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- Herausgeber: Jazzybee Verlag
- Kategorie: Religion und Spiritualität
- Sprache: Englisch
"The Sacred Writings Of ..." provides you with the essential works among the Early Christian writings. The volumes cover the beginning of Christianity until before the promulgation of the Nicene Creed at the First Council of Nicaea. Justin Martyr was a Christian apologist, born at Flavia Neapolis, about A.D. 100, who converted to Christianity about A.D. 130, taught and defended the Christian religion in Asia Minor and at Rome and he suffered martyrdom about the year 165. This volume contains: The First Apology of Justin The Second Apology of Justin Dialogue of Justin Justin's Hortatory Address to the Greeks Justin on the Sole Government of God.1 Fragments of the Lost Work of Justin on the Resurrection Other Fragments from the Lost Writings of Justin Introductory Note to the Martyrdom of Justin Martyr. The Martyrdom of the Holy Martyrs
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The Sacred Writings of Justin Martyr
Contents:
Justin Martyr – A Biography
The Sacred Writings of Justin Martyr
INTRODUCTORY NOTE TO THE FIRST APOLOGY OF JUSTIN MARTYR.
The First Apology of Justin
Chapter I.-Address.
Chapter II.-Justice Demanded.
Chapter III.-Claim of Judicial Investigation.
Chapter IV.-Christians Unjustly Condemned for Their Mere Name.
Chapter V.-Christians Charged with Atheism.
Chapter VI.-Charge of Atheism Refuted.
Chapter VII.-Each Christian Must Be Tried by His Own Life.
Chapter VIII.-Christians Confess Their Faith in God.
Chapter IX.-Folly of Idol Worship.
Chapter X.-How God is to Be Served.
Chapter XI.-What Kingdom Christians Look for.
Chapter XII.-Christians Live as Under God's Eye.
Chapter XIII.-Christians Serve God Rationally.
Chapter XIV.-The Demons Misrepresent Christian Doctrine.
Chapter XV.-What Christ Himself Taught.
Chapter XVI.-Concerning Patience and Swearing.
Chapter XVII.-Christ Taught Civil Obedience.
Chapter XVIII.-Proof of Immortality and the Resurrection.
Chapter XIX.-The Resurrection Possible.
Chapter XX.-Heathen Analogies to Christian Doctrine.
Chapter XXI.-Analogies to the History of Christ.
Chapter XXII.-Analogies to the Sonship of Christ.
Chapter XXIII.-The Argument.
Chapter XXIV.-Varieties of Heathen Worship.
Chapter XXV.-False Gods Abandoned by Christians.
Chapter XXVI.-Magicians Not Trusted by Christians.
Chapter XXVII.-Guilt of Exposing Children.
Chapter XXVIII.-God's Care for Men.
Chapter XXIX.-Continence of Christians.
Chapter XXX.-Was Christ Not a Magician?
Chapter XXXI.-Of the Hebrew Prophets.
Chapter XXXII.-Christ Predicted by Moses.
Chapter XXXIII.-Manner of Christ's Birth Predicted.
Chapter XXXIV.-Place of Christ's Birth Foretold.
Chapter XXXV.-Other Fulfilled Prophecies.
Chapter XXXVI.-Different Modes of Prophecy.
Chapter XXXVII.-Utterances of the Father.
Chapter XXXVIII.-Utterances of the Son.
Chapter XXXIX.-Direct Predictions by the Spirit.
Chapter XL.-Christ's Advent Foretold.
Chapter XLI.-The Crucifixion Predicted.
Chapter XLII.-Prophecy Using the Past Tense.
Chapter XLIII.-Responsibility Asserted.
Chapter XLIV.-Not Nullified by Prophecy.
Chapter XLV.-Christ's Session in Heaven Foretold.
Chapter XLVI.-The Word in the World Before Christ.
Chapter XLVII.-Desolation of Judaea Foretold.
Chapter XLVIII.-Christ's Work and Death Foretold.
Chapter XLIX.-His Rejection by the Jews Foretold.
Chapter L.-His Humiliation Predicted.
Chapter LI.-The Majesty of Christ.
Chapter LII.-Certain Fulfilment of Prophecy.
Chapter LIII.-Summary of the Prophecies.
Chapter LIV.-Origin of Heathen Mythology.
Chapter LV.-Symbols of the Cross.
