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POD 8 ae ere OO παν φῦ ὦ Φιόσῳ OF 1 tery eee om το. rg adaghon Inno “νον ον στον habs apd sce ede Mh eb ae ee «τ᾿ να σ᾿ ie ol ee ee φυρην ψ" σοι τρσα φιφυδην νυψῶσν «προ ευσῳ PRR Ee Oe » Ce ee ee a ~ ee ee ee νι any erbe tenes on Ofetae σα δ ἐμ WANE LD tts ΤΥ ΎΜΝΟΙ Ort avers Grom fhe Library of | (Professor Wiffiam BHenrp Breen Bequeathed Bp Bim fo. fhe Zifrarp of (princeton a Seminary nig Ἐν iS; \ } Digitized by the Internet Archive in 2008 with funding from Microsoft Corporation httos://archive.org/details/apologiesofjusti0Ojust } ἡ i} ἦν ᾿" ᾿ 7 DOUGLASS SERIES OF CHRISTIAN GREEK AND LATIN WRITERS. FOR USE IN SCHOOLS AND COLLEGES. Von V: THE APOLOGIES OF JUSTIN MARTYR AND THE EPISTLE TO DIOGNETUS. if ” - Pee este & f ‘ ἕ NOTICE. Ir is remarkable that no place has been given in the schools and colleges of England and America to the writ- ings of the early Christians. Jor many centuries, and down to what is called the Pagan Renaissance, they were the common linguistic study of educated Christians. The stern piety of those times thought it wrong to dally with the sensual frivolities of heathen poets, and never imag- ined it possible that the best years of youth should be spent in mastering the refinements of a mythology and life which at first they feared and loathed, and which at last became as remote and unreal to them as the Veda is to us. Classical Philology, however, took its ideal of beauty from Pagan Greece, and it has filled our schools with those books which are its best representatives. The modern Science of Language has again changed the point of view. It gives the first place to truth; it seeks to know man, his thoughts, his growth; it ΓΙ on the literature of an age as a cieeneuiconare of the age; it values books according to their historical significance. The writings of the early Christians embody the history of the most important events known to man, in language not unworthy of the events, and the study of Latin and Greek as vehicles of Christian thought should be the most fruitful study known to Philology, and have its place of honor in the University Course. The present Series owes its origin to an endowment by Mr. Benjamin Douglass for the study of these authors in 1 NOTICE. Lafayette College. Each volume will be prepared with critical text, introduction, and notes like the current ap- proved text-books for college study. They will be ed- ited by F. A. March, LL.D., Professor of Comparative Philology in Lafayette College, with such help as may be found desirable. Five volumes are now ready: LATIN HYMNS, with English Notes. 12mo, Cloth, $1 75. THE ECCLESIASTICAL HISTORY OF HUSEBIUS. The First Book and Selections. With an Introduction by A. BALLARD, D.D., Professor of Christian Greek and Latin in Lafayette Col- lege ; and Explanatory Notes by W.B. Owrn, A.M., Adj. Profess- or of Christian Greek. 12mo, Cloth, $1 75. TERTULLIAN: Select Works. With an Introduction by LYMAN CoLEMAN, D.D., Professor of Latin in Lafayette College. 12mo, Cloth, $1 75. ATHENAGORAS. With Explanatory Notes by W. B. OwEn, - A.M., Adj. Professor of Christian Greek in Lafayette College. 12mo, Cloth, $1 70. THE APOLOGIES OF JUSTIN MARTYR. To which is appended the Epistle to Diognetus. With an Introduction and Notes by Bast L. GILDERSLEEVE, Ph.D. (Gottingen), LL.D., Professor of Greek in the Johns Hopkins Unwersity, Baltimore. 12mo, Cloth, $1 75. The Series has been well received, and the co-operation of several of our most eminent scholars has been cordial- ly given. ‘The Conressions or AUGUSTINE, prepared by E. P. Crowell, Professor of Latin in Amherst College, and InitTr1a ScIENTIARUM, selections from the Latin of the founders of modern science from Copernicus to Newton, are now in press. Curysostom will follow, prepared by M. L. D’Ooge, Professor of Greek in the University of Michigan; and, later, other volumes of the classic Chris- tian writers in Greek and Latin. THE APOLOGIES 2 ΟΕ VY rere eI Ve AKT YR. TO WHICH IS APPENDED THE EPISTLE TO DIOGNETUS. WITH AN INTRODUCTION AND NOTES By BASIL Τὶ GILDERSLEEVE, Pu.D. (Gort.), LL.D., PROFESSOR OF GREEK IN THE JOHNS HOPKINS UNIVERSITY, BALTIMORE. NEW YORK: HARPER & BROTHERS, PUBLISHERS, FRANKLIN SQUARE, LS 0 Entered according to Act of Congress, in the year 1877, by: Harvrer & BROTHERS, In the Office of the Librarian of Congress, at Washington. PREFACE. Tne notes in this edition of Justin Martyr’s Apolo- gies are chiefly grammatical and historical. Theolog- ical questions I have touched as lightly as possible, and always, 1 trust, with due reserve. To my predecessors, Thirlby, Maran, Braun, Trollope, and Otto, 1 owe much; not a little to various special treatises on Justin; but I have not deemed it superflu- ous to examine for myself the original sources of our knowledge of Justin’s times, and my citations are all at first-hand, unless distinctly credited. The grammat- ical notes are mainly syntactical, and I will not apolo- gize for employing formule, which I have found use- ful in the class-room, instead of referring to grammars, which the fewest will take the trouble to consult. In the constitution of the text I have proceeded ac- cording to my best judgment; and I would state here as an act of simple justice to myself that the text of the Apologies was electrotyped before I had access to Otto’s third edition, and, except in some minute points, my critical work is independent of his recent labors, by which many of my conclusions have been anticipated. A 1 PREFACE. The plan of marking variations from the MSS. by spaced type has not been carried out quite so consistently as might have been desired, but the occasional failures have been made good in the commentary. The Introduction is constructed on the lines of Se- misch’s standard work, which I have abridged, recast or translated closely as suited my purposes, freely in- corporating the results of my own reading and research, and availing myself without scruple of any apt expres- sion that I might happen to find on the track of my studies. To the two Apologies of Justin I have added the cel- ebrated Epistle to Diognetus. Jor the final establish- ment of the text of this remarkable document I owe a few suggestions and many confirmations to the recent edition of Von Gebhardt in the new Patrum Apostoli- corum Opera. The notes consist in good measure of extracts from Otto’s elaborate commentary, although I have consulted with profit Bunsen, Hefele, Hollenberg, and Krenkel, and have not been content merely to copy others. B. L. GILDERSLEEVE. JouNS Hopkins UNIVERSITY, Battrmore, Dec. 5th, 1876. CONTENTS. Page PPR ODUCRION advsestsss acct. s0s50esacatstessrosss cars ceieateddensenedt tate mans vii “τῷ FIRST APOLOGY. 1 MEMES Gee 7 hae ΡΠ ΡΡρΠΈΨρΓΓΕΕΨΕΠΠ[ΕΠρ ἢ ἢ er 3 2. Justin demands justice........ ilesbas sane ONUes spuds θεοῖς age ae τ ΚΗ͂Ρ. 9 pg ier ΠΣ AMM LET o.oo Fk oannt te abin sng ces one davedouanee neh «tueteguen 4 Ἵν CONGEMMY 8. NAME ὅν. «.-ςοὦὕὕ....,ὁ τσ τον τουτουὶ, τον το τς, στε τς 5 ee IMC IANS: HO ALNCISES.. ΡΨ Πρ ΠΡ arevene 6 Pee God ΞΘ παν as your COS: <.:.dictersessesasn.szoneseen keene 7 ἢ mee Wate 1s tHe True Testy... cccecse:sencvgacdespenetdocemaeeemenstas ἢ 8. This Life is not worth a lie. ‘We aspire while we ex- MMMM cc cuvic debusneueoees κατ Cave gh baseaaencns sede dodhtee Pence teen 8 ΕΘ ΟἹ worship: 15. idle worsl psc) sien sai} dadeadteorsss eee Σ. 8 10. Proper worship of God......... ἜΤ ΡΟ 9 11 My ΕἸΠΟΘΟΠΙΝ is not of this: 18: τὸὺὦ}ὦἍ.ΝᾺ ὉΠὸ π΄ i! 12. As ever in-our great; Taskmaster's eyes. ....{τ| τ 1 15 Ὁ (011: ΤΟΙ ΒΌΠΉ Ole SERV MG, eecre sk tunnedleds acsane detarser anes eeeee- 12 io, Phe Gemions malion ΘΒ ΘΒ ΠΙΆ. 5..:..ς τι τειν ἐεῖιυν τον ὦ 13 Mie © Hida Se OWT LEACHING Se vos ocnscann sebees danse aed ee tvenneeee Mes one 14. 264 Bear all πῆ ΠΟΘ: Swear ΠΟΙ; αὖ Ὁ 1Π8Ὸ| τ τὺ τος τ ἘΠ: 15 Bee eset Cle LO CA CSAT. 24 0e co de asesassncencuenes «.fetucisaboonnedeadaas 17 Mees 1S: OL WMO RGAE Yew cprscssaus uy a23L5 sktde duo apie vein M408 VRKGO a0 18 19. ‘Why should it be thought a thing incredible with you that God should-raise the dead ¢: 2... \.%.t5.02\ec see Christ's humiliation ΘΕ ΘΕ .cetse ee Mae.miajesty Of Christ...c~.h4.cevass thence sees oa ee senteee eee anes Sure ἀν of Ιου Importance of prophecies for faithi...................c0sccecseeeee How the myths of the heathen originated..................0... ΠΟΘ ee a σελ ht Ast AO το ΡΟΣ The demons instigate persecntion: -.. 2262.2) ...05dcds.v tee Marcion put forward. by demons) :/3.i:....9..0.0.4.c.a.ieleees ‘What Plato owed to Moses... τοι δος ἐσ τ σα τ Plato and the cross Christian baptism ἘΞ ee ete ee ee eee eee eee eee eee ee ee ey Page CONTENTS. Vv Chapter Page 62. Baptism imitated by the Aemons............ee esses 58 63. God’s appearing to ΜΟΒ68......ἀ6 εννενεεεενεεεεεκενε εκ εκεεσεεννεκεεεντεν 59 64. Other travesties of Scripture by the demons................5+- 61 65. Administration of the sacraments............:ssceeseeeeeeetseeeees 61 60. The: Mucharist, «cece. stys-cecsctasurter inness ποτ 62 67. First day of the Week.............ccsccscsccecscsnsseeseseeseceesensaeens 63 ἕξ τ i edees soe cee) wc cinoea τ τ τὺ πττ τ -ττὖὸῦ θά Ape TAC GLUON ccc... cnc .s-+5-- τ ὸὖὐὔὕὕὲ.τῸὕῸ0 ὕὉὕ. gehen 67 SN ρρρπἕΠρΨοὋἘΕοΕηἝσἘΕο;πἝἘΕΠἘΠἐωἼ τ π᾿ 67 ΕΠ {ΠῚ GHC ORESCONMS, ....2.cc-c.cpcox sue stvacncedetnanessscesteneonnccennes vi 4. Why Christians do not kill themselves ............--:0+ + τ Ol 5. Why men are in trouble. The evil spirits... 71 6. Names of God and of (1150... τ νον νον τον, εν ννν ceeeeeeenseees 72 τ, The world preserved for the sake of Christians.............. 73 8. The world hates the bearers of the seed.........6:..-.sseesene- 74 9, Eternal punishment a necessity of God’s existence.......... 75 10. Comparison of Christ with Socrates. ......ἍἀἈετνννννννε εκ εεεεενενεν 7 11. How Christians regard Ceath............cccscecnsseeeessersseeenees Ta 12. Innocence of Christians proved by their contempt of LCR GIUYN Gee oes eeich Ρ wea ot con coas τ τὺ εν 78 13. The Word has been in all Men...... Ὁ νον εκ eseeeeee eee eese een eeen ees 79 14. Justin prays that this appeal be published.............--..++- 80 ἰῷ OTIGISIO Me cis cctce os boeken Cmenoices snaiisn ovslnne gues ττ τὺ 81 EPISTLE TO DIOGNETUS. 1. Introduction. The questions of Diognetus...........-..00. 83 2, The heathen world: the vanity of its idols............000:. 83 3. The Jews: their superstitious sacrifices............:::eceeeees 85 4. Their foolish rites, customs, and ceremonies..........-..-.++++ 85 5. The Christians: their customs and condition................. 86 6. They are the soul of the ὑγου]ά......Ἅκενενενενεεεεενενεενενενενννννν 87 ἡ. Their religion, not of man but of ασᾶ........ἁἀενοννννννννννννενον 88 8. The wretched state of the world before the Son of God πα ΝΡ ἢ tend oe Ra OR ER Core Sire anne Se 89 v1 CONTENTS. Chapter Page & Tessons why. He caine Bp Wate. /: ieee. ssceataesverssnen ev eueee 90 10. Conclusion. Exhortation to Diognetus to become a EPPS UNATA ay ceyateck Gc tes sys depeiren de ain a viele ae eee 91 11. Addition by another hand. I speak with authority. I know whereof I affirm..............cccecee iin Steel soebotahteetnee 92 12. Read and hearken, and you will learm..........:.......00200+8 93 ANALYSES AND JNOTHS.ciicud. Wee deersteds oldrentemecdeeenstee sg eee 97 Greek Gndex.ié ssvoc te. ee teemneetie ies Sere neste chew see 259 Tndexof Dexts soy. ses cstersavaewneies tees Sere ans ose adjeole doen yes mecpe τι 275- Taher GE SWC CES 5 ea τ τσ σιν δ υσαθδν ἐτῶν hank sip aclomo πεῖν ΞΟ ΣΝ 279 INTRODUCTION. Justin, philosopher and martyr, was born at Flavia Neapolis, in Samaria, near the ancient Sichem, the modern Justin of Flavia Nablds, at the close of the first or the begin- Neapolis. ning of the second century. His father was Priscus, his grandfather Bacchius. The names indicate that they belonged to the stock of the Greek colony sent to Sichem by Flavius Vespasianus, the Emperor Vespa- sian, after whom the place was named. [0 is sufficiently evident that he was not a Samarian in any other sense than that he was a native of that region, and, according to his own statement, he was an uncircumcised heathen at the time of his conversion. Of this conversion we have an interesting account in the opening of his Dialogue with ete Trypho. Careless as Justin is in his style, phy. for once we recognize a faint approach to conscious literary art; and as he tells us how he bade Plato farewell forever, he reminds us for the first time and the last of his master. In this passage he describes his weary journey through the perplexing round of the various philosophic schools and his final rest in the system of revealed truth. Philosophy is to him as grand and as precious as ever. He has not renounced her, but he has found her truest form in Christianity. Ifmen only knew what Philosophy is, and why she has been sent down to earth, they would not be Platonists or Stoics, Peripatetics or Pythagoreans, for knowledge is one, philosophy is one —one, and not a many-headed creature, as she is supposed Vill INTRODUCTION. to be. But the great thinkers have overawed their fol- lowers by their fortitude, their self-mastery, their novel discourse, and, under the spell of this reverence and in- curious of the actual truth, the disciples have caught up what their masters taught, and have stamped their body of doctrine with the name of a Plato, an Aristotle. And Justin, at the outset of his career, resorted to these He tries the Dalf-philosophers. First he tried a professor of a the Stoa, and after a brief apprenticeship turned away in bitter disappointment from a teacher who could teach him nothing about God, from one who did not even consider the subject an important matter of philosophic research. Still more bitter was his disappointment when The Peripatetic he put himself under the care of a Peripa- ΒΡ: tetic, and found in a few days that his master thought more of his fees than of his philosophy, and be- longed to the large class of mercenary sages who, to use the expressive language of Tatian, would not even grow their beards for nothing. Still faithful to his ideal, still The Pythago- Athirst for the truth, Justin next entered the “ee lecture-room of a Pythagorean, a man of high repute and high self-esteem. But when Justin made his request known, the Pythagorean indulged himself in a long eulogy of music, geometry, and astronomy. With- out a knowledge of these, he said, the soul was not ready for the high abstractions of true philosophy; and Justin, acknowledging his insufficient preparation, withdrew, ex- ceeding sorrowful, for this teacher really seemed to know Becomes'a Something. At last Justin sought refuge and Platonist. lioht in the Platonic school. A famous teacher of that sect—a random guess identifies him with Maxi- mus of Tyre—began to lecture in the place of Justin’s sojourn, and in his instructions Justin fancied that he had found the object of his long quest. The doctrine of ideas INTRODUCTION. ΙΧ was especially attractive to the enthusiastic student, who took in with eagerness the wealth of new thought that lay in the Platonic system. Every day was marked by a decided progress. In a short time he had become wise ; yet a little while and he should see God, the goal of Pla- tonic philosophy. But an accident, as men count acci- dents, was to change the whole course of his life. The . brooding Platonist was to become an active Christian. cs One day, as he was going to a quiet spot ΕΥ̓͂ sea-side. the sea-side for undisturbed meditation, his