The Second Apology
THE SECOND APOLOGY
would defend herself against the accusation. You gave your permission. When her former husband could not answer her, he thus turned his attack on a certain Ptolemaeus, who had instructed her in Christian doctrine, in the following way.
He induced his personal friend, a centurion, to summon Ptolemaeus and ask him just one question: Was he a Christian?
And Ptolemaeus, being of a truthful and not deceitful or mendacious nature, confessed that he was a Christian, and was therefore placed in chains by the centurion and mistreated in prison for a long time. At length, when he appeared before Urbicus for judgment, he was again asked this one question: Was he a Christian? And again, being aware of the benefits he had gained through the teaching of Christ, he confessed to be a member of the school of divine virtue. For he who denies anything, either does so because he condemns the thing itself, or he avoids confessing it because he deems himself unworthy of and alien to it; neither of which applies to the true Christian. When Urbicus ordered him to be led away to execution, a certain Lucius, also a Christian, realizing how unreasonable the sentence was, said to Urbicus: 'What is the reason for this sentence? Why have you punished this man who is not an adulterer, or fornicator, or murderer, or thief, or robber, nor in a word convicted of any crime at all, but only confesses that he bears the name of Christian.
Your judgment, Urbicus, does not become the Emperor Pius,' nor the Philosopher,' son of Caesar, nor the sacred Senate.' The only answer he made to Lucius was this: 'You also seem to be one [of this class].' And when
Lucius replied, 'I certainly am,' he ordered him also to be led away to execution. And Lucius expressed his thanks, since he knew that he would soon be freed from such evil rulers,
2 'To call Marcus Aurelius 'Pius' would be utterly unprecedented.'
DG. Bao.00% 8 To give Lucius 'the name of a philosopher would be profoundly meaningless.' Cf. D. C. B. 3.564, where it is argued that the addressees here are the same as those of the First Apology.
SAINT JUSTIN MARTYR
and would go to the Father and King of Heaven. A third Christian also came forward, and was likewise condemned to punishment.
Chapter 3° I also expect to be the victim of a plot and to be affixed to the stake by those just mentioned, or perhaps even by Crescens,? that lover of fanfare and ostentation.* For that man does not deserve the name of lover of wisdom, since he accuses us publicly in matters of which he is ignorant, claiming that Christians are atheists and irreligious, and doing this just to please and to gain the support of the deceived mob.
If, indeed, he attacks us without studying the teachings of Christ, he is positively wicked, and far worse than illiterate— persons are generally careful not to argue or lie about matters of which they are ignorant. On the other hand, if he has studied them [the teachings of Christ] and has not grasped their grandeur, or, if he has and acts as he does in order not to appear to be a Christian, he is much more vile and evil, because he is then inferior even to a slave in popular and unreasonable opinion and fear. I want you to know that I put certain questions to him on this matter and I learned most assuredly that he truly knows nothing. And to show that I speak the truth, I am prepared, if our debate has not already been reported to you, to repeat it in your presence.
Such a permission would be an act worthy of a royal ruler.
1 In the Mss., this chapter is found after the end of Chapter 8, but Maran inserted it here because that is how it is found in Eusebius, and because it fits in better.
2 The Cynic philosopher who was Justin's most bitter enemy.
3 Justin here plays with the words philopséphou, and philokémpou, which sound so much like philoséphou, but are so different in meaning.
THE SECOND APOLOGY
But if my questions and his replies were brought to your attention, it is evident to you that he knows nothing of our teachings, or, if he does know them, but, through fear of his hearers, dares not utter them, as Socrates would have, then he proves himself to be, as I said before, not a lover of wisdom, but a lover of false opinions,' who disregards that praiseworthy saying of Socrates:
'But no man must be honored before the truth.'> However, it is impossible for a Cynic like
Crescens, who considers the last end to be indifferent, to recognize any good but indifference.