Chapter LVI.-The Demons Still Mislead Men.
Chapter LVII.-And Cause Persecution.
Chapter LVIII.-And Raise Up Heretics.
Chapter LIX.-Plato's Obligation to Moses.
Chapter LX.-Plato's Doctrine of the Cross.
Chapter LXI.-Christian Baptism.
Chapter LXII.-Its Imitation by Demons.
Chapter LXIII.-How God Appeared to Moses.
Chapter LXIV.-Further Misrepresentations of the Truth.
Chapter LXV.-Administration of the Sacraments.
Chapter LXVI.-Of the Eucharist.
Chapter LXVII.-Weekly Worship of the Christians.
Chapter LXVIII.-Conclusion.
Epistle of Adrian In Behalf of the Christians.
Epistle of Antoninus to the Common Assembly of Asia.
Epistle of Marcus Aurelius to the Senate, in Which He Testifies that the Christians Were the Cause of His Victory.
The Second Apology of Justin
Chapter I.-Introduction.
Chapter II.-Urbicus Condemns the Christians to Death.
Chapter III.-Justin Accuses Crescens of Ignorrant Prejudice Against the Christians.
Chapter IV.-Why the Christians Do Not Kill Themselves.
Chapter V.-How the Angels Transgressed.
Chapter VI.-Names of God and of Christ, Their Meaning and Power.
Chapter VII.-The World Preserved for the Sake of Christians. Man's Responsibility.
Chapter VIII.-All Have Been Hated in Whom the Word Has Dwelt.
Chapter IX.-Eternal Punishment Not a Mere Threat.
Chapter X.-Christ Compared with Socrates.
Chapter XI.-How Christians View Death.
Chapter XII.-Christians Proved Innocent by Their Contempt of Death.
Chapter XIII.-How the Word Has Been in All Men.
Chapter XIV.-Justin Prays that This Appeal Be Published.
Chapter XV.-Conclusion.
Dialogue of Justin
Chapter I.-Introduction.
Chapter II.-Justin Describes His Studies in Philosophy.
Chapter III.-Justin Narrates the Manner of His Conversion.
Chapter IV.-The Soul of Itself Cannot See God.
Chapter V.-The Soul is Not in Its Own Nature Immortal.
Chapter VI.-These Things Were Unknown Plato and Other Philosophers.
Chapter VII.-The Knowledge of Truth to Be Sought from the Prophets Alone.
Chapter VIII.-Justin by His Colloquy is Kindled with Love to Christ.
Chapter IX.-The Christians Have Not Believed Groundless Stories.
Chapter X.-Trypho Blames the Christians for This Alone-The Non-Observance of the Law.
Chapter XI.-The Law Abrogated; The New Testament Promised and Given by God.
Chapter XII.-The Jews Violate the Eternal Law, and Interpret ILL that of Moses.
Chapter XIII.-Isaiah Teaches that Sins are Forgiven Through Christ's Blood.
Chapter XIV.-Righteousness is Not Placed in Jewish Rites, But in the Conversion of the Heart Given in Baptism by Christ.
Chapter XV.-In What the True Fasting Consists.
Chapter XVI.-Circumcision Given as a Sign, that the Jews Might Be Driven Away for Their Evil Deeds Done to Christ and the Christians.
Chapter XVII.-The Jews Sent Persons Through the Whole Earth to Spread Calumnies on Christians.
Chapter XVIII.-Christians Would Observe the Law, If They Did Not Know Why It Was Instituted.
Chapter XIX.-Circumcision Unknown Before Abraham. The Law Was Given by Moses on Account of the Hardness of Their Hearts.
Chapter XX.-Why Choice of Meats Was Prescribed.
Chapter XXI.-Sabbaths Were Instituted on Account of the People's Sins, and Not for a Work of Righteousness.
Chapter XXII.-So Also Were Sacrifices and Oblations.
Chapter XXIII.-The Opinion of the Jews Regarding the Law Does an Injury to God.
Chapter XXIV.-The Christians' Circumcision Far More Excellent.
Chapter XXV.-The Jews Boast in Vain that They are Sons of Abraham.
Chapter XXVI.-No Salvation to the Jews Except Through Christ.
Chapter XXVII.-Why God Taught the Same Things by the Prophets as by Moses.