solitude was broken by the appearance of a venerable stranger, and the conversation which ensued determined Justin’s future career. The old man had come to the shore for the simple purpose of looking out in the offing for some expected friends. Justin, with some little self- complacency, declared his nobler object. To Justin’s amazement, instead of being complimented by the stran- ger on his lofty aims, he was charged with being a lover of words, not a lover of deed and truth; a professor of rhetoric, not a man of effective work. Step by step Jus- tin yields with all the docility of one of the adversaries of the Platonic Socrates, with all the docility of his own Trypho, to the pitiless advance of his interlocutor. Phi- The stranger's Losophy is the science of God and the knowl- discourse. edge of God. This divine knowledge is not to be acquired by study nor by practice. No lecturer, no drill-master can impart it. To understand God, you must see Him. But to see God is the gift of God Him- self. Man has no claim to this privilege by reason of his kindred to his Maker, nor does the soul gain any thing by release from the body; for the soul is not necessarily immortal, as philosophers dream. That it does not die is not by virtue of its own nature, but by the will and power of God, who keeps the souls of men alive in order to re- A2 x INTRODUCTION. ward the good and punish the wicked. The fancies of your wise men, Plato and Pythagoras, are naught. The soul is not life itself, but is merely a partaker of life. The life is in God. He gave and He can take away. If you desire to know of this doctrine, you may learn it of the prophets, who lived long before the time of your vaunted philosophers, just men on whom rested the bless- ing of God, men who spake by the spirit of God and foretold the future. These alone saw and declared the truth to man without fear or favor. No respecters of persons, no slaves of ambition, they proclaimed what they saw and heard, being filled with the Holy Ghost. These writings still exist,and whoso reads and believes will learn what philosophers ought to know. They needed no argu- ments to establish their message; their words are above arguments. Their proofs are to be sought in the history of the past and the present, in the fulfilment of their prophecies. To all this add the miracles that attested their divine mission, add the character of their message, the glorification of the Maker of the universe, Father and God, the announcement of His Son, the Christ. False prophets, filled with a lying and unclean spirit, never de- livered such a message; their wonders are wrought to dismay men; the beings they glorify are spirits of error, are demons. Pray, above all, that the gates of light be opened to you, for none can understand these things un- less it be given to him of God and His Christ. After much discourse the mysterious stranger vanished, and Justin saw him no more; but, to use Justin’s own The fire is language, a fire was kindled in the heart of the kindled. philosopher, and the love of the prophets and of the friends of Christ animated him to his martyr’s end. The instructions of the strange old man, the study of the prophets, the association with the followers of Christ, led INTRODUCTION. ΧΙ Justin from the shades of the Academy into the dust and sun of Christian warfare. The conversion seems electric, but most conversions, ancient and modern, are so represented; and we learn Preparation for from another passage that Justin had long conve’ felt the power of the Christian life as shown in the steadfastness of Christian confessors, the holy bold- ness and holy joy of Christian martyrs. As after his con- version he did not trample on the philosopher’s mantle, and cherished all that was good in the philosophic creed of his Platonic master, so before his conversion his liberal spirit refused to sneer at the senseless obstinacy of the Galileans, or admit the charge of nameless crimes against such heroic sufferers. His heart had been unconsciously prepared for communion with the Christian Church, and as soon as the intellectual bond that connected him with the Platonic school was severed he became a fervent and uncompromising disciple of Christ. This whole interview has been considered in recent Was the interview times a mere dramatic fiction. The ques- a dramatic fic- ., : . . tion? tion is almost of as little importance as the identification of the venerable stranger, with which editors have sometimes amused themselves. Was he an, angel? Asaint? St. John risen from the dead? Polycarp? An Ebionite preacher? The most important thing is the sub- stantial accord of the statements in this account with what we know of Justin’s views and Justin’s history. In this account, as in Justin’s writings, the Old Testa- ment prophets bulk most largely. In this account we find distinctly asserted, what we might have gathered for ourselves, that Justin was a Platonist before he be- came a Christian. Nor is his prolonged quest any thing strange. Tatian, the disciple of Justin himself, tells us how he had travelled over many lands, had explored all ΧΙ INTRODUCTION. the wisdom of the Greeks, had tried many forms of hea- then worship, and had sought admittance to all the mys- teries, before the light of Christianity broke upon him. We find a similar search sketched in the Hermotimus of Justin’s contemporary Lucian as well as in the Clementine Homilies. The age was full of ‘seekers after God.’ The year of Justin’s conversion is uncertain. As uncer- tain is the scene of the Dialogue. It cannot have been Time and place Flavia Neapolis, as is shown by the mention of Justin’s con- : - : version ? of the sea, to say nothing of the unlikelihood that a celebrated teacher should have taken up his abode in so insignificant a place. Ephesus is a mere guess, and so is Alexandria. ‘Freely ye have received, freely give.’ In the true apostolic spirit Justin devoted his life thenceforth to the Justin’s mis. Service of his Master. A woe was on him if he aan preached not the Gospel. ‘Every one,’ he says, ‘who can proclaim the truth and does not proclaim it will be judged of God.’ Everywhere he shows a deep sense of the responsibility resting on him toward Jew and Gentile, whether he addresses the Antonines or ar- gues with Trypho. Free from all affectation of singularity, Justin did not placard the change in his views by a change in his man- Justin’s mode Ner’ of living. He retained his philosophic Rie: garb, the mantle which had long been the uniform of the lover of wisdom, but the wisdom he now served was the wisdom of God and not the wisdom of man. The rough cassock gained him ready access where access might else have been denied, and the example was followed by others, notably by Tertullian, who defended his course in the famous tract De Pallio. He was a wan- ᾿ derer all his life, an evangelist, like his predecessor Qua- dratus, and it is not at all probable that he was aught INTRODUCTION. Xl besides a layman. At all events there is not a breath of sacerdotalism in his writings; and while the student of the Christian eloquence of the fourth century, as he goes back to the rugged apologist of the second, misses the perfume, half incense, half attar of roses, that breathes from the pages of Basil and Gregory of Nazianzum and Chrysostom, he is more than compensated by the fresher air, the intenser reality of Justin. His knowledge of the Christian religion is drawn from immediate contact with the Christian life, not at this point and that, but over a wide range of travel; and his description of Christian wor- ship is of priceless value, for the worship he describes was the worship of the Church Universal. Direct evidence for his sojourn at Alexandria depends on the genuineness of the Cohortatio ad Graecos, Eusebius tells us that he met Trypho at Ephesus, and we learn from the Apologies that he resided for some time at Rome. It is impossible for us to form an adequate conception Justin's work Of Justin’s work. We can only gather that it mainly po; was mainly polemic and apologetic. His time apologetic. is known as the time of the Apologists. In his school at Rome he doubtless gave instructions to all who wished to know further of this way, but, so far as we can judge by the titles of his works and the drift of his re- maining treatises, the defence of Christianity, and the necessary warfare against Judaism, Paganism, and here- sy formed his chief occupation. _ In the time of Justin the Jewish reaction against Chris- = Against the tianity had reached its height, and found its ex- ἀνὰ pression in the formal curses of the synagogue, in the dissemination of the vilest. slanders against the Christian life, and. in the bloody persecution of the Chris- tians by the ringleader of the Jewish revolt under Hadrian. The Jews were bitter and dangerous antagonists, and the X1V INTRODUCTION. harder to reach as their rabbis forbade all discussion of religious topics with Christians; but here and there one might be found like Justin’s Trypho, whose ear could not be stopped against a man who approached him in the garb of a philosopher, and fascinated him by a marvel- lous familiarity with the Scriptures of the Old Covenant. But the dangers to which the infant Church was ex- 2, Against the POSed from the wrath of the Jews were of far heathen. Jess significance than the dangers which threat- ened from the antagonism of heathendom. Up to the time of Trajan the Christian religion had no The Christian recognized existence except as an obscure sect religion and Ε ai ts : the State. of Judaism, and there was no definite conflict between the Church and the State; for the persecutions which bear the names of Nero and Domitian were freaks of imperial wantonness, not systematic efforts to suppress an abhorred sect. But in the reign of Trajan the Christian religion made itself felt as a power, and in one notorious instance, in the province of Bithynia, the deserted temples and the neglected worship of the gods showed that the state could no longer pass over this new faith in silent contempt, and from this time on we find the power of the throne combined with the passion of the people in oppo- sition to the religion of Christ. Indeed, it is no new ob- servation that the best emperors were, as a rule, hostile to Christianity. Trajan, Hadrian, Antoninus Pius, Mar- cus Aurelius, all opposed the spread of the new faith, and not the less resolutely because they were careful to keep — the warfare within the strict bounds of legality. To de- fine the weapons, to mark the limits of the arena, was to sanction the struggle. After the death of Marcus Aure- lius there was a pause of more than fifty years in the con- flict, and when it was renewed the state stood alone in its antagonism to the Christians, and as in the first period INTRODUCTION. XV the emperors merely sported with the popular prejudice against the Christians, in the third they endeavored to stir up the people in order to further their systematic plans for the annihilation of the Christian name. The reasons of this hostility are not far to seek, and belong to the commonplaces of history. Christianity was incompati- ble with the life of the Roman state. The peculiar mis- sion of Christianity, as openly proclaimed by its followers, was the overthrow of all religions consecrated by antiq- uity. It was not satisfied with toleration—it aimed at nothing less than universal dominion. No matter how earnestly the apologists might repeat the words of our Saviour, ‘Render unto Caesar the things that are Cae- sar’s,’ what Caesar claimed as his own the Christian maintained to be God’s, and no Christian could be a loyal subject to the state when the very profession of alle- glance was an abomination in his eyes. At first, as we have seen, this swperstitio externa was Christian religion NOt sharply distinguished from other foreign not tolerated. forms of worship, and foreign religions were not excluded so far as foreigners themselves were incor- porated into the Roman state, but every religion had to be licensed, had to be naturalized, if its professors were not to be exposed to punishment. But the Christians had no country except the country which they sought, and the only visible bond was a name, a watch-word, a pass-word, a by-word. It was this mysterious character of Christian society, of this latebrosa et lucifugax natio, that excited the jealousy of the statesman of the imperial time, and roused the suspicions of the rabble. For the Hatred ofthe COMmon._ people, on whom the national faith populace had a much stronger hold than is ordinarily conceived, looked upon Christians as atheists; and in their eyes a religion that had no temples, no altars, no images, Xvi INTRODUCTION. no sacrifices, was a godless worship, and the popular cry was ‘Away with the atheists” The most abominable reports were circulated and believed: reports of human sacrifices, of cannibalism, such as fill medieval chronicles concerning the Jews; reports of promiscuous lust and wild debauchery; and among the various heresies which divided the body of Christ, there were some that lent countenance to the charges which were brought against the Christians as a class. But the rabble was not more hostile to Christianity than those who affected to despise the rabble. Philosophers might share the Christian’s contempt for Beaton the superstition of the masses, but an academy ophers. that was open to slaves and artisans, to women and children, was a cage of unclean birds to those super- cilious sages, and by a natural reaction the myths which they once ridiculed were revived and refreshed, and made to yield a deeper spiritual sense. In later times conces- sions were made to the Master himself, and the Neopla- tonists tried to incorporate Him into their systems. ‘If not a god, Christ was a man dear to God;’ and it was in this spirit that Alexander Severus gave his statue a place in the imperial chapel in such company as Apollonius of Tyana, Orpheus, and Abraham. But even then the Neo- platonists had little indulgence for the followers of Christ ; and at this time—for Celsus is of this time—the philo- sophic mind was full of malignity and rancor toward the Master, of bitter scorn toward the disciples. Nor, in taking account of the elements of opposition to Christianity, must we overlook the professional antago- nism, the hostility of vested interests. Priests, artists, tradesmen found their position and their Opposition of income endangered by a faith which did away vested inter- ἧς ° > ests, with the worship of the gods. Ephesus in the INTRODUCTION. XV1l days of Paul was but one sample of a formidable trades’ union arrayed against the new doctrine, and any one who has looked into the social life of the empire knows what vast pecuniary interests were at stake. Add to these enemies the religious impostors, who per- Enmity of relig- Vaded the empire and made merchandise of fous Impostors: magic and sorcery, men who, like Alexander of Abonoteichos, regarded the Christians as in some sort rivals, and we can readily imagine that even in the second century, before the full significance of the revolutionary character of the Christian religion was revealed to its opponents, there was a formidable array of spiritual forces to call out all the energies of a man like Justin. It is this struggle that makes the study of these documents of the earlier Christian life so important and so fascinating. At times our author may linger too long over the prophecies, at times he may lose himself in parentheses, and quote