Chapter 4 Lest any one should say to us, 'All of you, go, kill yourselves and thus go immediately to God, and save us the trouble,' I will explain why we do not do that, and why, when interrogated, we boldly acknowledge our faith. We have been taught that God did not create the world without a purpose, but that He did so for the sake of mankind; for we have stated before' that God is pleased with those who imitate His perfections, but is displeased with those who choose evil, either in word or in deed. If, then, we should all kill ourselves we would be the cause, as far as it is up to us, why no one would be born and be instructed in the divine doctrines, or even why the human race might cease to exist; if we do act thus, we ourselves will be opposing the will of God. But when we are interrogated we do not deny our faith, for we are not conscious of having done any wrong, but we do consider it ungodly always not to tell the truth, which we also realize is pleasing to God; and we also now want to free you from an unfair prejudice.
4 Another play on the words phildsophos and philddoxos.
5 Cf. Plato, Republic 10.595C.
1 CE£..1 Apol. 10.
SAINT JUSTIN MARTYR
Chapter 5 But if anyone should think that, if we profess God to be our protector, we should not, as we admit, be overpowered and molested by unjust persons'—this difficulty, too, I will remove. When God made the universe and put all earthly things under man's dominion, and arranged the heavenly bodies for the increase of fruits and the change of seasons, and decreed a divine law for these, which He apparently also created for man's sake, He appointed His angels, whom
He placed over mankind, to look after men and all things under heaven. But the angels violated their charge, fell into sin with women and begot children who are called demons."
Moreover, they subsequently subjected the human race to themselves, partly by magic writings, partly by the fear they instilled into them and the punishments they inflicted upon them, and partly by instructing them in the use of sacrifices, incense, and libations, which they really needed after becoming slaves of their lustful passions; and among men they engendered murders, wars, adulteries, all sorts of dissipation,
_ and every species of sin. Thus it was that the poets and writers of legends, unaware that the bad angels and the demons begotten '»y them did those things to men and women, to cities and nations, ascribed them to [their] god himself [Jupiter] and to those whom they thought were sons of his seed and to the children of those whom they called his brothers, Neptune and Pluto, and to the children of their children. For they
1 Clemens Alex. (Stromata, 4.11.82) stated that this was a favorite pagan retort. Cf. also Arnobius, Adv. nat. 2.76; Minucius Felix, Oct. 12; Lactantius, Inst. div. 5.21.
2 Cf. 1 Apol. 5: Tertullian, Apol. 22.
THE SECOND APOLOGY
called them by the name each of the bad angels had bestowed upon himself and his children.* Chapter 6 No proper name has been bestowed upon God, the Father of all, since He is unbegotten. For, whoever has a proper name received it from a person older than himself. The words
Father, and God, and Creator, and Lord, and Master are not real names, but rather terms of address derived from His beneficent deeds. But His Son, who alone is properly called Son, the Word, who was with Him [God, the Father] and was begotten' before all things, when in the beginning
He [God, the Father] created and arranged all things through Him [the Son], is called Christ, because He was anointed and because God the Father arranged all the things of creation through Him. This name also has an unknown meaning, just as the term 'God,' which is not a real name, but the expression of man's innate' opinion of a thing that can scarcely be defined. But 'Jesus,'* which is His name both as Man and Savior, has a meaning. For He also became man, as we stated,' and was born in accordance with the will of God the Father for the benefit of believers, and for the defeat of the demons. Even now, your own eyes will teach you the truth of this last statement. For many demoniacs
3 In 1 Apol. 5, Justin said the demons chose their own names; here the bad angels, their parents, choose their names.
Perhaps in the first Apology Justin uses the word daimones for dggeloi, but here the daimones are the children of the dggeloi. Cf. Tertullian, Apol. 22;
Athenagoras, Suppl. 25.
Although Justin speaks of the generation of the Son at the creation of the world, this does not detract from the eternity of the Son, for he states that the Son was with the Father before the creation of the world. Cf. Maran
(PG 6.453).
Tertullian expressed the same thought with those famous words: O testimonium animae naturaliter Christianae
(Apol. 17).
Justin understood this difference between the names 'Christ' and 'Jesus': the former belonged to the Word before the Incarnation; the latter, after the Incarnation.
4 1 Apol. 23 and 33. al oe NN
SAINT JUSTIN MARTYR
throughout the entire world, and even in your own city, were exorcised by many of our Christians in the name of Jesus Christ, who was crucified under Pontius Pilate; and our men cured them, and they still cure others by rendering helpless and dispelling the demons who had taken possession of these men, even when they could not be cured by all the other exorcists, and exploiters of incantations and drugs.
