages, it is the only philosophy that lasts and lives and triumphs,
its discoverer deserves the homage of mankind. Of the philosophic gown we
shall hear again when we come to Tertullian. [1767]
The residue of Justin's history may be found in The Martyrdom and other
pages soon to follow, as well as in the following Introductory Note of the
able translators, Messrs. Dods and Reith:
Justin Martyr was born in Flavia Neapolis, a city of Samaria, the modern
Nablous. The date of his birth is uncertain, but may be fixed about a.d.
114. His father and grandfather were probably of Roman origin. Before his
conversion to Christianity he studied in the schools of the philosophers,
searching after some knowledge which should satisfy the cravings of his
soul. At last he became acquainted with Christianity, being at once
impressed with the extraordinary fearlessness which the Christians displayed
in the presence of death, and with the grandeur, stability, and truth of the
teachings of the Old Testament. From this time he acted as an evangelist,
taking every opportunity to proclaim the gospel as the only safe and certain
philosophy, the only way to salvation. It is probable that he travelled
much. We know that he was some time in Ephesus, and he must have lived for a
considerable period in Rome. Probably he settled in Rome as a Christian
teacher. While he was there, the philosophers, especially the Cynics,
plotted against him, and he sealed his testimony to the truth by martyrdom.
The principal facts of Justin's life are gathered from his own writings.
There is little clue to dates. It is agreed on all hands that he lived in
the reign of Antoninus Pius, and the testimony of Eusebius and most credible
historians renders it nearly certain that he suffered martyrdom in the reign
of Marcus Aurelius. The Chronicon Paschale gives as the date 165 a.d.
The writings of Justin Martyr are among the most important that have come
down to us from the second century. He was not the first that wrote an
Apology in behalf of the Christians, but his Apologies are the earliest
extant. They are characterized by intense Christian fervour, and they give
us an insight into the relations existing between heathens and Christians in
those days. His other principal writing, the Dialogue with Trypho, is the
first elaborate exposition of the reasons for regarding Christ as the
Messiah of the Old Testament, and the first systematic attempt to exhibit
the false position of the Jews in regard to Christianity.
Many of Justin's writings have perished. Those works which have come to us
bearing his name have been divided into three classes.
The first class embraces those which are unquestionably genuine, viz. the
two Apologies, and the Dialogue with Trypho. Some critics have urged
objections against Justin's authorship of the Dialogue; but the objections
are regarded now as possessing no weight.
The second class consists of those works which are regarded by some critics
as Justin s, and by others as not his. They are: 1. An Address to the
Greeks; 2. A Hortatory Address to the Greeks; 3. On the Sole Government of
God; 4. An Epistle to Diognetus; 5. Fragments from a work on the
Resurrection; 6. And other Fragments. Whatever difficulty there may be in
settling the authorship of these treatises, there is but one opinion as to
their earliness. The latest of them, in all probability, was not written
later than the third century.
The third class consists of those that are unquestionably not the works of
Justin. These are: 1. An Exposition of the True Faith; 2. Replies to the
Orthodox; 3. Christian Questions to Gentiles; 4. Gentile Questions to
Christians; 5. Epistle to Zenas and Serenus; and 6. A Refutation of certain
Doctrines of Aristotle. There is no clue to the date of the two last. There
can be no doubt that the others were written after the Council of Nicæa,
though, immediately after the Reformation, Calvin and others appealed to the
first as a genuine writing of Justin's.
There is a curious question connected with the Apologies of Justin which
have come down to us. Eusebius mentions two Apologies, one written in the
reign of Antoninus Pius, the other in the reign of Marcus Aurelius. Critics
have disputed much whether we have these two Apologies in those now extant.
Some have maintained, that what is now called the Second Apology was the
preface of the first, and that the second is lost. Others have tried to
show, that the so-called Second Apology is the continuation of the first,
and that the second is lost. Others have supposed that the two Apologies
which we have are Justin's two Apologies, but that Eusebius was wrong in
affirming that the second was addressed to Marcus Aurelius; and others
maintain, that we have in our two Apologies the two Apologies mentioned by
Eusebius, and that our first is his first, and our second his second.
Footnotes
[1765] See Amyot's translation, and a more modern one by De Maistre (
vol. ii. Paris, 1833). An edition of The Delays (the original, with notes by
Professor Hackett) has appeared in America (Andover, circ., 1842), and is
praised by Tayler Lewis.
[1766] He quotes Plato's reference, e.g., to the X.; but the Orientals
delighted in such conceits. Compare the Hebrew critics on the (in Gen. i.
4), on which see Nordheimer, Gram., vol. i. p. 7, New York, 1838.
[1767] It survives in the pulpits of Christendom Greek, Latin, Anglican,
Lutheran, etc. to this day, in slightly different forms.
The First Apology of Justin
Chapter. Address.
To the Emperor Titus Ælius Adrianus Antoninus Pius Augustus Cæsar, and to
his son Verissimus the Philosopher, and to Lucius the Philosopher, the
natural son of Cæsar, and the adopted son of Pius, a lover of learning, and
to the sacred Senate, with the whole People of the Romans, I, Justin, the
son of Priscus and grandson of Bacchius, natives of Flavia Neapolis in
Palestine, present this address and petition in behalf of those of all
nations who are unjustly hated and wantonly abused, myself being one of
them.
Chapter I. Justice demanded.
Reason directs those who are truly pious and philosophical to honour and
love only what is true, declining to follow traditional opinions, [1768] if
these be worthless. For not only does sound reason direct us to refuse the
guidance of those who did or taught anything wrong, but it is incumbent on
the lover of truth, by all means, and if death be threatened, even before
his own life, to choose to do and say what is right. Do you, then, since ye
are called pious and philosophers, guardians of justice and lovers of
learning, give good heed, and hearken to my address; and if ye are indeed
such, it will be manifested. For we have come, not to flatter you by this
writing, nor please you by our address, but to beg that you pass judgment,
after an accurate and searching investigation, not flattered by prejudice or
by a desire of pleasing superstitious men, nor induced by irrational impulse
or evil rumours which have long been prevalent, to give a decision which
will prove to be against yourselves. For as for us, we reckon that no evil
can be done us, unless we be convicted as evil-doers or be proved to be
wicked men; and you, you can kill, but not hurt us.
Footnotes
[1768] Literally, "the opinions of the ancients."
Chapter II. Claim of judicial investigation.
But lest any one think that this is an unreasonable and reckless utterance,
we demand that the charges against the Christians be investigated, and that,
if these be substantiated, they be punished as they deserve; [or rather,
indeed, we ourselves will punish them.] [1769] But if no one can convict us
of anything, true reason forbids you, for the sake of a wicked rumour, to
wrong blameless men, and indeed rather yourselves, who think fit to direct
affairs, not by judgment, but by passion. And every sober-minded person will
declare this to be the only fair and equitable adjustment, namely, that the
subjects render an unexceptional account of their own life and doctrine; and
that, on the other hand, the rulers should give their decision in obedience,
not to violence and tyranny, but to piety and philosophy. For thus would
both rulers and ruled reap benefit. For even one of the ancients somewhere
said, "Unless both rulers and ruled philosophize, it is impossible to make
states blessed." [1770] It is our task, therefore, to afford to all an
opportunity of inspecting our life and teachings, lest, on account of those
who are accustomed to be ignorant of our affairs, we should incur the
penalty due to them for mental blindness; [1771] and it is your business,
when you hear us, to be found, as reason demands, good judges. For if, when
ye have learned the truth, you do not what is just, you will be before God
without excuse.
Footnotes
[1769] Thirlby regarded the clause in brackets as an interpolation. There is
considerable variety of opinion as to the exact meaning of the words amongst
those who regard them as genuine.
[1770] Plat. Rep., v. 18.
[1771] That is to say, if the Christians refused or neglected to make their
real opinions and practices known, they would share the guilt of those whom
they thus kept in darkness.
Chapter IV. Christians unjustly condemned for their mere name.
By the mere application of a name, nothing is decided, either good or evil,
apart from the actions implied in the name; and indeed, so far at least as
one may judge from the name we are accused of, we are most excellent people.
[1772] But as we do not think it just to beg to be acquitted on account of
the name, if we be convicted as evil-doers, so, on the other hand, if we be
found to have committed no offence, either in the matter of thus naming
ourselves, or of our conduct as citizens, it is your part very earnestly to
guard against incurring just punishment, by unjustly punishing those who are
not convicted. For from a name neither praise nor punishment could
reasonably spring, unless something excellent or base in action be proved.
And those among yourselves who are accused you do not punish before they are
convicted; but in our case you receive the name as proof against us, and
this although, so far as the name goes, you ought rather to punish our
accusers. For we are accused of being Christians, and to hate what is
excellent (Chrestian) is unjust. Again, if any of the accused deny the name,
and say that he is not a Christian, you acquit him, as having no evidence
against him as a wrong-doer; but if any one acknowledge that he is a
Christian, you punish him on account of this acknowledgment. Justice
requires that you inquire into the life both of him who confesses and of him
who denies, that by his deeds it may be apparent what kind of man each is.
For as some who have been taught by the Master, Christ, not to deny Him,
give encouragement to others when they are put to the question, so in all
probability do those who lead wicked lives give occasion to those who,
without consideration, take upon them to accuse all the Christians of
impiety and wickedness. And this also is not right. For of philosophy, too,
some assume the name and the garb who do nothing worthy of their profession;
and you are well aware, that those of the ancients whose opinions and
teachings were quite diverse, are yet all called by the one name of
philosophers. And of these some taught atheism; and the poets who have
flourished among you raise a laugh out of the uncleanness of Jupiter with
his own children. And those who now adopt such instruction are not
restrained by you; but, on the contrary, you bestow prizes and honours upon
those who euphoniously insult the gods.
Footnotes
[1772] Justin avails himself here of the similarity in sound of the words
Christos (Christ) and chrēstos (good, worthy, excellent). The play upon
these words is kept up throughout this paragraph, and cannot be always
represented to the English reader. [But Justin was merely quoting and using,
ad hominem, the popular blunder of which Suetonius (Life of Claudius, cap.
25) gives us an example, "impulsore Chresto." It will be observed again in
others of these Fathers.]
Chapter V. Christians charged with atheism.
Why, then, should this be? In our case, who pledge ourselves to do no
wickedness, nor to hold these atheistic opinions, you do not examine the
charges made against us; but, yielding to unreasoning passion, and to the
instigation of evil demons, you punish us without consideration or judgment.
For the truth shall be spoken; since of old these evil demons, effecting
apparitions of themselves, both defiled women and corrupted boys, and showed
such fearful sights to men, that those who did not use their reason in
judging of the actions that were done, were struck with terror; and being
carried away by fear, and not knowing that these were demons, they called
them gods, and gave to each the name which each of the demons chose for
himself. [1773] And when Socrates endeavoured, by true reason and
examination, to bring these things to light, and deliver men from the
demons, then the demons themselves, by means of men who rejoiced in
iniquity, compassed his death, as an atheist and a profane person, on the
charge that "he was introducing new divinities;" and in our case they
display a similar activity. For not only among the Greeks did reason (Logos)
prevail to condemn these things through Socrates, but also among the
Barbarians were they condemned by Reason (or the Word, the Logos) Himself,
who took shape, and became man, and was called Jesus Christ; and in
obedience to Him, we not only deny that they who did such things as these
are gods, [1774] but assert that they are wicked and impious demons, [1775]
whose actions will not bear comparison with those even of men desirous of
virtue.
Footnotes
[1773] [1 Cor. x. 20. Milton's admirable economy in working this truth into
his great poem (i. 378) affords a sublime exposition of the mind of the
Fathers on the origin of mythologies.]
[1774] The word daimōn means in Greek a god, but the Christians used the
word to signify an evil spirit. Justin uses the same word here for god and
demon. The connection which Justin and other Christian writers supposed to
exist between evil spirits and the gods of the heathens will be apparent
from Justin's own statements. The word diabolos, devil, is not applied to
these demons. There is but one devil, but many demons.
[1775] The word daimōn means in Greek a god, but the Christians used the
word to signify an evil spirit. Justin uses the same word here for god and
demon. The connection which Justin and other Christian writers supposed to
exist between evil spirits and the gods of the heathens will be apparent
from Justin's own statements. The word diabolos, devil, is not applied to
these demons. There is but one devil, but many demons.
Chapter VI. Charge of atheism refuted.
Hence are we called atheists. And we confess that we are atheists, so far as
gods of this sort are concerned, but not with respect to the most true God,
the Father of righteousness and temperance and the other virtues, who is
free from all impurity. But both Him, and the Son (who came forth from Him
and taught us these things, and the host of the other good angels who follow
and are made like to Him), [1776] and the prophetic Spirit, we worship and
adore, knowing them in reason and truth, and declaring without grudging to
every one who wishes to learn, as we have been taught.
Footnotes
[1776] This is the literal and obvious translation of Justin's words. But
from c. 13, 16, and 61, it is evident that he did not desire to inculcate
the worship of angels. We are therefore driven to adopt another translation
of this passage, even though it be somewhat harsh. Two such translations
have been proposed: the first connecting "us" and "the host of the other
good angels" as the common object of the verb "taught;" the second
connecting "these things" with "the host of," etc., and making these two
together the subject taught. In the first case the translation would stand,
"taught these things to us and to the host," etc.; in the second case the
translation would be, "taught us about these things, and about the host of
the others who follow Him, viz. the good angels." [I have ventured to insert
parenthetic marks in the text, an obvious and simple resource to suggest the
manifest intent of the author. Grabe's note in loc. gives another and very
ingenious exegesis, but the simplest is best.]
Chapter VII. Each Christian must be tried by his own life.
But some one will say, Some have ere now been arrested and convicted as
evil-doers. For you condemn many, many a time, after inquiring into the life
of each of the accused severally, but not on account of those of whom we
have been speaking. [1777] And this we acknowledge, that as among the Greeks
those who teach such theories as please themselves are all called by the one
name "Philosopher," though their doctrines be diverse, so also among the
Barbarians this name on which accusations are accumulated is the common
property of those who are and those who seem wise. For all are called
Christians. Wherefore we demand that the deeds of all those who are accused
to you be judged, in order that each one who is convicted may be punished as
an evil-doer, and not as a Christian; and if it is clear that any one is
blameless, that he may be acquitted, since by the mere fact of his being a
Christian he does no wrong. [1778] For we will not require that you punish
our accusers; [1779] they being sufficiently punished by their present
wickedness and ignorance of what is right.