page after page of more or less irrelevant matter from the Septuagint, but we feel that this is a real battle, and Justin is a real warrior—now facing the emperors with all their power, now rebuking the false philosophers with all their rattling declamation, now silencing the hisses of popular hatred by a calm exposition of Christian life, and now wrestling with the arch-enemy himself and his host of evil angels. For the devil was a personal reality to Justin, as he is to every man at some time in his life, and in no part of the battle-field did Justin see the en- ginery of Satan more plainly than in the heresies of the time. The third line of defence faced the heretics. Some of 3. Against the the most dangerous heresies of the early Church heretics. —_ ¢y]minated in the lifetime of Justin, and neither personal nor local incitement was lacking. Samaria, the native country of the Christian philosopher, was the home XViil INTRODUCTION. of Simon Magus and Menander; and Justin most proba- bly came into personal contact with Marcion and Valen- tinus, two of the heresiarchs of the age. The blending of heathen and Christian elements in the Gnostic system, the evaporation of Christian doctrine into misty specula- tion, and the substitution of the liberation of the spirit for the salvation of the soul, the falsification or wresting of the Scriptures in furtherance of the new views, the practical manifestation of these principles in the extremes of asceticism and lust—all this must have been abhorrent to the candid, straightforward mind of Justin. But apart from these considerations, the speculative pride and the moral degradation of the Gnostic direction aggravated the bitterness of the heathen against the Christians, as is shown in the True Word of Celsus, and the spread of this idealistic tendency threatened to annihilate historical Christianity or to break up the Church into a variety of jangling sects, so that it 1s not surprising that Justin should have opposed the efforts of these heretics with all the apostolic fervor of his character, that he should have interrupted his argument with the heathen emperors in order to express his indignation against these traducers of the truth as it is in Jesus. In the brief memoir known as the Lesser Apology, he utters a manly protest against the government as represented by the prefect Urbicus, he defies the machinations of the Cynic Crescens, but al- most his last word is a declaration of sovereign contempt for the impious and lying doctrine of the Simonians. Two of his lost works were directed against the heretics: one against the heretics in general, another against Marcion in particular, for Marcion was by far the most consistent and influential of the Gnostics, brought out into boldest relief the anti-Judaic character of the movement, and attacked what Justin considered the foundation of the INTRODUCTION. ΧΙΧ Christian system, or, at all events, the most cogent proof of its truth. The question has been asked, What was the immedi- Justin’s influence Ate result of Justin’s work? Little that we ὙΠ δὲ can discover. A Christian of his fervent spirit, his manly earnestness, could not have labored in vain, and in his work as an evangelist he must have done much to strengthen the faith of the wavering and to win new disciples to the Christian doctrine. But he found- ed no school of Christian thought, and, though he was so active against the heretics, his solitary disciple, Tatian, became the leader of a feeble heretical sect. His effort to reconcile the old world with the new failed, and in the progress of doctrine his liberal views were narrow- ed, his loose opinions crystallized into sharper dogmatic forms. Nor does he seem to have succeeded in impressing the emperors in favor of Christianity. The rude freedom with which he addressed them was not so strange to im- perial ears as has been supposed. The philosophev’s cloth had protected others in the reign of the philosophic em- perors, and to their equanimity there could not have been much difference between the vulgar abuse of the notori- ous Peregrinus Proteus and the prophetic warnings of Justin Martyr; and although the language of Justin is not so impassioned as that of Minucius Felix or Tertul- lian, not so sarcastic as that of Tatian nor so insolent as that of Hermeias, it knows nothing of the courtly moder- ation of Athenagoras, and was hardly suited to win the good-will of the head of the state. Orosius, indeed, tells us that Antoninus Pius was moved by Justin’s repre- sentations to take kindlier views of Christianity; but there seems to be no sufficient warrant for such a state- ment. EX INTRODUCTION. In view of this immediate failure, it has been suggested After his that Justin’s great influence on following genera- death. tions was due more to his martyr’s death than to the intrinsic value of his writings. No doubt that noble end enhanced his power, but it was only one manifesta- tion, though the crowning manifestation of his spirit. The fact of his martyrdom is beyond dispute. Irenae- Martyrdom US, ἃ younger contemporary, bears witness to it, ofdustin. ond from the time of Tertullian on Justin has always been known as the martyr. An account of Jus- tin’s end is found in the Martyrologium, an account of much later date than the event which it commemorates ; but the absence of dramatic detail, the quiet tone of the narrative, the general coincidence with what we know of Justin’s views, combined with minute discrepancies in less important matters—all these points give the stamp of truth to the record. It is not improbable that the Cynic philosopher Cres- cens, whom we know from the Second Apology as a bitter personal enemy of Justin, was the direct or indirect cause of his death, although we have no dis- tinct evidence of the statement so confidently given by later writers. No philosophic sect was more bitterly op- posed to the Christian religion than was the Cynic. It is unnecessary to copy from Lucian the familiar fig- ure of these mendicant friars of Paganism—the long beard, the rough cassock, the knotty staff, the ragged wallet, the shameless mien; it is unnecessary to give examples of their sycophancy, their vanity, their scurrility, their in- satiate greed of money, their unblushing indulgence in every lust of the flesh. Such men must have been irri- tated to the last degree by the demeanor and by the doc- trine of the Christians. The Christian creed contained many of the elements of the Cynic system in a higher Crescens. INTRODUCTION. XXl form—the Cynic system, I mean, as understood by an Epictetus, a Marcus Aurelius, a Maximus Tyrius; and the life of the Christian must have been a perpetual rebuke to the degraded followers of Antisthenes, who moved in much the same circles and addressed much the same au- diences with the Christians. Justin has himself given an outline of his discussions with Crescens, and triumphs without disguise over his silenced adversary, who was ‘either ignorant of the religion which he reviled, or, if he knew it, could not understand it; or, if he knew it and understood it, did not have the courage to acknowledge its excellence.’ The mortified Cynic was the very man to bring the argumentun baculinum to bear on his scornful opponent. Justin himself declares his expectation of falling a victim to the machinations of Crescens, and Tatian, the disciple of Justin, informs us that Crescens made the effort to put his mortal enemy out. of the way. The martyrdom of Justin took place in the reign of Date of martyr- Marcus Aurelius and Lucius Verus, under the ry prefect Rusticus. The date commonly given is 166. Aubé puts it, where Baronius puts it, in the first months of 108, and in this he is sustained by Borghesi, ‘the greatest master of Roman epigraphy,’ and by the distinguished archeologist Cavedoni. According to Eu- sebius, Justin suffered shortly after having written his Second Apology; his Second Apology was written not long after the.condemnations pronounced by Urbicus; Urbicus was prefect in the closing years of the reign of Antoninus Pius, and was succeeded by Salvius Julianus, who, in his turn, was followed in January, 163, by Junius Rusticus. By putting the Second Apology in 160, or be- fore March, 161, and the martyrdom of Justin in the early part of 163, Aubé claims that all the data are satisfied. ov Ὁ INTRODUCTION. The great name of Justin has been made to do service Works of Justin, for a number of works which are not his, lang aed and the bulk of the doubtful and spurious ous. productions is more than equal to that of the genuine. In the front rank of Justin’s works stand the two The two Apolo. Apologies, the genuineness of which has ὙΠ never been seriously questioned; and even if the historical allusions and the doctrinal positions did not fix the origin of the First or Greater Apology in the second century, the influence of it is to be traced in the writings of Tatian, Irenaeus, Minucius Felix, Tertullian, and Theophilus, who transcribe, translate, and imitate passage after passage. And the Second or Lesser Apolo- ΟὟ is clearly by the same hand as the First, with which it shares every peculiarity of style and thought. Add to these internal evidences the express testimony of Euse- bius and Photius, and we may safely say that no writings of the Christian Church have a more certain warrant than these two. The First Apology is a noble appeal for liberty of con- science, a manly protest against the pun- ishment of Christians as Christians, a lofty vindication of the character of the Christian religion. The Second Apology, which is much shorter and bears more evident marks of hasty composition, repels the mockery of the heathen enemies of Christianity, and gives the reasons why Christians complained of persecution, why God did not interfere to deliver His people. The bold, as some might think, the audacious tone of The Apologies real the Apologies has led some to fancy that Beara: they are not, what they claim to be, actual documents intended for the eye of the emperor and sen- ate; but Justin was no holiday Christian, and it is incon- The First Apology. INTRODUCTION. ΧΧΙΙ ceivable that a man who vindicated his faith with his blood should have shrunk from utterances which, after all, did not go beyond the boldness of a Peregrinus, to say nothing of the imaginary speeches of Apollonius of Tyana. To suppose that these Apologies are mere academic per- formances is to overlook the license accorded to the phi- losopher; is to shut the eyes to the earnestness of the Christian life of the century. According to Eusebius, the Apologies were written in Date of Apolo- tome, and this statement is not in the least one unlikely. The time has always been a matter of dispute, and is discussed elsewhere in this volume. The Dialogue with Trypho bears on its face the evi- Dialogue with Genee of its genuineness, and it is wholly un- Trypho. necessary to mention the more or less frivolous grounds on which the Justinian authorship has been at- tacked. Apart from the historical allusions to the second century, apart from the testimony of Eusebius, apart from the general agreement with the Apologies in doctrine and thought and want of method, the language is evidently the same, and, though there are slight variations in vocab- ulary, as might be expected from the difference of theme, these have little weight in comparison with the remarka- ble coincidences in tricks of speech and irregularities of syntax. In the Dialogue with Trypho the prejudices of the Jews against Christianity are corrected, the doctrines of Christ’s incarnation and redemption through His blood are proved by reference to prophecy, and the Christians are shown to be the true spiritual Israel and the true people of God. As our immediate concern is with the relation of the Dialogue to the Apologies, we may pass over the ques- tions as to the reality of the discussion, the personality of XX1V INTRODUCTION. Trypho— identified by some with the Rabbi Tarphon — and the place where the Dialogue is supposed to have been held. In time, the Dialogue with Trypho may be put after the First Apology, to which there is a definite allusion, and more safely under Antoninus Pius than under Marcus Aurelius. The genuineness of the Cohortatio ad Graecos, or Hor- The Hortatory tatory Address to the Greeks, has been much Address to the Ε : - . ° Greeks. questioned. ‘There is no such title in the list of Justin’s writings as preserved by Eusebius, Jerome, and Photius. The personal relations of the author seem to Grounds of sus- have been different from those of Justin, there Picion. is a different attitude toward Paganism, and the absence of the characteristic doctrine of the Logos is hardly to be accounted for. The language alone is well- nigh a satisfactory evidence that the Cohortatio is not by Justin. From a stylistic point of view, the Cohortatio is a better performance than the Apologies, better than the Dialogue with Trypho; and those who have attempted to account for the superior finish of the Cohortatio on the ground of the leisurely preparation of the tract in the early period of Justin’s conversion, have not sufficiently observed that the Dialogue with Trypho, the opening of which is Justin’s best piece of composition, shows all the peculiarities of the more urgent and passionate Apologies. Semisch himself, after as elaborate a defence as the thesis admitted, has finally abandoned the case. Similar arguments have been brought to bear against Fragment onthe the genuineness of the fragment on the Res- Resurrection. urrection. External evidence is lacking, there are discrepancies in statement, discrepancies in dogma, and the style varies widely from the style of the Apologies and the Dialogue. INTRODUCTION. XXV A tract of the compass of a few pages On the Sole On the Sole Gove Government of God (περὶ μοναρχίας) is open ernment ofGod. +4 oraye suspicion by reason of style and contents, and seems to be unsupported by documentary evidence. It is hardly worth while to mention the Axpositio Re- Spurions Clae idet, the Hpistola ad Zenam et Serenum, the works. Oonfutatio dogmatum quorundam Aristotelis, the Quaestiones et Leesponsiones ad Orthodoxos, the Quae- stiones Christianorum ad Gentiles, the Quaestiones Gen- tilium ad Christianos. These productions have long since been pronounced spurious by competent judges, and I have been content to leave them unexamined. Two works remain, to most minds clearly not Justin- ian, and yet to some minds not so clearly as to make the mention of them superfluous, even if the works them- selves were not of great intrinsic interest. The Oratio ad Graecos—)oyoe πρὸς “EXAnvac—1s evi- Λόγος πρὸς ex- Cently by a different hand. Justin is negli- tig gent and prolix, his language is marked by the daisser-aller of every-day life, while the author of the Oratio ad Graecos has a rapid, pungent, incisive, rhetor- ical style. The author of the Oratio ad Graecos takes the popular view of Paganism, and attacks the mythology of the Greeks as the incarnation of immorality. Justin’s philosophic training in the schools of Greek thought had given him a far deeper insight into the nature of Hellen- ism; and the man whose great aim in life before he became a Christian was to see God must have been as incapable of the superficial mockery as he was of the brilliant rhet- oric of the author of the Oratio, who, in my judgment, bears a strong family likeness to Hermeias. But it is hardly necessary to dwell on the internal evidence, as the discovery of a Syriac translation, in which this piece is B XXVI1 INTRODUCTION. attributed to one Ambrosius, has set the question at rest, so far as questions ever rest. In the Prolegomena to his elaborate edition of the Epistle to Diog- Epistle to Diognetus Otto has undertaken a the hopeless task of vindicating the Justin- ian origin of this famous letter, of which Bunsen says that it ‘is indisputably, after Scripture, the finest monument we know of sound Christian feeling, noble courage, and manly eloquence.’ Otto’s argument seems to have made little impression on the students of early Christian litera- ture, and it might suffice to say with the great scholar just quoted, ‘I will not lose my time by proving over and over again that it cannot be Justin’s.’ But, as I have not been able to withstand the temptation to add this famous piece as an appendix to the Apologies, the reader is entitled to a statement of some of the grounds on which the Justinian origin is usually rejected. The historical allusions in the Epistle are so vague that Not by Jus- little can be made out of them for or against ἐψ the time of Justin. This vagueness has been used by one school to bring the composition down to a late period, by others the authorship has been pushed back to an earlier generation than Justin’s; while a recent writer of eminence recognizes in ¢. 7 an allusion to two em- perors, father and son, Marcus Aurelius and Commodus, and assigns the letter to the time between 177 and 180. The coincidences of thought between Justin and the au- Coinciden- thor of the Epistle are found in all the Fathers; ree they are the common property of the primitive Church. But the author of the Epistle looks upon heathen 140]- Divergen- atry as mere fetichism, as incomprehensible ab- “ surdity. To Justin the Greek gods are real beings—demons, not gods, but still real. The author of INTRODUCTION. XXVli the Epistle views with equal contempt Jewish and hea- then sacrifices. Justin recognizes the hand of God in this provisional form of worship. And the same observation holds with regard to other points of the Jewish ritual, the Jewish ceremonial law. The author of the Epistle has only a sneer for meats and drinks and circumcision. Justin had a deeper and truer conception of the relations of Judaism to Christianity. According to the author of the Epistle, Christ was hidden until his incarnation. According to Justin, the Logos was revealed in the theophanies of the Old Testament. According to the author of the Epistle, the execution of God’s counsel was delayed in order to show that God’s grace and favor alone could save, while Justin defends the postponement of the revelation on the ground that God had given man the power to choose between the good and the evil, and had strengthened his natural abili- ty by the presence of the Logos, which was with Socrates as well as with David. Besides, it is especially worthy of note that in the whole Epistle there is no express citation of any passage of Scripture, and that no use is made of the Old Testament: for it is utterly incredible that Justin should have written a work of this tenor with- out a solitary citation from the Septuagint, which else- where he quotes in season and out of season; without a solitary argument drawn from prophecy, which was to Justin the most cogent of all the proofs of the truth of the Christian system. But, if all this is not enough, the style of the Epistle constitutes the argument which it is hardest to in- validate by any hypothesis of youthful elegance and senile slovenliness. Justin’s style is the every-day Greek of the educated man of his century, the Epistle aims at classic expression; Justin writes negligently, though not Style. XXVI11 INTRODUCTION. so incorrectly as is sometimes represented. The language of the Epistle is carefully polished. Except under the pressure of especial excitement, Justin keeps to the speech of histime. As a former Platonist, his diction is here and there colored by reminiscences of his master. Asa diligent student of the Septuagint, his language shows occasional traces of that idolized version; but as he seldom sinks into sheer solecism, so he seldom rises above the level of the common dialect. There are many effective thoughts in Justin, few effective phrases, and the only rhetorically effective period is borrowed. The author of the Epistle reached whatever height was to be reached in that time, and is as determined an antithesis-monger as Maximus Tyrius. | In the development of his theme Justin lacks logical ar- rangement, and interrupts his discourse by all manner of parentheses. The author of the Epistle pursues his subject with strict method. Finally, Justin’s pet expres- sions are lacking in the Epistle, and there are many pe- culiarities of diction in the Epistle which we should seek in vain in the genuine works of Justin. A positive decision has not been reached as to author or century. In the opening of the Notes I have given some brief account of recent views on this interesting subject. To return to Justin himself. The ancient Church always speaks of the Martyr with Justin’s stand- UNConditional praise; Tatian calls him 6 Sav- ing. μασιώτατος, Tertullian counts him among the virt sanctitate et praestantia insignes, and Methodius puts him not far below the apostles. Soon after his death he received the surnames of ‘Philosopher and Martyr,’ be- cause he declared that he had found the only true philoso- phy in the Christian faith, because he had sealed his tes- INTRODUCTION. ΧΧΙΧ timony with his blood. The Fathers of the next genera- tion, such as Irenaeus and Tertullian, borrow largely from his writings, and Eusebius expresses his admiration in no measured terms. Nor has he been less esteemed in modern times, though in more recent days Justin has not always met with the same reverence; and while all concede the importance of his writings for the history of the early Church, some have denied him all pretensions to philo- sophic thought, have sneered at his inaccurate statements, his ‘weak and inconclusive arguments, his trifling appli- cations and erroneous interpretations of Scripture.’ True, many of the Fathers stand above him in solid learning, in natural endowments, in creative force, in lofty spirit- uality. But, for all that, he was a man of earnest thought, of apostolic zeal, of immovable faith, of liberal nature, and if he had not the tongues of angels nor even the golden mouth of Chrysostom, his message falls from lips that have been touched with a live coal from off the altar of God. It must always be borne in mind that Justin’s whole direction was practical rather than theoretical. ‘Not for the school, but for life,’ was more truly his motto than Seneca’s, yet his title of ‘ philosopher’ is not undeserved. Bunsen calls him ‘a decidedly specula- tive thinker, and Ritter, after making every possible de- duction, concedes his important influence on the progress of Christian philosophy. Nor should it be forgotten that he was a pioneer, that Justin a pio- he was the first to make a path from philosophy Ss to Christianity; and it is no wonder that in his earnest advance he brushed aside all the flowers of rhet- oric, and disregarded the thorns and burs of grammar. To the Greek scholar, familiar with the subtleties of Attic diction, the roughness of Justin is at first repellent, and As a thinker. XXX * TIRNTRODUCTION. the bulk of the Dialogue with Trypho is peculiarly arid to a reader who has not a professional interest in the study ; but touch on the Christian life, and the eloquence of true feeling lights up the homely style, and as one learns to appreciate the thoroughness of Justin’s conviction and the wide reach of the views which he is laboring to ex- press, the honest carelessness of his Greek garb is not less welcome than the studied costume of the fourth century. Granted that he is not to be measured as a mere writer with Chrysostom or Basil or Gregory of Nazian- zum; granted that he falls short of Athenagoras in elegance, of Tatian in point; granted that he is not to be reckoned with the great master-thinkers of the patris- tic time — with Tertullian, who borrowed, be it remem- bered, with all the audacity of genius, with Origen, with Athanasius, with Augustin; granted the vagueness of his views, the looseness of his terminology, the want of log- ical development of his theme—grant all this, and there still remains a man of no ordinary mind—a man much ereater than his books, a man whose lead apologists of far more brilliant talents have been content to follow. Justin’s theology was the theology of the heart. His faith was no mere intellectual faith; it was no dogmatic craze, no day-dream of quietism. It was the principle of moral regeneration. Christ’s test was his test. ‘By their fruits ye shall know them.’ To him Christianity consisted not in word, but in deed. ‘Without holiness no man shall see the Lord;’ or, as he phrases it, no man shall reach a blessed immortality. The love of the Gospel is the love of the truth. To Justin’s love Justin this life is not worth a he; and Bun- ofthe truths sen well remarks that his best epitaph may be said to be the words about truth which are quoted from Deductions. Justin’s spirit. INTRODUCTION. ΧΧΧῚ one of his lost writings, ‘There is Truth, and nothing is stronger than Truth.’ But there is no real love of truth without courage, and the courage of Justin reminds us now of Soc- rates, now of Paul. It is not the courage of an Ignatius, of a Polycarp, which is almost ecstatic, al- most feverish in its joy. It is based broad upon solid con- viction, and rests with massive squareness on God’s Word. The language which he holds toward the emperors in his Greater Apology is the language of one ‘that fears God, and has no other fear;’ and De Pressensé admires— as who would not ?—‘its manly courage, its simple dig- nity, its noble frankness.’ He lived as seeing Him who is invisible, as in the immediate presence of his Lord and Judge, and did not hesitate to warn his earthly rulers of the penalties of unrighteousness. The emperors were of more importance to him simply because of their greater responsibility. To this noble spirit we might forgive many inaccuracies of composition and not a little slovenliness of style. But let us look more narrowly into this charge which has been so often brought against Justin. In the first centuries, if we except Athenagoras and Mi- nucius Felix, logic and rhetoric are negligently treated by the Fathers. Photius himself says that the Apostolic Fathers wrote in a simple, inartistic, ordinary style. Even those who went from the schools of the philosophers to the school of Christ are said to have renounced delib- erately whatever charm of diction they might have ac- quired from converse with the literary heroes of classical antiquity. In Justin’s day we are still far from the times when Julian’s interdict, which forbade Christian teachers to interpret the masterpieces of Pagan letters, was felt as a cruel blow by the Fathers of the Church; and his Justin’s courage. Justin’s style. XXXH INTRODUCTION. sneering allusions to the eloquence of Matthew and Luke would have fallen harmless on their ears. - Christ was no sophist, no rhetorician, says Justin himself. Still I do not agree with those who suppose that Justin was one of that number who deliberately renounced style, nor do I attach much importance to the declamations of the Fa- thers against the meretricious charms of human discourse. They say that art is a hindrance rather than a help; that eloquence is a delusion and a snare; that the simple and naked truth is sufficient to prosper in the thing whereto it was sent. But the Fathers were men as well as Fa- thers, and the excellency of man’s speech is generally at its best when that excellency is most depreciated. How- ever, Justin is an exceptionally honest man, and it is tol- erably evident that he was too full of his message to elaborate his composition. Of this composition few crit- ics have much to say that is favorable. True, Winer remarks that Justin’s diction is unusually pure for his time, and Bunsen terms him a good Hellenistic writer, and calls the thirteenth chapter of the First Apology ‘sublime ;’ but the great majority of critics, from Pho- tius down, notice the lack of grace in his expression, and the awkwardness of his periodology. It would be easy enough to join the cry against Justin’s style; to call it incorrect, lumbering, colorless ; to point out the long di- eressions, the frequent repetitions, the indigestible paren- theses, the dragging clauses, the coupled synonyms. But Winer is right in the main as to Justin’s vocabulary, and the percentage of post-classical words in the Apolo- gies is far from large—indeed marvellously small—when we remember how Justin was steeped in the study of the Septuagint, and how imperatively new relations call for new expressions. Most of the negligences of his syntax may be defended by classic warrant, many of its diver- INTRODUCTION. XXXlil gences are common to the whole century, and may be found in such authors as Plutarch and Lucian, who are not excluded from the range of text-books. At all events, lamentations over the decadence of the Greek language of this period come with an ill grace from those who emend a corrupt text by impossible forms and unheard- of syntax; and while a Cobet may be permitted to de- claim against the depravation of post-Aristotelian Greek, it requires something more than mere declamation to make a man a Cobet; and it was to reduce the margin of false and superficial criticism, such as one hears from persons who ought to be more modest, that I have been at the pains to bring the peculiarities of Justin’s lan- guage to the test of classic usage. No author, who is worth studying at all, should be negligently handled in any direction, stylistic or other, and Justin’s message is sufficiently important to justify an attentive considera- tion. Perhaps it may not be out of place here to say that, so far from regretting the time consumed by my occasional excursions into patristic territory, I have only learned to appreciate more fully, as I go back to my special work, the wisdom of Niebuhr’s advice, when he says, ‘The Fa- thers of the Church ought to be read more by philologi- ans than they are; ... and the example of such great men as Scaliger, Hemsterhuys, and Valckenaer should light the way, and show us that we cannot become thoroughly ac- quainted with the history of those times unless we take into account the writings of a Justin Martyr, a Clement of Alexandria, an Athenagoras.’ And in the preface to his excellent Outline of Roman Literature, Prof. Hiibner, one of the foremost epigraphists of our day, has said with emphasis, ‘-I have never been able to understand how Roman literature from the third to the sixth century B2 XXX1V INTRODUCTION. could be taught without a detailed account of such men as Tertullian, Prudentius, Jerome, and Augustin.’ A more serious charge than inelegance of language has Sustin’s inace Deen brought against Justin, and it is not to be curacy. = denied that in the heat of composition he has made many awkward slips; that he miscalls the prophets, puts Zephaniah for Zechariah, Jeremiah for Daniel, Isaiah for Jeremiah, Hosea for Zechariah, Zechariah for Mala- chi; that he dovetails verses from different parts of the Scriptures, and shows a sovereign disregard of chronology. He makes Jethro the uncle of Moses, and Herod a con- temporary of Ptolemy Philadelphus. He implies that Heraclitus was a Stoic—and so he was by anticipation— and puts both Heraclitus and Musonius to death without good warrant; and his confusion of Simon Magus with Semo Sancus is a stock example of uncritical identifica- tion. But who is so devoid of historical vision as to blame Justin for believing in the Sibyl and Hystaspes, or for deriving the wisdom of the Greeks from the books of Moses? And what does the whole bead-roll of blunders amount to after all in view of Justin’s testimony on mat- ters of vital importance for the history of Christianity ? Rude he may be in speech, inaccurate in statement, but about him revolve some of the most momentous problems of Christian tradition. Among these problems may be mentioned the doctrine of the Trinity, the nature of the sacraments, the order of the Christian Church, and the establish- ment of the canonical Gospels, and so nicely poised is the testimony of Justin on all these points that his authority is invoked by partisans of the most diverse views. To enter into these questions at all would be to overstep the line which circumscribes the present undertaking; but it may be allowable, for the sake of illustrating the importance Problems. INTRODUCTION. XXXV of Justin’s evidence, to give the student some hints as to the controversy on the topic last mentioned—on Justin’s use of our canonical Gospels. The battle over the ques- Memoirs ofthe tion whether Justin’s Memoirs of the Apostles Aposties. are identical with our canonical Gospels has lasted nearly a century. Begun by Stroth in 1777, it is safe to say that the fight is going on at this very moment in the powder-magazine of some theological review. It is the Homeric question of the canon. Eichhorn and Paulus and Gieseler have each had his word to say on the subject, and Credner, whose entrance upon the field marks a recrudescence of the controversy, has gained great repu- tation by his acute and vigorous discussion of the subject. An English bishop, Marsh, has taken the negative side, an American clergyman, Norton, the affirmative. The num- ber of pages consumed is appalling. Bindemann is con- tent with 128, but Hilgenfeld does not sum up his complex result until he reaches page 304, and Semisch’s book takes up no less than 409 pages. And yet these are only a few of the names that might be cited, only a few of the pages to be studied by those who would master the bearings of the controversy ; and the mere statement of the history of the question would take up more space than could be oc- cupied with profit by the introduction to a school-book. Suffice it to say that Justin’s citations from the Memoirs of the Apostles do not tally exactly, save in a few instances, with the parallel passages in our Gospels, and, though the differences are not considerable to the uncritical eye, some theory is demanded to account for the discrepancy ; and much stress has been laid on the fact that these divergent texts recur with the same divergences, not only in Justin, but in other writers who are known to have used uncanonical Gospels. Then there are certain statements, certain reports of sayings of our Lord, which XXXV1 INTRODUCTION. do not occur in our Gospels, and these also are made much of or made light of by the debaters according to the side which they have espoused. ‘The extreme posi- tions are occupied by those who deny that Justin made any use of our canonical Gospels, and by those who main- tain that Justin made little use of any other. The former either reconstruct for him a lost Gospel, or refer his cita- tions to a number of archetypal or apocryphal Gospels, such as the Gospel according to Peter, the Gospel accord- ing to the Hebrews. The latter account for the variations mainly by Justin’s careless quotations from memory — for which curious parallels might be adduced from the popular treatment of our own authorized version—and also by Justin’s use of other recensions of the synopties. Between the two extremes are those who admit only the subordinate use of one or more of the synoptics in con- nection with one or more gospels of the Petrine type. One great objective point in this whole struggle is the date of the Fourth Gospel. If Justin was acquainted with the Fourth Gospel, the whole fabric of a great his- torical school falls to the ground, and we can readily understand why the controversy assumes an almost per- sonal tone when it approaches the subject, and, like all other personal controversies, becomes more or less disin- genuous. Certainly confidence is not lacking to the leaders on either side, and trophies are erected with great intrepidity by conservatives and destructives alike. In such battles no truce is ever made for burying dead arguments, and in this war there is no immediate prospect of a discharge; for while Keim, no mean authority, declares that the long struggle has ended in favor of the conservatives, the author of ‘Supernatural Religion’ has demolished, to his own satisfaction, the last defence of those who maintain INTRODUCTION. XXXVI that the Memoirs of the Apostles are identical with our Gospels. But though this ‘burning question’ has blazed more Other contro. fiercely than any other connected with Justin, versies. ἢ formidable array of disputants might be cited for either side of the other controversies that have been indicated, and Justin has been claimed for widely diverse Justin a Plato. SChools of Christian thought. Although he mith forsook Plato, he is considered a Platonist, and to his influence the supposed infiltration of the body of Christian doctrine with Platonic elements has been freely attributed. Although he reprobates those extreme Jewish Christians who insisted on the observance of the Mosaic law by Jew and Gentile alike, the mildness of his tone toward those weaker Jewish brethren who adhered to the ancient ritual has caused him to be considered an Ebionite. Although his concep- tion of Christian doctrine is not unlike that of Paul, and although his phraseology reminds us now and then of the An antagonist Pauline Epistles, the argumentum ea silentio of Paul? has been racked to prove his hostility to the Apostle to the Gentiles; and the man who, of all the Fathers, seems to have least brooked any compromise with falsehood, is supposed to have kept back his real convictions out of regard for a respectable party in the Church, and to have relieved his mind by girding at Paul under the name of Simon Magus. Upon this debatable ground, thick-planted with caltrops for unwary hobby- riders and lurid with the glare of an undying odiwm theo- logicum, I have neither inclination nor vocation to enter. Doctrine of the But there is one point so peculiarly Justinian rao that it cannot be passed over in silence, the doctrine of the λόγος σπερματικός, or germinant word, for this doctrine is Justin’s chief claim to a place among the An Ebionite ? XXXVI INTRODUCTION. thinkers of the Christian Church, and, I may add, his strongest hold on the sympathies of those whose studies have made them more familiar with the world of classic thought than with the progress of Christian doctrine. We have already seen that Justin did not cease to be a philosopher in becoming a Christian. To him the Christian system was the higher philosophy, the full-orbed perfection, of which other systems had only a few scintillations. Christianity is the pure and complete manifestation of Reason in humanity—lteason being at the same time the Divine Word. So far as other philosophies conform with the Christian philosophy they are true, they are emanations of the Divine. But they are only faint and troubled and broken images of the True. Their lan- guage is self-contradictory, their knowledge is not the ulti- mate, the irrefutable knowledge. What have they that they have not received? Every truth that they pro- claim is of God. Every good utterance belongs to the Christians, no matter who has uttered it; and all those who lived in conformity with reason are Christians, even though they have been accounted atheists. Socrates was a Christian, Heraclitus was a Christian—Abraham, the three holy children, Elias, and many others. God has never left himself without a witness, and, on the other hand, the demons have never ceased to persecute the men who have endeavored to enlighten their fellows with the partial light which had been vouchsafed to them. Socra- tes was persecuted in his day, as were the Christians in Justin’s time; accused, as were the Christians, of intro- ducing new divinities, of not believing in the gods. He taught men to renounce the evil demons by casting out of his republic the poets who had sung their praises, and he urged them to seek after the Unknown God. But this man, who knew Christ only in part, found none to die for The Logos, INTRODUCTION, XXX1X this doctrine, whereas Christ was followed to the death, not by philosophers and men of culture only, but by arti- sans and untutored people. For Christ is the power of the Ineffable Father, not the mere recipient of a seed of the Divine, which God has sown throughout the world. This Divine Logos came to earth complete in the person of Christ, and all the jangling contradictions of partial systems are harmonized in Him. The name Spermatic Word, or Reason, λόγος σπερματικός, is a Stoic term, but it was used by the Stoics in ἃ ΑΙ ferent sense. According to the Stoics, ‘the λόγος σπερ- ματικός 15 that part of the Deity which goes forth from him for the formation of the world, and is resolved into a plu- rality of λόγοι σπερματικοί" (Ueberweg). But Justin’s doc- trine is much nearer the doctrine of Philo, with its λόγος ἐνδιάϑετος and its λόγος προφορικός, the λόγος ἐνδιά- Seroc being the Word united with the Divine Essence and resting in the bosom of God, the λόγος προφορικός being the Word begotten, produced, separated from the Divine Sub- stance to create and organize the world. Ofthis doctrine the λόγος σπερματικός is a further development. In Philo the Word is but the ‘shadow of God.’ To Justin as to John the Word is God. In Philo the Word is the type of human- ity, in so far as humanity participates in reason, and hence all men are the children of God and bear His image, the image of His Word. Justin considers the Word as spread abroad in the world, and, so to speak, ‘incarnate in hu- manity’ (Aubé). There is a particle of the Divine Word in every soul of man, but the seed does not germinate in all alike. ‘Truth and virtue are the fruits which witness its presence. The search for truth and the practice of virtue show the active indwelling of the Word. Hence Christianity is no new thing, as its detractors allege; it is as old as humanity. The Word had its saints, its martyrs, Stoics. Philo. xl INTRODUCTION. before the coming of Christ ; and all that is true, all that is noble in the instructions of Greek philosophers as well as of Hebrew prophets, is Christian. The thought is audacious, and it is not strange that much has been written to explain away this short method of harmonizing the history of the world, for it would seem as if Justin did not simply recognize the hand of God in the preparation of the way for the coming of Christ. This the other Fathers have done, but according to him the footsteps of the Logos are to be traced throughout the ages, faintly luminous among the Greeks, brighter among the Hebrews, shining with full effulgence only at the advent of our Saviour. Whatever may be thought of this conception, it could not have entered into any mind but a mind of broad views, could never have been cherished except by a heart of wide sympathies. But Justin is none the less ardent a Christian for this generous fellow-feeling with an Hera- Direct obligations Clitus,a Socrates,a Plato,a Musonius. He is ea none the less a firm believer in the necessity PPro of the revelation of God in His written Word. While he accords to the great heathen thinkers glimpses of the truth, he expressly declares that the resemblance of the Platonic doctrines to the teachings of the Old Tes- tament is due to Plato’s direct acquaintance with the Scriptures. The doctrine of free moral agency was taken from Moses; and all that philosophers and poets have said of the immortality of the soul, of punishment after death, of the contemplation of heavenly things, was borrowed originally from Jewish sources. But even if we leave out these indications of dependence, we must not forget that Justin insists with the most earnest iteration on the com- pleteness of the Christian system, its adaptation to all sorts and conditions of men, the marvellous attestation of INTRODUCTION. xli its divinity by the holy life and triumphant death of its confessors. For all this the philosophy of the pre-Christian time was not sufficient. But, as Justin saw the powers of darkness in the worship of the heathen deities, so he saw the gleams of divine light in the words of heathen philosophers, and if he failed in the attempt to span the chasm —magnis tamen excidit ausis ; and the heart of every classical schol- ar will warm toward the rugged apologist for his gener- ous recognition of Socrates and Plato as fellow-Christians. There are two manuscripts of the Apologies, the Codex Regius, in the National Library at Paris, written in the year 1364, and the Codex Claromontanus (Mediomonta- nus), now at Cheltenham, of the late date 1541, which agrees closely with the Codex Megius—so closely that it would seem to be a copy of it. ‘We must never forget,’ says Bunsen, ‘that we have only one manuscript, twice copied, and a very indifferent one, as will appear from a comparison of the passages which have been preserved by Eusebius.’ Otto leaves it an open question whether both MSS. come from a common source, or the younger is a copy of the elder. a ᾿ ΤΕΣ city anny ΠΡ ae ΓΝ ἐμ ἡ ΕΣ Yo) ΤΩΣ πο att Miah OP si tie) i agile Vix. ἐφ ἧς bid va ts i ΝΣ prt a Ward tase Gel. ee as ite S08 B TL A ne aN a ris tid tsk anti LS Fee. re UG 75 ὲ a a3 ry obatuith getty cst ΠΣ "δὲ al 3 (OLS Ἂν ον ..ἡ ie, «2 CS ν΄ is ἃ. “i tae: : — ᾿ La a2 τ - ῃ Ὗ 5 . - ᾿ “.- ᾿ SASS int τὰν ae i Me 1 ἔξ Ye ΝΥ Vip: | ig ἰδ ou a | ; ἢ δ, ἂς ! πε wth: Ὁ i ~ 4 i 4... 7) a ΡΥ γί ἃ res ἡ Se). FE ᾿ γ ᾿ τ é ray ‘ ; ical awe ἐπ: ἃ ᾿» ir? ᾿ ed ie a, A ΕΥ ΠΕΣ νι ho Jit 8 ool ‘, A ΝΗ Yer we! ee Te vacant "Op pi > aa Fite et a Τρ ah ie ΗΝ sone at ba Pa eae eteniay μάλ νὰ fer tl yeaa ree Tie ee 7 io a ἢ μιν. eb: 1a iL ἡδὺν ᾿ ; 7 γ ΟἿ ey Fel & ΠΕ; γῆς Ν᾽ Ὁ ἢ ~ y Β > = " >. THE APOLOGIES OF JUSTIN MARTYR, . AND THE EPISTLE TO DIOGNETUS. = es is rue oe Ser ay ; ὃ ς 2 “i ua A BVall Ao Baas 7, δ ὅτῳ a i : oe Ὁ ὴ Sees ee ' - ἘΣ - oer tre a ᾿ 8 ᾿ ΤΑΝ Th hk ie Νν a] om π΄ - Πρ τουτ ἣν ΕΠ Z : ἫΝ TOY AVIOY IOYSTINOY ATIOAOTIA ΠΡΩΤῊ ὙΠῈΡ XPIZTIANQN ΠΡΟΣ ANTQNINON TON EYSEBH. 