Chapter 7 Therefore God postpones' the collapse and dissolution of the universe (through which the bad angels, the demons, and men would cease to exist) ," because of the Christian seed, which He knows to be the cause in nature [of the world's preservation]. If such were not the case, it would be impossible for you to do the things you do and be influenced by the evil demons; but the fire of judgment would descend and would completely dissolve everything, just as the flood waters once left no one but him, with his family, whom we call Noe and you call Deucalion, from whom in turn so many have been born, some of them bad, others good. In this manner, we claim that the world will finally be destroyed by fire, and not, as the Stoics believe,*® because all things change into one another according to their disgraceful doctrine of metamorphosis. Nor do we teach [as do the Stoics] that men act and suffer according to the dictates of fate, but that by his own free will each man acts either well or evilly; and that through the influence of evil demons good men, such as Socrates and the like, are persecuted and imprisoned,
1 Cf. 1 Apol. 28 and 45; Dialogue 39; Letter to Diognetus 6.
2 Justin would indicate here the annihilation of power rather than of existence.
3 The Stoics considered the final destruction of the world by fire as a natural consumption, not as a punishment for sin.
THE SECOND APOLOGY
while Sardanapalus, Epicurus, and the like seem to be endowed with wealth and glory. But the Stoics, ignorant of this demoniacal influence, claimed that everything takes place by the necessity of fate. But, since God from the very beginning created the race of angels and men with free will, they will justly pay the penalty in everlasting fire for the sins they have committed. Indeed, every creature is capable, by nature, of vice and of virtue. Nor would any action of theirs be worthy of praise unless they had the power to incline to either [vice or virtue]. The truth of this is shown everywhere by those legislators and philosophers who, acting according to right reason, have ordered some things to be done and others to be avoided. The Stoic philosophers also, in their moral teaching, always respect the same principles, so it is easily seen how wrong they are in their teaching on principies and incorporeal beings. For, if they state that human acts occur by fate, they will admit either that God is nothing else than those things which continually turn and change and dissolve into the same elements, and will seem to understand only corruptible things, and to affirm that God himself both in part and in whole is in every sin; or else that neither vice nor virtue is anything—which is against every sound idea, reason, and mind.
Chapter 8 We know that the followers of the Stoic teaching, because they were praiseworthy at least in their ethics, as were also the poets in some respects, because of the seed of reason implanted in all mankind, were hated and killed. As examples, we could mention Heraclitus,' as we already stated, and 1 It is said that Heraclitus was not killed, but died as a result of his own treatment for dropsy.
SAINT JUSTIN MARTYR
Musonius,! of our own times, and others. For, as we pointed out, the demons always brought it about that everyone, who strives in any way to live according to right reason and to avoid evil, be an object of hatred. Nor is it surprising that the demons are proved to be the cause why they are much more hated who do not live' according to only a part of the seminal word, but by the knowledge and consideration of the whole Word, which is Christ. But these demons shall suffer just punishment and torments, confined to everlasting fire; for the fact that they are overcome even now by men in the name of Jesus Christ is a sign that they and their followers will be punished in eternal fire. All the prophets foretold that it would happen thus, and so taught Jesus, our
Teacher.
Chapter 9 Lest any one repeat the mistake of those so-called philosophers who claim that our statements that the sinners are punished in everlasting fire are just boastful words calculated to instill terror, and that we want men to live a virtuous life through fear, and not because such a life is pleasant, I will make this brief reply that, if it is not as we say, then there is no God; or, if there is a God, He is not concerned with men, and virtue and vice are nothing, and, as we already stated, legislators unjustly punish the transgressors of their excellent precepts. But, since these legislators are not unjust, and their Father instructs them through the Word to do as 1 There were many who bore this name in ancient times, and it is not clear which one Justin had in mind.