Chapter XXVIII.-True Righteousness is Obtained by Christ.
Chapter XXIX.-Christ is Useless to Those Who Observe the Law.
Chapter XXX.-Christians Possess the True Righteousness.
Chapter XXXI.-If Christ's Power Be Now So Great, How Much Greater at the Second Advent!
Chapter XXXII.-Trypho Objecting that Christ is Described as Glorious by Daniel, Justin Distinguishes Two Advents.
Chapter XXXIII.-Ps. CX. Is Not Spoken of Hezekiah. He Proves that Christ Was First Humble, Then Shall Be Glorious.
Chapter XXXIV.-Nor Does Ps. LXXII. Apply to Solomon, Whose Faults Christians Shudder at.
Chapter XXXV.-Heretics Confirm the Catholics in the Faith.
Chapter XXXVI.-He Proves that Christ is Called Lord of Hosts.
Chapter XXXVII.-The Same is Proved from Other Psalms.
Chapter XXXVIII.-It is an Annoyance to the Jew that Christ is Said to Be Adored. Justin Confirms It, However, from Ps. XLV.
Chapter XXXIX.-The Jews Hate the Christians Who Believe This. How Great the Distinction is Between Both!
Chapter XL.-He Returns to the Mosaic Laws, and Proves that They Were Figures of the Things Which Pertain to Christ.
Chapter XLI.-The Oblation of Fine Flour Was a Figure of the Eucharist.
Chapter XLII.-The Bells on the Priest's Robe Were a Figure of the Apostles.
Chapter XLIII.-He Concludes that the Law Had an End in Christ, Who Was Born of the Virgin.
Chapter XLIV.-The Jews in Vain Promise Themselves Salvation, Which Cannot Be Obtained Except Through Christ.
Chapter XLV.-Those Who Were Righteous Before and Under the Law Shall Be Saved by Christ.
Chapter XLVI.-Trypho Asks Whether a Man Who Keeps the Law Even Now Will Be Saved. Justin Proves that It Contributes Nothing to Righteousness.
Chapter XLVII.-Justin Communicates with Christians Who Observe the Law. Not a Few Catholics Do Otherwise.
Chapter XLVIII.-Before the Divinity of Christ is Proved, He [Trypho] Demands that It Be Settled that He is Christ.
Chapter XLIX.-To Those Who Object that Elijah Has Not Yet Come, He Replies that He is the Precursor of the First Advent.
Chapter L.-It is Proved from Isaiah that John is the Precursor of Christ.
Chapter LI.-It is Proved that This Prophecy Has Been Fulfilled.
Chapter LII.-Jacob Predicted Two Advents of Christ.
Chapter LIII.-Jacob Predicted that Christ Would Ride on an Ass, and Zechariah Confirms It.
Chapter LIV.-What the Blood of the Grape Signifies.
Chapter LV.-Trypho Asks that Christ Be Proved God, But Without Metaphor. Justin Promises to Do So.
Chapter LVI.-God Who Appeared to Moses is Distinguished from God the Father.
Chapter LVII.-The Jew Objects, Why is He Said to Have Eaten, If He Be God? Answer of Justin.
Chapter LVIII.-The Same is Proved from the Visions Which Appeared to Jacob.
Chapter LIX.-God Distinct from the Father Conversed with Moses.
Chapter LX.-Opinions of the Jews with Regard to Him Who Appeared in the Bush.
Chapter LXI-Wisdom is Begotten of the Father, as Fire from Fire.
Chapter LXII.-The Words "Let Us Make Man" Agree with the Testimony of Proverbs.
Chapter LXIII.-It is Proved that This God Was Incarnate.
Chapter LXIV.-Justin Adduces Other Proofs to the Jew, Who Denies that He Needs This Christ.
Chapter LXV.-The Jew Objects that God Does Not Give His Glory to Another. Justin Explains the Passage.
Chapter LXVI.-He Proves from Isaiah that God Was Born from a Virgin.
Chapter LXVII.-Trypho Compares Jesus with Perseus; And Would Prefer [to Say] that He Was Elected [to Be Christ] on Account of Observance of the Law. Justin Speaks of the Law as Formerly.
Chapter LXVIII.-He Complains of the Obstinacy of Trypho; He Answers His Objection; He Convicts the Jews of Bad Faith.
