4. By a mere name neither good nor evil is implied, apart The
Christians would he judged hy their actions.
we should pay the penalty of those oiTences which they Apol. blindly commits But it is your duty, as reason requires, -L^:' when you hear us, to approve yourselves good judges; for you will hereafter be without excuse before God, if, when you know the truth, you do not do that which is just.
4. By a mere name neither good nor evil is implied, apart The from the actions which are connected with that name
; and ""^'^ name conwe, as far as the name that is laid to our charge goes, must be considered as very good men*^.
But as we should not think it right, if convicted of any crime, to ask to be acquitted for the sake of the name, so on the other hand if we be found guilty of no wrong, either through our name, or through our mode of life, it is your duty to take anxious care that you do not, by unjustly punishing the innocent, justly bring punishment on yourselves.
From a name then, neither ciemnefl. praise nor blame can rightly spring, unless something be produced good or bad in practice; for you do not punish your own people who are accused, before they are convicted ; but with us you take our name for a proof, though as far ^s that is concerned you ought rather to punish our accusers.
/ We are charged with being Christians'; but it is not right
' ^P"^"^*-
to hate that which is good'\ Again, if any accused persons Xpv<Tchoose to deny verbally that he is such, you send hiin away,
"^^^ as having no proof that he has done wrong; but should he confess it, you punish him for his confession ; though you ought to enquire into the life both of him who confesses, and of him who denies the name, that it may be seen by their actions what kind of person each of them is.
For as some who have learnt from their Master Christ not to deny Him, act when interrogated so as to encourage others in the same manner do evil livers afford perhaps occasion to the ill-disposed to accuse all Christians of impiety and injustice; this also is not right.
For many bear the name and garb of philosophers, who do nothing wortliy of their c This passage seems confused, and criminals, but very good persons, xpvdifFerent readings are proposed.
The crTOTaToi.
The point of the assertion conjecture of the Benedictine Editor lies in the close resemblance in sound appears the best, and cannot be far between the two words XpiarSs and from the sense intended.
XP'^^'^'^^'
^''ich appear to have been <i S.
Justin's meaning is. that they confused, for instance, by Suetonius, who were accused of being Christians, S. Justin repeats the same a few lines X/jiOTTiciz'OJ, ought to be considered no further on.
So &xP'no''roi, ^. 46.
B 2
The injustice done to Christians the ivork of devils.
Just, profession; and you know that even those who hold and ^^'^^^ teach doctrines opposed to the ancients, are called by the same name.
Some of these have taught atheism, and your poets deride the uncleanness of Jupiter and his children; and they who adopt these opinions are not silenced by you, but you bestow honours and rewards on those who delicately insult 3^our deities.
Malice 5. What then !
On us who profess to do no evil, and not ^^^'''to hold the above godless doctrines, you make no judicial enquiry; but, impelled by unreasonable passion, and through the instigation of evil demons, you punish us without judgment and reflection.
But the truth shall be spoken : these evil demons formerly appeared and defiled women, polluted boys, and made such dreadful exhibitions to men, as to amaze those who did not consider the acts that were done, with judgment; but who, struck with fear, and not knowing them to be devils, termed them gods, and bestowed on them
/the name which each of them chose for himself.
When , Socrates endeavoured by true reason and judgment to bring these things to light, and to deliver men from these evil devils, these devils themselves laboured, through the agency of such men as delight in evil, to have him put to death as a godless and profane person ; saying, that he introduced new gods.
And in like manner they do the same against us; for not only among the Greeks did Socrates these things by word of reason, but also among the Barbaric nations the very
Word Himself, Who took a form, and became man, and was called Jesus Christ; taught by Whom, we say that those who have acted thus are not only not good spirits, but wicked and unholy demons, whose actions are not equal even to those of men that aim at virtue.
Charge 6. Hence it is that we are even termed Atheists; and we ' confess ourselves Atheists as regards such beings if they be ism. esteemed as gods, but not with respect to the most true God and Father of righteousness, and sobriety, and all other virtues, and who partakes not of evil ; but both Him, and His See PregQj^ Who came from Him, and taught us these truths, and the host of the other good Angels who follow and imitate Him, and the Spirit of Prophecy, we reverence, and worship, honouring Him in reason, and truth, and freely instructing