2 Kata spermatikou: the negative particle ow must be inserted before this phrase to complete the sense.
THE SECOND APOLOGY
He Himself does,' they who comply with these legislators are not unjust. If anyone should advance the remonstrance that human laws are different, and say that some men consider one thing good, another bad, while other men deem as good what the former considered bad, and as bad what they thought good, let him listen to this reply. We realize that the bad angels made laws suited to their own iniquity, which are pleasing to their counterparts among men; and the true Word, at His coming, proved that not all opinions and teachings are good, but that some are bad, and others good. Wherefore, I will repeat the same statements and utter similar ones to such men as these, and, if necessary, I shall develop them more at length." But for the present I must return to my subject.
Chapter 10 Beyond doubt, therefore, our teachings are more noble than all human teaching, because Christ, who appeared on earth for our sakes, became the whole Logos, namely, Logos and body and soul.' Everything that the philosophers and legislators discovered and expressed well, they accomplished through their discovery and contemplation of some part of the Logos. But, since they did not have a full knowledge of the Logos, which is Christ, they often contradicted themselves.
And those who were born before Christ assumed human nature were dragged into law courts as irreligious and medCf. Tertullian, Apol. 45; St. Augustine, De lib. arbit. 1.15.
The meaning is this: Since legislators order some things to be done and others to be avoided, and since God, as Legislator, has given us a no— law, then it follows that man has free will either to obey or disobey the law, and the disobedient are unjust.
St. Augustine, Sermo 214.7, thus expressed this thought: Totus Filius Dei Verbum et homo, atque, ut expressius dicam, Verbum, anima et caro.
SAINT JUSTIN MARTYR
dling persons, when they tried in human narrowness to think out and prove things by reason. Socrates, the most ardent of all in this regard, was accused of the very crimes that are imputed to us. They claimed that he introduced new deities" and rejected the state-sponsored gods. But what he did was to ostracize Homer' and the other poets, and to instruct men to expel the evil demons and those who perpetrated the deeds narrated by the poets; and to exhort men by meditation to learn more about God who was unknown to them, saying:
'It is not an easy matter to find the Father and Creator of all things, nor, when He is found, is it safe to announce Him to all men.'* Yet, our Christ did all this through His own power.
There was no one who believed so much in Socrates as to die for his teaching, but not only philosophers and scholars believed in Christ, of whom even Socrates had a vague knowledge (for He was and is the Logos who is in every person, and who predicted things to come first through the prophets and then in person when He assumed our human nature and feelings, and taught us these doctrines), but also workmen and men wholly uneducated, who all scorned glory, and fear, and death. Indeed, this is brought about by the power of the ineffable Father, and not through the instrumentality of human reason.
Chapter 11 Neither should we Christians be put to death, nor would evil men and demons prevail over us, were it not for the fact that absolutely every man who is born must also, by reason of a 2 Cf. Plato, Apol. Ch. 14.
3 This whole statement was taken from Plato, Republic 2.377 ff. and 10.
595 ff.
4 A loose quotation from Plato, Tim. 28C.
Cf. also Origen, Contra Celsum 7.42.
THE SECOND APOLOGY
debt, be subject to death. Thus, when we liquidate this debt, we render thanks. Now, for the sake of Crescens and those who rant like him, we deem it proper and fitting to relate here what Xenophon wrote.' Hercules, relates Xenophon, once came to a place where three roads met, and there he found Virtue and Vice, who appeared to him in the guise of women. And Vice, in a costly and seductive dress, with an expression made alluring by such adornments, and being instantly fascinating to look at, said to Hercules that, if he would follow her, she would see to it that his whole life would be one of pleasure and that he would be arrayed in the most brilliant finery, such as she herself was then wearing.
And Virtue, who was loathsome in appearance and dress, said: 'If you will obey me, you will be adorned, not with passing and perishable ornaments or beauty, but with everlasting and precious adornments.' Indeed, we believe that the one who avoids what only appears to be good and strives for what is considered difficult and unreasonable, will attain happiness. For Vice, to disguise her own actions, appropriated the qualities of Virtue which really are excellent, by imitating what is incorruptible (for Vice neither possesses nor is able to effect incorruptibility) and enslaves low-minded men, attributing her own evil habits to Virtue. But, those who have understood the things that really are good are also unspoiled in virtue. Such persons, every intelligent man should conclude, were the Christians, the athletes, and those who performed the deeds which the poets narrate of the so-called gods;' and this conclusion should be drawn from the fact that we
Christians scorn escaping from death.