Footnotes
[1777] i.e., according to Otto, "not on account of the sincere Christians of
whom we have been speaking." According to Trollope, "not on account of (or
at the instigation of) the demons before mentioned."
[1778] Or, "as a Christian who has done no wrong."
[1779] Compare the Rescript of Adrian appended to this Apology.
Chapter VIII. Christians confess their faith in God.
And reckon ye that it is for your sakes we have been saying these things;
for it is in our power, when we are examined, to deny that we are
Christians; but we would not live by telling a lie. For, impelled by the
desire of the eternal and pure life, we seek the abode that is with God, the
Father and Creator of all, and hasten to confess our faith, persuaded and
convinced as we are that they who have proved to God [1780] by their works
that they followed Him, and loved to abide with Him where there is no sin to
cause disturbance, can obtain these things. This, then, to speak shortly, is
what we expect and have learned from Christ, and teach. And Plato, in like
manner, used to say that Rhadamanthus and Minos would punish the wicked who
came before them; and we say that the same thing will be done, but at the
hand of Christ, and upon the wicked in the same bodies united again to their
spirits which are now to undergo everlasting punishment; and not only, as
Plato said, for a period of a thousand years. And if any one say that this
is incredible or impossible, this error of ours is one which concerns
ourselves only, and no other person, so long as you cannot convict us of
doing any harm.
Footnotes
[1780] Literally, "persuaded God."
Chapter IX. Folly of idol worship.
And neither do we honour with many sacrifices and garlands of flowers such
deities as men have formed and set in shrines and called gods; since we see
that these are soulless and dead, and have not the form of God (for we do
not consider that God has such a form as some say that they imitate to His
honour), but have the names and forms of those wicked demons which have
appeared. For why need we tell you who already know, into what forms the
craftsmen, [1781] carving and cutting, casting and hammering, fashion the
materials? And often out of vessels of dishonour, by merely changing the
form, and making an image of the requisite shape, they make what they call a
god; which we consider not only senseless, but to be even insulting to God,
who, having ineffable glory and form, thus gets His name attached to things
that are corruptible, and require constant service. And that the artificers
of these are both intemperate, and, not to enter into particulars, are
practised in every vice, you very well know; even their own girls who work
along with them they corrupt. What infatuation! that dissolute men should be
said to fashion and make gods for your worship, and that you should appoint
such men the guardians of the temples where they are enshrined; not
recognising that it is unlawful even to think or say that men are the
guardians of gods.
Footnotes
[1781] [Isa. xliv. 9-20; Jer. x. 3.]
Chapter X. How God is to be served.
But we have received by tradition that God does not need the material
offerings which men can give, seeing, indeed, that He Himself is the
provider of all things. And we have been taught, and are convinced, and do
believe, that He accepts those only who imitate the excellences which reside
in Him, temperance, and justice, and philanthropy, and as many virtues as
are peculiar to a God who is called by no proper name. And we have been
taught that He in the beginning did of His goodness, for man's sake, create
all things out of unformed matter; and if men by their works show themselves
worthy of this His design, they are deemed worthy, and so we have
received of reigning in company with Him, being delivered from corruption
and suffering. For as in the beginning He created us when we were not, so do
we consider that, in like manner, those who choose what is pleasing to Him
are, on account of their choice, deemed worthy of incorruption and of
fellowship with Him. For the coming into being at first was not in our own
power; and in order that we may follow those things which please Him,
choosing them by means of the rational faculties He has Himself endowed us
with, He both persuades us and leads us to faith. And we think it for the
advantage of all men that they are not restrained from learning these
things, but are even urged thereto. For the restraint which human laws could
not effect, the Word, inasmuch as He is divine, would have effected, had not
the wicked demons, taking as their ally the lust of wickedness which is in
every man, and which draws variously to all manner of vice, scattered many
false and profane accusations, none of which attach to us.
Chapter XI. What kingdom Christians look for.
And when you hear that we look for a kingdom, you suppose, without making
any inquiry, that we speak of a human kingdom; whereas we speak of that
which is with God, as appears also from the confession of their faith made
by those who are charged with being Christians, though they know that death
is the punishment awarded to him who so confesses. For if we looked for a
human kingdom, we should also deny our Christ, that we might not be slain;
and we should strive to escape detection, that we might obtain what we
expect. But since our thoughts are not fixed on the present, we are not
concerned when men cut us off; since also death is a debt which must at all
events be paid.
Chapter XII. Christians live as under God's eye.
And more than all other men are we your helpers and allies in promoting
peace, seeing that we hold this view, that it is alike impossible for the
wicked, the covetous, the conspirator, and for the virtuous, to escape the
notice of God, and that each man goes to everlasting punishment or salvation
according to the value of his actions. For if all men knew this, no one
would choose wickedness even for a little, knowing that he goes to the
everlasting punishment of fire; but would by all means restrain himself, and
adorn himself with virtue, that he might obtain the good gifts of God, and
escape the punishments. For those who, on account of the laws and
punishments you impose, endeavour to escape detection when they offend (and
they offend, too, under the impression that it is quite possible to escape
your detection, since you are but men), those persons, if they learned and
were convinced that nothing, whether actually done or only intended, can
escape the knowledge of God, would by all means live decently on account of
the penalties threatened, as even you yourselves will admit. But you seem to
fear lest all men become righteous, and you no longer have any to punish.
Such would be the concern of public executioners, but not of good princes.
But, as we before said, we are persuaded that these things are prompted by
evil spirits, who demand sacrifices and service even from those who live
unreasonably; but as for you, we presume that you who aim at [a reputation
for] piety and philosophy will do nothing unreasonable. But if you also,
like the foolish, prefer custom to truth, do what you have power to do. But
just so much power have rulers who esteem opinion more than truth, as
robbers have in a desert. And that you will not succeed is declared by the
Word, than whom, after God who begat Him, we know there is no ruler more
kingly and just. For as all shrink from succeeding to the poverty or
sufferings or obscurity of their fathers, so whatever the Word forbids us to
choose, the sensible man will not choose. That all these things should come
to pass, I say, our Teacher foretold, He who is both Son and Apostle of God
the Father of all and the Ruler, Jesus Christ; from whom also we have the
name of Christians. Whence we become more assured of all the things He
taught us, since whatever He beforehand foretold should come to pass, is
seen in fact coming to pass; and this is the work of God, to tell of a thing
before it happens, and as it was foretold so to show it happening. It were
possible to pause here and add no more, reckoning that we demand what is
just and true; but because we are well aware that it is not easy suddenly to
change a mind possessed by ignorance, we intend to add a few things, for the
sake of persuading those who love the truth, knowing that it is not
impossible to put ignorance to flight by presenting the truth.
Chapter XIII. Christians serve God rationally.
What sober-minded man, then, will not acknowledge that we are not atheists,
worshipping as we do the Maker of this universe, and declaring, as we have
been taught, that He has no need of streams of blood and libations and
incense; whom we praise to the utmost of our power by the exercise of prayer
and thanksgiving for all things wherewith we are supplied, as we have been
taught that the only honour that is worthy of Him is not to consume by fire
what He has brought into being for our sustenance, but to use it for
ourselves and those who need, and with gratitude to Him to offer thanks by
invocations and hymns [1782] for our creation, and for all the means of
health, and for the various qualities of the different kinds of things, and
for the changes of the seasons; and to present before Him petitions for our
existing again in incorruption through faith in Him. Our teacher of these
things is Jesus Christ, who also was born for this purpose, and was
crucified under Pontius Pilate, procurator of Judæa, in the times of
Tiberius Cæsar; and that we reasonably worship Him, having learned that He
is the Son of the true God Himself, and holding Him in the second place, and
the prophetic Spirit in the third, we will prove. For they proclaim our
madness to consist in this, that we give to a crucified man a place second
to the unchangeable and eternal God, the Creator of all; for they do not
discern the mystery that is herein, to which, as we make it plain to you, we
pray you to give heed.
Footnotes
[1782] pompas kai humnous. "Grabe, and it should seem correctly, understands
pompas to be solemn prayers. He also remarks, that the humnoi were either
psalms of David, or some of those psalms and songs made by the primitive
Christians, which are mentioned in Eusebius, H. E., v. 28." Trollope.
Chapter XIV. The demons misrepresent Christian doctrine.
For we forewarn you to be on your guard, lest those demons whom we have been
accusing should deceive you, and quite divert you from reading and
understanding what we say. For they strive to hold you their slaves and
servants; and sometimes by appearances in dreams, and sometimes by magical
impositions, they subdue all who make no strong opposing effort for their
own salvation. And thus do we also, since our persuasion by the Word, stand
aloof from them (i.e., the demons), and follow the only unbegotten God
through His Son we who formerly delighted in fornication, but now embrace
chastity alone; we who formerly used magical arts, dedicate ourselves to the
good and unbegotten God; we who valued above all things the acquisition of
wealth and possessions, now bring what we have into a common stock, and
communicate to every one in need; we who hated and destroyed one another,
and on account of their different manners would not live [1783] with men of
a different tribe, now, since the coming of Christ, live familiarly with
them, and pray for our enemies, and endeavour to persuade those who hate us
unjustly to live conformably to the good precepts of Christ, to the end that
they may become partakers with us of the same joyful hope of a reward from
God the ruler of all. But lest we should seem to be reasoning sophistically,
we consider it right, before giving you the promised [1784] explanation, to
cite a few precepts given by Christ Himself. And be it yours, as powerful
rulers, to inquire whether we have been taught and do teach these things
truly. Brief and concise utterances fell from Him, for He was no sophist,
but His word was the power of God.
Footnotes
[1783] Literally, "would not use the same hearth or fire."
[1784] See the end of chap. xii.
Chapter XV. What Christ himself taught.
Concerning chastity, He uttered such sentiments as these: [1785] "Whosoever
looketh upon a woman to lust after her, hath committed adultery with her
already in his heart before God." And, "If thy right eye offend thee, cut it
out; for it is better for thee to enter into the kingdom of heaven with one
eye, than, having two eyes, to be cast into everlasting fire." And,
"Whosoever shall marry her that is divorced from another husband, committeth
adultery." [1786] And, "There are some who have been made eunuchs of men,
and some who were born eunuchs, and some who have made themselves eunuchs
for the kingdom of heaven's sake; but all cannot receive this saying."
[1787] So that all who, by human law, are twice married, [1788] are in the
eye of our Master sinners, and those who look upon a woman to lust after
her. For not only he who in act commits adultery is rejected by Him, but
also he who desires to commit adultery: since not only our works, but also
our thoughts, are open before God. And many, both men and women, who have
been Christ's disciples from childhood, remain pure at the age of sixty or
seventy years; and I boast that I could produce such from every race of men.
For what shall I say, too, of the countless multitude of those who have
reformed intemperate habits, and learned these things? For Christ called not
the just nor the chaste to repentance, but the ungodly, and the licentious,
and the unjust; His words being, "I came not to call the righteous, but
sinners to repentance." [1789] For the heavenly Father desires rather the
repentance than the punishment of the sinner. And of our love to all, He
taught thus: "If ye love them that love you, what new thing do ye? for even
fornicators do this. But I say unto you, Pray for your enemies, and love
them that hate you, and bless them that curse you, and pray for them that
despitefully use you." [1790] And that we should communicate to the needy,
and do nothing for glory, He said, "Give to him that asketh, and from him
that would borrow turn not away; for if ye lend to them of whom ye hope to
receive, what new thing do ye? even the publicans do this. Lay not up for
yourselves treasure upon earth, where moth and rust doth corrupt, and where
robbers break through; but lay up for yourselves treasure in heaven, where
neither moth nor rust doth corrupt. For what is a man profited, if he shall
gain the whole world, and lose his own soul? or what shall a man give in
exchange for it? Lay up treasure, therefore, in heaven, where neither moth
nor rust doth corrupt." [1791] And, "Be ye kind and merciful, as your Father
also is kind and merciful, and maketh His sun to rise on sinners, and the
righteous, and the wicked. Take no thought what ye shall eat, or what ye
shall put on: are ye not better than the birds and the beasts? And God
feedeth them. Take no thought, therefore, what ye shall eat, or what ye
shall put on; for your heavenly Father knoweth that ye have need of these
things. But seek ye the kingdom of heaven, and all these things shall be
added unto you. For where his treasure is, there also is the mind of a
man." [1792] And, "Do not these things to be seen of men; otherwise ye have
no reward from your Father which is in heaven." [1793]
Footnotes
[1785] The reader will notice that Justin quotes from memory, so that there
are some slight discrepancies between the words of Jesus as here cited, and
the same sayings as recorded in our Gospels.
[1786] Matt. v. 28, 29, 32.
[1787] Matt. xix. 12.
[1788] digamias poioumenoi, lit. contracting a double marriage. Of double
marriages there are three kinds: the first, marriage with a second wife
while the first is still alive and recognised as a lawful wife, or bigamy;
the second, marriage with a second wife after divorce from the first, and
third, marriage with a second wife after the death of the first. It is
thought that Justin here refers to the second case.
[1789] Matt. ix. 13.
[1790] Matt. v. 46, 44; Luke vi. 28.
[1791] Luke vi. 30, 34; Matt. vi. 19, Matt. xvi. 26, Matt. vi. 20.
[1792] Luke vi. 36; Matt. v. 45, Matt. vi. 25, 26, 33, 21.
[1793] Matt. vi. 1.
Chapter XVI. Concerning patience and swearing.
And concerning our being patient of injuries, and ready to serve all, and
free from anger, this is what He said: "To him that smiteth thee on the one
cheek, offer also the other; and him that taketh away thy cloak or coat,
forbid not. And whosoever shall be angry, is in danger of the fire. And
every one that compelleth thee to go with him a mile, follow him two. And
let your good works shine before men, that they, seeing them, may glorify
your Father which is in heaven." [1794] For we ought not to strive; neither
has He desired us to be imitators of wicked men, but He has exhorted us to
lead all men, by patience and gentleness, from shame and the love of evil.
And this indeed is proved in the case of many who once were of your way of
thinking, but have changed their violent and tyrannical disposition, being
overcome either by the constancy which they have witnessed in their
neighbours lives, [1795] or by the extraordinary forbearance they have
observed in their fellow-travellers when defrauded, or by the honesty of
those with whom they have transacted business.