Chapter LXIX.-The Devil, Since He Emulates the Truth, Has Invented Fables About Bacchus, Hercules, and Aesculapius.
Chapter LXX.-So Also the Mysteries of Mithras are Distorted from the Prophecies of Daniel and Isaiah.
Chapter LXXI.-The Jews Reject the Interpretation of the LXX., from Which, Moreover, They Have Taken Away Some Passages.
Chapter LXXII.-Passages Have Been Removed by the Jews from Esdras and Jeremiah.
Chapter LXXIII.-[the Words] "From the Wood" Have Been Cut Out of Ps. XCVI.
Chapter LXXIV.-The Beginning of Ps. XCVI. Is Attributed to the Father [by Trypho]. But [It Refers] to Christ by These Words: "Tell Ye Among the Nations that the Lord," Etc.
Chapter LXXV.-It is Proved that Jesus Was the Name of God in the Book of Exodus.
Chapter LXXVI.-From Other Passages the Same Majesty and Government of Christ are Proved.
Chapter LXXVII.-He Returns to Explain the Prophecy of Isaiah.
Chapter LXXVIII.-He Proves that This Prophecy Harmonizes with Christ Alone, from What is Afterwards Written.
Chapter LXXIX.-He Proves Against Trypho that the Wicked Angels Have Revolted from God.
Chapter LXXX.-The Opinion of Justin with Regard to the Reign of a Thousand Years. Several Catholics Reject It.
Chapter LXXXI.-He Endeavours to Prove This Opinion from Isaiah and the Apocalypse.
Chapter LXXXII.-The Prophetical Gifts of the Jews Were Transferred to the Christians.
Chapter LXXXIII.-It is Proved that the Psalm, "The Lord Said to My Lord," Etc., Does Not Suit Hezekiah.
Chapter LXXXIV.-That Prophecy, "Behold, a Virgin," Etc., Suits Christ Alone.
Chapter LXXXV.-He Proves that Christ is the Lord of Hosts from Ps. XXIV., and from His Authority Over Demons.
Chapter LXXXVI.-There are Various Figures in the Old Testament of the Wood of the Cross by Which Christ Reigned.
Chapter LXXXVII.-Trypho Maintains in Objection These Words: "And Shall Rest on Him," Etc. They are Explained by Justin.
Chapter LXXXVIII.-Christ Has Not Received the Holy Spirit on Account of Poverty.
Chapter LXXXIX.-The Cross Alone is Offensive to Trypho on Account of the Curse, Yet It Proves that Jesus is Christ.
Chapter XC.-The Stretched-Out Hands of Moses Signified Beforehand the Cross.
Chapter XCI.-The Cross Was Foretold in the Blessings of Joseph, and in the Serpent that Was Lifted Up.
Chapter XCII.-Unless the Scriptures Be Understood Through God's Great Grace, God Will Not Appear to Have Taught Always the Same Righteousness.
Chapter XCIII.-The Same Kind of Righteousness is Bestowed on All. Christ Comprehends It in Two Precepts.
Chapter XCIV.-In What Sense He Who Hangs on a Tree is Cursed.
Chapter XCV.-Christ Took Upon Himself the Curse Due to Us.
Chapter XCVI.-That Curse Was a Prediction of the Things Which the Jews Would Do.
Chapter XCVII.-Other Predictions of the Cross of Christ.
Chapter XCVIII.-Predictions of Christ in Ps. XXII.
Chapter XCIX.-In the Commencement of the Psalm are Christ's Dying Words.
Chapter C.-In What Sense Christ is [Called] Jacob, and Israel, and Son of Man.
Chapter CI.-Christ Refers All Things to the Father
Chapter CII.-The Prediction of the Events Which Happened to Christ When He Was Born. Why God Permitted It.
Chapter CIII.-The Pharisees are the Bulls: the Roaring Lion is Herod or the Devil.
Chapter CIV.-Circumstances of Christ's Death are Predicted in This Balm.
Chapter CV.-The Psalm Also Predicts the Crucifixion and the Subject of the Last Prayers of Christ on Earth.
Chapter CVI.-Christ's Resurrection is Foretold in the Conclusion of the Psalm.
Chapter CVII.-The Same is Taught from the History of Jonah.
Chapter CVIII.-The Resurrection of Christ Did Not Convert the Jews. But Through the Whole World They Have Sent Men to Accuse Christ.