1 Xenophon (Men. 2.1.21ff.) gives Prodicus credit for this fictitious story.
2 E.g., Hercules, who is said to have scorned death.
SAINT JUSTIN MARTYR
Chapter 12 Indeed, when I myself revelled in the teachings of Plato, and heard the Christians misrepresented and watched them stand fearless in the face of death and.of every other thing that was considered dreadful, I realized the impossibility of their living in sinful pleasure. For, what sensual or self-indulgent person, who approves of the eating of human flesh,* would welcome death that he might be despoiled of his pleasures, and would not rather always try to continue in his present manner of life, and to elude the public officers; and much less would he be apt to denounce himself when the penalty was death? The evil demons have caused these things also to be effected by wicked men. For, after inflicting the death penalty on some because of the false charges lodged against us, they subjected our servants, some of them children and women, to torture, and forced from them by these terrible torments a confession of those fictitious crimes which they themselves publicly commit. But we are not in the least concerned about such crimes, since we do not commit them, having as witness of our thoughts and actions the Unbegotten and Ineffable God. For why did we not acknowledge that we consider these things good, and show how they are divine philosophy, affirming that the mysteries of Saturn' have in homicide and in drinking blood the same effect as what you do before the idol* you venerate, on which you sprinkle not only the blood of brute animals, but also of men, making a libation of the slain man's blood through the most distinguished and most noble person in your midst? And by imitating
1 An allusion to a favorite pagan accusation against the Christians, which was that of anthropophagy. Cf. 1 Apol. 26 n. 6.
2 The favorite victims of the Phoenician Saturn were boys. Cf. Lactantius, Inst. div. 1.21; Tertullian, Apol. 9.
; 3 The idol of Jupiter Latiaris. Cf. Tertullian, Apol. 9.
THE SECOND APOLOGY
Jupiter and the other gods in sodomy and sinful relations with women, might they not, in defense of their actions, cite the writings of Epicurus and the poets? But, because we persuade men to avoid such customs and those who practice them, together with their imitators, as we now have striven hard to persuade you with these words, we are assailed in many ways. But we are not in the least worried, for we realize that God is the just supervisor of all. Would that even now some man would ascend a lofty platform and cry out in a loud voice:* 'Be ashamed and blush, you who accuse the innocent of the very crimes you yourselves openly commit; and things of which you and your gods are guilty, you charge to those persons who have not the slightest part in them.
Change your ways, and come to your senses.'
Chapter 13 When I learned of the evil camouflage which the wicked demons had thrown around the divine doctrines of the Christians to deter others from following them, I had to laugh at the authors of these lies, at the camouflage itself, and at the popular reaction. I am proud to say that I strove with all my might to be known as a Christian, not because the teachings of Plato are different from those of Christ, but because they are not in every way similar; neither are those of other writers, the Stoics, the poets, and the historians. For each one of them, seeing, through his participation of the seminal Divine Word, what was related to it, spoke very well. But, they who contradict themselves in important matters evidently did not acquire the unseen [that is, heavenly] wisdom and the indisputable knowledge. The truths which 4 Tragic voice, i.e., the loud voice employed in the recitation, through a mask, of Greek tragedies.
SAINT JUSTIN MARTYR
men in all lands have rightly spoken belong to us Christians.
For we worship and love, after God the Father, the Word who is from the Unbegotten and Ineffable God, since He even became Man for us, so that by sharing in our sufferings
He also might heal us. Indeed, all writers, by means of the engrafted seed of the Word which was implanted in them, had a dim glimpse of the truth. For the seed of something and its imitation, given in proportion to one's capacity, is one thing, but the thing itself, which is shared and imitated according to His grace, is quite another.
Chapter 14 We therefore beseech you to publish this pronouncement, adding your comment to it, so that others may know our customs and be released from the bonds of false beliefs and of ignorance of good; for by their own fault they have become worthy of punishment. Promulgate these words, too, in order that these truths may be made public for all men, because by nature man can know good and evil; and because by denouncing us, of whom they do not know whether they really do such disgraceful things as they pretend, and _ because they revel in their gods who committed such actions themselves and still permit mankind to commit them, and because by punishing us with death or chains or some such penalty, as if we committed such actions, they so condemn themselves that other judges are not needed.