And with regard to our not swearing at all, and always speaking the truth,
He enjoined as follows: "Swear not at all; but let your yea be yea, and your
nay, nay; for whatsoever is more than these cometh of evil." [1796] And that
we ought to worship God alone, He thus persuaded us: "The greatest
commandment is, Thou shalt worship the Lord thy God, and Him only shall thou
serve, with all thy heart, and with all thy strength, the Lord God that made
thee." [1797] And when a certain man came to Him and said, "Good Master," He
answered and said, "There is none good but God only, who made all things."
[1798] And let those who are not found living as He taught, be understood to
be no Christians, even though they profess with the lip the precepts of
Christ; for not those who make profession, but those who do the works, shall
be saved, according to His word: "Not every one who saith to Me, Lord, Lord,
shall enter into the kingdom of heaven, but he that doeth the will of My
Father which is in heaven. For whosoever heareth Me, and doeth My sayings,
heareth Him that sent Me. And many will say unto Me, Lord, Lord, have we not
eaten and drunk in Thy name, and done wonders? And then will I say unto
them, Depart from Me, ye workers of iniquity. Then shall there be wailing
and gnashing of teeth, when the righteous shall shine as the sun, and the
wicked are sent into everlasting fire. For many shall come in My name,
clothed outwardly in sheep's clothing, but inwardly being ravening wolves.
By their works ye shall know them. And every tree that bringeth not forth
good fruit, is hewn down and cast into the fire." [1799] And as to those who
are not living pursuant to these His teachings, and are Christians only in
name, we demand that all such be punished by you.
Footnotes
[1794] Luke vi. 29; Matt. vi. 22, 41, 16.
[1795] i.e., Christian neighbours.
[1796] Matt. v. 34, 27.
[1797] Mark xii. 30.
[1798] Matt. xix. 6, 17.
[1799] Matt. vii. 21, etc.; Luke xiii. 26; Matt. xiii. 42, Matt. vii. 15,
16, 19.
Chapter XVII. Christ taught civil obedience.
And everywhere we, more readily than all men, endeavour to pay to those
appointed by you the taxes both ordinary and extraordinary, [1800] as we
have been taught by Him; for at that time some came to Him and asked Him, if
one ought to pay tribute to Cæsar; and He answered, "Tell Me, whose image
does the coin bear?" And they said, "Cæsar s." And again He answered them,
"Render therefore to Cæsar the things that are Cæsar s, and to God the
things that are God s." [1801] Whence to God alone we render worship, but in
other things we gladly serve you, acknowledging you as kings and rulers of
men, and praying that with your kingly power you be found to possess also
sound judgment. But if you pay no regard to our prayers and frank
explanations, we shall suffer no loss, since we believe (or rather, indeed,
are persuaded) that every man will suffer punishment in eternal fire
according to the merit of his deed, and will render account according to the
power he has received from God, as Christ intimated when He said, "To whom
God has given more, of him shall more be required." [1802]
Footnotes
[1800] phorous kai eisphoras. The former is the annual tribute; the latter,
any occasional assessment. See Otto's Note, and Thucyd. iii. 19.
[1801] Matt. xxii. 17, 19, 20, 21.
[1802] Luke xii. 48.
Chapter XVIII. Proof of immortality and the resurrection.
For reflect upon the end of each of the preceding kings, how they died the
death common to all, which, if it issued in insensibility, would be a
godsend [1803] to all the wicked. But since sensation remains to all who
have ever lived, and eternal punishment is laid up (i.e., for the wicked),
see that ye neglect not to be convinced, and to hold as your belief, that
these things are true. For let even necromancy, and the divinations you
practise by immaculate children, [1804] and the evoking of departed human
souls, [1805] and those who are called among the magi, Dream-senders and
Assistant-spirits (Familiars), [1806] and all that is done by those who are
skilled in such matters let these persuade you that even after death souls
are in a state of sensation; and those who are seized and cast about by the
spirits of the dead, whom all call dæmoniacs or madmen; [1807] and what you
repute as oracles, both of Amphilochus, Dodana, Pytho, and as many other
such as exist; and the opinions of your authors, Empedocles and Pythagoras,
Plato and Socrates, and the pit of Homer, [1808] and the descent of Ulysses
to inspect these things, and all that has been uttered of a like kind. Such
favour as you grant to these, grant also to us, who not less but more firmly
than they believe in God; since we expect to receive again our own bodies,
though they be dead and cast into the earth, for we maintain that with God
nothing is impossible.
Footnotes
[1803] hermaion, a piece of unlooked-for luck, Hermes being the reputed
giver of such gifts: vid. Liddell and Scott's Lex.; see also the Scholiast,
quoted by Stallbaum in Plato's Phæd., p. 107, on a passage singularly
analogous to this.
[1804] Boys and girls, or even children prematurely taken from the womb,
were slaughtered, and their entrails inspected, in the belief that the souls
of the victims (being still conscious, as Justin is arguing) would reveal
things hidden and future. Instances are abundantly cited by Otto and
Trollope.
[1805] This form of spirit-rapping was familiar to the ancients, and Justin
again (Dial. c. Tryph., c. 105) uses the invocation of Samuel by the witch
of Endor as a proof of the immortality of the soul.
[1806] Valesius (on Euseb. H. E., iv. 7) states that the magi had two kinds
of familiars: the first, who were sent to inspire men with dreams which
might give them intimations of things future; and the second, who were sent
to watch over men, and protect them from diseases and misfortunes. The
first, he says, they called (as here) oneiropompous, and the second
paredrous.
[1807] Justin is not the only author in ancient or recent times who has
classed dæmoniacs and maniacs together; neither does he stand alone among
the ancients in the opinion that dæmoniacs were possessed by the spirits of
departed men. References will be found in Trollope's note. [See this matter
more fully illustrated in Kaye's Justin Martyr, pp. 105-111.]
[1808] See the Odyssey, book xi. line 25, where Ulysses is described as
digging a pit or trench with his sword, and pouring libations, in order to
collect around him the souls of the dead.
Chapter XIX. The resurrection possible.
And to any thoughtful person would anything appear more incredible, than, if
we were not in the body, and some one were to say that it was possible that
from a small drop of human seed bones and sinews and flesh be formed into a
shape such as we see? For let this now be said hypothetically: if you
yourselves were not such as you now are, and born of such parents [and
causes], and one were to show you human seed and a picture of a man, and
were to say with confidence that from such a substance such a being could be
produced, would you believe before you saw the actual production? No one
will dare to deny [that such a statement would surpass belief]. In the same
way, then, you are now incredulous because you have never seen a dead man
rise again. But as at first you would not have believed it possible that
such persons could be produced from the small drop, and yet now you see them
thus produced, so also judge ye that it is not impossible that the bodies of
men, after they have been dissolved, and like seeds resolved into earth,
should in God's appointed time rise again and put on incorruption. For what
power worthy of God those imagine who say, that each thing returns to that
from which it was produced, and that beyond this not even God Himself can do
anything, we are unable to conceive; but this we see clearly, that they
would not have believed it possible that they could have become such and
produced from such materials, as they now see both themselves and the whole
world to be. And that it is better to believe even what is impossible to our
own nature and to men, than to be unbelieving like the rest of the world, we
have learned; for we know that our Master Jesus Christ said, that "what is
impossible with men is possible with God," [1809] and, "Fear not them that
kill you, and after that can do no more; but fear Him who after death is
able to cast both soul and body into hell." [1810] And hell is a place where
those are to be punished who have lived wickedly, and who do not believe
that those things which God has taught us by Christ will come to pass.
Footnotes
[1809] Matt. xix. 26.
[1810] Matt. x. 28.
Chapter XX. Heathen analogies to Christian doctrine.
And the Sibyl [1811] and Hystaspes said that there should be a dissolution
by God of things corruptible. And the philosophers called Stoics teach that
even God Himself shall be resolved into fire, and they say that the world is
to be formed anew by this revolution; but we understand that God, the
Creator of all things, is superior to the things that are to be changed. If,
therefore, on some points we teach the same things as the poets and
philosophers whom you honour, and on other points are fuller and more divine
in our teaching, and if we alone afford proof of what we assert, why are we
unjustly hated more than all others? For while we say that all things have
been produced and arranged into a world by God, we shall seem to utter the
doctrine of Plato; and while we say that there will be a burning up of all,
we shall seem to utter the doctrine of the Stoics: and while we affirm that
the souls of the wicked, being endowed with sensation even after death, are
punished, and that those of the good being delivered from punishment spend a
blessed existence, we shall seem to say the same things as the poets and
philosophers; and while we maintain that men ought not to worship the works
of their hands, we say the very things which have been said by the comic
poet Menander, and other similar writers, for they have declared that the
workman is greater than the work.
Footnotes
[1811] The Sibylline Oracles are now generally regarded as heathen fragments
largely interpolated by unscrupulous men during the early ages of the
Church. For an interesting account of these somewhat perplexing documents,
see Burton's Lectures on the Ecclesiastical History of the First Three
Centuries, Lect. xvii. The prophecies of Hystaspes were also commonly
appealed to as genuine by the early Christians. [See (on the Sibyls and
Justin M.) Casaubon, Exercitationes, pp. 65 and 80. This work is a most
learned and diversified thesaurus, in the form of strictures on Card.
Baronius. Geneva, 1663.]
Chapter XXI. Analogies to the history of Christ.
And when we say also that the Word, who is the first-birth [1812] of God,
was produced without sexual union, and that He, Jesus Christ, our Teacher,
was crucified and died, and rose again, and ascended into heaven, we
propound nothing different from what you believe regarding those whom you
esteem sons of Jupiter. For you know how many sons your esteemed writers
ascribed to Jupiter: Mercury, the interpreting word and teacher of all;
Æsculapius, who, though he was a great physician, was struck by a
thunderbolt, and so ascended to heaven; and Bacchus too, after he had been
torn limb from limb; and Hercules, when he had committed himself to the
flames to escape his toils; and the sons of Leda, and Dioscuri; and Perseus,
son of Danae; and Bellerophon, who, though sprung from mortals, rose to
heaven on the horse Pegasus. For what shall I say of Ariadne, and those who,
like her, have been declared to be set among the stars? And what of the
emperors who die among yourselves, whom you deem worthy of deification, and
in whose behalf you produce some one who swears he has seen the burning
Cæsar rise to heaven from the funeral pyre? And what kind of deeds are
recorded of each of these reputed sons of Jupiter, it is needless to tell to
those who already know. This only shall be said, that they are written for
the advantage and encouragement [1813] of youthful scholars; for all reckon
it an honourable thing to imitate the gods. But far be such a thought
concerning the gods from every well-conditioned soul, as to believe that
Jupiter himself, the governor and creator of all things, was both a
parricide and the son of a parricide, and that being overcome by the love of
base and shameful pleasures, he came in to Ganymede and those many women
whom he had violated and that his sons did like actions. But, as we said
above, wicked devils perpetrated these things. And we have learned that
those only are deified who have lived near to God in holiness and virtue;
and we believe that those who live wickedly and do not repent are punished
in everlasting fire.
Footnotes
[1812] i.e., first-born.
[1813] diaphoran kai protropēn. The irony here is so obvious as to make the
proposed reading (diaphthoran kai paratropēn, corruption and depravation)
unnecessary. Otto prefers the reading adopted above. Trollope, on the other
hand, inclines to the latter reading, mainly on the score of the former
expressions being unusual. See his very sensible note in loc.
Chapter XXII. Analogies to the sonship of Christ.
Moreover, the Son of God called Jesus, even if only a man by ordinary
generation, yet, on account of His wisdom, is worthy to be called the Son of
God; for all writers call God the Father of men and gods. And if we assert
that the Word of God was born of God in a peculiar manner, different from
ordinary generation, let this, as said above, be no extraordinary thing to
you, who say that Mercury is the angelic word of God. But if any one objects
that He was crucified, in this also He is on a par with those reputed sons
of Jupiter of yours, who suffered as we have now enumerated. For their
sufferings at death are recorded to have been not all alike, but diverse; so
that not even by the peculiarity of His sufferings does He seem to be
inferior to them; but, on the contrary, as we promised in the preceding part
of this discourse, we will now prove Him superior or rather have already
proved Him to be so for the superior is revealed by His actions. And if we
even affirm that He was born of a virgin, accept this in common with what
you accept of Perseus. And in that we say that He made whole the lame, the
paralytic, and those born blind, we seem to say what is very similar to the
deeds said to have been done by Æsculapius.
Chapter XXIII. The argument.
And that this may now become evident to you (firstly [1814] ) that whatever
we assert in conformity with what has been taught us by Christ, and by the
prophets who preceded Him, are alone true, and are older than all the
writers who have existed; that we claim to be acknowledged, not because we
say the same things as these writers said, but because we say true things:
and (secondly) that Jesus Christ is the only proper Son who has been
begotten by God, being His Word and first-begotten, and power; and, becoming
man according to His will, He taught us these things for the conversion and
restoration of the human race: and (thirdly) that before He became a man
among men, some, influenced by the demons before mentioned, related
beforehand, through the instrumentality of the poets, those circumstances as
having really happened, which, having fictitiously devised, they narrated,
in the same manner as they have caused to be fabricated the scandalous
reports against us of infamous and impious actions, [1815] of which there is
neither witness nor proof we shall bring forward the following proof.
Footnotes
[1814] The Benedictine editor, Maranus, Otto, and Trollope, here note that
Justin in this chapter promises to make good three distinct positions: 1st,
That Christian doctrines alone are true, and are to be received, not on
account of their resemblance to the sentiments of poets and philosophers,
but on their own account; 2d, that Jesus Christ is the incarnate Son of God,
and our teacher; 3d that before His incarnation, the demons, having some
knowledge of what He would accomplish, enabled the heathen poets and priest
in some points to anticipate, though in a distorted form, the facts of the
incarnation. The first he establishes in chap. xxiv-xxix.; the second in
chap. xxx.-liii.; and the third in chap. liv. et sq.
[1815] We have here followed the reading and rendering of Trollope. [But see
reading of Langus, and Grabe's note, in the edition already cited, 1. 46.]
Chapter XXIV. Varieties of heathen worship.
In the first place [we furnish proof], because, though we say things similar
to what the Greeks say, we only are hated on account of the name of Christ,
and though we do no wrong, are put to death as sinners; other men in other
places worshipping trees and rivers, and mice and cats and crocodiles, and
many irrational animals. Nor are the same animals esteemed by all; but in
one place one is worshipped, and another in another, so that all are profane
in the judgment of one another, on account of their not worshipping the same
objects. And this is the sole accusation you bring against us, that we do
not reverence the same gods as you do, nor offer to the dead libations and
the savour of fat, and crowns for their statues, [1816] and sacrifices. For
you very well know that the same animals are with some esteemed gods, with
others wild beasts, and with others sacrificial victims.