Chapter CIX.-The Conversion of the Gentiles Has Been Predicted by Micah.
Chapter CX.-A Portion of the Prophecy Already Fulfilled in the Christians: the Rest Shall Be Fulfilled at the Second Advent.
Chapter CXI.-The Two Advents Were Signified by the Two Goats. Other Figures of the First Advent, in Which the Gentiles are Freed by the Blood of Christ.
Chapter CXII.-The Jews Expound These Signs Jejunely and Feebly, and Take Up Their Attention Only with Insignificant Matters.
Chapter CXIII.-Joshua Was a Figure of Christ.
Chapter CXIV.-Some Rules for Discerning What is Said About Christ. The Circumcision of the Jews is Very Different from that Which Christians Receive.
Chapter CXV.-Prediction About the Christians in Zechariah. The Malignant Way Which the Jews Have in Disputations.
Chapter CXVI.-It is Shown How This Prophecy Suits the Christians.
Chapter CXVII.-Malachi's Prophecy Concerning the Sacrifices of the Christians. It Cannot Be Taken as Referring to the Prayers of Jews of the Dispersion.
Chapter CXVIII.--He Exhorts to Repentance Before Christ Comes; In Whom Christians, Since They Believe, are Far More Religious Than Jews.
Chapter CXIX.-Christians are the Holy People Promised to Abraham. They Have Been Called Like Abraham.
Chapter CXX.-Christians Were Promised to Isaac, Jacob, and Judah.
Chapter CXXI.-From the Fact that the Gentiles Believe in Jesus, It is Evident that He is Christ.
Chapter CXXII.-The Jews Understand This of the Proselytes Without Reason.
Chapter CXXIII.-Ridiculous Interpretations of the Jews. Christians are the True Israel.
Chapter CXXIV.-Christians are the Sons of God.
Chapter CXXV.-He Explains What Force the Word Israel Has, and How It Suits Christ.
Chapter CXXVI.-The Various Names of Christ According to Both Natures. It is Shown that He is God, and Appeared to the Patriarchs.
Chapter CXXVII.-These Passages of Scripture Do Not Apply to the Father, But to the Word.
Chapter CXXVIII.-The Word is Sent Not as an Inanimate Power, But as a Person Begotten of the Father's Substance.
Chapter CXXIX.-That is Confirmed from Other Passages of Scripture.
Chapter CXXX.-He Returns to the Conversion of the Gentiles, and Shows that It Was Foretold.
Chapter CXXXI.-How Much More Faithful to God the Gentiles are Who are Converted to Christ Than the Jews.
Chapter CXXXII.-How Great the Power Was of the Name of Jesus in the Old Testament.
Chapter CXXXIII.-The Hard-Heartedness of the Jews, for Whom the Christians Pray.
Chapter CXXXIV.-The Marriages of Jacob are a Figure of the Church.
Chapter CXXXV.-Christ is King of Israel, and Christians are the Israelitic Race.
Chapter CXXXVI.-The Jews, in Rejecting Christ, Rejected God Who Sent Him.
Chapter CXXXVII.-He Exhorts the Jews to Be Converted.
Chapter CXXXVIII.-Noah is a Figure of Christ, Who Has Regenerated Us by Water, and Faith, and Wood: [I.e., The Cross.]
Chapter CXXXIX.-The Blessings, and Also the Curse, Pronounced by Noah Were Prophecies of the Future.
Chapter CXL.-In Christ All are Free. The Jews Hope for Salvation in Vain Because They are Sons of Abraham.
Chapter CXLI.-Free-Will in Men and Angels.
Chapter CXLII.-The Jews Return Thanks, and Leave Justin.
Chapter I.-Justin Justifies His Departure from Greek Customs.
Chapter II.-The Greek Theogony Exposed.
Chapter III.-Follies of the Greek Mythology.
Chapter IV.-Shameless Practices of the Greeks.
Chapter V.-Closing Appeal.
Justin's Hortatory Address to the Greeks
Chapter I.-Reasons for Addressing the Greeks.
Chapter II-The Poets are Unfit to Be Religious Teachers.
Chapter III.-Opinions of the School of Thales.
Chapter IV.-Opinions of Pythagoras and Epicurus.
Chapter V.-Opinions of Plato and Aristotle.