Chapter 15 [Concerning my countryman' Simon Magus, I looked with utter disdain upon his impious and deceitful teachings. ]
1 Both were from Samaria.
THE SECOND APOLOGY
If you will only approve this writing, we will expose him in the eyes of all, so that, if at all possible, they may be converted. For this purpose only have we written these words. After a just deliberation you will find that our teachings are not disgraceful, but are more sublime than all human wisdom.
If you do not think them so, at least they bear no resemblance to the teachings of the Sotadists,' the Philaenidians,* the Archestratians, the Epicureans, and other such doctrines of the poets, with which everyone can familiarize himself, both by hearing them as they are recited and reading them.
And now, having done the best we could, we conclude with a prayer that the men of every land be deemed fit to receive the truth. And may you also, as befits your piety and wisdom, judge the case with justice for your own sakes.'
2 Sotades (from Trace or Crete) gained much fame from his obscene poetry in the third century B.c. Cf. Strabo, Geogr. 14.573.
3 The followers of the poetess Philaenis, the composer of a popular textbook on poetry.
4 Cf. Tertullian, Ad Scap. 1: Itaque hunc libellum non nobis timentes misimus, sed vobis et omnibus inimicis nostris.
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THE DIALOGUE
WITH TRYPHO
INTRODUCTION
'€ usTIN's Dialogue with Trypho has come down to us Va through the Codex Paris. gr. 450 (of the year 1364), pxe not, however, without some lacunae: one in the introduction, the other in Chapter 74. The missing part of the introduction would have probably told us of the dedication of this work to Marcus Pompeius, who is addressed in Chapter
141, and alluded to in Chapter 8.
The Dialogue reports a discussion that took place at Ephesus between Justin and the Jew Trypho, shortly after the end of the war (ca. 135) instigated by Bar Kocheba, the Jewish rebel, against the Roman power. While the details of the discussion may be fictitious, the broad outline appears to have been founded in fact. Very little is known about Justin's opponent, Trypho.* He was probably a Jewish refugee who fled from Palestine to Ephesus during Bar Kocheba's uprising. Considerable doubt has been cast upon the supposition that he is to be identified with Tarphon, the famous Palestinian Rabbi.
The Dialogue which Justin composed at Rome years after'? the actual debate (i. e., sometime between 155 and 161), is really a defense of Christianity against Judaism. Since the debate lasted two days, an artificial division of the treatise would be into two parts: the first (Chs. 1-74) would correspond to the first day, and the second
(Chs. 75-142) to the second day. A more natural and logical division' of the 142 chapters would be into five sections:
(1) Introduction (1-8), in which Justin, after describing his own education Pep. 12 1. 19.
2 Cf. Dial. w. Tr. 80, p. 276
3 Critics disagree about the literary and logical merits of the exposition in Justin's Dialogue. Cf. K. Hubik, loc. cit. and_W. Bousset, "Judisch— christlicher Schulbetrieb in Alexandria und Rom.' Forschungen zur Religion. N. F. Heft 6 (Géttingen 1915).
SAINT JUSTIN MARTYR
and eventual conversion to Christianity, sets the limits of the debate; (2) Part I (947), which explains why Christians do not observe the Mosaic Law; (3) Part II (48-108), which produces arguments to show that Christ is the true
Messiah; (4) Part III (109-141), which draws the logical conclusion that the Christians are the true heirs of the divine promises; (5) Conclusion (142), in which Trypho wishes
Justin a happy voyage to Rome and Justin, in turn, expresses the hope that Trypho and his friends will one day believe that Jesus Christ is the true Messiah.
The text used for this translation is that of Migne, PG 6.471-800, together with the edition of G-Archambault, Justin,
Dialogue avec Tryphon (2 vols. Paris 1909).