5) ’ , τ “0 - 1. Αὐτοκράτορι Τίτῳ Αἰλίῳ ᾿Αδριανῷ ᾿Αντωνίνῳ Εὐσεβεῖ ~ iy 5 ~ ie Σεβαστῷ Καίσαρι καὶ Οὐηρισσίμῳ υἱῷ φιλοσό- a.daress. φῳ καὶ Λουκίῳ φιλοσόφῳ Καίσαρος φύσει υἱῷ ᾷ Ὶ Et εβ ΤΊ Py} ἢ 2 7 NY ae = μὴ «λή- καὶ Εὐσεβοῦς εἰσποιήτῳ, ἐραστῇ παιοείας, ἱερᾷ τε συγκλή ον δή Ν Ῥ ne cS ἘΠῚ τ > Ν Ζ τῳ καὶ δήμῳ παντὶ Ῥωμαίων ὑπὲρ τῶν ἐκ παντὸς γένους 5 ΡῚ a ’ LOL , LN ae? , 2 ~ ἀνϑρώπων ἀδίκως μισουμένων Kal ἐπηρεαζομένων ᾿Ιουστῖ- ~ ~ ’ 4 aA νος Πρίσκου τοῦ Βακχείου; τῶν ἀπὸ PAaoviac Νέας πόλεως - Nv ’ xX , Φ ? ~ 7 Ν ’ τῆς Συρίας Παλαιστίνης, εἷς αὐτῶν ὦν, τὴν προσφώνησιν x, 7 / καὶ ἔντευξιν πεποίημαι. " ~ vA 2. Tove κατ᾽ ἀλήϑειαν εὐσε[θεῖς καὶ φιλοσόφους μόνον ἀληϑὲ at t στέ , ὁ λύ ὑπαγο- Justinde. ταἀληνὲς τιμᾶν καὶ στέργειν ὦ λύγος ὑπαγΎ mauds justice. , - > ι ρεύει, παραιτουμένους δόξαις παλαιῶν ἐξακο- ἃ, “ Ἃ - C7 ᾿ ,’ Ν v4 Na ef ~ λουϑεῖν, ἂν φαῦλαι Wow" ov yap μόνον μὴ ἕπεσθαι τοῖς “τὰν , ie, Ὁ ἀδίκως τι πράξασιν ἢ δογματίσασιν 6 σώφρων λύγος ὑπα- 5 I ct S| Ds: 4 ἊΣ a 4 ~ Ὁ - - γορεύει, ἀλλ᾽ ἐκ παντὸς τρύπου καὶ πρὸ τῆς ἑαυτοῦ ψυχῆς Ἃ > ~ aes , τὸν φιλαλήϑη, κἂν ϑάνατος ἀπειλῆται, τὰ δίκαια λέγειν τε - - ς ~ Los καὶ πράττειν αἱρείσϑαι δεῖ. Ὑμεΐίς piv οὖν ὅτι λέγεσϑε - ’’ὕ εὐσεβεῖς καὶ φιλόσοφοι καὶ φύλακες δικαιοσύνης καὶ ἐρα- Ν , > ’ rate) δὲ Ae , ὃ ἄς ΣῈ oTal παιδείας, ακουέετε παντάχου εἰ OE καὶ ὑπάρχετε, οείχν ὴ- 19 4 JUSTIN MARTYR. ’ A , ΄ - ν᾿ - - σεται. Οὐ γὰρ κολακεύσοντες ὑμᾶς διὰ τῶνδε τῶν γραμ- ᾽’ ὑδὲ ‘ rd ς λή ἀλλ᾽ > , μάτων οὐδὲ πρὸς χάριν ὁμιλήσοντες, αλλ᾽ ἀπαιτήσοντες - x 4 ’ ~ Ἂν \ ’ὕ A , , κατὰ τὸν ἀκριβῆ Kal ἐξεταστικὸν λόγον τὴν κρίσιν ποιήσα- ᾿ ΄ δ , eS , σϑάι προσεληλύϑειμεν, μὴ προλήψει μηδ᾽ avIpwrapeoketa Ἴ δεισιδαιμό ᾿ évoug ἢ ἀλόγῳ ὁρμῇ καὶ ί τό τῇ δεισιδαιμόνων κατεχομένους ἢ ἀλόγῳ ὁρμῇ καὶ χρονίᾳ - ν} ind ~ προκατεσχηκυίᾳ φήμῃ κακῇ τὴν καὶ ἑαυτῶν ψῆφον φέ- ς - Ων Ν Ν IO ‘ , , ‘ povrac. Ἡμεῖς μὲν yap πρὸς οὐδενὸς πείσεσδπαί τι κακὸν DY N δύνασϑαι λελογίσμενα, ἢν μὴ κακίας ἐργάται ἐλεγχώμεδα XN Ν ὃ ’ Qe is res ~ δ᾽ > ~ Ν δύ πὰ ἢ πονηροὶ διεγνώσμεσϑα " ὑμεῖς δ᾽ ἀποκτεῖναι μὲν δύνασδε, 20 βλάψαι δ᾽ οὔ. ᾿ , 5. ᾿Αλλ᾽ ἵνα μὴ ἄλογον φωνὴν καὶ τολμηρὰν δόξῃ τις ~ - “ς» ~ Q , . = Richt to α Ταῦτα εἶναι, ἀαξιουμὲν TA KATNYOPOVMEVA AUTWY 5 « fair trial. Ν “5 the , a Ν e ΕΙΣ > ὃ , ἐξετάζεσϑαι, Kal ἐὰν οὕτως ἔχοντα ἀποδεικνύ- ὠνται, κολάζεσϑαι ὡς πρέπον ἐστὶν ἄλλον γε κολάζειν" εἰ 3 - 5 δὲ μηδὲν ἔχοι τις ἐλέγχειν, οὐχ ὑπαγορεύει 6 ἀληθὴς λόγος A , Q ὩΣ , Ψ , 9 = ~ διὰ φήμην πονηρὰν ἀναιτίους. ἀνπρώπους ἀδικεῖν, μᾶλλον Se is ᾽ὔ «Ὁ > / ἀλλὰ 7a Ν ’ , ? δὲ ἑαυτούς, οἱ οὐ κρίσει, ἀλλὰ TATE τὰ πράγματα ἐπάγειν , ~ , ἀξιοῦτε. Καλὴν δὲ καὶ μόνην δικαίαν πρόκλησιν ταύτην 1 ~ ε - > ~ Ν Ν 3 , Ἀ » TAC ὃ σωφρονὼν αἀποφανεῖται, τὸ τοὺς ἀρχομένους τὴν εὖ- 7 = Ρ - 2. Q NO ΓΔ , ¢ , 10 ϑύνην τοῦ ἑαυτῶν βίου καὶ Adyou ἄληπτον παρέχειν, ὁμοίως Ἵ > Ν Ν ” ἈΝ ΄ va aD b τὴ 5 δ᾽ αὖ καὶ τοὺς ἄρχοντας μὴ βίᾳ μηδὲ τυραννίδι, ἀλλ᾽ εὖὐσε- > - Ἂν - βείᾳ καὶ φιλοσοφίᾳ ἀκολουϑοῦντας τὴν ψῆφον τίϑεσξαι. ἰὼ Ἄν oN Ν cry? Ν ch ἘΣ » > ΄ Ούτως γὰρ av καὶ οἱ ἀρχοντες καὶ οἱ ἀρχόμενοι ἀπολαύ- “ὦ 5 - "γι ΄ - ay, το aan ov τοῦ ayavov. "Edn γάρ που kai τις τῶν παλαιῶν" “Av Swe Ot , ἈΠ ἸΕ 9 ἂν , x ” 15 μὴ οἱ ἄρχοντες φιλοσοφήσωσι καὶ οἱ APKXOLEVOL, οὐκ ἂν ELH \ ΄ τ ~ ς id > Ν t τὰς πόλεις εὐδαιμονῆσαι. “Huérepov οὖν ἔργον, καὶ [βίου Ν ’ " > , re , , ad Ν καὶ μαδημάτων τὴν ἐπίσκεψιν πᾶσι παρέχειν, μήπως ὑπὲρ σφὼ 3 - Ν ’ ’ 4, Ovopatog μὲν οὖν προσωνυμία οὔτε ἀγαδὺὸν οὔτε Ka- A U » - ς - “ Why condemn KOV Κρίνεται ἄνευ τῶν ὑποπιπτουσῶν τῷ ὀνό- ἃ 8 Π16 ἢ ΄ ΡΝ, τον ὦ > ~ ματι πράξεων" ἐπεί, Ooov ye ἐκ τοῦ κατηγο- , ς [ὦ >] ’ -, ia 4 Σ 3 ρουμένου ἡμῶν ὀνόματος, χρηστότατοι ὑπάρχομεν. ᾿Αλλ , X >’ ~ Vs ς ’ Ν A ” . 38 Q ἐπεὶ OV τοῦτο δίκαιον ἡγούμενα, διὰ TO ὄνομα, ἐὰν κακοὶ 5 Α͂ ~ 5 ἐλεγχώμεϑα, αἰτεῖν ἀφίεσϑαι, πάλιν, εἰ μηδὲν διά τε τὴν , ~ ) ᾿ς A Ἀ ἊΝ , e ’ προσηγορίαν τοῦ ὀνύματος καὶ διὰ τὴν πολιτείαν εὑρισκό- ? ~ ς , > ~ 2 2). 835 Ὁ > ’ μεῦα ἀδικοῦντες, ὑμέτερον ἀγωνιᾶσαί ἐστι μὴ ἀδίκως κο- ΄ N ι ’ -- Ὁ , > ’ λάζοντες τοὺς μὴ ἐλεγχομένους τῇ δίκῃ κόλασιν ὀφλήσητε. 3 ΕΣ , Q ‘ SNe οὗ ΝΣ “λ Ψ wn b) , Εξ ὀνόματος μὲν yap ἢ ἔπαινος ἢ κόλασις οὐκ ἂν εὐλύγως 10 , Ἃ , Sere ΕΝ an § >» ’ ὃ , γένοιτο, ἢν μή Te ἐνάρετον ἢ φαῦλον cu ἔργων ἀποδείκνυ- σϑαι δύνηται. Καὶ γὰρ τοὺς κατηγορουμένους ἐφ᾽ ὑμῶ ηται. γὰρ γορουμένους ἐφ᾽ ὑμῶν ’ Ν 5 - > ~ Eee ees με Ν RL πάντας πρὶν ἐλεγχπϑῆναι οὐ τιμωρεῖτε, Ep ἡμῶν δὲ TO ὄνομα [τ 5} ? , er - - ,’ - we ἔλεγχον λαμβάνετε, καίπερ, ὕσον γε ἐκ τοῦ ὀνόματος, σώ - VA τοὺς κατηγοροῦντας μᾶλλον κολάζειν ὀφείλετε. Χριστι- τό Ἀ Ν Ξ- ’ [oe 5 ἈΝ δὲ Q ~ a ανοὶ yap εἶναι κατηγορούμενα" TO δὲ χρηστὸν μισεΐσϑαι ᾿] , > al 4 +N , _ , ov δίκαιον. Καὶ πάλιν ἐὰν μέν τις τῶν κατηγορουμένων Vo , ~ ~ Ν [εὐ ΤᾺ 5 5 ’ 5 A ε ἔξαρνος γένηται τῇ φωνῇ μὴ εἶναι φήσας, ἀφίετε αὐτὸν ὡς Ν 3 , 7 ς ? sun Vez ξ é , μηδὲν ἐλέγχειν ἔχοντες ἁμαρτάνοντα, ἐὰν δέ τις ὁμολογή- - , ᾿ = oy εἶναι, διὰ τὴν ὁμολογίαν κολάζετε" δέον Kal τὸν τοῦ 2 ς - , > , Ν ‘ ee) 4 e ὁμολογοῦντος βίον εὐδύνειν Kal τὸν TOV ἀρνουμένου, ὕπως 3 ω Ἂς - ’, e ~? ’ a Ν διὰ τῶν πράξεων ὁποῖός ἐστιν ἕκαστος φαίνηται. Ov yap A ~ / ~ τρύπον παραλαβόντες τινὲς παρα TOU διδασκάλου Χριστοῦ Ν 3, - a rie Tak λ ’ A > ἊΝ ’ μὴ αρνεισναὶ ESETAGOMEVOL TAPAKE EVOVTAlL, TOV αὑτὸν Τρο- - - ΕΠ) > Ἀ , ~ 7 TOV KAKWC ζῶντες ἴσως αῴφορμας παρέχουσι τοῖς ἄλλως οὔ , = 4 “- > , Oe , καταλέγειν TWV TAVTWV XploTiavwv ἀσέίϑειαν και ἀδικίαν 6 JUSTIN MARTYR. " - 5 ~ »ἤ Ν αἱρουμένοις. Οὐκ ὀρϑῶς μὲν οὐδὲ τοῦτο πράττεται. Καὶ ΄ , ” Ν - b) ΄ , yap τοι φιλοσοφίας ὄνομα καὶ σχῆμα επιγραφονταῖί τινες, “ >a We ~ ς , ’, - ’ » ot οὐδὲν ἄξιον τῆς ὑποσχέσεως πράττουσι" γινώσκετε O er Ν ς x 5 , Wee Ὁ a Ἂ ΄ - 80 ὅτι καὶ οἱ τὰ ἐναντία δοξάσαντες καὶ δογματίσαντες τῶν - ae ἢ ἡ ’ ’ , Ἂς παλαιῶν τῷ ἑνὶ ὀνόματι προσαγορεύονται φιλόσοφοι. Καὶ ΑΝ \ ᾽ oso, oer τούτων τινὲς ἀδεότητα ἐδίδαξαν, καὶ τὸν Ala ἀσελγῆ ἅμα τοῖς αὐτοῦ παισὶν οἱ γενόμενοι ποιηταὶ καταγγέλλουσι" >) , x ΔΝ ΚΑ 4 ia ’ 7 a κἀκείνων τὰ διδάγματα οἱ μετερχόμενοι οὐκ εἴργονται πρὸς ΩΣ > . ‘ - ὙΠ ς , 85 ὑμῶν, ἄϑλα δὲ καὶ τιμὰς τοῖς εὐφώνως ὑβρίζουσι τούτους τίϑετε. Ly - 9 \ / ’ ᾿] ons 5. Τί δὴ οὖν τοῦτ᾽ ἂν ein; ᾽Εφ᾽ ἡμῶν, ὑπισχνουμένων Ν > ~ Ν Ν ” ~ / ᾽ Christians no μηδὲν ἀδικεῖν μηδὲ τὰ ἄϑεα ταῦτα δοξάζειν, οὐ atheists. ’ ἢ , κρίσεις ἐξετάζετε, ἀλλ᾽ ἀλόγῳ πάϑει καὶ μάστιγι vd ’ δαιμόνων φαύλων ἐξελαυνόμενοι ἀκρίτως κολάζετε μὴ - A δ φροντίζοντες. ἙϊΪρήσεται yap τἀληϑές " ἐπεὶ τὸ παλαιὸν ὃ ΄, ὍΛΟ > , Uf Ν - αίμονες φαῦλοι, ἐπιφανείας ποιησάμενοι, καὶ γυναῖκας b] ~ 3 ’ ἐμοίχευσαν καὶ παῖδας διέφϑειραν καὶ φόβητρα ἀνϑρώποις "Ὁ c « ἈΝ - Ἂς WA λό Ν ’ ξὸδειξαν, ὡς καταπλαγῆναι τοὺς ot λόγῳ τὰς γινομένας letia ta 5} ἀλλὰ δέ , en and πράξεις οὐκ ἔκρινον, ἀλλὰ δέει συνηρπασμένοι καὶ μὴ ἐπι- ’, J s τὸ στάμενοι δαίμονας εἶναι φαύλους, Seove προσωνόμαζον καὶ ὀνόματι ἕκαστον προσηγύρενον, ὕπερ ἕκαστος ἑαυτῷ - ἦ Ψ ~ τῶν δαιμόνων ἐτίϑετο. “Ore δὲ Σωκράτης λόγῳ ἀληϑεῖ Ἂν ue ~ ~ , οὗ > fad z. Ἂν καὶ ἐξεταστικὼς TAaUTa εἰς φανερὸν ETELNATO φέρειν καὶ ᾽ ᾽ - , a ’ , 4 Ν 3. Σὰ ξ , ἀπάγειν τῶν δαιμόνων τοὺς ἀνϑρώπους, καὶ αὐτὸν οἱ δαί- Q ~ ~ > 15moveg Ola τῶν χαιρόντων τῇ κακίᾳ ἀνϑδρώπων ἐνήργησαν ς Ya Q » τὶ >) ~ λέ Ἂς 5 , we ἄϑεον καὶ ἀσεβῆ ἀποκτεῖναι, λέγοντες καινὰ εἰσφέρειν > 4 , ‘a , 5 AS) Ou ee ‘ 9° 9 = F αὐτὸν δαιμόνια. Kal ὁμοίως ἐφ᾽ ἡμῶν τὸ αὐτὸ ἐνεργοῦσιν >] d] ov γὰρ μόνον ἐν “Ἕλλησι διὰ Σωκράτους ὑπὸ λόγου ἠλέγ- χϑη ταῦτα, ἀλλὰ καὶ ἐν βαρβάροις ὑπ᾽ αὐτοῦ τοῦ Adyou THE FIRST APOLOGY. Fi QZ A > a , ’ὔ 5: ~ ~ μορφωδέντος καὶ ανδρώπου γενομένου καὶ ᾿Ιησοῦ Χριστοῦ 20 x fend τε , Ε - Ν ~ ΄ , KANSévroc, ᾧ πεισϑέντες ἡμεῖς τοὺς ταῦτα πράξαντας δαί- ᾽ τε i μονας ov μόνον μὴ ὀρθῶς δεοὺς εἶναί φαμεν, ἀλλὰ Ka- ἌΣΟΝ ΟΣ , ὃ , Δ δὲ - > BY ~ κοὺς καὶ ἀνοσίους δαίμονας, οἵ οὐδὲ τοῖς ἀρετὴν ποδοῦσιν 2: ’ Ν la ς , 7 ἀνδρώποις τὰς πράξεις ὁμοίας ἔχουσιν. >) , A ~ ~ 6. Ἐνϑένδε καὶ aSeou κεκλήμεϑα. Καὶ ὁμολογοῦμεν τῶν - , os Va Lt > >) OnrGodis not Τοιούτων νομιζομένων Sewy ἄδεοι εἶναι, ἀλλ as your gods. ys ~ ay , . κ Q , οὐχὶ τοῦ ἀλησεστάτου καὶ πατρὸς δικαιοσύνης Ων ? A - » > ~ > , καὶ σωφροσύνης καὶ τῶν ἄλλων ἀρετῶν, ἀνεπιμίκτου τε - >) ? ~ Coe! κακίας Seov* ἀλλ᾽ ἐκεῖνόν τε, kal τὸν Tap αὐτοῦ υἱὸν ἐλ- 5 Sovra καὶ διδάξαντα ἡμᾶς ταῦτα, καὶ τὸν τῶν ἄλλων ἕπο- ? > ’, » - 3 , ~ μένων καὶ ἐξομοιουμένων ἀγαϑῶν ἀγγέλων στρατόν, πνεῦ- ᾽ A Ν ’ τ - ’ μά τε τὸ προφητικὸν σε[ϑύμεδα καὶ προσκυνοῦμεν, λόγῳ 5 , - Ἁ - ¢€ καὶ ἀληϑείᾳ τιμῶντες Kal παντὶ βουλομένῳ μαϑεῖν, ὡς ἐδὶ- v3 >] 2 δάχϑημεν, ἀφϑδόνως παραδιδόντες. 10 Ε / 7. ᾿Αλλὰ φήσει tic’ "Ἤδη τινὲς ληφϑέντες. ἠλέγχϑησαν - a Ν Ν ὯΔ idd The life the κακοῦργοι. Kat yap πολλοὺς πολλάκις, ὅταν true test. ς - , Ν δ 5) , ἑκάστοτε τῶν κατηγορουμένων TOY βίον ἐξετά- ζητε, ἀλλ᾽ οὐ διὰ τοὺς προ ελεχϑέντας καταδικάζετε. Κα- δ. Ων icy > ~ e λ - [2 ray , (oi σόλου μὲν οὖν κἀκεῖνο ὁμολογοῦμεν, ὅτι Ov τρόπον οἱ ἐν 5 [7 Ν > ~ ᾿ς Ν δ , 5 4 ~ en Ελλησι τὰ αὐτοῖς ἀρεστὰ δογματίσαντες ἐκ παντὸς τῷ Evi > ’ , id , ~ δ ᾽ὕ ὀνόματι φιλοσοφίας προσαγορεύονται, καίπερ τῶν δογμά- 5 , ” e ΠῚ ~ 5 , ὔ των ἐναντίων ὄντων, οὕτως καὶ τῶν ἐν βαρβάροις γενομέ- x ’ ~ A x) - 5) νων καὶ δοξάντων συφῶν τὸ ἐπικατηγορούμενον ὄνομα he κοινόν ἐστι Χριστιανοὶ γὰρ πάντες προσαγορεύονται. 10 ~ e ~ A VG Ὅϑεν πάντων τῶν καταγγελλομένων ὑμῖν τὰς πράξεις - 6 , / κρίνεσϑαι ἀξιοῦμεν, ἵνα ὃ ἐλεγχϑεὶς we ἄδικος κολάζηται, ᾿] , ἀλλὰ μὴ we Χριστιανός, ἐὰν δέ τις ἀνέλεγκτος φάνηται, 3 >] ~ ,’ Ν Ν ἀπολύηται ὡς Χριστιανὸς οὐδὲν ἀδικῶν. Οὐ γὰρ τοὺς 8 JUSTIN MARTYR. ~ ΄ - " , 9 ~ A τ κατηγοροῦντας κολάζειν ὑμᾶς ἀξιώσομεν ᾿ ἀρκοῦνται yap - , , nN ~ ~ - ᾿ , τῇ προσούσῃ πονηρίᾳ καὶ TH τῶν καλῶν ἀγνοίᾳ. - - / ~ 8. AoyloaoSe δ᾽ Ort ὑπὲρ ὑμῶν ταῦτα ἔφημεν, ἐκ τοῦ ἐφ᾽ ~ a -" ~ A 9 3 " This life is not ἡμῖν εἶναι ἀρνεῖσδαι ἐξεταζομένους. ᾿Αλλ᾽ οὐ worth a lie. ; 7 ν᾿ " = ¢ ‘We aspire (Φουλόμεϑα ζῆν EVOOAO OUVTEC” TOU YAP alw- while we ex- p ig ψ ; Ἶ ΤΡ P Tr, J Ν - - - pire. viov καὶ KaSapov βίου ἐπιϑυμοῦντες τῆς μετὰ - - ᾽ὔ A Q ~ ~ ’ 530 τοῦ πάντων πατρὸς Kal δημιουργοῦ διαγωγῆς ἀντι- ’ aq ‘ ye oes Ν ¢ Ἂ - ¢ , ποιούμενα, καὶ σπεύδομεν ETL TO ὁμολογεῖν OL πεπεισμένοι Ν , ~ ᾽ δύ a Ἀ Ν ‘ ὃ . καὶ πιστεύοντες τυχεῖν τούτων δύνασϑαι τοὺς τὸν EOV OL "; 3 - ͵ ~ ’ , ~ ἔργων πείσαντας ὅτι αὐτῷ εἵποντο Kal τῆς Tap αὑτῷ δια- - » bd , 4, >’ = € Q 4 ὃ Ν γωγῆς nowy, ἕννα κακία οὐκ ἀντιτυπεῖ. Qo μὲν οὖν διὰ , " - ¢ ὃ - Ν δή bs ὃ Ν 10 βραχέων εἰπεῖν, & τε προσδοκῶμεν καὶ μεμαθήκαμεν διὰ - - - 7 - τοῦ Χριστοῦ καὶ διδάσκομεν, ταῦτά ἐστι. Πλάτων C2 ΄ , ς ΄ ΄ 5 ἢ ὁμοίως ἔφη Ῥαδάμανϑξυν καὶ Μίνω κολάσειν τοὺς ἀξίκους τῇ b>) Q EAS 4 ¢ ~ δὲ Q Ἂς AN ~ ’ παρ᾽ αὑτοὺς ἐλθόντας ᾿ ἡμεῖς δὲ τὸ αὐτὸ πραγμά φαμεν ,ὕ ) Dwele cA _ ~ > ~ 5. = , γενήσεσϑαι, aAN ὑπὸ τοῦ Χριστοῦ, Kav τοῖς αὐτοῖς σώ- Q ~ ~ , Ν 9 ’ ’ τόμασι μετὰ τῶν ψυχῶν γινομένων καὶ αἰωνίαν κύλασιν κο- , 5» 2 b} Q ~ , O ς 5 - λασϑησομένων, ἀλλ᾽ οὐχὶ χιλιονταετῆ περίοδον, ὡς ἐκεῖνος ” ’ ’ Q “- ” Ἅ LOU ~ ’ ἔφη: μόνον. Εἰ μὲν οὖν ἄπιστον ἢ αδύνατον τοῦτο φήσει 4 ¢€ - [2] € “d 5 Ν 3 2) 5) 4 e τις, πρὸς ἡμᾶς Woe ἡ πλάνη ἐστὶν ἀλλ᾽ οὐ πρὺς ἕτερον, ' rr of δὲ 10 ~ eX , a μέχρις οὗ ἔργῳ μηδὲν ἀδικοῦντες ἐλεγχόμενα. 3 Ἔν τ Ξ = Sy - 9.’AAN οὐδὲ ϑυσίαις πολλαῖς καὶ πλοκαῖς ἀνϑῶν τιμῶ- «“ ” "4 <5 a2 ~ Idol-worshipis M&¥, οὕς ἄνϑρωποι μορφώσαντες Kal ἐν ναοῖς idle worship. OS , δ. SS pe ΄ ιν 2 ί ρυσᾶντες SEQUC TpPOOWVOUadGaYV, ἑτει ἄψυχα OF Ν. - ’; Ν - Ἂς A Se Kal véKpa TavTa γινωσκομὲεν Kal Jeov μορφὴν μη éXovTa 3 \ « (4 ς ? Ν ae ” Aves ‘= Dex e 5 (ov yap τοιαύτην ἡγούμενα TOV “εὸν ἔγειν THY MOPHiy, ἣν , ΟῚ Ν ἜΝ ᾿ς Ἂ ἀλλ᾽ ,’ , - , φασί τινες εἰς τιμὴν MEULUHOVAL), a ἐκείνων των PAVEV- “ iA 29. » Xx ? ” , TWV KAKWY δαιμόνων Kal ὀνόματα και σχήματα εἐχέειν. ΤΙ ὙΠΑ Ψ, e Ν - - \ ! - Ὰ γὰρ δεῖ εἰδόσιν ὑμῖν λέγειν, ἃ τὴν ὕλην οἱ τεχνῖται διατι- THE FIRST APOLOGY. 9 , Séaow ξέοντες καὶ τέμνοντες καὶ χωνεύοντες καὶ τύπτοντες 5 . π ᾽ - QA Q ~ Καὶ ἐξ ἀτίμων πολλάκις σκευῶν διὰ τέχνης τὸ σχῆμα 10 , ἀλλά Q , fam x μ᾿ eo μόνον ἀλλάξαντες καὶ μορφοποιήσαντες ϑεοὺς ἐπονομά- [ , , mn 5 ζουσιν. Ὅπερ οὐ μόνον ἄλογὸν ἡγούμεξα, ἀλλὰ καὶ ἐφ᾽ f ~ ~ \ , - ὕβρει τοῦ Seov γίνεσϑαι, ὃς ἄρρητον δόξαν καὶ μορφὴν U ~ Q ἔχων ἐπὶ φϑαρτοῖς Kat δεομένοις ὃ 7 ἐραπείας πράγμασιν > , δον δ᾽ ς ld ~ > ~ Ν ἐπονομάζεται. Kat ὅτι of τούτων τεχνῖται ἀσελγεῖς τε καὶ 15 ~ , ¢ N a7 ” ’ ey 7 πᾶσαν κακίαν, ἵνα μὴ KATAPLVUOUEV, ἔχουσιν, ἀκριβῶς ἐπί- Ὲ N \ ς - , ’ , στασδε᾽ καὶ τὰς ἑαυτῶν παιδίσκας συνεργαζομένας φϑεί- “Δ - 5 , 5 ’ὔ ’ ἊΝ ρουσιν. ᾿Ὦ τῆς ἐμβροντησίας, ἀνδρώπους ἀκολάστους κ᾿ ᾽ \ ~ a Mi XZ a 5 σ“εοὺς εἰς TO προσκυνεῖσναι πλάσσειν AEyEoSaL Kal μετα- ~ ~ ~ U > , ποιεῖν, Kal τῶν ἱερῶν, Evsa ἀνατίϑενται, φύλακας τοιού- 20 ων ? Ν - > ye Ν A ~ NX τους KANLOTAVAL, μὴ συνορῶντας ἀδέμιτον καὶ TO νοεῖν ἢ > , ~ om. λέγειν avSpwrove ϑεῶν εἶναι φύλακας. ’ > μι - Das ᾽ “ ~ 10. ᾿Αλλ᾽ οὐ δέεσϑαι τῆς παρ᾽ ἀνϑδρώπων ὑλικῆς προσ- opa λή εν τὸν ϑεόν, αὐτὸν c= Proper worship POPES 7 αρειλήφαμεν εον, αὑτὸν παρξ of God. » ra Δι ΣΝ , Os ὃ, XovTa πάντα ὑρῶντες " ἐκείνους δὲ προσὸδέ- A Vd χεσζαι αὐτὸν μόνον δεδιδάγμεθα Kal πεπείσμεϑα καὶ πι- Ν᾽ ’ 5 - > AQ στεύομεν, τοὺς τὰ προσόντα αὐτῷ ἀγαδὰ μιμουμένους, 5 ’ Ν ὃ ν ld BAN Χ Ss U Seas Sy) σωφροσυνὴν Kal LKALOOUVYNHV και pl av pwiTlav, Kat ooa =? οἰκεῖα Seq ἐστι, τῷ μηδενὶ ὀνόματι Ser καλουμένῳ. Ka Ν 5 ’ ‘\ ? Ν ᾽ ἊΝ » ~ , TaAVTA τὴν αρχην ayayov οντα δημιουργῆσαι αὐτὸν €é ἀμόρφου ὕλης δι᾿ avIpwrove δεδιδάγμεδα᾽ οἱ ἐὰν ἀξίου »~ Ὁ FX ~ 4 , ~ τῷ ἐκείνου βουλεύματι ἑαυτοὺς OL ἔργων δείξωσι, τῆς μετ᾽ 10 ~ > , - GS ~ ? αὐτοῦ αναστροφῆὴς καταξιωδῆναι παρειλήφαμεν συμβασι- ὔ δ 7 XQ “. δ,“ ᾽ὔ «Δ ’ λεύοντας, apvaproug καὶ avaveig γενομένους. Ov τρό- Ἂς A 5 Ν 3 5 Ρὶ ’ἤ A ν᾽ 4 ¢ - TOV YaO τὴν ἀρχὴν οὐκ ὄντας ETOLNGE, TOV αὐτὸν NYyOU- ᾽ Ν Saree Ga ZEA \ ς , \ a μεθα τρόπον διὰ τὸ ἑλέσϑαι τοὺς αἱρουμένους TA αὐτῷῳ - a ἀρεστὰ Kal ἀφϑαρσίας καὶ συνουσίας καταξιωθῆναι" 7015 10 JUSTIN MARTYR. x A Q Ε Q , >, ς ,ὕ τ 4 δ᾽ , μὲν yap τὴν apxny YEvéoval, οὐχ ἡμέτερον ἦν, TO ἐξα- 5 = - = > + > κολουϑῆσαι οἷς φίλον αὐτῷ αἱρουμένους δι ὧν αὐτὸς 2) » ~ ΄ Ja Cee , ” ἐδωρήσατο λογικῶν δυνάμεων πείϑει TE Kal εἰς πίστιν ἄγει «ς - ve a id A 4 ’ , e ’ὔ g A ἡμᾶς. Kat ὑπὲρ πάντων ανϑρώπων ἡγούμενα εἶναι τὸ Areas) ~ » ἰλλὰ Ν ’ὔ δύσις οὐ μὴ εἴργεσϑαι ταῦτα μανδάνειν, αλλὰ καὶ προτρέπεσναι ἐπὶ - 4 Ν 2 ἫΝ ΄, ὩΣ 0. ’ ’ ταῦτα. Ὅπερ γὰρ οὐκ ἠδυνήδησαν οἱ ἀνϑρώπειοι νόμοι - - ε ’ - Ἂ 5 » , A ς vA πρᾶξαι, ταῦτα ὃ λόγος Selog ὧν εἰργάσατο, εἰ μὴ οἱ φαῦλοι Ν ~ , δαίμονες κατεσκέδασαν πολλὰ ψευδῆ καὶ ἄϑεα κατηγορή- , ’ A 5 ¢€ - QA 4 ματα, σύμμαχον λαβόντες τὴν ἐν ἑκάστῳ κακὴν πρὺς ’ Ων x ’, 2 , - ὑδὲ , οὔ πάντα καὶ ποικίλην φύσει ἐπιδυμίαν, WY OVOEV πρόσεστιν ἡμῖν. 11. Καὶ ὑμεῖς ἀκούσαντες βασιλείαν προσδοκῶντας Σ ¢ ~ δ} , 5 5 ’ λέ ce ~ ς ‘My kingdom ἡμᾶς, ἀκρίτως avypwrivov λέγειν ἡμᾶς ὑπει- isnotofthis | , ESN, A Υ δ A Ξ a world.’ λήφατε, ἡμῶν τὴν μετὰ Θεοῦ λεγόντων, we Kal 5 ~ 5 , Cw bee ~ e a ΐ- ἐκ τοῦ ἀνεταζομένους ὑφ᾽ ὑμῶν ὁμολογεῖν εἶναι Χριστι- , , ~ ς ~ ft Ν , savovc, γινώσκοντας τῷ ὁμολογοῦντι Savatov τὴν ζημίαν - ἊΝ 2) , κεῖσαι, φαίνεται. Ei yap ἀνϑρώπινον βασιλείαν προσε- ὃ ~ nN b) , a e x 2 ’ a NY Ν , οκῶμεν, κἂν ἠρνούμενα ὕπως μὴ αναιρώμενα, καὶ Aavya- 5 » er ~ ὃ , ? Ά Ake. νειν ETELPWHESA ὅπως τῶν προσδοκωμένων τύχωμεν " aAL 5 Ν 9 τ) Q ~ “ ἐλ [ὃ 5} > » > ἐπεὶ οὐκ εἰς TO νῦν τὰς ἑλπίδας ἔχομεν, αναιρούντων OU ’ ~ x ᾽ὔ 3 ~ 5 , 10 πεφροντίκαμεν, τοῦ Kal πάντως ἀποϑανεῖν ὀφειλομένου. " be a Ἂς δ᾽ ς ~ Ἂν , 4 , ’ Ἅ ι 2. ᾿Αρωγοὶ ὁ ὑμῖν καὶ σύμμαχοι πρὸς εἰρήνην ἐσμὲν , ~ 3 - \ - ‘Aseverinour τάντων μᾶλλον ἀνϑρώπων, ot ταῦτα δοξάζο- great Task- Ξ as δ Ἂ x » master’s eye.’ μεν, ὡς λαϑεῖν Seov κακοεργὸν ἢ πλεονέκτην A , x ἊΝ τς ἰδύ - AS er 5. €9 ἢ ἐπίβουλον ἢ ἐνάρετον ἀδύνατον εἶναι, Kal ἕκαστον ἐπ >) , aN x‘ , > L727 ~ Rigen δ αἰωνίαν κόλασιν ἢ σωτηρίαν Kat aSiav τῶν πράξεων πο- ’ a , Ἀ ς ’ 57 ~ 5 , ρεύεσδαι. Et yap ot πᾶντες ἄνϑρωποι ταῦτα ἐγίνωσκον, ») , ¥ ~ , οὐκ ἄν τις τὴν κακίαν πρὸς ὀλίγον ῃρεῖτο, γινώσκων πο- ἐκ Dash 3 , A ‘ , 3 2 4 ρεύεσψαι eT AlWVlaAV διὰ τυρὸς καταδίκην, ἀλλ ἐκ παντὸς THE FIRST APOLOGY. 