Footnotes
[1816] en graphais stephanous. The only conjecture which seems at all
probable is that of the Benedictine editor followed here. [Grabe after
Salmasius reads en rhaphais and quotes Martial, Sutilis aptetur rosa
crinibus. Translate, "patch-work garlands."]
Chapter XXV. False Gods abandoned by Christians.
And, secondly, because we who, out of every race of men, used to worship
Bacchus the son of Semele, and Apollo the son of Latona (who in their loves
with men did such things as it is shameful even to mention), and Proserpine
and Venus (who were maddened with love of Adonis, and whose mysteries also
you celebrate), or Æsculapius, or some one or other of those who are called
gods have now, through Jesus Christ, learned to despise these, though we be
threatened with death for it, and have dedicated ourselves to the unbegotten
and impossible God; of whom we are persuaded that never was he goaded by
lust of Antiope, or such other women, or of Ganymede, nor was rescued by
that hundred-handed giant whose aid was obtained through Thetis, nor was
anxious on this account [1817] that her son Achilles should destroy many of
the Greeks because of his concubine Briseis. Those who believe these things
we pity, and those who invented them we know to be devils.
Footnotes
[1817] i.e., on account of the assistance gained for him by Thetis, and in
return for it.
Chapter XXVI. Magicians not trusted by Christians.
And, thirdly, because after Christ's ascension into heaven the devils put
forward certain men who said that they themselves were gods; and they were
not only not persecuted by you, but even deemed worthy of honours. There was
a Samaritan, Simon, a native of the village called Gitto, who in the reign
of Claudius Cæsar, and in your royal city of Rome, did mighty acts of magic,
by virtue of the art of the devils operating in him. He was considered a
god, and as a god was honoured by you with a statue, which statue was
erected on the river Tiber, between the two bridges, and bore this
inscription, in the language of Rome: "Simoni Deo Sancto," [1818] "To Simon
the holy God." And almost all the Samaritans, and a few even of other
nations, worship him, and acknowledge him as the first god; and a woman,
Helena, who went about with him at that time, and had formerly been a
prostitute, they say is the first idea generated by him. And a man,
Menander, also a Samaritan, of the town Capparetæa, a disciple of Simon, and
inspired by devils, we know to have deceived many while he was in Antioch by
his magical art. He persuaded those who adhered to him that they should
never die, and even now there are some living who hold this opinion of his.
And there is Marcion, a man of Pontus, who is even at this day alive, and
teaching his disciples to believe in some other god greater than the
Creator. And he, by the aid of the devils, has caused many of every nation
to speak blasphemies, and to deny that God is the maker of this universe,
and to assert that some other being, greater than He, has done greater
works. All who take their opinions from these men, are, as we before said,
[1819] called Christians; just as also those who do not agree with the
philosophers in their doctrines, have yet in common with them the name of
philosophers given to them. And whether they perpetrate those fabulous and
shameful deeds [1820] the upsetting of the lamp, and promiscuous
intercourse, and eating human flesh we know not; but we do know that they
are neither persecuted nor put to death by you, at least on account of their
opinions. But I have a treatise against all the heresies that have existed
already composed, which, if you wish to read it, I will give you.
Footnotes
[1818] It is very generally supposed that Justin was mistaken in
understanding this to have been a statue erected to Simon Magus. This
supposition rests on the fact that in the year 1574, there was dug up in the
island of the Tiber a fragment of marble, with the inscription "Semoni Sanco
Deo," etc., being probably the base of a statue erected to the Sabine deity
Semo Sancus. This inscription Justin is supposed to have mistaken for the
one he gives above. This has always seemed to us very slight evidence on
which to reject so precise a statement as Justin here makes; a statement
which he would scarcely have hazarded in an apology addressed to Rome, where
every person had the means of ascertaining its accuracy. If, as is supposed,
he made a mistake, it must have been at once exposed, and other writers
would not have so frequently repeated the story as they have done. See
Burton's Bampton Lectures, p. 374. [See Note in Grabe (1. 51), and also
mine, at the end.]
[1819] See chap. vii.
[1820] Which were commonly charged against the Christians.
Chapter XXVII. Guilt of exposing children.
But as for us, we have been taught that to expose newly-born children is the
part of wicked men; and this we have been taught lest we should do any one
an injury, and lest we should sin against God, first, because we see that
almost all so exposed (not only the girls, but also the males) are brought
up to prostitution. And as the ancients are said to have reared herds of
oxen, or goats, or sheep, or grazing horses, so now we see you rear children
only for this shameful use; and for this pollution a multitude of females
and hermaphrodites, and those who commit unmentionable iniquities, are found
in every nation. And you receive the hire of these, and duty and taxes from
them, whom you ought to exterminate from your realm. And any one who uses
such persons, besides the godless and infamous and impure intercourse, may
possibly be having intercourse with his own child, or relative, or brother.
And there are some who prostitute even their own children and wives, and
some are openly mutilated for the purpose of sodomy; and they refer these
mysteries to the mother of the gods, and along with each of those whom you
esteem gods there is painted a serpent, [1821] a great symbol and mystery.
Indeed, the things [1822] which you do openly and with applause, as if the
divine light were overturned and extinguished, these you lay to our charge;
which, in truth, does no harm to us who shrink from doing any such things,
but only to those who do them and bear false witness against us.
Footnotes
[1821] Thirlby remarks that the serpent was the symbol specially of
eternity, of power, and of wisdom, and that there was scarcely any divine
attribute to which the heathen did not find some likeness in this animal.
See also Hardwick's Christ and other Masters, vol. ii. 146 (2d ed.).
[1822] [Note how he retaliates upon the calumny (cap. xxvi.) of the
"upsetting of the lamp."]
Chapter XXVIII. God's care for men.
For among us the prince of the wicked spirits is called the serpent, and
Satan, and the devil, as you can learn by looking into our writings. And
that he would be sent into the fire with his host, and the men who follow
him, and would be punished for an endless duration, Christ foretold. For the
reason why God has delayed to do this, is His regard for the human race. For
He foreknows that some are to be saved by repentance, some even that are
perhaps not yet born. [1823] In the beginning He made the human race with
the power of thought and of choosing the truth and doing right, so that all
men are without excuse before God; for they have been born rational and
contemplative. And if any one disbelieves that God cares for these things,
[1824] he will thereby either insinuate that God does not exist, or he will
assert that though He exists He delights in vice, or exists like a stone,
and that neither virtue nor vice are anything, but only in the opinion of
men these things are reckoned good or evil. And this is the greatest
profanity and wickedness.
Footnotes
[1823] Literally, "For He foreknows some about to be saved by repentance,
and some not yet perhaps born."
[1824] Those things which concern the salvation of man; so Trollope and the
other interpreters, except Otto, who reads toutōn masculine, and understands
it of the men first spoken of. [See Plato (De Legibus, opp. ix. p. 98,
Bipont., 1786), and the valuable edition of Book X. by Professor Tayler
Lewis (p. 52. etc.). New York, 1845.]
Chapter XXIX. Continence of Christians.
And again [we fear to expose children], lest some of them be not picked up,
but die, and we become murderers. But whether we marry, it is only that we
may bring up children; or whether we decline marriage, we live continently.
And that you may understand that promiscuous intercourse is not one of our
mysteries, one of our number a short time ago presented to Felix the
governor in Alexandria a petition, craving that permission might be given to
a surgeon to make him an eunuch. For the surgeons there said that they were
forbidden to do this without the permission of the governor. And when Felix
absolutely refused to sign such a permission, the youth remained single, and
was satisfied with his own approving conscience, and the approval of those
who thought as he did. And it is not out of place, we think, to mention here
Antinous, who was alive but lately, and whom all were prompt, through fear,
to worship as a god, though they knew both who he was and what was his
origin. [1825]
Footnotes
[1825] For a sufficient account of the infamous history here alluded to and
the extravagant grief of Hadrian, and the servility of the people, see
Smith's Dictionary of Biography: "Antinous." [Note, "all were prompt,
through fear," etc. Thus we may measure the defiant intrepidity of this
stinging sarcasm addressed to the "philosophers," with whose sounding titles
this Apology begins.]
Chapter XXX. Was Christ not a magician?
But lest any one should meet us with the question, 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 now offer proof, not trusting mere assertions, but being of necessity
persuaded by those who prophesied [of Him] before these things came to pass,
for with our own eyes we behold things that have happened and are happening
just as they were predicted; and this will, we think appear even to you the
strongest and truest evidence.
Chapter XXXI. Of the Hebrew prophets.
There were, then, among the Jews certain men who were prophets of God,
through whom the prophetic Spirit published beforehand things that were to
come to pass, ere ever they happened. And their prophecies, as they were
spoken and when they were uttered, the kings who happened to be reigning
among the Jews at the several times carefully preserved in their possession,
when they had been arranged in books by the prophets themselves in their own
Hebrew language. And when Ptolemy king of Egypt formed a library, and
endeavoured to collect the writings of all men, he heard also of these
prophets, and sent to Herod, who was at that time king of the Jews, [1826]
requesting that the books of the prophets be sent to him. And Herod the king
did indeed send them, written, as they were, in the foresaid Hebrew
language. And when their contents were found to be unintelligible to the
Egyptians, he again sent and requested that men be commissioned to translate
them into the Greek language. And when this was done, the books remained
with the Egyptians, where they are until now. They are also in the
possession of all Jews throughout the world; but they, though they read, do
not understand what is said, but count us foes and enemies; and, like
yourselves, they kill and punish us whenever they have the power, as you can
well believe. For in the Jewish war which lately raged, Barchochebas, the
leader of the revolt of the Jews, gave orders that Christians alone should
be led to cruel punishments, unless they would deny Jesus Christ and utter
blasphemy. In these books, then, of the prophets we found Jesus our Christ
foretold as coming, born of a virgin, growing up to man's estate, and
healing every disease and every sickness, and raising the dead, and being
hated, and unrecognised, and crucified, and dying, and rising again, and
ascending into heaven, and being, and being called, the Son of God. We find
it also predicted that certain persons should be sent by Him into every
nation to publish these things, and that rather among the Gentiles [than
among the Jews] men should believe on Him. And He was predicted before He
appeared, first 5000 years before, and again 3000, then 2000, then 1000, and
yet again 800; for in the succession of generations prophets after prophets
arose.
Footnotes
[1826] Some attribute this blunder in chronology to Justin, others to his
transcribers: it was Eleazer the high priest to whom Ptolemy applied.
Chapter XXXII. Christ predicted by Moses.
Moses then, who was the first of the prophets, spoke in these very words:
"The sceptre shall not depart from Judah, nor a lawgiver from between his
feet, until He come for whom it is reserved; and He shall be the desire of
the nations, binding His foal to the vine, washing His robe in the blood of
the grape." [1827] It is yours to make accurate inquiry, and ascertain up to
whose time the Jews had a lawgiver and king of their own. Up to the time of
Jesus Christ, who taught us, and interpreted the prophecies which were not
yet understood, [they had a lawgiver] as was foretold by the holy and divine
Spirit of prophecy through Moses, "that a ruler would not fail the Jews
until He should come for whom the kingdom was reserved" (for Judah was the
forefather of the Jews, from whom also they have their name of Jews); and
after He (i.e., Christ) appeared, you began to rule the Jews, and gained
possession of all their territory. And the prophecy, "He shall be the
expectation of the nations," signified that there would be some of all
nations who should look for Him to come again. And this indeed you can see
for yourselves, and be convinced of by fact. For of all races of men there
are some who look for Him who was crucified in Judæa, and after whose
crucifixion the land was straightway surrendered to you as spoil of war. And
the prophecy, "binding His foal to the vine, and washing His robe in the
blood of the grape," was a significant symbol of the things that were to
happen to Christ, and of what He was to do. For the foal of an ass stood
bound to a vine at the entrance of a village, and He ordered His
acquaintances to bring it to Him then; and when it was brought, He mounted
and sat upon it, and entered Jerusalem, where was the vast temple of the
Jews which was afterwards destroyed by you. And after this He was crucified,
that the rest of the prophecy might be fulfilled. For this "washing His robe
in the blood of the grape" was predictive of the passion He was to endure,
cleansing by His blood those who believe on Him. For what is called by the
Divine Spirit through the prophet "His robe," are those men who believe in
Him in whom abideth the seed [1828] of God, the Word. And what is spoken of
as "the blood of the grape," signifies that He who should appear would have
blood, though not of the seed of man, but of the power of God. And the first
power after God the Father and Lord of all is the Word, who is also the Son;
and of Him we will, in what follows, relate how He took flesh and became
man. For as man did not make the blood of the vine, but God, so it was
hereby intimated that the blood should not be of human seed, but of divine
power, as we have said above. And Isaiah, another prophet, foretelling the
same things in other words, spoke thus: "A star shall rise out of Jacob, and
a flower shall spring from the root of Jesse; and His arm shall the nations
trust. [1829] And a star of light has arisen, and a flower has sprung from
the root of Jesse this Christ. For by the power of God He was conceived by a
virgin of the seed of Jacob, who was the father of Judah, who, as we have
shown, was the father of the Jews; and Jesse was His forefather according to
the oracle, and He was the son of Jacob and Judah according to lineal
descent.
Footnotes
[1827] Gen. xlix. 10.
[1828] Grabe would here read, not sperma, but pneuma, the spirit; but the
Benedictine, Otto, and Trollope all think that no change should be made.
[1829] Isa. xi. 1.
Chapter XXXIII. Manner of Christ's birth predicted.