Chapter VI.-Further Disagreements Between Plato and Aristotle.
Chapter VII.-Inconsistencies of Plato's Doctrine.
Chapter VIII.-Antiquity, Inspiration, and Harmony of Christian Teachers.
Chapter IX.-The Antiquity of Moses Proved by Greek Writers.
Chapter XI.-Heathen Oracles Testify of Moses.
Chapter XII.-Antiquity of Moses Proved.
Chapter XIII.-History of the Septuagint.
Chapter XIV.-A Warning Appeal to the Greeks.
Chapter XV.-Testimony of Orpheus to Monotheism.
Chapter XVI.-Testimony of the Sibyl.
Chapter XVII-Testimony of Homer.
Chapter XVIII.-Testimony of Sophocles.
Chapter XIX.-Testimony of Pythagoras.
Chapter XX.-Testimony of Plato.
Chapter XXI.-The Namelessness of God.
Chapter XXII.-Studied Ambiguity Plato.
Chapter XXIII.-Plato's Self-Contradiction.
Chapter XXIV.-Agreement of Plato and Homer.
Chapter XXV.-Plato's Knowledge of God's Eternity.
Chapter XXVI.-Plato Indebted to the Prophets.
Chapter XXVII.-Plato's Knowledge of the Judgement.
Chapter XXVIII.-Homer's Obligations to the Sacred Writers.
Chapter XXIX.-Origin of Plato's Doctrine of Form.
Chapter XXX.-Homer's Knowledge of Man's Origin.
Chapter XXXI.-Further Proof of Plato's Acquaintance with Scripture.
Chapter XXXII.-Plato's Doctrine of the Heavenly Gift.
Chapter XXXIII.-Plato's Idea of the Beginning of Time Drawn from Moses.
Chapter XXXIV.-Whence Men Attributed to God Human Form.
Chapter XXXV.-Appeal to the Greeks.
Chapter XXXVI.-True Knowledge Not Held by the Philosophers.
Chapter XXXVIII.-Concluding Appeal.
Justin on the Sole Government of God.
Chapter I.-Object of the Author.
Chapter II.-Testimonies to the Unity of God.
Chapter III.-Testimonies to a Future Judgment.
Chapter IV.-God Desires Not Sacrifices, But Righteousness.
Chapter V.-The Vain Pretensions of False Gods.
Chapter VI.-We Should Acknowledge One Only God.
Fragments of the Lost Work of Justin on the Resurrection
Chapter I.-The Self-Evidencing Power of Truth.
Chapter II.-Objections to the Resurrection of the Flesh.
Chapter III.-If the Members Rise, Must They Discharge the Same Functions as Now?
Chapter IV.-Must the Deformed Rise Deformed?
Chapter V.-The Resurrection of the Flesh is Not Impossible.
Chapter VI.-The Resurrection Consistent with the Opinions of the Philosophers.
Chapter VII.-The Body Valuable in God's Sight.
Chapter VIII.-Does the Body Cause the Soul to Sin?
Chapter IX.-The Resurrection of Christ Proves that the Body Rises.
Chapter X.-The Body Saved, and Will Therefore Rise.
Other Fragments from the Lost Writings of Justin
Introductory Note to the Martyrdom of Justin Martyr.
The Martyrdom of the Holy Martyrs
Chapter I.-Examination of Justin by the Prefect.
Chapter II.-Examination of Justin Continued.
Chapter III.-Examination of Chariton and Others.
Chapter IV.-Rusticus Threatens the Christians with Death.
Chapter V.-Sentence Pronounced and Executed.