111: β "6 roe ~ ᾿ ~ a τρόπου ἑαυτὸν συνεῖχε καὶ ἐκόσμει APETI, ὕπως τῶν παρὰ - - ’ ΟῚ - Ν - ’ὔ > [4 τοῦ δεοῦ τύχοι ἀγαϑῶν καὶ τῶν κολαστηρίων ἀπηλλαγμέ- 10 ” «“ΟΔ Ν ὃ XV Ν ς Ἂ he - , ᾽ “ νος εἴη. Οἵ γὰρ διὰ τοὺς ὑφ᾽ ὑμῶν κειμένους νύμους καὶ ee ~ ? ae > , κολάσεις πειρῶνται AavSavely aduovvtTec—avSpwTove δ᾽ ” ΄ ¢ -~ κ 9 ΄ > = 3 ὄντας λανϑάνειν ὑμᾶς δυνατὸν ἐπιστάμενοι ἀδικοῦσιν---εἰ U A οἰ Le " - ἔμαϑον καὶ ἐπείσϑησαν Sedv ἀδύνατον εἶναι λαϑεῖν τι οὐ , ᾿) A \ μόνον πραττύμενον, ἀλλὰ καὶ βουλευόμενον, Kav διὰ τὰ 15 ἐπικείμενα ἐκ παντὸς τρόπου κύσμιοι ἦσαν, ὡς καὶ ὑμεῖς 2 > 9 συμφήσετε. “AXN ἐοίκατε δεδιέναι μὴ πάντες δικαιοπρα- ᾽ are ~ ran Ἂ λά " 5 [7] = ὃ ’, ὃ nn γήσωσι kal ὑμεῖς ove κολάσετε Ere οὐχ ἕξετε δημίων δ᾽ av " Ν - U ? , ~ εἴη TO τοιοῦτον ἔργον, ἀλλ᾽ οὐκ ἀρχύντων ἀγαθῶν. Πε- 2 4 yee) \ Ν = Telouesa δ᾽ ἐκ δαιμόνων φαύλων, of Kal Tapa τῶν ἀλόγως 90 ἊΨ: ’ = 4 x S Ν - δ βιούντων αἰτοῦσι Siuata καὶ ϑεραπείας, καὶ ταῦτα, ὡς ~ ὦ ’ Ὑ Ὁ ς - ! > προέφημεν, evepysiosar’ ἀλλ᾽ οὐχ ὑμᾶς, οἵ γε εὐσεβείας , - ΄ καὶ φιλοσοφίας ὀρέγεσδϑε, ἄλογόν τι πρᾶξαι ὑπειλήφαμεν. - - 2 Ν ! Ν - τ ; Ei δὲ καὶ ὑμεῖς ὁμοίως τοῖς ἀνοήτοις τὰ ESN πρὸ τῆς ἀλη- - iN) ~ ’ ϑείας τιμᾶτε, πράττετε ὃ δύνασϑε. Τοσοῦτον δὲ δύνανται 20 . "ἡ a ~ AN , δόξ - Ὁ Ν καὶ ἄρχοντες πρὸ τῆς ἀληϑείας δόξαν τιμῶντες, ὅσον καὶ 2 σὰ Ἃ , ’ λῃσταὶ ἐν ἐρημίᾳ. Ὅτι δ᾽ οὐ καλλιερήσετε, ὁ λόγος ἀπο- - ᾽ὕ ΄ " J δ δείκνυσιν, οὗ βασιλικώτατον καὶ δικαιότατον ἄρχοντα μετὰ Δ ! » ἃ Ν , τὸν γεννήσαντα ϑεὸν οὐδένα οἴδαμεν ὄντα. “Ov γὰρ τρό- ἊΣ ’ \ ’ , ‘ e Tov διαδέχεσδαι πενίας ἢ πάδη ἢ ἀδοξίας πατρικὰς ὑφαι- 80 - Ud e Ἃ ς , € ’ ροῦνται πάντες, οὕτως καί, ὅσα ἂν ὑπαγορεύσῃ ὁ λύγος - - ἃς > Cs fs μὴ δεῖν αἱρεΐσϑαι, ὃ νουνεχὴς οὐχ αἱρήσεται. Γενήσεσξαι ~ ~ .ς G , . 4 Ν — ταῦτα πάντα προεῖπε, φημί, ὃ ἡμέτερος διδάσκαλος καὶ τοῦ - ἘΝ wa, , Ἃ πατρὸς πάντων καὶ δεσπότου Seov υἱὸς καὶ ἀπόστολος ὧν - ics ‘ σὸν ’ Ἰησοῦς Χριστύς, ἀφ᾽ οὗ καὶ τὸ Χριστιανοὶ ἐπονομάζεσδαι 35 ’ A Ἁ ἐσχήκαμεν. Ὅϑεν καὶ βέβαιοι γινόμεδα πρὸς τὰ δεδιδαγ- - Ν ! , ’ er μένα ὑπ᾽ αὐτοῦ πάντα, ἐπειδὴ ἔργῳ φαίνεται γινόμενα, ὅσα 12 JUSTIN MARTYR. a7 , ~ τ a ~ 9 3 ’ Α A φϑάσας γενέσδαι προεῖπεν " ὕπερ Seov ἔργον ἐστί, πρὶν ἢ , >] ~ Ν - Ψ,. ς , γενέσϑαι εἰπεῖν Kal οὕτως δειχϑῆναι γινόμενον ὡς προεί- > S τῇ ba Tee ΄ ,ὕ δὲ “ρηται. Ἦν μὲν οὖν καὶ ἐπὶ τούτοις παυσαμένους μηδὲν να I] ~ > ~ προστιϑέναι, λογισαμένους Ore δικαιά τε Kal ἀληϑῆ ἀξιοῦ- > a) N , > Cw > Chae , μεν, ἀλλ᾽ ἐπεὶ γνωρίζομεν ov ῥᾷον ἀγνοίᾳ κατεχομένην ψυχὴν συντόμως μεταβάλλειν, ὑπὲρ τοῦ πεῖσαι τοὺς φιλα- ° ~ \N , λήϑεις μικρὰ προσδεῖναι προεδσυμήδπημεν, εἰδότες OTL οὐκ ο > / ~ 45 ἀδύνατον ἀληϑείας παρατεδείσης ἄγνοιαν φυγεῖν. μ᾿ A ~ 13. ”ASeou piv οὖν we οὐκ ἐσμέν, TOV δημιουργὸν τοῦδε μ § ᾽ - 4 ’ δ - « ra Ν Ourredtonable τὸν παντοῦ σεβόμενοι, ἀνενδεῆ αἱμάτων Kal service. = ΄, ς 5 Ὁ “2 ΄ σπονδῶν καὶ ϑυμιαμάτων, ὡς ἐδιδάχϑημεν, λέ- ΄ ye & fs , 0}, ἘΣ (dhe γοντες, λόγῳ εὐχῆς Kal εὐχαριστίας Ep οἷς προσφερόμενα - - , 3 zd - Ν ὅπᾶσιν, don δύναμις, αἰνοῦντες, μόνην ἀξίαν αὐτοῦ τιμὴν VA Le x Ν ς ΡΟΣ , ᾿] Ν ᾿ ταύτην παραλαβόντες, τὸ τὰ UT ἐκείνου εἰς διατροφὴν γε- , > Ν ὃ = > be € ~ Ν - ὃ ΄ νύμενα οὐ πυρὶ δαπανᾶν, ἀλλ᾽ ἑαυτοῖς καὶ τοῖς δεομένοις : , δι. ἢ δὲ 5 ' ” ἊΝ x , Ν προσφέρειν, ἐκείνῳ δὲ εὐχαρίστους ὄντας διὰ λόγου πομπὰς 4 - - τ καὶ ὕμνους πέμπειν ὑπέρ τε τοῦ γεγονέναι καὶ τῶν εἰς EU- ’ ’ - τορωστίαν πύρων πάντων, ποιοτήτων μὲν γονῶν καὶ μετα- 3 ΝΗ € ~ N ~ ar 5) 2 , Pa QA βολῶν ὡρῶν, καὶ τοῦ πάλιν ἐν ἀφϑαρσίᾳ γενέσϑαι διὰ , Ν > 3 - - ΟῚ πίστιν τὴν ἐν αὐτῷ αἰτήσεις πέμποντες, τίς σωφρονῶν οὐχ ¢ A. » 3 df S ὃ ὃ ΄ x » , , ΕἾ = ὁμολογήσει; ‘Tov διδάσκαλόν τε τούτων γενόμενον ἡμῖν Ν Σ => (ahd Pp] ~ Pa Ν on a καὶ εἰς τοῦτο γεννησέντα Ἰησοῦν Χριστόν, τὸν σταυρωδέντα a4 ~ 5 3 15 ἐπὶ Ποντίου Πιλάτου, τοῦ γενομένου ἐν ᾿Ιουδαίᾳ ἐπὶ χρό- ΄ , 2 Td cA ’ ~ ~ νοις Τιβερίου Καίσαρος ἐπιτρόπου, υἱὸν αὐτοῦ τοῦ ὄντως ἘΝ. are avr PSN ie. δ , ’ " oo UP. “εοῦ μαδόντες Kal Ev δευτέρᾳ χώρᾳ ἔχοντες, πνεῦμά TE ἐν 5 “ ᾽, 7 Ν , - 2 Δ προφητικὸν ἐν τρίτῃ τάξει ὅτι μετὰ λόγου τιμῶμεν, ἀποδεί- ᾿] “ (ἊΝ Ν , ς - ’ ὃ , Eoucv. ᾿Ενταῦϑα yap μανίαν ἡμῶν καταφαίνονται, δευτέ- , Ν Ν 5) ΑἿΣ ΑΝ OBE Gira ‘ ’ 20 ραν χώραν μετὰ τὸν ἄτρεπτον Kal asl ὄντα “εὸν καὶ γεννή- κ ς , 5) , , , Ὁ, ὑδε , TOopa TOV ATAVTWV ἀνπϑρώπῳ σταυρωδέντι διδόναι μας Aé- THE FIRST APOLOGY. ibs ’ ~ = YOVTEC, ἀγνοοῦντες τὸ ἐν τούτῳ μυστήριον, ᾧ προσέχειν ὑμᾶς ἐξηγουμένων ἡμῶν προτρεπόμεϑα. 14. Προλέγομεν γὰρ ὑμῖν φυλάξασϑαι, μὴ οἱ προδιαβε- ~ ’ Ὁ - The demons βλημένοι ὑφ᾽ ἡμῶν δαίμονες ἐξαπατήσωσιν ὑμᾶς ma Ign are ei 2 . Christians. καὶ ἀποτρέψωσι τοῦ dAwe ἐντυχεῖν Kal συνεῖναι - ’ ,’ , A ΕΣ & ~ ’ αἷς τὰ λεγύμενα (ἀγωνίζονται γὰρ ἔχειν ὑμᾶς δούλους καὶ ς ’, ‘ Ως N 5 0.» , 5) , Ν S ie ek ὑπηρέτας, Kal ποτὲ μὲν CL ὀνείρων ἐπιφανείας, ποτὲ δ᾽ αὖ 5 = ~ ~ ~ U διὰ μαγικῶν στροφῶν χειροῦνται πάντας τοὺς οὐκ EG e 6 Ν - νὴ τ , > , aA vA ὕπως ὑπὲρ τῆς αὐτῶν σωτηρίας ἀγωνιζομένους), ὃν τρό- Ne ee ~ \ ‘ ~ ,ἅ - > , Ν > , πον καὶ ἡμεῖς μετὰ TO τῷ λόγῳ TELGSHVAaL ἐκείνων μὲν ἀπέ- ~ Ν z a 3 Da Ν ~ Εἰ tC ’ - στημὲν, Sew δὲ μόνῳ τῷ ἀγεννήτῳ διὰ τοῦ υἱοῦ ἑπύόμεϑα ec 7 ‘ , , = Ν, ἴω ’ Ol πάλαι μὲν TOPVELALC χαίροντες, νυν δὲ σωφροσύνην μο- — 0 ? , 7 C Ν Ν - , 4 νην ἀσπαζόμενοι" οἱ δὲ καὶ μαγικαῖς τέχναις χρώμενοι, " 5 - Ξ Q ’ Ἶ ᾽ δὲ ~ ¢ “πῶ Ἂς ἊΨ red τ ᾽ὔ Ξ ᾽ὔ αγανδῷ καὶ ἀγεννήτῳ Sew ἑαυτοὺς ἀανατεσεικότες ᾿ χρημά- Qa Ν ’, ς , \ αλλ , των δὲ Kal κτημάτων οἱ πύρους παντὸς μᾶλλον στέργοντες, - x -(δον 9} πε τ 1 ‘ , ts Ν ὃ , νῦν καὶ ἃ ἔχομεν εἰς KOLVOY φέροντες Kal παντὶ δεομένῳ - A 7 ν᾿ - 4A κοινωνοῦντες * οἱ μισάλληλοι δὲ καὶ ἀλληλοφύνοι Kal πρὸς 15 Ν > € ’ὔ Ν Ss! v ec , Ν ἈΝ τοὺς οὐχ ὁμοφύλους διὰ τὰ ἔϑη καὶ ἑστίας κοινὰς μὴ ποι- ’, - x Ἀ iba s Ἃ - ἔπ ἢ - δί ObMEVOL, νῦν μετὰ τὴν ἐπιφάνειαν τοῦ Χριστοῦ ὁμοδίαιτοι , Oe Ὁ ἃ - - - 3 , Ν Ἀ Aol γινόμενοι καὶ ὑπὲρ τῶν ἐχϑρῶν εὐχύμενοι, καὶ τοὺς αδίκως κε , ie e ες Ν. QA ~ μισοῦντας πείδειν πειρώμενοι, OTWE οἱ κατὰ τὰς TOU Χρι- - Ν e ’ ? IP: εἰ Ν στοῦ καλὰς ὑποϑημοσύνας βιώσαντες εὐέλπιδες ὦσι σὺν 2 Gs ~ ~ A ~ a. , ~ ἡμῖν τῶν αὐτῶν παρὰ τοῦ πάντων δεσπόζοντος JEOU TU- χεῖν. Ἵνα δὲ μὴ σοφίζεσϑαι ὑμᾶς δόξωμεν, ὀλίγων τινῶν - , τὸ - - - ? ν᾿ - τῶν παρ᾽ αὑτοῦ τοῦ Χριστοῦ διδαγμάτων ἐπιμνησϑῆναι κα- ΧΟ 7 A ~ 5 Ἂ ᾽ὕ id ty fa Ν ς ’, ὥς ἔχειν πρὸ τῆς ἀποδείξεως ἡγησάμεδα, καὶ ὑμέτερον > ~ ’ >) ~ ~ ἔστω we δυνατῶν βασιλέων ἐξετάσαι εἰ adySwe ταῦτα δε- 25 δ, - b>) διδάγμεδα καὶ διδάσκομεν. Bpayete δὲ καὶ σύντομοι παρ >) ~ ᾽ὕὔ ’» e , \ A c ~ > Q αὐτοῦ λόγοι γεγόνασιν ᾿ οὐ γὰρ σοφιστὴς ὑπῆρχεν, ἀλλὰ Ἂ - ,: “ as = δύναμις Leov ὁ λόγος αὐτοῦ ἦν. 14 JUSTIN MARTYR. ~ ~ s ἷ. 15. Περὶ μὲν οὖν σωφροσύνης τοσοῦτον εἶπεν " Ὃς ἂν μ ἧς A ~ ’ ~ }ὔ Christ's own ἐμβλέψῃ γυναικὶ πρὸς τὸ ἐπιθυμῆσαι αὑτῆς, ἤδη teachings. ~ Ξ Ξ es cS ἐμοίχευσε τῇ καρδίᾳ παρὰ τῷ eq. Καί" Ei / ὁ ὀφθαλμός σου ὁ δεξιὸς σκανδαλίζει σε, ἔκκοψον αὐτόν " . - / δ συμφέρει yap σοι μονόφϑαλμον εἰσελϑεῖν εἰς τὴν βασιλείαν - ᾿ - vx Ἂς = , ~ >) Ν bey of τῶν οὐρανῶν, ἢ μετὰ τῶν δύο πεμφϑῆναι εἰς TO αἰώνιον - \ ~ > >) , πῦρ. Kai’ Ὃς γαμεῖ ἀπολελυμένην ἀφ᾽ ἑτέρου ἀνδρός ~ ἣν» ‘ee , , e ’ , ~ φ Ν μοιχᾶται. Kai’ Eliot τινες οἰτινες εὐνουχίσσησαν ὑπὸ - > f. SX Ν Διο , ’ ~ “4. ἃ Q ray τῶν ἀνϑρώπων, εἰσὶ δὲ οἱ ἐγεννήϑησαν εὐνοῦχοι, εἰσὶ δὲ οἵ ; , ΄ N N N , ~ " Ὁ ας N 10 εὐνούχισαν ἑαυτοὺς διὰ THY βασιλείαν τῶν οὐρανῶν " πλὴν , 7 ~ ~ ¢ ἈΝ ς ’, > οὐ πάντες τοῦτο χωροῦσιν. Ὥστε καὶ οἱ νύμῳ ἀνϑρω- , ὃ A , ’ ς ΝΥ ἈΝ Ἂς -ε , ὸ W πίνῳ διγαμίας ποιούμενοι ἁμαρτωλοὶ Tapa τῷ ἡμετέρῳ OL ᾽ὔὕ , 4, ‘ id ’; ΝΥ Ν. ‘ 5 δασκάλῳ εἰσί, καὶ οἱ προσβλέποντες γυναικὶ πρὸς τὸ ἐπι- = Steen Σ ς > r ϑυμῆσαι αὐτῆς ᾿ οὐ yap μόνον ὁ μοιχεύων ἔργῳ ἐκβέβληται >) ’ ~ rd Ν Ν € ~ ? ς τ, = Tap αὐτῷ, ἀλλὰ Kal ὁ μοιχεῦσαι βουλόμενος, WE οὐ τῶν 5, ~ , ~ ~ ’ Ἂν Ν - 5 re ἔργων φανερῶν μόνον τῷ Seq, ἀλλὰ καὶ τῶν ἐνθυμημάτων. Καὶ πολλοί τινες καὶ πολλαὶ ἑξηκοντοῦται καὶ ἑβδομηκον- - \ ~ ~ , τοῦται, Ol ἐκ παίδων ἐμαϑητεύδησαν τῷ Χριστῷ, apvopot 5 , - 9 ’ διαμένουσι᾽ καὶ εὔχομαι κατὰ πᾶν γένος ἀνυρώπων τοιού- =~ > ~ 2roue δεῖξαι. Τί yap καὶ λέγομεν TO ἀναρίϑμητον πλῆϑος - [A -- , τῶν ἐξ ἀκολασίας μεταβαλόντων καὶ ταῦτα μαδόντων; Ov " \ J >A, Ἂν, ’ τ ’ Ἄς γὰρ τοὺς δικαίους οὐδὲ τοὺς σώφρονας εἰς μετάνοιαν ἐκάλε- , 2 - Ὁ ’ὔ; σεν ὁ Χριστὸς, ἀλλὰ τοὺς ἀσεβεῖς καὶ ἀκολάστους καὶ ἀδί- wm LC? ἡ / κους. Εἶπε δὲ οὕτως" Οὐκ ἦλθον καλέσαι δικαίους ἀλλὰ Ἐ A 3 » J, Ν e Ss 3 ’ ’ 25 ἁμαρτωλοὺς εἰς μετάνοιαν. Θέλει γὰρ ὁ πατὴρ ὃ οὐράνιος Ν »Ἥ φ“Φ NS δ ἡ οἷ Ν , ’ ~ X τὴν μετάνοιαν TOV ἁμαρτωλοῦ ἢ τὴν κόλασιν αὐτοῦ. ἹΠερὶ Ν - , ¢ ~ +f Ἔ ΟῚ , ~ ~ δὲ τοῦ στέργειν ἅπαντας ταῦτα ἐδίδαξεν" Ei ἀγαπᾶτε τοῦς 3 - - ~ , ἀγαπῶντας ὑμᾶς, τί καινὸν ποιεῖτε; Kai yap οἱ πόρνοι ~ ~ >] Ν - Ξ , ~ τοῦτο ποιοῦσιν. ᾿Εγὼ δὲ ὑμῖν Néyw* Evyeove ὑπὲρ τῶν THE FIRST APOLOGY. 15 ~ € ~ 5 - - ξ - ἐχυρῶν ὑμῶν καὶ ἀγαπᾶτε τοὺς μισοῦντας ὑμας καὶ εὐλο- 80 ~ = ” (« ~ γεῖτε τοὺς καταρωμένους ὑμῖν Kal εὔχεσϑε UTEP τῶν ETNPE- ’ 6 - 5 Q 4 - - , \ αζόντων ὑμᾶς. Eic¢ δὲ τὸ κοινωνεῖν τοῖς δεομένοις καὶ - ~ ? 5 - ~ μηδὲν πρὸς δόξαν ποιεῖν ταῦτα ἔφη" Παντὶ τῷ αἰτοῦντι Ἂ 4 » ς “5 - é δίδοτε καὶ τὸν βουλόμενον δανείσασϑαι μὴ ἀποστραφῆτε A » | - ~ ΠῚ εἰ γὰρ δανείζετε παρ᾽ ὧν ἐλπίζετε λαβεῖν, τί καινὸν ποι- 35 -Ξ ~ ~ ~ ς - εἴτε; Τοῦτο καὶ οἱ τελῶναι ποιοῦσιν. Ὑμεῖς δὲ μὴ Sn- , ς ~ 4 Ν - - δ᾽ Ν ἂν - > σαυρίζ ete ἑαυτοῖς ἐπὶ τῆς γῆς; ὕπου σὴς Kal βρῶσις ἀφα- / e ~ νίζει καὶ λῃσταὶ διορύσσουσι σησαυρίζετε δὲ ἑαυτοῖς ἐν ~ ’ ~ [7] ” Ν ” ~ ’ , mm? τοῖς Ovpavote, ὕπου οὔτε σὴς οὔτε βρῶσις ἀφανίζει. Ti Ἀ 3 - ” vn ‘ Ὁ» Ὁ“ , Ν γὰρ ὠφελεῖται ἄνϑδρωπος, ἂν τὸν κόσμον ὅλον κερδήσῃ, τὴν 40 >) ~ > \ , 3 - > 7 δὲ ψυχὴν αὐτοῦ ἀπολέσῃ; Ἢ τί δώσει αὐτῆς ἀντάλλαγμα 5 Ss ~ ἊΨ ~ , , - Θησαυρίζετε οὖν ἐν τοῖς οὐρανοῖς, ὅπου οὔτε σὴς οὔτε Ξβρῶ- 5) 4 , σις ἀφανίζει. Kai? Γίνεσϑε δὲ χρηστοὶ καὶ οἰκτίρμονες, ὡς Kae Ἂν ς - ’ ᾿] Q , , A 3 6 καὶ ὁ πατὴρ ὑμῶν χρηστός ἐστι καὶ οἰκτίρμων, καὶ τὸν ἥλιον ΕῚ ~ ᾿ , 9 \ [τ A 4 , ‘ αὐτοῦ ἀνατέλλει ἐπὶ ἁμαρτωλοὺς καὶ δικαίους καὶ πονη- 45 Ν ~ » povc. Μὴ μεριμνᾶτε δὲ τί φάγητε ἢ τί ἐνδύσησϑε. Οὐχ a = ~ -~ = , ὑμεῖς τῶν πετεινῶν καὶ τῶν ϑηρίων διαφέρετε; Καὶ 6 Sede , » 4 Ν Lt - , te ἍἋ Ἄς ’ τρέφει αὐτά. Μὴ οὖν μεριμνήσητε τί φάγητε ἢ τί ἐνδύ- Qa id Ν ε Ν ς - '- Ὁ) fe ¢ ? onsve*’ οἷδε γὰρ ὃ πατὴρ ὑμῶν ὃ οὐράνιος ὅτι τούτων , ” ~ Qa Ἀ , ~ > ~ Ν χρείαν ἔχετε. Ζητεῖτε δὲ τὴν βασιλείαν τῶν οὐρανῶν, καὶ 50 - ? , (¢ ~ er A (οὗ a ταῦτα πᾶντα προστεδήσεται ὑμῖν. ᾿Οπου yap ὁ Snoavpdc > τ - ῳν δ - - > fe Dive Ν - ἐστιν, ἐκεῖ καὶ ὁ νοῦς τοῦ avYpwrov. Καί" Μὴ ποιεῖτε ἘΞ 4 Q 5 δ- ἘΌΝ - Ε 3 , > δὲ ’ὔ ταῦτα πρὸς τὸ σεασῆναι ὑπὸ τῶν ἀνθρώπων, εἰ δὲ μή γε, 4 > , - Q ~ ~ a μισπὸν οὐκ ἔχετε παρὰ τοῦ πατρὸς ὑμῶν TOU ἐν τοῖς OUPA- νοῖς. 55 16 Ul ἈΝ δὲ elas AD - [εν ‘a ἰδ Q ~ . Περὶ δὲ τοῦ ἀνεξικάκους εἶναι καὶ ὑπηρετικοὺς πᾶσι CS ae , a oo ~ ie we! = fh ~ A , Bear all things, Καὶ ἀοργήτους a ἔφη ταῦτά ἐστι" Τῷ τύπτοντί Swear ποῦ αἴ 8]], N , , N N » Ν σου την σιαγονα, TAPENE Kal τὴν ἄλλην, kat nd 16 JUSTIN MARTYR. ‘ ” , ‘ ~ ΩΝ 4 c ’ Ν ’ τὸν alpovTa σου τὸν χιτῶνα ἢ τὸ ἱμάτιον μὴ κωλύσῃς. Δ 3. 3) - U ~ ἢ, τὰ ὅδ Ὃς δ᾽ ἂν ὀργισϑῇ, ἔνοχός ἐστιν εἰς τὸ πῦρ. Παντὶ δὲ ἀγ- Q ’ ξ - γαρεύοντί σε μίλιον, ἀκολούϑησον δύο. Λαμψάτω δὲ ὑμῶν Ν λὰ »" »" a - > 5 6 e λέ τὰ καλὰ ἔργα ἔμπροσϑεν τῶν ἀνϑρώπων, ἵνα βλέποντες 4 4 , e ~ 4 , ~ , ~ , σ“αυμάζωσι τὸν πατέρα ὑμῶν τὸν ἐν τοῖς οὐρανοῖς. Ov x > U ὃ ~. > δὲ Ν ἊΣ = Pr yap ἀνταίρειν δεῖ ᾿ οὐδὲ μιμητὰς εἶναι τῶν φαύλων βε- - 5 ἃς ~ ~ 10 [Ξούληται ἡμᾶς, ἀλλὰ διὰ τῆς ὑπομονῆς καὶ πρᾳότητος ἐξ ~ ~ / αἰσχύνης καὶ ἐπιδυμίας τῶν κακῶν ἄγειν πάντας προετρέ- [ἡ pe) x ~ ~ > 3¢ ~ , wWaro. Ὅ ye καὶ ἐπὶ πολλῶν τῶν παρ᾽ ὑμῖν γεγενημένων > ~ 5" os Ὁ , Ν ΄ , € ἀποδεῖξαι ἔχομεν ᾿ ἐκ βιαίων καὶ τυράννων μετέβαλον, ἡτ- , X ’ ’ ’ ’ τηδέντες ἢ γειτόνων καρτερίαν βίου παρακολουϑήσαντες Ψ ς WN 157) συνοδοιπόρων πλεονεκτουμένων ὑπομονὴν ξένην κατανο- , Ἃ ΄ὔ α 7 by Ν δὲ ἥσαντες ἢ συμπραγματευομένων πειραζέντες. ερὶ δὲ ~ ee , ὅλ aA a> δὲ λέ ay, ¢ τοῦ μὴ ὀμνύναι ὅλως, TAaANSH δὲ λέγειν asl, οὕτως παρεκε- λ ’ - ἌΡ. , ὅλ " δὲ CP am Ν, Ν , εὐσατο Μὴ oudonte ὅλως. ᾿Εστω δὲ ὑμῶν τὸ val vat, Ν Ν ΩΝ aA A x A ’ 5 - - καὶ τὸ OD οὔ" τὸ δὲ περισσὸν τούτων ἐκ τοῦ πονηροῦ. ς - - Ὁ U ο Ὥς δὲ καὶ τὸν Sedov μόνον δεῖ προσκυνεῖν, οὕτως ἔπεισεν ἢ a od εἰπών ᾿ Μεγίστη ἐντολή ἐστι" Κύριον τὸν Sedov σου προσ- , Ν 2) ~ , r ’ > OX fod of κυνήσεις Kal αὐτῷ μόνῳ λατρεύσεις ἐξ ὅλης τῆς καρδίας Nee Ὁ) ᾿ ve. ὅλ - 5 » ’ ΩΝ Ss ἣν Ν σου καὶ ἐξ ὅλης τῆς ἰσχύος σου, κύριον τὸν σεὸν τὸν ποι- ’ » 7, eS AS6 2) ~ eee Bes ὁ ἥσαντά σε. Καί" Προσελδόντος αὑτῷ τινος καὶ εἰπόντος 7 >] 9 e >! 5 ο" Διδάσκαλε ἀγαϑέ, ἀπεκρίνατο λέγων Οὐδεὶς ἀγαϑός, εἰ Ν ’ (Seow Ν ς ’ὔ Ν ’ A δ᾽ Ἃ A Che μὴ μόνος ὁ ϑεὸς ὁ ποιῆσας τὰ πάντα. Οἱ ὁ ἂν μὴ εὑρί- - ! σκωνται [βιοῦντες ὡς ἐδίδαξε, γνωριζέσπωσαν μὴ ὄντες \ A , ~ ~ Χριστιανοί, κἂν λέγωσιν διὰ γλώττης τὰ τοῦ Χριστοῦ δι- «7 ᾿ ’ δ ᾿ , , : ‘ N Ἀν “ΕΝ δάγματα οὐ γὰρ τοὺς μόνον λέγοντας, ἀλλὰ τοὺς καὶ τὰ " ΄ aS 2} - eee an r 80 ἔργα πράττοντας σωδήσεσϑαι Edn. Hime yap οὕτως ’ ~ σ Οὐχὶ πᾶς ὃ λέγων μοι Κύριε κύριε εἰσελεύσεται εἰς τὴν βασιλείαν τῶν οὐρανῶν, ἀλλ᾽ ὁ ποιῶν τὸ ϑέλημα τοῦ πα- THE FIRST APOLOGY. 17 , ~ 9 - “ ~ CAN A bd ’ Ν τρός μου τοῦ ἐν τοῖς οὐρανοῖς. Ὃς γὰρ ἀκούει μου καὶ ~ ἣν , ~ > ποιεῖ ἃ λέγω, ἀκούει τοῦ ἀποστείλαντός ps. Πολλοὶ δὲ > ~ , e - - 5 - ~ 9 ? Ἂ , A ἐροῦσί por’ Κύριε κύριε, ov τῷ σῷ ὀνόματι ἐφάγομεν Kal 35 BJ , Ν ? 9 fe a ’ 5 - 9 ~ - ἐπίομεν καὶ δυνάμεις ἐποιήσαμεν ; Καὶ τότε ἐρῶ αὐτοῖς >) A ~ ’ 2 “ ~ 9 7 ~ > , , Αποχωρεῖτε ἀπ᾿ ἐμοῦ ἐργάται τῆς ἀνομίας. Tore κλαυ- 5 Ν 7 Ν A ~ > ’ Ὁ ς Ν , μὸς ἔσται καὶ βρυγμὺς τῶν ὀδόντων, ὅταν οἱ piv δίκαιοι λά CG ς nA e δὲ “Δ ἢ , b] \ Iz ἄμψωσιν we 6 ἥλιος, οἱ δὲ ἄδικοι πέμπωνται εἰς τὸ αἰώ- ~ Ἁ - -- νιον πῦρ. Πολλοὶ γὰρ ἥξουσιν ἐπὶ τῷ ὀνόματί μου, ἔξω- 40 Ν ᾽ ’ , , δὲν μὲν ἐνδεδυμένοι δέρματα προβάτων, ἔσωϑεν δὲ ὄντες - e 5 - , - λύκοι ἅρπαγες " ἐκ τῶν ἔργων αὐτῶν ἐπιγνώσεσϑε αὐτούς. - , ~ Πᾶν δὲ δένδρον, μὴ ποιοῦν καρπὸν καλόν, ἐκκόπτεται Kal - Ξ r > εἰς πῦρ βάλλεται. Κολάζεσϑαι ξὲ τοὺς οὐκ ἀκολούξως ~ - ,’ - alr} ~ τοῖς διδάγμασιν αὐτοῦ [βιοῦντας, λεγομένους δὲ μόνον Χρι- 45 ’ ρ΄ yi at ¢ ~ >] ~ στιανούς, καὶ ὑφ᾽ ὑμῶν ἀξιοῦμεν. Ἃ A ~ ΄ , ~ 17. Φόρους δὲ καὶ εἰσφορὰς τοῖς ὑφ᾽ ὑμῶν τεταγμένοις Η ~ \ 7 , a ’ «ς ‘Render unto πανταχοῦ πρὸ πάντων πειρώμεθα φέρειν, ὡς Caesar.’ 5) ’ 2 5 - σ ΛΝ τὶ \ ~ ἐδιδάχϑημεν παρ᾽ αὐτοῦ. Kar ἐκεῖνο yap τοῦ ~ ve Ν 2 ’ > , >) δεῖ , Kalpou προσελδόντες τινὲς ἡρωτων AUTUYV, εἰ OEL Καίσαρι ’ - Se 3 ’ e 7 , te b] ’ φόρους τελεῖν. Καὶ απεκρίνατο Eumaré μοι, τίνος εἰκόνα cr ! " = / TO νόμισμα ἔχει; Οἱ δὲ ἔφασαν Καίσαρος. Καὶ πάλιν ᾽ ip 5) a) Tk Ὁ - τι , ~ , ανταπεκρίνατο αὐτοῖς " Απόδοτε οὖν τὰ Καίσαρος τῷ Kat- - - - - νυ Ν σαρι, καὶ τὰ τοῦ “εοῦ τῷ Jew. “OSev Seov μὲν μόνον προσ- . ~ ~ , - κυνοῦμεν, ὑμῖν δὲ πρὸς τὰ ἄλλα χαίροντες ὑπηρετοῦμεν, β x ~ eed A oF ς x - Se ’ ασιλεῖς καὶ ἄρχοντας avspwrwy ὁμολογοῦντες καὶ εὐχό- 10 - - le ‘ μενοι μετὰ τῆς βασιλικῆς δυνάμεως Kal σώφρονα τὸν λο- Ἀ 5 c ~ G δ- Ei δὲ δὰ τῶν “ὁ 2 ’ὔ γισμὸν ἔχοντας ὑμᾶς εὑρεδῆναι. Ei δὲ καὶ ἡμῶν εὐχομέ- Ἂ ᾽ νων καὶ πάντα εἰς φανερὸν τιδέντων ἀφροντιστήσετε, οὐδὲν ἡμεῖς βλαβησόμεϑα, πιστεύοντες, μᾶλλον δὲ καὶ πεπεισμέ- ΊΜ ἢ ᾽ 9 7997 ~ Les 6) = ,’ ὃ Ἀ 4 9 vol, Κατ ἀξίαν Των TPASEWYV EKAOTOY TIGELV OLA πυρὸς at@W=- 15 18 JUSTIN MARTYR. > “ / / Ν νίου δίκας καὶ πρὸς ἀναλογίαν ὧν ἔλαβε δυνάμεων παρὰ ~ >] € Α > , Seov, τὸν Adyov ἀπαιτηδήσεσνψαι, ὡς ὁ Χριστὸς ἐμήνυσεν τ Ε 5 , εἰπών" Ὧι πλέον ἔδωκεν ὁ Sede, πλέον καὶ ἀπαιτησήσεται , ~ παρ᾽ αὑτοῦ. A A 7 ~ 18. ᾿Αποβλέψατε γὰρ πρὸς τὸ τέλος ἑκάστου τῶν γενο- ἔνων βασιλέων, ὅτι τὸν κοινὸν πᾶσι δάνατον Proofs of MEY 2 immortality. 5 ? , * ἀπέδανον ᾿ ὕπερ εἰ εἰς ἀναισδησίαν ἐχώρει, Ep- > ~ 22 ~ 7 3 Ὁ U μαιον ἂν ἦν τοῖς ἀδίκοις πᾶσιν. ᾿Αλλ’ ἐπεὶ καὶ αἴσϑησις = , , Ν ’ ») 4 > ’ A sTact γενομένοις μένει καὶ κόλασις αἰωνία ἀπόκειται, μὴ 2 λή δ- , Ν ~ ¢ Dy q~ ~ 27 ἀμελήσητε πεισδῆναί τε καὶ πιστεῦσαι OTe ἀλησῆ ταῦτά " - Ἀ Ἂς N ς LO , s>> ἐστι. Νεκυομαντεῖαι μὲν yap καὶ αἱ adiapsopwv παίδων > id Ν - 3 , λή Ν e Ὰ ’ ἐποπτεύσεις καὶ ψυχῶν avypwrivwv κλήσεις καὶ οἱ λεγό- “ ». / ~ μενοι παρὰ τοῖς μάγοις ὀνειροπομποὶ Kal πάρεδροι Kal τὰ ’ e 4 ~ ~ » - ~ 10 γινόμενα ὑπὸ τῶν ταῦτα εἰδότων πεισάτωσαν ὑμᾶς ὅτι Kal Ν 7 5 INA > IX Ὁ ! Ν «ς - μετὰ Savatov ἐν αἰσδήσει εἰσὶν αἱ ψυχαί, καὶ οἱ ψυχαῖς 5 ’ ’ Ν ἣν ’ 5 ἀποδανόντων λαμβανόμενοι καὶ ῥιπτούμενοι ἄνϑρωποι, “Δ ὃ λή & , λ - ΄ Ν ove δαιμονιολήπτους καὶ μαινομένους καλοῦσι πάντες, καὶ ἣ > ~ - 3 τὰ Tap ὑμῖν λεγύμενα μαντεῖα ᾿Αμφιλόχου καὶ Δωδώνης cat Πυϑοῦ ΕΞ Ὁ AAA ei 5 An Ne oe oe iskat [lvsouc, καὶ ὅσα adda τοιαῦτά ἐστι, Kal τὰ τῶν συγ- ᾽’ ’ γραφέων διδάγματα, ᾿Εμπεδοκλέους καὶ Πυϑαγόρου, Πλά- Ὁ» ’ 3.6 τωνός τε καὶ Σωκράτους, καὶ 6 wap’ Ομήρῳ βόδρος καὶ « ’ 3 ~ ἡ κάϑοδος ᾿Οδυσσέως εἰς τὴν τούτων ἐπίσκεψιν, καὶ τῶν \ ϑ A ’ , id = Ld A φ ’ c (=? > , Ta αὐτὰ τούτοις εἰπόντων " οἷς κἂν ὁμοίως ἡμᾶς ἀποδέξα- , > ~ >] A - \ 20GNE οὐχ ἧττον ἐκείνων Sew πιστεύοντας, ἀλλὰ μᾶλλον, οὗ Ν - ᾽ Vd a) καὶ Ta νεκρούμενα Kal εἰς γῆν βαλλόμενα πάλιν ἀπολήψε- a ς - ig ne ὃ - δύ δὲ Ly Lal ἑαυτῶν σώματα προσδοκῶμεν, ἀδύνατον μηδὲν εἶναι νεῷ λέγοντες. κε os > A ~ 19. Καὶ κατανοοῦντι τί ἀπιστότερον ἂν μᾶλλον δόξαι, ’ 4 nN 5» ! - ἢ εἰ ἐνισώματι μὴ ὑπήρχομεν καί τις ἔλεγεν ἐκ μικρᾶς τινος ~ THE FIRST APOLOGY. 