And hear again how Isaiah in express words foretold that He should be born
of a virgin; for he spoke thus: "Behold, a virgin shall conceive, and bring
forth a son, and they shall say for His name, "God with us. " [1830] For
things which were incredible and seemed impossible with men, these God
predicted by the Spirit of prophecy as about to come to pass, in order that,
when they came to pass, there might be no unbelief, but faith, because of
their prediction. But lest some, not understanding the prophecy now cited,
should charge us with the very things we have been laying to the charge of
the poets who say that Jupiter went in to women through lust, let us try to
explain the words. This, then, "Behold, a virgin shall conceive," signifies
that a virgin should conceive without intercourse. For if she had had
intercourse with any one whatever, she was no longer a virgin; but the power
of God having come upon the virgin, overshadowed her, and caused her while
yet a virgin to conceive. And the angel of God who was sent to the same
virgin at that time brought her good news, saying, "Behold, thou shalt
conceive of the Holy Ghost, and shalt bear a Son, and He shall be called the
Son of the Highest, and thou shalt call His name Jesus; for He shall save
His people from their sins," [1831] as they who have recorded all that
concerns our Saviour Jesus Christ have taught, whom we believed, since by
Isaiah also, whom we have now adduced, the Spirit of prophecy declared that
He should be born as we intimated before. It is wrong, therefore, to
understand the Spirit and the power of God as anything else than the Word,
who is also the first-born of God, as the foresaid prophet Moses declared;
and it was this which, when it came upon the virgin and overshadowed her,
caused her to conceive, not by intercourse, but by power. And the name Jesus
in the Hebrew language means Sōtēr (Saviour) in the Greek tongue. Wherefore,
too, the angel said to the virgin, "Thou shalt call His name Jesus, for He
shall save His people from their sins." And that the prophets are inspired
[1832] by no other than the Divine Word, even you, as I fancy, will grant.
Footnotes
[1830] Isa. vii. 14.
[1831] Luke i. 32; Matt. i. 21.
[1832] theophorountai, lit. are borne by a god a word used of those who were
supposed to be wholly under the influence of a deity.
Chapter XXXIV. Place of Christ's birth foretold
And hear what part of earth He was to be born in, as another prophet, Micah,
foretold. He spoke thus: "And thou, Bethlehem, the land of Judah, art not
the least among the princes of Judah; for out of thee shall come forth a
Governor, who shall feed My people." [1833] Now there is a village in the
land of the Jews, thirty-five stadia from Jerusalem, in which Jesus Christ
was born, as you can ascertain also from the registers of the taxing made
under Cyrenius, your first procurator in Judæa.
Footnotes
[1833] Mic. v. 2.
Chapter XXXV. Other fulfilled prophecies.
And how Christ after He was born was to escape the notice of other men until
He grew to man's estate, which also came to pass, hear what was foretold
regarding this. There are the following predictions: [1834] "Unto us a
child is born, and unto us a young man is given, and the government shall be
upon His shoulders;" [1835] which is significant of the power of the cross,
for to it, when He was crucified, He applied His shoulders, as shall be more
clearly made out in the ensuing discourse. And again the same prophet
Isaiah, being inspired by the prophetic Spirit, said, "I have spread out my
hands to a disobedient and gainsaying people, to those who walk in a way
that is not good. They now ask of me judgment, and dare to draw near to
God." [1836] And again in other words, through another prophet, He says,
"They pierced My hands and My feet, and for My vesture they cast lots."
[1837] And indeed David, the king and prophet, who uttered these things,
suffered none of them; but Jesus Christ stretched forth His hands, being
crucified by the Jews speaking against Him, and denying that He was the
Christ. And as the prophet spoke, they tormented Him, and set Him on the
judgment-seat, and said, Judge us. And the expression, "They pierced my
hands and my feet," was used in reference to the nails of the cross which
were fixed in His hands and feet. And after He was crucified they cast lots
upon His vesture, and they that crucified Him parted it among them. And that
these things did happen, you can ascertain from the Acts of Pontius Pilate.
[1838] And we will cite the prophetic utterances of another prophet,
Zephaniah, [1839] to the effect that He was foretold expressly as to sit
upon the foal of an ass and to enter Jerusalem. The words are these:
"Rejoice greatly, O daughter of Zion; shout, O daughter of Jerusalem:
behold, thy King cometh unto thee; lowly, and riding upon an ass, and upon a
colt the foal of an ass." [1840]
Footnotes
[1834] These predictions have so little reference to the point Justin
intends to make out, that some editors have supposed that a passage has here
been lost. Others think the irrelevancy an insufficient ground for such a
supposition. [See below, cap. xl.]
[1835] Isa. ix. 6.
[1836] Isa. lxv. 2, Isa. lviii. 2.
[1837] Ps. xxii. 16.
[1838] aktōn. These Acts of Pontius Pilate, or regular accounts of his
procedure sent by Pilate to the Emperor Tiberius, are supposed to have been
destroyed at an early period, possibly in consequence of the unanswerable
appeals which the Christians constantly made to them. There exists a forgery
in imitation of these Acts. See Trollope.
[1839] The reader will notice that these are not the words of Zephaniah, but
of Zechariah (ix. 9), to whom also Justin himself refers them in the Dial.
Tryph., c. 53. [Might be corrected in the text, therefore, as a clerical
slip of the pen.]
[1840] Zech. ix. 9.
Chapter XXXVI. Different modes of prophecy.
But when you hear the utterances of the prophets spoken as it were
personally, you must not suppose that they are spoken by the inspired
themselves, but by the Divine Word who moves them. For sometimes He declares
things that are to come to pass, in the manner of one who foretells the
future; sometimes He speaks as from the person of God the Lord and Father of
all; sometimes as from the person of Christ; sometimes as from the person of
the people answering the Lord or His Father, just as you can see even in
your own writers, one man being the writer of the whole, but introducing the
persons who converse. And this the Jews who possessed the books of the
prophets did not understand, and therefore did not recognise Christ even
when He came, but even hate us who say that He has come, and who prove that,
as was predicted, He was crucified by them.
Chapter XXXVII. Utterances of the Father.
And that this too may be clear to you, there were spoken from the person of
the Father through Isaiah the prophet, the following words: "The ox knoweth
his owner, and the ass his master's crib; but Israel doth not know, and My
people hath not understood. Woe, sinful nation, a people full of sins, a
wicked seed, children that are transgressors, ye have forsaken the Lord."
[1841] And again elsewhere, when the same prophet speaks in like manner from
the person of the Father, "What is the house that ye will build for Me?
saith the Lord. The heaven is My throne, and the earth is My footstool."
[1842] And again, in another place, "Your new moons and your sabbaths My
soul hateth; and the great day of the fast and of ceasing from labour I
cannot away with; nor, if ye come to be seen of Me, will I hear you: your
hands are full of blood; and if ye bring fine flour, incense, it is
abomination unto Me: the fat of lambs and the blood of bulls I do not
desire. For who hath required this at your hands? But loose every bond of
wickedness, tear asunder the tight knots of violent contracts, cover the
houseless and naked, deal thy bread to the hungry." [1843] What kind of
things are taught through the prophets from [the person of] God, you can now
perceive.
Footnotes
[1841] Isa. i. 3. This quotation varies only in one word from that of the
LXX.
[1842] Isa. lxvi. 1.
[1843] Isa. i. 14, Isa. lviii. 6.
Chapter XXXVIII. Utterances of the Son.
And when the Spirit of prophecy speaks from the person of Christ, the
utterances are of this sort: "I have spread out My hands to a disobedient
and gainsaying people, to those who walk in a way that is not good." [1844]
And again: "I gave My back to the scourges, and My cheeks to the buffetings;
I turned not away My face from the shame of spittings; and the Lord was My
helper: therefore was I not confounded: but I set My face as a firm rock;
and I knew that I should not be ashamed, for He is near that justifieth
Me." [1845] And again, when He says, "They cast lots upon My vesture, and
pierced My hands and My feet. And I lay down and slept, and rose again,
because the Lord sustained Me." [1846] And again, when He says, "They spake
with their lips, they wagged the head, saying, Let Him deliver Himself."
[1847] And that all these things happened to Christ at the hands of the
Jews, you can ascertain. For when He was crucified, they did shoot out the
lip, and wagged their heads, saying, "Let Him who raised the dead save
Himself." [1848]
Footnotes
[1844] Isa. lxv. 2.
[1845] Isa. l. 6.
[1846] Ps. xxii. 18, Ps. iii. 5.
[1847] Ps. xxii. 7.
[1848] Comp. Matt. xxvii. 39.
Chapter XXXIX. Direct predictions by the Spirit.
And when the Spirit of prophecy speaks as predicting things that are to come
to pass, He speaks in this way: "For out of Zion shall go forth the law, and
the word of the Lord from Jerusalem. And He shall judge among the nations,
and shall rebuke many people; and they shall beat their swords into
ploughshares, and their spears into pruning-hooks: nation shall not lift up
sword against nation, neither shall they learn war any more." [1849] And
that it did so come to pass, we can convince you. For from Jerusalem there
went out into the world, men, twelve in number, and these illiterate, of no
ability in speaking: but by the power of God they proclaimed to every race
of men that they were sent by Christ to teach to all the word of God; and we
who formerly used to murder one another do not only now refrain from making
war upon our enemies, but also, that we may not lie nor deceive our
examiners, willingly die confessing Christ. For that saying, "The tongue has
sworn but the mind is unsworn," [1850] might be imitated by us in this
matter. But if the soldiers enrolled by you, and who have taken the military
oath, prefer their allegiance to their own life, and parents, and country,
and all kindred, though you can offer them nothing incorruptible, it were
verily ridiculous if we, who earnestly long for incorruption, should not
endure all things, in order to obtain what we desire from Him who is able to
grant it.
Footnotes
[1849] Isa. ii. 3.
[1850] Eurip., Hipp., 608.
Chapter XL. Christ's advent foretold.
And hear how it was foretold concerning those who published His doctrine and
proclaimed His appearance, the above-mentioned prophet and king speaking
thus by the Spirit of prophecy "Day unto day uttereth speech, and night unto
night showeth knowledge. There is no speech nor language where their voice
is not heard. Their voice has gone out into all the earth, and their words
to the ends of the world. In the sun hath He set His tabernacle, and he as a
bridegroom going out of his chamber shall rejoice as a giant to run his
course." [1851] And we have thought it right and relevant to mention some
other prophetic utterances of David besides these; from which you may learn
how the Spirit of prophecy exhorts men to live, and how He foretold the
conspiracy which was formed against Christ by Herod the king of the Jews,
and the Jews themselves, and Pilate, who was your governor among them, with
his soldiers; and how He should be believed on by men of every race; and how
God calls Him His Son, and has declared that He will subdue all His enemies
under Him; and how the devils, as much as they can, strive to escape the
power of God the Father and Lord of all, and the power of Christ Himself;
and how God calls all to repentance before the day of judgment comes. These
things were uttered thus: "Blessed is the man who hath not walked in the
counsel of the ungodly, nor stood in the way of sinners, nor sat in the seat
of the scornful: but his delight is in the law of the Lord; and in His law
will he meditate day and night. And he shall be like a tree planted by the
rivers of waters, which shall give his fruit in his season; and his leaf
shall not wither, and whatsoever he doeth shall prosper. The ungodly are not
so, but are like the chaff which the wind driveth away from the face of the
earth. Therefore the ungodly shall not stand in the judgment, nor sinners in
the council of the righteous. For the Lord knoweth the way of the righteous;
but the way of the ungodly shall perish. Why do the heathen rage, and the
people imagine new things? The kings of the earth set themselves, and the
rulers take counsel together, against the Lord, and against His Anointed,
saying, Let us break their bands asunder, and cast their yoke from us. He
that dwelleth in the heavens shall laugh at them, and the Lord shall have
them in derision. Then shall He speak to them in His wrath, and vex them in
His sore displeasure. Yet have I been set by Him a King on Zion His holy
hill, declaring the decree of the Lord. The Lord said to Me, Thou art My
Son; this day have I begotten Thee. Ask of Me, and I shall give Thee the
heathen for Thine inheritance, and the uttermost parts of the earth as Thy
possession. Thou shall herd them with a rod of iron; as the vessels of a
potter shalt Thou dash them in pieces. Be wise now, therefore, O ye kings;
be instructed, all ye judges of the earth. Serve the Lord with fear, and
rejoice with trembling. Embrace instruction, lest at any time the Lord be
angry, and ye perish from the right way, when His wrath has been suddenly
kindled. Blessed are all they that put their trust in Him." [1852]
Footnotes
[1851] Ps. xix. 2, etc. [Note how J. excuses himself for the apparent
irrelevancy of some of his citations (cap. xxxv., note), though quite in the
manner of Plato himself. These Scriptures were of novel interest, and was
stimulating his readers to study the Scriptures.]
[1852] Ps. i., Ps. ii.
Chapter XLI. The crucifixion predicted.
And again, in another prophecy, the Spirit of prophecy, through the same
David, intimated that Christ, after He had been crucified, should reign, and
spoke as follows: "Sing to the Lord, all the earth, and day by day declare
His salvation. For great is the Lord, and greatly to be praised, to be
feared above all the gods. For all the gods of the nations are idols of
devils; but God made the heavens. Glory and praise are before His face,
strength and glorying are in the habitation of His holiness. Give Glory to
the Lord, the Father everlasting. Receive grace, and enter His presence, and
worship in His holy courts. Let all the earth fear before His face; let it
be established, and not shaken. Let them rejoice among the nations. The Lord
hath reigned from the tree." [1853]
Footnotes
[1853] Ps. xcvi. 1, etc. This last clause, which is not extant in our
copies, either of the LXX, or of the Hebrew, Justin charged the Jews with
erasing. See Dial. Tryph., c. 73. [Concerning the eighteen Jewish
alterations, see Pearson on the Creed, art. iv. p. 335. Ed. London, 1824.]
Chapter XLII. Prophecy using the past tense.
But when the Spirit of prophecy speaks of things that are about to come to
pass as if they had already taken place, as may be observed even in the
passages already cited by me, that this circumstance may afford no excuse
to readers [for misinterpreting them], we will make even this also quite
plain. The things which He absolutely knows will take place, He predicts as
if already they had taken place. And that the utterances must be thus
received, you will perceive, if you give your attention to them. The words
cited above, David uttered 1500 [1854] years before Christ became a man and
was crucified; and no one of those who lived before Him, nor yet of His
contemporaries, afforded joy to the Gentiles by being crucified. But our
Jesus Christ, being crucified and dead, rose again, and having ascended to
heaven, reigned; and by those things which were published in His name among
all nations by the apostles, there is joy afforded to those who expect the
immortality promised by Him.
Footnotes
[1854] A chronological error, whether of the copyist or of Justin himself
cannot be known.
Chapter XLIII. Responsibility asserted.
But lest some suppose, from what has been said by us, that we say that
whatever happens, happens by a fatal necessity, because it is foretold as
known beforehand, this too we explain. We have learned from the prophets,
and we hold it to be true, that punishments, and chastisements, and good
rewards, are rendered according to the merit of each man's actions. Since if
it be not so, but all things happen by fate, neither is anything at all in
our own power. For if it be fated that this man, e.g., be good, and this
other evil, neither is the former meritorious nor the latter to be blamed.