SELECT BIBLIOGRAPHY
Secondary Works:
F. Cayré, Patrologie et Histoire de la Théologie (3rd ed. Paris 1938) .
Ph. Haeuser, Des HI. Philosophen und M4rtyrers Justinus Dialog mit dem Juden Tryphon (Bibl.d. Kirchenvater Bd. 33, 1917):
A. Harnack, Judentum und Judenchristentum in Justins Dialog mit Tryphon (Leipzig 1913).
R. Hirzel, Der Dialog (Leipzig 1895).
.W. Muenscher, An Dialogus cum Tryphone Justino Martyri recte adscribatur (Marburg 1799).
A. Lukeyn Williams, The Dialogue with Trypho (London 1930).
Th. Zahn, 'Dichtung und Wahrheit in Justins Dialog mit dem Juden Tryphon, Zeitschrift fiir Kirchengeschichte 8 (1885-1886)
37-66.
O. Zéckler, Der Dialog im Dienste der Apologetik (Giitersloh 1893) .
CONTENTS Chapter Page Justin meets Trypho Justin describes his philosophical stilifies:
The beginning of Justin's conversion .
The soul of its own power unable to see God .
The soul is not in itself immortal .
Plato contradicted .
The knowledge of truth can come only fioin then Prophets Body :
This conversation eoiiedles Justin with fay 'se Christ The Christians have not believed foolish reports .
Trypho complains that Christians do not observe the Mosaic Law , The New Testament seoeaied: the old eae The Jews break the Eternal Law and misinterpret the Mosaic Law .
Isaias teaches remission Hy sin through the blood ar Christ Justifications not EF Yew ist rites but Ly iia tunte aa
. 147
. 149
. 151
. 153
. 156
. 158
NYNAUhWNE,
. 159
. 160 each . 162
. 163
. 165
. 166
. 168 ca baptism .
True fasting A ae el ee Circumcision given to Jews as a mark .
Jews spread calumnies everywhere against Christians Why Christians do not observe the Mosaic Law . ae eal 2 Age . 174
Origin of circumcision and of the Mosaic Law .
. Lis Origin of the law of meats . weal We Origin of the Sabbath .
. 178
Origin of sacrifices and oblations . ee ( Jewish interpretation of the law dishonors God.
. 182
Christian circumcision . aly . 183
The Jews are not true sons of Abraham .
Pen |
Salvation open to Jews and Gentiles through Christ.
. 186
Trypho's objections ; ; 1ST True justification through Christ . i . 189
OM §
Christians, not Jews, interpret Scriptures properly.
. 190
Christian righteousness the true one .
. 191
The power of Christ at His second advent ~ 192 The two advents of Christ .
. 194
The words of Psalm 109 refer to (ae (Shain not to Ezechias . 196
The Seventy-first re not to ate Bate Ws to Solaain but to Jesus Christ .
oat « iF
Heretics strengthen the faith of true eee . 200
Christ is the Lord of all « 202
Further proof from other Psalms .
> 203
Justin replies to Trypho's charge of bine . 204
Hatred of Jews for Christians .
. 206
Types of Christ in the Mosaic Law :
. 208
The offering of flour was a figure of the Eucharist.
. 209
The bells on the priestly robes were a figure of the Apostles :
. 210
Christ was the end of the Mos ees ap Bea Salvation is to be gained through Jesus Christ ee
. 213
Saints of the Old Testament were saved through Christ . 214
The Mosaic Law is even now useless for salvation » 216
The difficulty concerning communion with Judaizers . 218
Trypho demands proof of the Messiahship of Jesus.
. 220
John, not Elias, was the precursor of the first advent of Christ ' t 22) John the Baptist was » foretold Tai , £223 How the above prophecy of Isaias was fulfilled . ae The two advents of Christ foretold by Jacob .
2 220 Another prophecy of Jacob > Dak The blood of the grape :
6 ae.
Trypho asks for clear proof of the Divinity of Christ . 230
God who appeared to Abraham is distinguished from God the Father . ane ae How could God, the Son, have eaten anh yierdeteds
« 2o0 Proof from the visions of Jacob :
. 238
God, but not the Father, conversed with Moses .
. 241
Jewish interpretation of the divine apparition in the burning bush P . 242
The generation of Wisdom fon Coa, the Fates . 244
The expression, 'Let Us Make Man,' agrees with this testimony Sadity Co . 245
Proof of the Incarnation of God .