Footnotes:
The Sacred Writings of Justin Martyr
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Justin Martyr – A Biography
Justin Martyr(Flavius Justinus), the earliest of the church fathers after the apostolic age, born at Flavia Neapolis (the modern Nablus), in Samaria, about 105, died in Rome about 165. His parents were Greeks who had joined the colony sent by Vespasian to the desolated city of Shechem, which was now called after him Flavia. He appears to have been educated in the schools of Asia Minor, Greece, and Egypt, and to have, studied first under a Stoic, whose teaching on the nature of God left him unsatisfied. He then attached himself to a Peripatetic, who disgusted him by his greed for money; and, unwilling to undergo the mathematical course exacted by the Pythagoreans, he finally embraced the Platonic philosophy. The objections raised by an aged Christian against its doctrines led him to study the Old Testament writings, and the heroism of the Christian confessors and martyrs induced him to profess Christianity (about 132). He appears to have continued to wear his philosopher's mantle after his conversion. About 145 he composed a polemical work against heretics, particularly against Marcion. During the persecution of Antoninus Pius he addressed a first plea for the Christian cause to that emperor and the Roman people. About 150 he met, probably at Ephesus, but according to some at Corinth, with a learned Jew named Tryphon, who was attracted by Justin's philosophical garb, and had a discussion with him on the divinity of the Christian religion, which was soon afterward published. The persecution of the Christians being renewed under Marcus Aurelius, Justin addressed to that emperor a second and supplementary plea. At this time his usual residence appears to have been at Rome; and his zeal in unmasking the hypocrisy of one Crescentius, a prominent persecutor of the Christians, is thought by Eusebius to have been the occasion of his imprisonment and death. Besides the two "Apologies" and the "Dialogue with Tryphon," the authenticity of which is generally acknowledged, three other works have been attributed to him, an "Address to the Greeks," an "Admonition to the Greeks," and a "Letter to Diognetus" on the characteristics of the Christian worship compared with paganism and with Judaism. His feast is celebrated by both the Latin and Greek churches.
The principal editions of his works are those of Robert Stephens (Paris, 1551, completed by Henry Stephens, 1592 and 1595); Friedrich Sylburg, with a Latin translation (Basel, 1565); and Prudent Maran (Paris, 1742). The best modern collection of all his works, with the acts of his martyrdom, is found in the first five volumes of Otto's Corpus Apologetarum Christianorum Sceculi Secundi (Jena, 1842; 2d ed., 1847- 50). His apologies were translated into English by William Reeves ("The Apologies of the Christian Fathers," London, 1709), and they are also included in a collection of translations published at Cambridge (2d ed., 1851); his "Dialogue with Trypho " by Henry Brown (London, 1755; new ed., Cambridge, 1846). - See Justin der Martyrer, by Karl Semisch (2 vols., Breslau, 1840-42; translated into English by J. E. Ryland, Edinburgh, 1843); "Some Account of the Life and Writings of Justin Martyr," by Bishop Kaye (London, 1836); and St. Justin, philosophe et martyr, by L. Aube (Paris, 1861).
The Sacred Writings of Justin Martyr
INTRODUCTORY NOTE TO THE FIRST APOLOGY 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 traveled 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 subapostolic 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 "delays1of 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.
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. If Plato had left us nothing but the Timaeus, a Renan would doubtless have reproached him as of feeble intellectual power. So a dancing-master might criticize 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.
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 traveled 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 Nicaea, 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.
The First Apology of Justin
Chapter I.-Address.
To the Emperor Titus Aelius Adrianus Antoninus Pius Augustus Caesar, and to his son Verissimus the Philosopher, and to Lucius the Philosopher, the natural son of Caesar, 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 II.-Justice Demanded.
Reason directs those who are truly pious and philosophical to honour and love only what is true, declining to follow traditional opinions,1if 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.
Chapter III.-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.]2But 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."3It 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;4and 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.
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.5But 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.
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.6And 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,7but assert that they are wicked and impious demons,8whose actions will not bear comparison with those even of men desirous of virtue.
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),9and 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.
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.10And 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.11For we will not require that you punish our accusers;12they being sufficiently punished by their present wickedness and ignorance of what is right.
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 God13by 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.
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,14carving 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.
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 hymns15for 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 Judaea, in the times of Tiberius Caesar; 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.
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 live16with 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 comformably 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 promised17explanation, 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.
Chapter XV.-What Christ Himself Taught.
Concerning chastity, He uttered such sentiments as these:18"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."19And, "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."20So that all who, by human law, are twice married,21are 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."22For 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."23And 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."24And, "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."25And, "Do not these things to be seen of men; otherwise ye have no reward from your Father which is in heaven."26
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."27For 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,28or 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."29And 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."30And 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."31And 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."32And 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.
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,33as we have been taught by Him; for at that time some came to Him and asked Him, if one ought to pay tribute to Caesar; and He answered, "Tell Me, whose image does the coin bear? "And they said, "Caesar's." And again He answered them, "Render therefore to Caesar the things that are Caesar's, and to God the things that are God's."34