And again, unless the human race have the power of avoiding evil and
choosing good by free choice, they are not accountable for their actions, of
whatever kind they be. But that it is by free choice they both walk
uprightly and stumble, we thus demonstrate. We see the same man making a
transition to opposite things. Now, if it had been fated that he were to be
either good or bad, he could never have been capable of both the opposites,
nor of so many transitions. But not even would some be good and others bad,
since we thus make fate the cause of evil, and exhibit her as acting in
opposition to herself; or that which has been already stated would seem to
be true, that neither virtue nor vice is anything, but that things are only
reckoned good or evil by opinion; which, as the true word shows, is the
greatest impiety and wickedness. But this we assert is inevitable fate, that
they who choose the good have worthy rewards, and they who choose the
opposite have their merited awards. For not like other things, as trees and
quadrupeds, which cannot act by choice, did God make man: for neither would
he be worthy of reward or praise did he not of himself choose the good, but
were created for this end; [1855] nor, if he were evil, would he be worthy
of punishment, not being evil of himself, but being able to be nothing else
than what he was made.
Footnotes
[1855] Or, "but were made so." The words are, alla touto genomenos and the
meaning of Justin is sufficiently clear.
Chapter XLIV. Not nullified by prophecy.
And the holy Spirit of prophecy taught us this, telling us by Moses that God
spoke thus to the man first created: "Behold, before thy face are good and
evil: choose the good." [1856] And again, by the other prophet Isaiah, that
the following utterance was made as if from God the Father and Lord of all:
"Wash you, make you clean; put away evils from your souls; learn to do well;
judge the orphan, and plead for the widow: and come and let us reason
together, saith the Lord: And if your sins be as scarlet, I will make them
white as wool; and if they be red like as crimson, I will make them white as
snow. And if ye be willing and obey Me, ye shall eat the good of the land;
but if ye do not obey Me, the sword shall devour you: for the mouth of the
Lord hath spoken it." [1857] And that expression, "The sword shall devour
you," does not mean that the disobedient shall be slain by the sword, but
the sword of God is fire, of which they who choose to do wickedly become the
fuel. Wherefore He says, "The sword shall devour you: for the mouth of the
Lord hath spoken it." And if He had spoken concerning a sword that cuts and
at once despatches, He would not have said, shall devour. And so, too,
Plato, when he says, "The blame is his who chooses, and God is blameless,"
[1858] took this from the prophet Moses and uttered it. For Moses is more
ancient than all the Greek writers. And 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; but they are charged with not accurately
understanding [the truth] when they assert contradictories. So that what we
say about future events being foretold, we do not say it as if they came
about by a fatal necessity; but God foreknowing all that shall be done by
all men, and it being His decree that the future actions of men shall all be
recompensed according to their several value, He foretells by the Spirit of
prophecy that He will bestow meet rewards according to the merit of the
actions done, always urging the human race to effort and recollection,
showing that He cares and provides for men. But by the agency of the devils
death has been decreed against those who read the books of Hystaspes, or of
the Sibyl, [1859] or of the prophets, that through fear they may prevent men
who read them from receiving the knowledge of the good, and may retain them
in slavery to themselves; which, however, they could not always effect. For
not only do we fearlessly read them, but, as you see, bring them for your
inspection, knowing that their contents will be pleasing to all. And if we
persuade even a few, our gain will be very great; for, as good husbandmen,
we shall receive the reward from the Master.
Footnotes
[1856] Deut. xxx. 15, 19.
[1857] Isa. i. 16, etc.
[1858] Plato, Rep. x. [On this remarkable passage refer to Biog. Note above.
See, also, brilliant note of the sophist De Maistre, Œuvres, ii. p. 105. Ed.
Paris, 1853.]
[1859] [On the Orphica and Sibyllina, see Bull, Works, vol. vi. pp.
291-298.]
Chapter XLV. Christ's session in heaven foretold.
And that God the Father of all would bring Christ to heaven after He had
raised Him from the dead, and would keep Him there [1860] until He has
subdued His enemies the devils, and until the number of those who are
foreknown by Him as good and virtuous is complete, on whose account He has
still delayed the consummation hear what was said by the prophet David.
These are his words: "The Lord said unto My Lord, Sit Thou at My right hand,
until I make Thine enemies Thy footstool. The Lord shall send to Thee the
rod of power out of Jerusalem; and rule Thou in the midst of Thine enemies.
With Thee is the government in the day of Thy power, in the beauties of Thy
saints: from the womb of morning [1861] have I begotten Thee." [1862] That
which he says, "He shall send to Thee the rod of power out of Jerusalem," is
predictive of the mighty, word, which His apostles, going forth from
Jerusalem, preached everywhere; and though death is decreed against those
who teach or at all confess the name of Christ, we everywhere both embrace
and teach it. And if you also read these words in a hostile spirit, ye can
do no more, as I said before, than kill us; which indeed does no harm to us,
but to you and all who unjustly hate us, and do not repent, brings eternal
punishment by fire.
Footnotes
[1860] So, Thirlby, Otto, and Trollope seem all to understand the word
katechein; yet it seems worth considering whether Justin has not borrowed
both the sense and the word from 2 Thess. ii. 6, 7.
[1861] Or, "before the morning star."
[1862] Ps. cx. 1, etc.
Chapter XLVI. The Word in the world before Christ.
But lest some should, without reason, and for the perversion of what we
teach, maintain that we say that Christ was born one hundred and fifty years
ago under Cyrenius, and subsequently, in the time of Pontius Pilate, taught
what we say He taught; and should cry out against us as though all men who
were born before Him were irresponsible let us anticipate and solve the
difficulty. We have been taught that Christ is the first-born of God, and we
have declared above that He is the Word of whom every race of men were
partakers; and those who lived reasonably [1863] are Christians, even though
they have been thought atheists; as, among the Greeks, Socrates and
Heraclitus, and men like them; and among the barbarians, Abraham, and
Ananias, and Azarias, and Misael, and Elias, and many others whose actions
and names we now decline to recount, because we know it would be tedious. So
that even they who lived before Christ, and lived without reason, were
wicked and hostile to Christ, and slew those who lived reasonably. But who,
through the power of the Word, according to the will of God the Father and
Lord of all, He was born of a virgin as a man, and was named Jesus, and was
crucified, and died, and rose again, and ascended into heaven, an
intelligent man will be able to comprehend from what has been already so
largely said. And we, since the proof of this subject is less needful now,
will pass for the present to the proof of those things which are urgent.
Footnotes
[1863] meta logou, "with reason," or "the Word." [This remarkable passage on
the salvability and accountability of the heathen is noteworthy. See, on St.
Matt. xxv. 32, Morsels of Criticism by the eccentric but thoughtful Ed.
King, p. 341. London, 1788].
Chapter XLVII. Desolation of Judæa foretold.
That the land of the Jews, then, was to be laid waste, hear what was said by
the Spirit of prophecy. And the words were spoken as if from the person of
the people wondering at what had happened. They are these: "Sion is a
wilderness, Jerusalem a desolation. The house of our sanctuary has become a
curse, and the glory which our fathers blessed is burned up with fire, and
all its glorious things are laid waste: and Thou refrainest Thyself at these
things, and hast held Thy peace, and hast humbled us very sore." [1864] And
ye are convinced that Jerusalem has been laid waste, as was predicted. And
concerning its desolation, and that no one should be permitted to inhabit
it, there was the following prophecy by Isaiah: "Their land is desolate,
their enemies consume it before them, and none of them shall dwell
therein." [1865] And that it is guarded by you lest any one dwell in it, and
that death is decreed against a Jew apprehended entering it, you know very
well. [1866]
Footnotes
[1864] Isa. lxiv. 10-12.
[1865] Isa. i. 7.
[1866] [Ad hominem, referring to the cruel decree of Hadrian, which the
philosophic Antonines did not annul.]
Chapter XLVIII. Christ's work and death foretold.
And that it was predicted that our Christ should heal all diseases and raise
the dead, hear what was said. There are these words: "At His coming the lame
shall leap as an hart, and the tongue of the stammerer shall be clear
speaking: the blind shall see, and the lepers shall be cleansed; and the
dead shall rise, and walk about." [1867] And that He did those things, you
can learn from the Acts of Pontius Pilate. And how it was predicted by the
Spirit of prophecy that He and those who hoped in Him should be slain, hear
what was said by Isaiah. These are the words: "Behold now the righteous
perisheth, and no man layeth it to heart; and just men are taken away, and
no man considereth. From the presence of wickedness is the righteous man
taken, and his burial shall be in peace: he is taken from our midst." [1868]
Footnotes
[1867] Isa. xxxv. 6.
[1868] Isa. lvii. 1.
Chapter XLIX. His rejection by the Jews foretold.
And again, how it was said by the same Isaiah, that the Gentile nations who
were not looking for Him should worship Him, but the Jews who always
expected Him should not recognise Him when He came. And the words are spoken
as from the person of Christ; and they are these "I was manifest to them
that asked not for Me; I was found of them that sought Me not: I said,
Behold Me, to a nation that called not on My name. I spread out My hands to
a disobedient and gainsaying people, to those who walked in a way that is
not good, but follow after their own sins; a people that provoketh Me to
anger to My face." [1869] For the Jews having the prophecies, and being
always in expectation of the Christ to come, did not recognise Him; and not
only so, but even treated Him shamefully. But the Gentiles, who had never
heard anything about Christ, until the apostles set out from Jerusalem and
preached concerning Him, and gave them the prophecies, were filled with joy
and faith, and cast away their idols, and dedicated themselves to the
Unbegotten God through Christ. And that it was foreknown that these infamous
things should be uttered against those who confessed Christ, and that those
who slandered Him, and said that it was well to preserve the ancient
customs, should be miserable, hear what was briefly said by Isaiah; it is
this: "Woe unto them that call sweet bitter, and bitter sweet." [1870]
Footnotes
[1869] Isa. lxv. 1-3.
[1870] Isa. v. 20.
Chapter L. His humiliation predicted.
But that, having become man for our sakes, He endured to suffer and to be
dishonoured, and that He shall come again with glory, hear the prophecies
which relate to this; they are these: "Because they delivered His soul unto
death, and He was numbered with the transgressors, He has borne the sin of
many, and shall make intercession for the transgressors. For, behold, My
Servant shall deal prudently, and shall be exalted, and shall be greatly
extolled. As many were astonished at Thee, so marred shall Thy form be
before men, and so hidden from them Thy glory; so shall many nations wonder,
and the kings shall shut their mouths at Him. For they to whom it was not
told concerning Him, and they who have not heard, shall understand. O Lord,
who hath believed our report? and to whom is the arm of the Lord revealed?
We have declared before Him as a child, as a root in a dry ground. He had no
form, nor glory; and we saw Him, and there was no form nor comeliness: but
His form was dishonoured and marred more than the sons of men. A man under
the stroke, and knowing how to bear infirmity, because His face was turned
away: He was despised, and of no reputation. It is He who bears our sins,
and is afflicted for us; yet we did esteem Him smitten, stricken, and
afflicted. But He was wounded for our transgressions, He was bruised for our
iniquities, the chastisement of peace was upon Him, by His stripes we are
healed. All we, like sheep, have gone astray; every man has wandered in his
own way. And He delivered Him for our sins; and He opened not His mouth for
all His affliction. He was brought as a sheep to the slaughter, and as a
lamb before his shearer is dumb, so He openeth not His mouth. In His
humiliation, His judgment was taken away." [1871] Accordingly, after He was
crucified, even all His acquaintances forsook Him, having denied Him; and
afterwards, when He had risen from the dead and appeared to them, and had
taught them to read the prophecies in which all these things were foretold
as coming to pass, and when they had seen Him ascending into heaven, and had
believed, and had received power sent thence by Him upon them, and went to
every race of men, they taught these things, and were called apostles.
Footnotes
[1871] Isa. lii. 13-15, Isa. liii. 1-8.
Chapter LI. The majesty of Christ.
And that the Spirit of prophecy might signify to us that He who suffers
these things has an ineffable origin, and rules His enemies, He spake thus:
"His generation who shall declare? because His life is cut off from the
earth: for their transgressions He comes to death. And I will give the
wicked for His burial, and the rich for His death; because He did no
violence, neither was any deceit in His mouth. And the Lord is pleased to
cleanse Him from the stripe. If He be given for sin, your soul shall see His
seed prolonged in days. And the Lord is pleased to deliver His soul from
grief, to show Him light, and to form Him with knowledge, to justify the
righteous who richly serveth many. And He shall bear our iniquities.
Therefore He shall inherit many, and He shall divide the spoil of the
strong; because His soul was delivered to death: and He was numbered with
the transgressors; and He bare the sins of many, and He was delivered up for
their transgressions." [1872] Hear, too, how He was to ascend into heaven
according to prophecy. It was thus spoken: "Lift up the gates of heaven; be
ye opened, that the King of glory may come in. Who is this King of glory?
The Lord, strong and mighty." [1873] And how also He should come again out
of heaven with glory, hear what was spoken in reference to this by the
prophet Jeremiah. [1874] His words are: "Behold, as the Son of man He cometh
in the clouds of heaven, and His angels with Him." [1875]
Footnotes
[1872] Isa. liii. 8-12.
[1873] Ps. xxiv. 7.
[1874] This prophecy occurs not in Jeremiah, but in Dan. vii. 13.
[1875] Dan. vii. 13.
Chapter LII. Certain fulfilment of prophecy.
