Chapter XIII.--How the Word has been in all men.
For I myself, when I discovered the wicked disguise which the evil spirits had thrown around the divine doctrines of the Christians, to turn aside others from joining them, laughed both at those who framed these falsehoods, and at the disguise itself, and at popular opinion; and I confess that I both boast and with all my strength strive to be found a Christian; not because the teachings of Plato are different from those of Christ, but because they are not in all respects similar, as neither are those of the others, Stoics, and poets, and historians. For each man spoke well in proportion to the share he had of the spermatic word, [1944] seeing what was related to it. But they who contradict themselves on the more important points appear not to have possessed the heavenly [1945] wisdom, and the knowledge which cannot be spoken against. Whatever things were rightly said among all men, are the property of us Christians. For next to God, we worship and love the Word who is from the unbegotten and ineffable God, since also He became man for our sakes, that becoming a partaker of our sufferings, He might also bring us healing. For all the writers were able to see realities darkly through the sowing of the implanted word that was in them. For the seed and imitation imparted according to capacity is one thing, and quite another is the thing itself, of which there is the participation and imitation according to the grace which is from Him.
[1944] The word disseminated among men. [St. Jas. i. 21.]
[1945] Literally, dimly seen at a distance.
Chapter XIV.--Justin prays that this appeal be published.
And we therefore pray you to publish this little book, appending what you think right, that our opinions may be known to others, and that these persons may have a fair chance of being freed from erroneous notions and ignorance of good, who by their own fault are become subject to punishment; that so these things may be published to men, because it is in the nature of man to know good and evil; and by their condemning us, whom they do not understand, for actions which they say are wicked, and by delighting in the gods who did such things, and even now require similar actions from men, and by inflicting on us death or bonds or some other such punishment, as if we were guilty of these things, they condemn themselves, so that there is no need of other judges.
Chapter XV.--Conclusion.
And I despised the wicked and deceitful doctrine of Simon [1946] of my own nation. And if you give this book your authority, we will expose him before all, that, if possible, they may be converted. For this end alone did we compose this treatise. And our doctrines are not shameful, according to a sober judgment, but are indeed more lofty than all human philosophy: and if not so, they are at least unlike the doctrines of the Sotadists, and Philænidians, and Dancers, and Epicureans, and such other teachings of the poets, which all are allowed to acquaint themselves with both as acted and as written. And henceforth we shall be silent, having done as much as we could, and having added the prayer that all men everywhere may be counted worthy of the truth. And would that you also, in a manner becoming piety and philosophy, [1947] would for your own sakes judge justly!
[1946] [Simon Magus appears to be one with whom Justin is perfectly familiar, and hence we are not to conclude rashly that he blundered as to the divine honours rendered to him as the Sabine God.]
[1947] [Another apostrophe, and a home thrust for "Pius the philosopher" and the emperor.]
justin_martyr dialog_with_trypho anf01 justin_martyr-dialog_with_trypho Dialog_with_Trypho http://www.ccel.org/ccel/schaff/anf01.viii.iv.html
Dialogue of Justin, Philosopher and Martyr, with Trypho, a Jew
Chapter I.--Introduction.
While I was going about one morning in the walks of the Xystus, [1948] a certain man, with others in his company, having met me, and said, "Hail, O philosopher!" And immediately after saying this, he turned round and walked along with me; his friends likewise followed him. And I in turn having addressed him, said, "What is there important?"
And he replied, "I was instructed," says he "by Corinthus the Socratic in Argos, that I ought not to despise or treat with indifference those who array themselves in this dress [1949] but to show them all kindness, and to associate with them, as perhaps some advantage would spring from the intercourse either to some such man or to myself. It is good, moreover, for both, if either the one or the other be benefited. On this account, therefore, whenever I see any one in such costume, I gladly approach him, and now, for the same reason, have I willingly accosted you; and these accompany me, in the expectation of hearing for themselves something profitable from you."
"But who are you, most excellent man?" So I replied to him in jest.
Then he told me frankly both his name and his family. "Trypho," says he, "I am called; and I am a Hebrew of the circumcision, [1951] and having escaped from the war [1952] lately carried on there I am spending my days in Greece, and chiefly at Corinth."
"And in what," said I, "would you be profited by philosophy so much as by your own lawgiver and the prophets?"
"Why not?" he replied. "Do not the philosophers turn every discourse on God? and do not questions continually arise to them about His unity and providence? Is not this truly the duty of philosophy, to investigate the Deity?"
"Assuredly," said I, "so we too have believed. But the most [1953] have not taken thought of this, whether there be one or more gods, and whether they have a regard for each one of us or no, as if this knowledge contributed nothing to our happiness; nay, they moreover attempt to persuade us that God takes care of the universe with its genera and species, but not of me and you, and each individually, since otherwise we would surely not need to pray to Him night and day. But it is not difficult to understand the upshot of this; for fearlessness and license in speaking result to such as maintain these opinions, doing and saying whatever they choose, neither dreading punishment nor hoping for any benefit from God. For how could they? They affirm that the same things shall always happen; and, further, that I and you shall again live in like manner, having become neither better men nor worse. But there are some others, [1954] who, having supposed the soul to be immortal and immaterial, believe that though they have committed evil they will not suffer punishment (for that which is immaterial is insensible), and that the soul, in consequence of its immortality, needs nothing from God."
And he, smiling gently, said, "Tell us your opinion of these matters, and what idea you entertain respecting God, and what your philosophy is."
[1948] This Xystus, on the authority of Euseb. (iv. 18), was at Ephesus. There, Philostratus mentions, Appolonius was wont to have disputations.--Otto.
[1949] Euseb. (iv. 11): "Justin, in philosopher's garb, preached the word of God."
[1950] In jest, no doubt, because quoting a line from Homer, Il., vi. 123. tis de su essi, pheriste, katathneton anthropon.
[1951] [i.e., "A Hebrew of the Hebrews" (Phil. iii. 5).]
[1952] The war instigated by Bar Cochba.
[1953] The opinions of Stoics.--Otto.
[1954] The Platonists.