. 247
Trypho denies that the Jews need Christ . rey) Trypho objects that God's glory is not given to another . 251
The virgin-birth foretold by Isaias . 200
Trypho compares Jesus with Perseus .
. 254
Justin accuses the Jews of bad faith .
. 256
Pagan fables imitate truth .
. 259
The mysteries of Mithras were imitations of prophecies . 261
The Jews and the Septuagint.
. 262
Passages deleted from Esdras and Jeremias.
. 263
Further deletions from the sacred text .
. 264
Explanation of the ninety-fifth Psalm .
. 266
The Divine Name of: Jesus'
20.2".
Ox "OS Sl See 2e2 The Power and Majesty of Christ.
. wo
The Prophecy of Isaias refers to Christ ate not to Hezekiah ".
«) wxelgery eacttegtys eee
ba Christ alone fulfills the Pep he + mild fos Ioatad A ae cee
The; revolt, of the bad angels...
ny (jun en, ee
Justin explains his view of the millennium .
. 275
The millennium proved by Isaias and St.John .
. 277
The gifts of prophecy now transferred to the Christians . 278
The Psalm, 'Dixit Dominus,' does not refer to Hezekiah =. i, a eae The prophecy of Isaias vere 3 in Christ . eee Christ is the Lord of Hosts.
Me bi a:
The Cross of Christ was prefigured in oie Old
Testament? \*
o<jt sg) SRE Meets erase hee
Justin answers another objection by we i23 lk Zoe Christ received the Holy Spirit not because He needed
Fea oe anh ak. nin, See De peepee ack, beelie eeet Wecmealie cos The Crucifixion a stumbling-block to Trypho
. 290
The outstretched hands of Moses foreshadowed the Cross .
. i oe be ee ee eee
Other figures of As egere 2a wi eee The grace of God needed to raphe Sarees oe The same virtues arecommontoall.
«299 How the curse of the crucifixion is to be eae ~ 299
94,
Christ: assumed: outscursestewrantd ate bs osieni ain one 208
The curse of the Cross a prediction of what the Jews would do ; :
. 299
Additional predictions of "e eae of Christ . 300
Christ depicted in the Twenty-First Psalm .
. 301
99-106 Explanation of the Twenty-first Psalm . 302
The Resurrection foreshadowed by the history of Jonas : bh Z . 314
Jews reject the Resurrection of Christ . oft. SiS
The conversion of the Gentiles foretold by Micheas_ . 316
How this prophecy of Micheas has been and will be
fulfilled : fea lll Figures of the Blood of Christ . of9
The inept interpretation of the Jews .
. ou Josue a figure of Christ . my
Jewish circumcision different from that of Christians . 323
The prophecy concerning Christians in Zacharias.
. 325
Application of this prophecy to Christians . es Ff
The prophecy of Malachias concerning sacrifices of
. 328 the Christians .
Justin exhorts the Jews to repent before the second
coming of Christ .
; '
. 329
Christians are the holy people eae to yan eae 331
Christians were promised to Isaac, Jacob and Juda.
. 332
Belief of the Gentiles a proof that Jesus is the Christ . 335
The Jews mistakenly refer this prophecy to their
proselytes .
. 336
Jewish interpretations of Scripture are ridiculous.
. 338
Christians are truly children of God .
. 340
. 341
Explanation of the word 'Israel' .
. 343
The various Names of Christ .
. 345
These scriptural passages apply to the Word
. 346
The Word is a person distinct from the Father .
. 348
Further proof that the word is a distinct Person
. 349
Conversion of the Gentiles prophesied
. 350
The Gentile converts more faithful than the Jews .
The power of the Name of Jesus in the Old Testament .
. 353
Christians pray for the obstinate Jews .
. 355
The marriages of Jacob a figure of the Church .
. 356
Jesus Christ is the King of Israel .
. 308
The Jews rejected because they crucified Christ .
. 359
Justin pleads with the Jews to repent Noe a type of Christ .
. 360
. 361
Noe's blessings were prophecies .
In Christ all men are free .
« 202
Men and angels have free will . 364
Exchange of farewells . 365