Since, then, we prove that all things which have already happened had been
predicted by the prophets before they came to pass, we must necessarily
believe also that those things which are in like manner predicted, but are
yet to come to pass, shall certainly happen. For as the things which have
already taken place came to pass when foretold, and even though unknown, so
shall the things that remain, even though they be unknown and disbelieved,
yet come to pass. For the prophets have proclaimed two advents of His: the
one, that which is already past, when He came as a dishonoured and suffering
Man; but the second, when, according to prophecy, He shall come from heaven
with glory, accompanied by His angelic host, when also He shall raise the
bodies of all men who have lived, and shall clothe those of the worthy with
immortality, and shall send those of the wicked, endued with eternal
sensibility, into everlasting fire with the wicked devils. And that these
things also have been foretold as yet to be, we will prove. By Ezekiel the
prophet it was said: "Joint shall be joined to joint, and bone to bone, and
flesh shall grow again; and every knee shall bow to the Lord, and every
tongue shall confess Him." [1876] And in what kind of sensation and
punishment the wicked are to be, hear from what was said in like manner with
reference to this; it is as follows: "Their worm shall not rest, and their
fire shall not be quenched;" [1877] and then shall they repent, when it
profits them not. And what the people of the Jews shall say and do, when
they see Him coming in glory, has been thus predicted by Zechariah the
prophet: "I will command the four winds to gather the scattered children; I
will command the north wind to bring them, and the south wind, that it keep
not back. And then in Jerusalem there shall be great lamentation, not the
lamentation of mouths or of lips, but the lamentation of the heart; and they
shall rend not their garments, but their hearts. Tribe by tribe they shall
mourn, and then they shall look on Him whom they have pierced; and they
shall say, Why, O Lord, hast Thou made us to err from Thy way? The glory
which our fathers blessed, has for us been turned into shame." [1878]
Footnotes
[1876] Ezek. xxxvii. 7, 8; Isa. xlv. 24.
[1877] Isa. lxvi. 24.
[1878] Zech. xii. 3-14; Isa. lxiii. 17, Isa. lxiv. 11.
Chapter LIII. Summary of the prophecies.
Though we could bring forward many other prophecies, we forbear, judging
these sufficient for the persuasion of those who have ears to hear and
understand; and considering also that those persons are able to see that we
do not make mere assertions without being able to produce proof, like those
fables that are told of the so-called sons of Jupiter. For with what reason
should we believe of a crucified man that He is the first-born of the
unbegotten God, and Himself will pass judgment on the whole human race,
unless we had found testimonies concerning Him published before He came and
was born as man, and unless we saw that things had happened accordingly the
devastation of the land of the Jews, and men of every race persuaded by His
teaching through the apostles, and rejecting their old habits, in which,
being deceived, they had their conversation; yea, seeing ourselves too, and
knowing that the Christians from among the Gentiles are both more numerous
and more true than those from among the Jews and Samaritans? For all the
other human races are called Gentiles by the Spirit of prophecy; but the
Jewish and Samaritan races are called the tribe of Israel, and the house of
Jacob. And the prophecy in which it was predicted that there should be more
believers from the Gentiles than from the Jews and Samaritans, we will
produce: it ran thus: "Rejoice, O barren, thou that dost not bear; break
forth and shout, thou that dost not travail, because many more are the
children of the desolate than of her that hath an husband." [1879] For all
the Gentiles were "desolate" of the true God, serving the works of their
hands; but the Jews and Samaritans, having the word of God delivered to them
by the prophets, and always expecting the Christ, did not recognise Him when
He came, except some few, of whom the Spirit of prophecy by Isaiah had
predicted that they should be saved. He spoke as from their person: "Except
the Lord had left us a seed, we should have been as Sodom and Gomorrah."
[1880] For Sodom and Gomorrah are related by Moses to have been cities of
ungodly men, which God burned with fire and brimstone, and overthrew, no one
of their inhabitants being saved except a certain stranger, a Chaldæan by
birth, whose name was Lot; with whom also his daughters were rescued. And
those who care may yet see their whole country desolate and burned, and
remaining barren. And to show how those from among the Gentiles were
foretold as more true and more believing, we will cite what was said by
Isaiah [1881] the prophet; for he spoke as follows "Israel is uncircumcised
in heart, but the Gentiles are uncircumcised in the flesh." So many things
therefore, as these, when they are seen with the eye, are enough to produce
conviction and belief in those who embrace the truth, and are not bigoted in
their opinions, nor are governed by their passions.
Footnotes
[1879] Isa. liv. 1.
[1880] Isa. i. 9.
[1881] The following words are found, not in Isaiah, but in Jer. ix. 26.
Chapter LIV. Origin of heathen mythology.
But those who hand down the myths which the poets have made, adduce no proof
to the youths who learn them; and we proceed to demonstrate that they have
been uttered by the influence of the wicked demons, to deceive and lead
astray the human race. For having heard it proclaimed through the prophets
that the Christ was to come, and that the ungodly among men were to be
punished by fire, they put forward many to be called sons of Jupiter, under
the impression that they would be able to produce in men the idea that the
things which were said with regard to Christ were mere marvellous tales,
like the things which were said by the poets. And these things were said
both among the Greeks and among all nations where they [the demons] heard
the prophets foretelling that Christ would specially be believed in; but
that in hearing what was said by the prophets they did not accurately
understand it, but imitated what was said of our Christ, like men who are in
error, we will make plain. The prophet Moses, then, was, as we have already
said, older than all writers; and by him, as we have also said before, it
was thus predicted: "There shall not fail a prince from Judah, nor a
lawgiver from between his feet, until He come for whom it is reserved; and
He shall be the desire of the Gentiles, binding His foal to the vine,
washing His robe in the blood of the grape." [1882] The devils, accordingly,
when they heard these prophetic words, said that Bacchus was the son of
Jupiter, and gave out that he was the discoverer of the vine, and they
number wine [1883] [or, the ass] among his mysteries; and they taught that,
having been torn in pieces, he ascended into heaven. And because in the
prophecy of Moses it had not been expressly intimated whether He who was to
come was the Son of God, and whether He would, riding on the foal, remain on
earth or ascend into heaven, and because the name of "foal" could mean
either the foal of an ass or the foal of a horse, they, not knowing whether
He who was foretold would bring the foal of an ass or of a horse as the sign
of His coming, nor whether He was the Son of God, as we said above, or of
man, gave out that Bellerophon, a man born of man, himself ascended to
heaven on his horse Pegasus. And when they heard it said by the other
prophet Isaiah, that He should be born of a virgin, and by His own means
ascend into heaven, they pretended that Perseus was spoken of. And when they
knew what was said, as has been cited above, in the prophecies written
aforetime, "Strong as a giant to run his course," [1884] they said that
Hercules was strong, and had journeyed over the whole earth. And when,
again, they learned that it had been foretold that He should heal every
sickness, and raise the dead, they produced Æsculapius.
Footnotes
[1882] Gen. xlix. 10.
[1883] In the ms. the reading is oinon (wine); but as Justin's argument
seems to require onon (an ass), Sylburg inserted this latter word in his
edition; and this reading is approved by Grabe and Thirlby, and adopted by
Otto and Trollope. It may be added, that anagraphousi is much more suitable
to onon than to oinon.
[1884] Ps. xix. 5.
Chapter LV. Symbols of the cross.
But in no instance, not even in any of those called sons of Jupiter, did
they imitate the being crucified; for it was not understood by them, all the
things said of it having been put symbolically. And this, as the prophet
foretold, is the greatest symbol of His power and role; as is also proved by
the things which fall under our observation. For consider all the things in
the world, whether without this form they could be administered or have any
community. For the sea is not traversed except that trophy which is called a
sail abide safe in the ship; and the earth is not ploughed without it:
diggers and mechanics do not their work, except with tools which have this
shape. And the human form differs from that of the irrational animals in
nothing else than in its being erect and having the hands extended, and
having on the face extending from the forehead what is called the nose,
through which there is respiration for the living creature; and this shows
no other form than that of the cross. And so it was said by the prophet,
"The breath before our face is the Lord Christ." [1885] And the power of
this form is shown by your own symbols on what are called "vexilla"
[banners] and trophies, with which all your state possessions are made,
using these as the insignia of your power and government, even though you do
so unwittingly. [1886] And with this form you consecrate the images of your
emperors when they die, and you name them gods by inscriptions. Since,
therefore, we have urged you both by reason and by an evident form, and to
the utmost of our ability, we know that now we are blameless even though you
disbelieve; for our part is done and finished.
Footnotes
[1885] From Lam. iv. 20 (Sept.).
[1886] [The Orientals delight in such refinements, but the "scandal of the
cross" led the early Christians thus to retort upon the heathen; and the
Labarum may have been the fruit of this very suggestion.]
Chapter LVI. The demons still mislead men.
But the evil spirits were not satisfied with saying, before Christ s
appearance, that those who were said to be sons of Jupiter were born of him;
but after He had appeared, and been born among men, and when they learned
how He had been foretold by the prophets, and knew that He should be
believed on and looked for by every nation, they again, as was said above,
put forward other men, the Samaritans Simon and Menander, who did many
mighty works by magic, and deceived many, and still keep them deceived. For
even among yourselves, as we said before, [1887] Simon was in the royal city
Rome in the reign of Claudius Cæsar, and so greatly astonished the sacred
senate and people of the Romans, that he was considered a god, and honoured,
like the others whom you honour as gods, with a statue. Wherefore we pray
that the sacred senate and your people may, along with yourselves, be
arbiters of this our memorial, in order that if any one be entangled by that
man's doctrines, he may learn the truth, and so be able to escape error; and
as for the statue, if you please, destroy it.
Footnotes
[1887] [See cap. xxvi. above, and note p. 187, below.]
Chapter LVII. And cause persecution.
Nor can the devils persuade men that there will be no conflagration for the
punishment of the wicked; as they were unable to effect that Christ should
be hidden after He came. But this only can they effect, that they who live
irrationally, and were brought up licentiously in wicked customs, and are
prejudiced in their own opinions, should kill and hate us; whom we not only
do not hate, but, as is proved, pity and endeavour to lead to repentance.
For we do not fear death, since it is acknowledged we must surely die; and
there is nothing new, but all things continue the same in this
administration of things; and if satiety overtakes those who enjoy even one
year of these things, they ought to give heed to our doctrines, that they
may live eternally free both from suffering and from want. But if they
believe that there is nothing after death, but declare that those who die
pass into insensibility, then they become our benefactors when they set us
free from sufferings and necessities of this life, and prove themselves to
be wicked, and inhuman, and bigoted. For they kill us with no intention of
delivering us, but cut us off that we may be deprived of life and pleasure.
Chapter LVIII. And raise up heretics.
And, as we said before, the devils put forward Marcion of Pontus, who is
even now teaching men to deny that God is the maker of all things in heaven
and on earth, and that the Christ predicted by the prophets is His Son, and
preaches another god besides the Creator of all, and likewise another son.
And this man many have believed, as if he alone knew the truth, and laugh at
us, though they have no proof of what they say, but are carried away
irrationally as lambs by a wolf, and become the prey of atheistical
doctrines, and of devils. For they who are called devils attempt nothing
else than to seduce men from God who made them, and from Christ His
first-begotten; and those who are unable to raise themselves above the earth
they have riveted, and do now rivet, to things earthly, and to the works of
their own hands; but those who devote themselves to the contemplation of
things divine, they secretly beat back; and if they have not a wise
sober-mindedness, and a pure and passionless life, they drive them into
godlessness.
Chapter LIX. Plato's obligation to Moses.
And that you may learn that it was from our teachers we mean the account
given through the prophets that Plato borrowed his statement that God,
having altered matter which was shapeless, made the world, hear the very
words spoken through Moses, who, as above shown, was the first prophet, and
of greater antiquity than the Greek writers; and through whom the Spirit of
prophecy, signifying how and from what materials God at first formed the
world, spake thus: "In the beginning God created the heaven and the earth.
And the earth was invisible and unfurnished, and darkness was upon the face
of the deep; and the Spirit of God moved over the waters. And God said, Let
there be light; and it was so." So that both Plato and they who agree with
him, and we ourselves, have learned, and you also can be convinced, that by
the word of God the whole world was made out of the substance spoken of
before by Moses. And that which the poets call Erebus, we know was spoken of
formerly by Moses. [1888]
Footnotes
[1888] Comp. Deut. xxxii. 22.
Chapter LX. Plato's doctrine of the cross.
And the physiological discussion [1889] concerning the Son of God in the
Timæus of Plato, where he says, "He placed him crosswise [1890] in the
universe," he borrowed in like manner from Moses; for in the writings of
Moses it is related how at that time, when the Israelites went out of Egypt
and were in the wilderness, they fell in with poisonous beasts, both vipers
and asps, and every kind of serpent, which slew the people; and that Moses,
by the inspiration and influence of God, took brass, and made it into the
figure of a cross, and set it in the holy tabernacle, and said to the
people, "If ye look to this figure, and believe, ye shall be saved
thereby." [1891] And when this was done, it is recorded that the serpents
died, and it is handed down that the people thus escaped death. Which things
Plato reading, and not accurately understanding, and not apprehending that
it was the figure of the cross, but taking it to be a placing crosswise, he
said that the power next to the first God was placed crosswise in the
universe. And as to his speaking of a third, he did this because he read, as
we said above, that which was spoken by Moses, "that the Spirit of God moved
over the waters." For he gives the second place to the Logos which is with
God, who he said was placed crosswise in the universe; and the third place
to the Spirit who was said to be borne upon the water, saying, "And the
third around the third." [1892] And hear how the Spirit of prophecy
signified through Moses that there should be a conflagration. He spoke thus:
"Everlasting fire shall descend, and shall devour to the pit beneath."
[1893] It is not, then, that we hold the same opinions as others, but that
all speak in imitation of ours. Among us these things can be heard and
learned from persons who do not even know the forms of the letters, who are
uneducated and barbarous in speech, though wise and believing in mind; some,
indeed, even maimed and deprived of eyesight; so that you may understand
that these things are not the effect of human wisdom, but are uttered by the
power of God.
Footnotes
[1889] Literally, "that which is treated physiologically."
[1890] He impressed him as a chiasma, i.e., in the form of the letter ch
upon the universe. Plato is speaking of the soul of the universe. [Timæus,
Opp., vol. ix. p. 314. And see note of Langus (p. 37) on p. 113 of Grabe.
Here crops out the Platonic philosopher speaking after the fashion of his
contemporaries, perhaps to conciliate his sovereign. See Professor Jowett s
Introduction to the Timæus, which will aid the students.]
[1891] Num. xxi. 8.
[1892] Ta de trita peri ton triton.
[1893] Deut. xxxii. 22.
Chapter LXI. Christian baptism.
I will also relate the manner in which we dedicated ourselves to God when we
had been made new through Christ; lest, if we omit this, we seem to be
unfair in the explanation we are making. As many as are persuaded and
believe that what we teach and say is true, and undertake to be able to live
accordingly, are instructed to pray and to entreat God with fasting, for the
remission of their sins that are past, we praying and fasting with them.
Then they are brought by us where there is water, and are regenerated in the
same manner in which we were ourselves regenerated. For, in the name of God,
the Father and Lord of the universe, and of our Saviour Jesus Christ, and of
the Holy Spirit, they then receive the washing with water. For Christ also
said, "Except ye be born again, ye shall not enter into the kingdom of
heaven." [1894] Now, that it is impossible for those who have once been born
to enter into their mothers wombs, is manifest to all. And how those who
have sinned and repent shall escape their sins, is declared by Esaias the
prophet, as I wrote above; [1895] he thus speaks: "Wash you, make you clean;
put away the evil of your doings from your souls; learn to do well; judge
the fatherless, and plead for the widow: and come and let us reason
together, saith the Lord. And though your sins be as scarlet, I will make
them white like wool; and though they be as crimson, I will make them white
as snow. But if ye refuse and rebel, the sword shall devour you: for the
mouth of the Lord hath spoken it." [1896]
And for this [rite] we have learned from the apostles this reason. Since at
our birth we were born without our own knowledge or choice, by our parents
coming together, and were brought up in bad habits and wicked training; in
order that we may not remain the children of necessity and of ignorance, but
may become the children of choice and knowledge, and may obtain in the water
the remission of sins formerly committed, there is pronounced over him who
chooses to be born again, and has repented of his sins, the name of God the
Father and Lord of the universe; he who leads to the laver the person that
is to be washed calling him by this name alone. For no one can utter the
name of the ineffable God; and if any one dare to say that there is a name,
he raves with a hopeless madness. And this washing is called illumination,
because they who learn these things are illuminated in their understandings.
And in the name of Jesus Christ, who was crucified under Pontius Pilate, and
in the name of the Holy Ghost, who through the prophets foretold all things
about Jesus, he who is illuminated is washed.
Footnotes
[1894] John iii. 5.
[1895] Chap. xliv.
[1896] Isa. i. 16-20.
Chapter LXII. Its imitation by demons.
And the devils, indeed, having heard this washing published by the prophet,
instigated those who enter their temples, and are about to approach them
with libations and burnt-offerings, also to sprinkle themselves; and they
cause them also to wash themselves entirely, as they depart [from the
sacrifice], before they enter into the shrines in which their images are
set. And the command, too, given by the priests to those who enter and
worship in the temples, that they take off their shoes, the devils, learning
what happened to the above-mentioned prophet Moses, have given in imitation
of these things. For at that juncture, when Moses was ordered to go down
into Egypt and lead out the people of the Israelites who were there, and
while he was tending the flocks of his maternal uncle [1897] in the land of
Arabia, our Christ conversed with him under the appearance of fire from a
bush, and said, "Put off thy shoes, and draw near and hear." And he, when he
had put off his shoes and drawn near, heard that he was to go down into
Egypt and lead out the people of the Israelites there; and he received
mighty power from Christ, who spoke to him in the appearance of fire, and
went down and led out the people, having done great and marvellous things;
which, if you desire to know, you will learn them accurately from his
writings.
Footnotes
[1897] Thirlby conjectures that Justin here confused in his mind the
histories of Moses and Jacob.
Chapter LXIII. How God appeared to Moses.
And all the Jews even now teach that the nameless God spake to Moses; whence
the Spirit of prophecy, accusing them by Isaiah the prophet mentioned above,
said "The ox knoweth his owner, and the ass his master's crib; but Israel
doth not know Me, and My people do not understand." [1898] And Jesus the
Christ, because the Jews knew not what the Father was, and what the Son, in
like manner accused them; and Himself said, "No one knoweth the Father, but
the Son; nor the Son, but the Father, and they to whom the Son revealeth
Him." [1899] Now the Word of God is His Son, as we have before said. And He
is called Angel and Apostle; for He declares whatever we ought to know, and
is sent forth to declare whatever is revealed; as our Lord Himself says, "He
that heareth Me, heareth Him that sent Me." [1900] From the writings of
Moses also this will be manifest; for thus it is written in them, "And the
Angel of God spake to Moses, in a flame of fire out of the bush, and said, I
am that I am, the God of Abraham, the God of Isaac, the God of Jacob, the
God of thy fathers; go down into Egypt, and bring forth My people." [1901]
And if you wish to learn what follows, you can do so from the same writings;
for it is impossible to relate the whole here. But so much is written for
the sake of proving that Jesus the Christ is the Son of God and His Apostle,
being of old the Word, and appearing sometimes in the form of fire, and
sometimes in the likeness of angels; but now, by the will of God, having
become man for the human race, He endured all the sufferings which the
devils instigated the senseless Jews to inflict upon Him; who, though they
have it expressly affirmed in the writings of Moses, "And the angel of God
spake to Moses in a flame of fire in a bush, and said, I am that I am, the
God of Abraham, and the God of Isaac, and the God of Jacob," yet maintain
that He who said this was the Father and Creator of the universe. Whence
also the Spirit of prophecy rebukes them, and says, "Israel doth not know
Me, my people have not understood Me." [1902] And again, Jesus, as we have
already shown, while He was with them, said, "No one knoweth the Father, but
the Son; nor the Son but the Father, and those to whom the Son will reveal
Him." [1903] The Jews, accordingly, being throughout of opinion that it was
the Father of the universe who spake to Moses, though He who spake to him
was indeed the Son of God, who is called both Angel and Apostle, are justly
charged, both by the Spirit of prophecy and by Christ Himself, with knowing
neither the Father nor the Son. For they who affirm that the Son is the
Father, are proved neither to have become acquainted with the Father, nor to
know that the Father of the universe has a Son; who also, being the
first-begotten Word of God, is even God. And of old He appeared in the shape
of fire and in the likeness of an angel to Moses and to the other prophets;
but now in the times of your reign, [1904] having, as we before said, become
Man by a virgin, according to the counsel of the Father, for the salvation
of those who believe on Him, He endured both to be set at nought and to
suffer, that by dying and rising again He might conquer death. And that
which was said out of the bush to Moses, "I am that I am, the God of
Abraham, and the God of Isaac, and the God of Jacob, and the God of your
fathers," [1905] this signified that they, even though dead, are yet in
existence, and are men belonging to Christ Himself. For they were the first
of all men to busy themselves in the search after God; Abraham being the
father of Isaac, and Isaac of Jacob, as Moses wrote.
Footnotes
[1898] Isa. i. 3.
[1899] Matt. xi. 27.
[1900] Luke x. 16.
[1901] Ex. iii. 6.
[1902] Isa. i. 3.
[1903] Matt. xi. 27.
[1904] [Rather, "of your empire."]
[1905] Ex. iii. 6.
Chapter LXIV. Further misrepresentations of the truth.
From what has been already said, you can understand how the devils, in
imitation of what was said by Moses, asserted that Proserpine was the
daughter of Jupiter, and instigated the people to set up an image of her
under the name of Kore [Cora, i.e., the maiden or daughter] at the
spring-heads. For, as we wrote above, [1906] Moses said, "In the beginning
God made the heaven and the earth. And the earth was without form and
unfurnished: and the Spirit of God moved upon the face of the waters." In
imitation, therefore, of what is here said of the Spirit of God moving on
the waters, they said that Proserpine [or Cora] was the daughter of Jupiter.
[1907] And in like manner also they craftily feigned that Minerva was the
daughter of Jupiter, not by sexual union, but, knowing that God conceived
and made the world by the Word, they say that Minerva is the first
conception [ennoia]; which we consider to be very absurd, bringing forward
the form of the conception in a female shape. And in like manner the actions
of those others who are called sons of Jupiter sufficiently condemn them.
Footnotes
[1906] Chap. lix.
[1907] And therefore caused her to preside over the waters, as above.
Chapter LXV. Administration of the sacraments.
But we, after we have thus washed him who has been convinced and has
assented to our teaching, bring him to the place where those who are called
brethren are assembled, in order that we may offer hearty prayers in common
for ourselves and for the baptized [illuminated] person, and for all others
in every place, that we may be counted worthy, now that we have learned the
truth, by our works also to be found good citizens and keepers of the
commandments, so that we may be saved with an everlasting salvation. Having
ended the prayers, we salute one another with a kiss. [1908] There is then
brought to the president of the brethren [1909] bread and a cup of wine
mixed with water; and he taking them, gives praise and glory to the Father
of the universe, through the name of the Son and of the Holy Ghost, and
offers thanks at considerable length for our being counted worthy to receive
these things at His hands. And when he has concluded the prayers and
thanksgivings, all the people present express their assent by saying Amen.
This word Amen answers in the Hebrew language to genoito [so be it]. And
when the president has given thanks, and all the people have expressed their
assent, those who are called by us deacons give to each of those present to
partake of the bread and wine mixed with water over which the thanksgiving
was pronounced, and to those who are absent they carry away a portion.
Footnotes
[1908] The kiss of charity, the kiss of peace, or "the peace" (hē eipēnē),
was enjoined by the Apostle Paul in his Epistles to the Corinthians,
Thessalonians, and Romans, and thence passed into a common Christian usage.
It was continued in the Western Church, under regulations to prevent its
abuse, until the thirteenth century. Stanley remarks (Corinthians, i. 414),
"It is still continued in the worship of the Coptic Church."
[1909] tō proestōti tōn adelphōn. This expression may quite legitimately be
translated, "to that one of the brethren who was presiding."
Chapter LXVI. Of the Eucharist.
And this food is called among us Eucharistia [1910] [the Eucharist], of
which no one is allowed to partake but the man who believes that the things
which we teach are true, and who has been washed with the washing that is
for the remission of sins, and unto regeneration, and who is so living as
Christ has enjoined. For not as common bread and common drink do we receive
these; but in like manner as Jesus Christ our Saviour, having been made
flesh by the Word of God, had both flesh and blood for our salvation, so
likewise have we been taught that the food which is blessed by the prayer of
His word, and from which our blood and flesh by transmutation are nourished,
is the flesh and blood of that Jesus who was made flesh. [1911] For the
apostles, in the memoirs composed by them, which are called Gospels, have
thus delivered unto us what was enjoined upon them; that Jesus took bread,
and when He had given thanks, said, "This do ye in remembrance of Me, [1912]
this is My body;" and that, after the same manner, having taken the cup and
given thanks, He said, "This is My blood;" and gave it to them alone. Which
the wicked devils have imitated in the mysteries of Mithras, commanding the
same thing to be done. For, that bread and a cup of water are placed with
certain incantations in the mystic rites of one who is being initiated, you
either know or can learn.
Footnotes
[1910] Literally, thanksgiving. See Matt. xxvi. 27.
[1911] This passage is claimed alike by Calvinists, Lutherans, and
Romanists; and, indeed, the language is so inexact, that each party may
plausibly maintain that their own opinion is advocated by it. [But the same
might be said of the words of our Lord himself; and, if such widely
separated Christians can all adopt this passage, who can be sorry?] The
expression, "the prayer of His word," or of the word we have from Him, seems
to signify the prayer pronounced over the elements, in imitation of our
Lord's thanksgiving before breaking the bread. [I must dissent from the
opinion that the language is "inexact:" he expresses himself naturally as
one who believes it is bread, but yet not "common bread." So Gelasius,
Bishop of Rome (a.d. 490), "By the sacraments we are made partakers of the
divine nature, and yet the substance and nature of bread and wine do not
cease to be in them," etc. (See original in Bingham's Antiquities, book xv.
cap. 5. See Chryost., Epist. ad. Cæsarium, tom. iii. p. 753. Ed. Migne.)
Those desirous to pursue this inquiry will find the Patristic authorities in
Historia Transubstantionis Papalis, etc., Edidit F. Meyrick, Oxford, 1858.
The famous tractate of Ratranin (a.d. 840) was published at Oxford, 1838,
with the homily of Ælfric (a.d. 960) in a cheap edition.]
[1912] Luke xxii. 19.
Chapter LXVII. Weekly worship of the Christians.
And we afterwards continually remind each other of these things. And the
wealthy among us help the needy; and we always keep together; and for all
things wherewith we are supplied, we bless the Maker of all through His Son
Jesus Christ, and through the Holy Ghost. And on the day called Sunday,
[1913] all who live in cities or in the country gather together to one
place, and the memoirs of the apostles or the writings of the prophets are
read, as long as time permits; then, when the reader has ceased, the
president verbally instructs, and exhorts to the imitation of these good
things. Then we all rise together and pray, and, as we before said, when our
prayer is ended, bread and wine and water are brought, and the president in
like manner offers prayers and thanksgivings, according to his ability,
[1914] and the people assent, saying Amen; and there is a distribution to
each, and a participation of that over which thanks have been given, [1915]
and to those who are absent a portion is sent by the deacons. And they who
are well to do, and willing, give what each thinks fit; and what is
collected is deposited with the president, who succours the orphans and
widows and those who, through sickness or any other cause, are in want, and
those who are in bonds and the strangers sojourning among us, and in a word
takes care of all who are in need. But Sunday is the day on which we all
hold our common assembly, because it is the first day on which God, having
wrought a change in the darkness and matter, made the world; and Jesus
Christ our Saviour on the same day rose from the dead. For He was crucified
on the day before that of Saturn (Saturday); and on the day after that of
Saturn, which is the day of the Sun, having appeared to His apostles and
disciples, He taught them these things, which we have submitted to you also
for your consideration.
Footnotes
[1913] tē tou áĒliou legomenē hēmera.
[1914] hosē dunamis autō, a phrase over which there has been much
contention, but which seems to admit of no other meaning than that given
above. [No need of any "contention." Langus renders, Pro virili suâ, and
Grabe illustrates by reference to Apost. Const., lib. viii. cap. 12. Our own
learned translators render the same phrase (cap. xiii., above) "to the
utmost of our power." Some say this favours extemporary prayers, and others
object. Oh! what matter either way? We all sing hymns, "according to our
ability."]
[1915] Or, of the eucharistic elements.
Chapter LXVIII. Conclusion.
And if these things seem to you to be reasonable and true, honour them; but
if they seem nonsensical, despise them as nonsense, and do not decree death
against those who have done no wrong, as you would against enemies. For we
forewarn you, that you shall not escape the coming judgment of God, if you
continue in your injustice; and we ourselves will invite you to do that
which is pleasing to God. And though from the letter of the greatest and
most illustrious Emperor Adrian, your father, we could demand that you order
judgment to be given as we have desired, yet we have made this appeal and
explanation, not on the ground of Adrian's decision, but because we know
that what we ask is just. And we have subjoined the copy of Adrian s
epistle, that you may know that we are speaking truly about this. And the
following is the copy:
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