19 ξ , ~ ~ > , , \ ‘Why should it ῥανίδος τῆς τοῦ ανπρωπείου σπέρματος δυνατὸν be thoughta , r ες 5 ΤΑΝ 3 , thing incred- OOTEA TE KAL νευρα Kal oapkac εἰκονοποιησέντα, ible with you that God» ai Ce ae 2) Kove oie \ ~ 3. ,,..6 Η that God οἷα ὁρῶμεν, γενέσϑαι; ᾿ ἔστω γὰρ νῦν ἐφ᾽ ὑπο- 5 9) ! ξ΄. a the dead?” Sécewe λεγόμενον. Et τις ὑμῖν μὴ οὖσι τοιού- δὲ , EX ‘ , Ν fe 3 ’ ὃ Ἀ τοις μηδὲ τοιούτων ἔλεγε; τὸ σπέρμα τὸ AVIPWTELOY δεικνὺς Q 5 Ξ ἊΝ ? > ~ ~D »ἢ , a Kal εἰκόνα γραπτῆν, ἐκ τοῦ τοιοῦδε οἷόν TE γενέσϑαι δια- Us Ν b) ~ fe Ψ , ’ ” βεβαιούμενος, πρὶν ἰδεῖν γενόμενον ἐπιστεύσατε; Οὐκ ἄν , 3 ks Α , ἃ “- , Q κ᾿ τις τολμήσειεν ἀντειπεῖν. Τὸν αὐτὸν οὖν τρόπον διὰ τὸ 10 - > 7 >’ U μήπω ἑωρακέναι ὑμᾶς ἀναστάντα νεκρὸν ἀπιστία ἔχει. ? 2 ἃ ’ Ν > Ν 2 Ἃ ? ἣ 5 - Αλλ᾽ ὃν τρόπον τὴν ἀρχὴν οὐκ ἂν ἐπιστεύσατε ἐκ τῆς - « , Ν ’ὕ ? Ny 2e C~ μικρᾶς pavidoc δυνατὸν τοιούτους γενέσϑαι, καὶ ὁρᾶτε γι- , N Sas , , , N νομένους, TOV αὐτὸν τρόπον λογίσασϑε ὅτι διαλυϑέντα καὶ Ὁ, ’ τι - > λ ’ Ν > 4 ti δίκην σπερμάτων εἰς γῆν avadvudévta τὰ ἀανϑρώπεια σώ- τὖ Ν A , a ~ ἘᾺΝ ~ Ὁ , ματα κατὰ καιρὸν προστάξει Seov ἀναστῆναι καὶ ἀφϑαρσίαν > ΟῚ ᾽ Ν 5 I ~ ἐνδύσασϑαι οὐκ ἀδύνατον. Ποίαν yap ἀξίαν Sov δύνα- λέ (τ ᾽ὕ > > ~ ~ e Sie μιν λέγουσιν οἱ φάσκοντες εἰς ἐκεῖνο χωρεῖν ἕκαστον, ἐξ Ὁ ΨΈΡΈΓΝΟΝ νη νου. οὗπερ ἐγένετο, καὶ παρὰ ταῦτα μηδὲν ἄλλο δύνασϑαι μηδὲ ‘ , , » λέ - ἀλλ᾽ > ~ - [7 τὸν Jedv, οὐκ ἔχομεν λέγειν " ἀλλ᾽ ἐκεῖνο συνορῶμεν, ὅτι 20 , Ἃ ,’ , A s , Ν be οὐκ ἂν ἐπίστευσαν δυνατὸν εἶναι τοιούτους ποτὲ γενέσϑαι, ς , SE Ν Ν ‘ - ’ Ὁ aw € ’ ὑποίους καὶ ἑαυτοὺς Kal TOV σύμπαντα KOopOY Kal ἐξ ὁποί- Ξ , ὉΓΕ σὲ Κ - ( δὲ ld J Ν - wy γεγενημένα ὁρῶσι. Κρεῖττον δὲ πιστεύειν καὶ τὰ τῇ ς = ’ No 9 ’ Ἰδύ “ον Ὁ ’ - ” ἑαυτῶν φύσει καὶ ἀανϑρώποις advvara, ἢ ὁμοίως τοῖς ἀλ- a ~ ᾽ὔ 5 δὴ δ Ν ει ΄ λοις ἀπιστεῖν, παρειλήφαμεν, ἐπειδὴ καὶ τὸν ἡμέτερον διδά- 96 ? ~ ‘ ” δ, κα - Xe ONG σκαλον ᾿Ιησοῦν Χριστὸν ἔγνωμεν εἰπόντα" Ta ἀδύνατα ἂν 05 , ee \ \ ~ é N ~ Tapa ἀνδ)ρώποις δυνατὰ παρὰ Jew. Καί Μὴ φοβεῖσϑε ᾽ - - Ν ~ Tove ἀναιροῦντας ὑμᾶς Kal μετὰ ταῦτα μὴ δυναμένους τι - - ἣν Ν 4 δ᾽ - / ποιῆσαι, εἶπε, φοβήδητε δὲ τὸν μετὰ TO ἀποϑανεῖν δυνά- Ν {πὶ 5 ~ μενον καὶ ψυχὴν Kal σῶμα εἰς γέενναν ἐμβαλεῖν. “H δὲ 80 , ? 9 ’ U 4 b) γέεννά ἐστι τύπος, ἔνδα KoAaZeclae μέλλουσιν οἱ ἀδίκως 20 JUSTIN MARTYR. , ~ βιώσαντες Kal μὴ πιστεύοντες ταῦτα γενήσεσϑαι, ὅσα ὁ aN ~ ~ Sede διὰ τοῦ Χριστοῦ ἐδίδαξε. 20. Καὶ Σίβυλλα δὲ καὶ Ὑστάσπης γενήσεσϑαι τῶν = > , Wy 4A ‘ , ἘΠ ΤΠ (AGH φναρτῶν ἀνάλωσιν διὰ πυρὺς ἔφασαν. ΟΥὗλες ogies. Teste , ae , Ae David cum YOMEVOL δὲ Srwikot φιλόσοφοι καὶ αὐτὸν τὸν Sibylla. mS s Sedv εἰς πῦρ ἀναλύεσϑαι δογματίζουσι καὶ αὖ ‘ ’, δπάλιν κατὰ μεταβολὴν τὸν κύσμον γενέσϑαι λέγουσιν" ἡμεῖς δὲ κρεῖττό 5 λλομέ Dy c ἡμεῖς δὲ κρεῖττόν τι τῶν μεταβαλλομένων νοοῦμεν τὸν » Ἂς ’ , Ὧν \ Ae , Ν - 5 πάντων ποιητὴν “εόν. Et οὖν καὶ ὁμοίως τινὰ τοῖς παρ ὑμῖν τιμωμένοις ποιηταῖς καὶ φιλοσόφοις λέγομεν, ἔνια δὲ Ν , ἘΞΌΝ ET Ν ’ Were ὃ ΤΕΣ , \ καὶ μειζόνως καὶ Selwe καὶ μόνοι μετὰ ἀποδείξεως, τί Tapa ’ ἰδίκ ’ 5 ᾿ Τ - Ἂς λέ Cage ς Ν 5 - τοπάντας αδίκως μισούμενα ; Τῷ γὰρ λέγειν ἡμᾶς ὑπὸ δεοῦ - - ’, πάντα κεκοσμῆσϑαι καὶ γεγενῆσϑαι Πλάτωνος δόξομεν λέ- ’ 5 ~ -_ =~ - ~ yew δόγμα" τῷ δὲ ἐκπύρωσιν γενέσϑαι Στωϊκῶν" τῷ δὲ 7 a Ὁ , S12 Ν x Ὁ. ” \ ~ κολάζεσξαι ἐν aloSioet καὶ μετὰ Savaroyv οὔσας τὰς τῶν ~ ’ ~ ἀδίκων ψυχάς, τὰς δὲ τῶν σπουδαίων ἀπηλλαγμένας τῶν ~ io ~ 3 , Ν al A τοτιμωριῶν εὖ διάγειν, ποιηταῖς Kal φιλοσόφοις τὰ αὐτὰ λέ- Ξ “ εν - - ars , , yew δόξομεν " τῷ δὲ Kal μὴ δεῖν χειρῶν ἔργα avSpwTove προσκυνεῖν, Μενάνδρῳ τῷ κωμικῷ καὶ τοῖς ταῦτα φήσασι piers: 4 , 4 , ἊΝ Ν ὃ Ν - ταὐτὰ φράζομεν " μείζονα γὰρ τὸν δημιουργὸν τοῦ σκευα- ap he ζομένου ἀπεφήναντο. - , ~ ~ 21. Τῷ δὲ καὶ τὸν λόγον, 6 ἐστι πρῶτον γέννημα τοῦ a os 5} 5 ce, - ee ~ Analogies to σεοῦ, ἄνευ ἐπιμιξίας φάσκειν ἡμᾶς γεγεννῆσδαι, the history 5 ΕΣ 5 Υ N Qs cies Ν = of Christ. ‘“Incouyv Χριστὸν Tov διδάσκαλον ἡμῶν, Kal TOU- , Ἄγ aq , . 3 , τ᾿ x ἣν TOV σταυρωδέντα καὶ ἀποΐανοντα καὶ ἀναστάντα ἀνεληλυ- ‘ " eens) \ N 9 Meee , 5 ϑέναι εἰς TOV οὐρανόν, οὐ παρὰ τοὺς Tap ὑμῖν λεγομένους - ’ , , \ Δ᾽ Li υἱοὺς τῷ Aut καινὸν τι φέρομεν. Llocove yap υἱοὺς pa- - 9 να ’ - i >? , σκουσι τοῦ Διὸς οἱ Tap ὑμῖν τιμώμενοι συγγραφεῖς, ἐπί- Ὅν es τ - , No ‘ ς Ν Q 7 OTAOVE Epunv MEV, AOYOV TOV EPUNVEUVTIKOV Kal TAVTWYV THE FIRST APOLOGY. 21 διδάσκαλον, ᾿Ασκληπιὸν δὲ καὶ ϑεραπευτὴν γενόμενον, Ψ κεραυνωϑέντα ἀνεληλυϑέναι εἰς οὐρανόν, Διόνυσον δὲ δια- τὸ ς - ᾽’ ς Ν σπαραχϑέντα, Ἡρακλέα δὲ φυγῇ πόνων ἑαυτὸν πυρὶ δόντα, A Zr τοὺς ἐκ Λήδας δὲ Διοσκούρους, καὶ τὸν ἐκ Δανάης Περσέα, 2. 6 - καὶ τὸν ἐξ ἀνδρώπων δὲ ἐφ᾽ ἵππου Πηγάσου Βελλεροφόν- , Α , Ν 9 10 “ N ς , ἀν ἢ την. Τί γὰρ λέγομεν τὴν ᾿Αριάδνην καὶ τοὺς ὁμοίους αὐτῇ » Ἂν > KatTynotsplavat λεγομένους ; Kat τί yap τοὺς ἀποδνήσκον- 15 Se) eer) τὶ ᾽΄ «“«Δ bo Ke) 5 ’ Bate τας Tap ὑμῖν αὐτοκράτορας, OVE ἀεὶ ἁἀπαδϑανατίζεσδαι ἀξι- - A ’ id , 5 ~ ~ οὔντες καὶ ὀμνύντα τινὰ προάγετε ἑωρακέναι EK τῆς πυρᾶς > N = ἀνερχόμενον εἰς τὸν οὐρανὸν τὸν κατακαέντα Καίσαρα; ~ -- [τ ἊΝ Ν Καὶ ὁποΐαι ἑκάστου τῶν λεγομένων υἱῶν τοῦ Διὸς ἱστο- - « , ‘ 107 , ’ 5 ΄ Ν ροῦνται αἱ πράξεις, πρὸς εἰδότας λέγειν οὐκ ἀνάγκη, πλὴν 90 74 2 Ν Ν ‘ ~~ > ὃ , ~ OTL εἰς διαφορὰν Kal προτροπὴν τῶν ἐκπαιδευομένων ταῦτα - Ἂς ἣν - s “- ᾽’ - γέγραπται" μιμητὰς γὰρ δεῶν καλὸν εἶναι πάντες ἡγοῦν- >) , δὲ ’, - 7 , τς ται. ᾿Απείη δὲ σωφρονούσης ψυχῆς ἔννοια τοιαύτη περὶ oa ~ e - ᾽ ‘ Ν « ’ὕ Ν , ’ σεῶν, ὡς καὶ αὐτὸν τὸν ἡγεμόνα καὶ γεννήτορα πάντων γ ᾽ \ , ΄ N ‘ ’ κατ αὐτους Δία πατροφόντην TE Kal TATOO TOLOUTOU Ve= bo WH U , ~ ~ ~ ͵ γονέναι, Ἐρωτί τε κακῶν καὶ αἰσχρῶν ἡδονῶν ἥττω γενό- φως ἌΝ x ‘ oa μενον ἐπὶ Τανυμήδην καὶ τὰς πολλὰς μοιχευδείσας yuvat- Σ ~ > ~ ~ Ν κας ἐλθεῖν, καὶ τοὺς αὐτοῦ παῖδας τὰ ὅμοια πράξαντας παραδέξασϑαι. "AAX’, ὡς προέφημεν, οἱ φαῦλοι δαίμονες - 39 - \ ταῦτα ἔπραξαν. ᾿Απαϑανατίζεσϑαι δὲ ἡμεῖς μόνους δεδι- 29 δά Ὁ A e , Q 5 , 5 τς 3 ~ ~ ἄγμεσα τοὺς ὁσίως καὶ ἐναρέτως ἐγγὺς Sew βιοῦντας, Vd > Ν ᾽ὔ κολάζεσϑαι δὲ τοὺς ἀδίκως καὶ μὴ μετα[άλλοντας ἐν αἰω- νίῳ πυρὶ πιστεύομεν. A ~ | ~ , ~ 22. Υἱὸς δὲ ϑεοῦ ὁ ᾿Ιησοῦς λεγύμενος, εἰ καὶ κοινῶς μό- 5 - 5 Qa ἢ - Christ’s ‘son- νὸν avipwiroc, διὰ σοφίαν ἄξιος υἱὸς Leov λέ- ship and its . - Α ᾽ - ~ analogies. γέσδαι πατέρα yap ἀνδρῶν τε Sewy τε πάντες - x 4 ~ συγγραφεῖς τὸν Seov καλοῦσιν. Et δὲ καὶ ἰδίως παρὰ τὴν 22 JUSTIN MARTYR. ‘ , ~ , 4 Ὁ a ~ λ , x , ὅσ κοινὴν γένεσιν γεγενν ovat αὐτὸν ἐκ “εοῦ λέγομεν λύγον a ~ € , ἢ - 7 Co it ~ Ν ς Seov, ὡς προέφημεν, κοινὸν τοῦτο ἔστω ὑμῖν τοῖς τὸν Ἐρ- ~ ~ » 4 μῆν λόγον τὸν παρὰ ϑεοῦ ἀγγελτικὸν λέγουσιν. Εἰ δὲ - ’ , ~ ~ αἰτιάσαιτό τις ἐσταυρῶσϑαι αὐτόν, Kal τοῦτο κοινὸν τοῖς , ~ cc ~ > id ~ ~ 5. προκατηρισμημένοις πανοῦσιν υἱοῖς Kay ὑμᾶς τοῦ Διὸς ΄ ᾽ὔ 2 ’ὔ ‘ > e Ν. 7 κα Ten - το ὑπάρχει. ᾿Εκείνων τε yap οὐχ ὅμοια Ta TAN τοῦ Vava- v ~ ! A U ~ του, ἀλλὰ διάφορα ἱστορεῖται, ὥστε μηδὲ τὸ ἴδιον τοῦ πά- - er ὃ - Ω͂ ~ ἀλλ᾽ ς id , Sove ἥττονα δοκεῖν εἶναι τοῦτον, αλλ᾽, ὡς ὑπεσχόμενα, ..0 ~ λ , cS , > No aAX προϊόντος τοῦ λόγου καὶ κρείττονα ἀποδείξομεν, μᾶλλον Q ὡς ἂν 7, Ξ ς Ν ’ὔ 5 = 7 , δὲ καὶ ἀποδέδεικται " ὁ γὰρ κρείττων ἐκ τῶν πράξεων φαί- Ν - ᾿σνέται. Εἰ δὲ καὶ διὰ παρϑένου γεγεννῆσναι φέρομεν, κοι- Q Ν - Ν Ν , 7 (tee = δὲ λέ vov καὶ τοῦτο πρὸς τὸν Περσέα ἔστω ὑμῖν. “Qu ὁὲ λέγο- δ \ Ν x Ν Xr) ~ > , μεν χωλοὺς καὶ παραλυτικοὺς καὶ ἐκ γενετῆς ἀναπήρους - ’ A 5 ~ ~ ὑγιεῖς πεποιηκέναι αὐτὸν Kal νεκροὺς ἀνεγεῖραι, ὕμοια τοῖς ς Ἀν rN ~ ~ as x , Ν - ie um ᾿Ασκληπιοῦ γεγενῆσναι λεγομένοις Kal ταῦτα φάσκειν ’ὔ 20 δόξομεν. , 4 U ~ A ~ 23. “Iva δὲ ἤδη καὶ τοῦτο φανερὸν ὑμῖν γένηται, ὅτι, ς , λέ ‘ a/ Ν - Χ - Ν Statement of ὅποσα λέγομεν μαΐοντες παρὰ τοῦ Χριστοῦ καὶ the argument. “ ASE Di ΟῚ ioe ~ , ἀν τῶν προελϑόντων αὐτοῦ προφητῶν, μονα ἀλη- - ’ - Si ἐστι καὶ πρεσβύτερα πάντων τῶν γεγενημένων συγγρα- , Υ , ‘ \ \ 3 Ἂν , Ἂν = — σφέων, Kal οὐχὶ διὰ TO ταὐτὰ λέγειν αὐτοῖς παραδεχϑῆναι »] ~ 2 X35, 5 Q ~ ἀξιοῦμεν ἀλλ᾽ ὅτι τὸ ἀληϑὲς λέγομεν" καὶ ᾿Ιησοῦς. Χριστὸς ’ ἰδί ἘῸΝ Ὁ ΑΔ τος , Ν , > es Ae / μόνος ἰδίως υἱὸς τῷ Sew γεγέννηται, λόγος αὐτοῦ ὑπὰρ- Ν , iN δύ Ν - Nn ’ ~ χων καὶ πρωτότοκος Kal δύναμις, καὶ τῇ βουλῇ αὐτοῦ γε- , / ~ ~ 2 ~ νόμενος avSpwrog ταῦτα ἡμᾶς ἐδίδαξεν ἐπ᾽ ἀλλαγῇ καὶ ~ ~ » = » τὸ ἐπαναγωγῇ τοῦ ἀνδρωπείου γένους " καὶ πρὶν ἢ ἐν av- yg , \ ui Spwroe αὐτὸν γενέσϑαι ἄνθρωπον φϑάσαντές τινες διὰ \ ~ ~ τοὺς προειρημένους κακοὺς δαίμονας διὰ τῶν ποιητῶν ὡς ’ ΟΕ “Δ law ἊΝ ” e\ cee, piren γένομενα εἰπὸν A μυνοποιήησάαντες εφησαν, ον τρόπον Kal THE FIRST APOLOGY. 23 Ν Ἴδα Ὁ - , ? ἧς = ~ 5 , τὰ Kad ἡμῶν λεγόμενα δύσφημα καὶ ἀσε[βὴ ἔργα ἐνήργη- “- ’ Q 7 SENS, ὃ , ’ ~ ἕλ σαν, ὧν οὐδεὶς μάρτυς οὐδὲ ἀπόδειξίς ἐστι, τοῦτον ἔ εΕὙΧΟν 15 ’ ποιησόμεδα. - on Tt? , 24. Πρῶτον piv ὅτι τὰ ὅμοια τοῖς “Ἕλλησι λέγοντες μό- νοι μισούμεϑα Ov ὄνομα τοῦ Χριστοῦ, καὶ μηδὲ Variations of VO4 M μ μ p » Kal μηοεν Heathenisin. ὃ = c ς λ . 59 thes 5} ¥ ἀδικοῦντες ὡς ἁμαρτωλοὶ avaipotuesa, ἄλλων > λ - Ν δέ ὃ , "aR Ν Ν - ἈΝ ἀλλαχοῦ καὶ δένδρα σεβομένων καὶ ποταμοὺς καὶ μῦς καὶ τ ’, iN ὃ ir Ν - > , » A αἰλούρους Kat κροκοδείλους καὶ τῶν ἀλόγων ζώων τὰ 5 ’ὕ Q ἊΨ “- ’ ~~ BE \ 7 , ° ’ πολλά, Kal οὐ τῶν αὐτῶν ὑπὸ πάντων τιμωμένων, ἀλλ Ya °’ ’ Ul > “- , ~ ἄλλων ἀλλαχόσε, ὥστ᾽ εἶναι ἀσε[ξεῖς ἀλλήλοις πάντας διὰ A Ἂς \ ,’ Ν ’ὔ ¢ ’ 5 - id ~ ” TO μὴ Ta αὐτὰ σέβειν. Οπερ μόνον ἐγκαλεῖν ἡμῖν ἔχετε, Ὁ Ν A > Ν ¢ 4 ? ΔΝ - > a OTL μὴ τοὺς αὐτοὺς ὑμῖν σέβομεν “εούς, μηδὲ τοῖς aTOLa- - 3 Ν Νς , 5 Lee ~ 4 EIS Δ νοῦσι χοᾶς καὶ κνίσας καὶ ἐν γραφαῖς στεφάνους καὶ “υσίας 10 , υ Ν “ Ν > ἈΝ Ἴ Fe Ν a U > (φέρομεν. ὋΟτι yap οὖν τὰ αὐτὰ παρ οἷς μὲν “εοῖ, Tap “- Ν , co ek te ASS ~ , 5 , .) - οἷς δὲ “ηρία, Tap οἷς δὲ ἱερεῖα νενομισμένα ἐστίν, ἀκριβῶς 5 ’; ETIOTAONE. \ 25. Δεύτερον δὲ ὅτι ἐκ παντὸς γένους ἀνξρώπων οἱ πάλαι a Christians aban- σεβόμενοι Διόνυσον τὸν Σεμέλης καὶ ᾿Απόλ- on the wor 3 fi δ , of false gods. λωνα τὸν Λητοΐδην, οἱ ov ἔρωτας ἀρσένων ὅσα U “ / ἔπραξαν αἶσχος καὶ λέγειν, καὶ οἱ Περσεφόνην καὶ ᾿Αφρο- Qs Ν } Ν Noe 5? = b) , (τ Ν Ν ld ὀίτην, τὰς διὰ τὸν ᾿Αδωνιν οἰστρησείσας, ὧν καὶ τὰ μυστή- 5 », “3 δὰ A 4) - ἀλλ >) , pia ἄγετε, ἢ ᾿Ασκληπιὸν ἢ τινα τῶν ἄλλων ὀνομαζομένων = Ν Σ - - σεῶν, καίπερ ϑανάτου ἀπειλουμένου διὰ ᾿Ιησοῦ Χριστοῦ ») X he ~ δὲ ~ 9 , ee τούτων MEV κατεφρονήσαμεν, JEW δὲ TH ἀγεννήτῳ Kal απα- ~ ¢ A >) , a 5», ὩΣ , Q A 5» Sel ἑαυτοὺς ἀνεθήκαμεν, ὃν οὔτε ἐπ᾽ ᾿Αντιόπην καὶ τὰς ἀλ- ’ π λας ὁμοίως, οὐδὲ ἐπὶ Γανυμήδην δι οἷστρον ἐληλυϑέναι τὸ ζ 5 - , πειδόμεδα, οὐδὲ λυϑῆναι βοηδείας τυχόντα διὰ Θέτιδος ς A ~ ¢ 2? 5) , ὑδὲ - A ~ ὑπὸ τοῦ ἑκατοντάχειρος ἐκείνου, οὐδὲ μεριμνῶντα διὰ τοῦτο τὸν τῆς Θέτιδος ᾿Αχιλλέα διὰ τὴν παλλακίδα Βρισηΐδα 24 JUSTIN MARTYR. ὀλέσαι πολλοὺς τῶν Ἑλλήνων. Kal τοὺς πειξομένους ἐλ ~ . Ν Qa ’ 2 ὃ , (ζ 15 ἐλεοῦμεν ᾿ τοὺς δὲ τούτων αἰτίους δαίμονας γνωρίζομεν. x , ~ ~ 26. Τρίτον δὲ Ore Kal μετὰ τὴν ἀνέλευσιν τοῦ Χριστοῦ ρ μ εἰς οὐρανὺν προεβάλλοντο οἱ δαίμονες ἀνϑρώ- Human agents ρ ns. Ν , ¢€ S ’ Ν pits Pemons πους τινας λέγοντας ἑαυτοὺς εἶναι Φεούς, οἱ id ° ~ ’ 4 ~ οὐ μόνον οὐκ ἐδιώχϑησαν VP ὑμῶν, ἀλλὰ καὶ τιμῶν κατ- ge / , , A 3 Ν , 5 ηξιώϑησαν " Σίμωνα μέν τινα Σαμαρέα Tov ἀπὸ κωμῆης - A ~ ve. λεγομένης Γιττῶν, ὃς ἐπὶ Κλαυδίου Καίσαρος διὰ τῆς τῶν , Ν ἐνεργούντων δαιμόνων τέχνης δυνάμεις ποιήσας μαγικὰς “ - ᾽ὔὕ δ - ,ὕ € , } A ΩΣ 7, Of Aa 4 ἐν τῇ πύλει ὑμῶν βασιλίδι Ρώμῃ ϑεὸς ἐνομίσϑη καὶ ἀνδρι 7 3. ue ~ € Ν , «Ὁ 3 ὃ x >’ , avTt Tap ὑμῶν ὡς Sedge τετίμηται, ὃς ανὸριὰς ἀνεγήγερται 5 ~ ~ ~ ~ U b] 10 ἐν τῷ Τίβερι ποταμῷ μεταξὺ τῶν δύο γεφυρῶν, ἔχων ἐπι- γραφὴν ῥωμαϊκὴν ταύτην. ΣΙΜΩΝΙ ΔΕΩ ΣΑΓΚΤΩ. ΞΟ Ἂς ‘ 7 Ν - ) , ΝΥ ae, 5} Καὶ σχεδὸν πάντες μὲν Σαμαρεῖς, ὀλίγοι δὲ καὶ ἐν ἄλλοις ye id A — Ἂν ᾿ - € δὲ ~ “5 - EQVEGLV, ὡς τὸν πρῶτον δεὸν ἐκεῖνον ὁμολογοῦντες, ἐκεῖνον « - Ἢ ame , , Ν , καὶ προσκυνοῦσι καὶ EXévany τινά, τὴν συ μπερινοστήσα- - >) ~ ~ ~ 15 CAV αὐτῷ KAT ἐκεῖνο τοῦ καιροῦ, πρότερον ἐπὶ τέγους στα- aie ἧς 3 2) 3 ~ , , λέ Seloav, τὴν aT αὐτοῦ ἔννοιαν πρώτην γενομένην λέγουσι. >) 3 , Μένανδρον δέ τινα, καὶ αὐτὸν Σαμαρέα τὸν ἀπὸ κώμης , ~ ᾿ Καππαρεταίας, γενόμενον μασητὴν τοῦ Σίμωνος; ἐνεργη- Qs ty 6 τς Ἢ ~ Q , 4.5 7 ,ὕ , “έντα καὶ ὑπὸ τῶν δαιμονίων Kal ἐν ᾿Αντιοχείᾳ γενόμενον vA c \ b) ~ Ν - ’ wD ὃ “ἃ Ν 90 πολλοὺς ἐξαπατῆσαι διὰ μαγικῆς τέχνης οἴδαμεν " ὃς καὶ N Dis nal , ε ἡ ,ὕ ” eh τοὺς αὐτῷ ἑπομένους ὡς μηδὲ ἀποϑνήσκοιεν ἔπεισε, καὶ νῦν >) ,ὕ > 5.5 , ~ € - , V4 εἰσί τινες ἀπ᾽ ἐκείνου τοῦτο ὁμολογοῦντες. Μαρκίωνα δέ a e\ Ν - 7 3 a ’ Ν z τινα Ποντικόν, ὃς καὶ νῦν ἔτι ἐστὶ διδάσκων τοὺς πειϑομέ- / Ἂς ~ ~ νους, ἄλλον τινὰ νομίζειν μείζονα τοῦ δημιουργοῦ Sev, t\ Ν - "4 ,’ ’; RY OX ~ ~ ’» 250¢ κατὰ πᾶν γένος ἀνθρώπων διὰ τῆς τῶν δαιμόνων συλ-- > - λήψεως πολλοὺς πεποίηκε βλασφημίας λέγειν καὶ ἀρνεῖ- Ν Q ~ ~ a , 5) , e σϑαι TOV ποιητὴν τοῦδε τοῦ παντὺς Sev, ἄλλον δέτινα, ὡς THE FIRST APOLOGY. 25 » , Ν , Ν - ς - ὄντα μείζονα, τὰ μείζονα παρὰ τοῦτον ὁμολογεῖν πεποιη- , z 8....5 Ν ld ¢ , € 7 κέναι. Πάντες οἱ ἀπὸ τούτων ὁρμώμενοι, ὡς ἔφημεν, Χρι- - \ Ψ - - στιανοὶ καλοῦνται, ὃν τρόπον καὶ οἱ οὐ κοινωνοῦντες τῶν 30 Sic οὖ QQ , ~ , δι ook. , αὐτῶν δογμάτων τοῖς φιλοσύφοις τὸ ἐπικατηγορούμενον - U Ν ὄνομα τῆς φιλοσοφίας κοινὸν ἔχουσιν. Εἰ δὲ καὶ τὰ δύσ- 5 - ., r , 7 , , Ων φημα ἐκεῖνα μυϑολογούμενα ἔργα πράττουσι, λυχνίας μὲν > Ν Ν ἈΝ pay , πον fe be ἀνατροπὴν καὶ τὰς ἀνέδην μίξεις καὶ ἀνθρωπείων σαρκῶν β ’, 5 on Bae ἀλλ᾽ e Ν ὃ ’, δὲ ΄ οράς, οὐ γινώσκομεν " aAA ὅτι μὴ διώκονται μηδὲ φονεύ- 35 ~ \ ονται ὑφ᾽ ὑμῶν κἂν διὰ τὰ δόγματα, ἐπιστάμεϑα. Ἔστι δὲ c ~ Ἃ A - - ἡμῖν καὶ σύνταγμα κατὰ πασῶν τῶν γεγενημένων αἱρέσεων , A On ee) DA aya ~ ὃ ’ συντεταγμένον * ᾧ εἰ βούλεσϑε ἐντυχεῖν, δώσομεν. ς - U ͵ Ὰ > ~ Nie } ~ 27. Ἡμεῖς δέ, ἵνα μηδὲν ἀδὲκ ὥμεν μηδὲ ἀσεβῶμεν, ἐκτι- a? pve IN , pie ae 3506 Guilt of expos- VEVAL καὶ TA YVEVVWMEVA πονήρων εἰναι οεοιοαΎ- ing children. 5 = ~ ᾿ i ω ἈΝ , δὲ μενα TPWTOV μὲν, OTL τοὺς TavTac OXEOUV ἐς τὰ eS , , 3 δ: \ ’ > ‘ ὁρῶμεν ἐπὶ πορνείᾳ προάγοντας οὐ μόνον τὰς κόρας, ἀλλὰ Ν \ 5) s ἃ , , e Sa, 4 καὶ τοὺς ἄρσενας, Kal Ov τρόπον λέγονται οἱ παλαιοὶ ἀγέ- 5 - 3 ~ >) , Ἅ λας βοῶν ἢ αἰγῶν ἢ προβάτων τρέφειν ἢ ἵππων φορβά- Ν e ~ Ν .-.Ὁ > Ν , ~ = Οὦ , - ων, οὕτω νῦν καὶ παῖδας εἰς τὸ αἰσχρῶς χρῆσϑαι μόνον Ν ς , = Ν > ὃ , x 5 - καὶ ὁμοίως ϑηλειῶν καὶ ἀνδρογύνων καὶ ἀρρητοποιῶν λῃϑ \ ~ ” an ~ > ~ , . πληνος KATA παν ἔσνος ἐπὶ TOV αὕὑτοὺυ τέγους ἑστῆκε. μι A , Καὶ τούτων μισδοὺς καὶ εἰσφορὰς καὶ τέλη λαμβάνετε, τὸ δέ 5 , > ‘ ~ ¢ , b) , Ν - ’ὔ éov ἐκκόψαι ἀπὸ τῆς ὑμετέρας οἰκουμένης. Kai τῶν τού- ὶ , ‘ ~ %Q7 “2 Ξ yw > z τοις χρωμένων τις πρὺς TH ἀϑέῳ Kal ἀσεβεῖ Kal ἀκρατεῖ (ἕ ΕῚ ᾽ὔ ’ x ~ Ἃ ἰδὲλ - ὔ Oi μίξει, EL τύχοι, τέκνῳ ἢ συγγενεῖ ἢ ἀδελφῷ μίγνυται. ἱ δὲ ‘ δὶ" ἢ - ,ὕ N Ν ς , ’ é καὶ τὰ ἑαυτῶν τέκνα καὶ τὰς ὁμοζύγους προαγωγεύον- - , Tal, Kal φανερῶς εἰς κιναιδίαν ἀποκόπτονταί τινες καὶ εἰς 15 , ~ Ν ’, > , ς Ν Ν os μητέρα δεῶν τὰ μυστήρια ἀναφέρουσι, καὶ παρὰ παντὶ τῶν “δ ~ ~ , y νομιζομένων παρ᾽ ὑμῖν Seav ὄφις σύμβολον μέγα καὶ μυ- ’ > 7 Q Ν - δὶ (ὦ v4 στήριον ἀναγράφεται. Καὶ τὰ φανερῶς ὑμῖν πραττύμενα 26 JUSTIN MARTYR. ’ 6 5 , ’ καὶ τιμώμενα ὡς ἀνατετραμμένου καὶ οὐ παρόντος φωτὸς , ς» ’ Ὁ μὰ ’ ce ~ 20 Selou ἡμῖν προσγράφετε, ὅπερ ἀπηλλαγμένοις ἡμῖν τοῦ , ᾿ Ν. - {2 πράττειν TL τούτων οὐ βλάβην φέρει, ἀλλὰ τοῖς πράττουσι καὶ ψευδομαρτυροῦσι μᾶλλον. 9 “αἴ δι x N 2 = = 28. Παρ᾽ ἡμῖν μὲν yap ὃ ἀρχηγέτης τῶν κακῶν δαιμό- 5) - Ν st x 4 = God cares for VV ὄφις καλεῖται καὶ σατανᾶς καὶ διάβολος, His creatures. ς sain ~ νὰς ' , 2 , ὡς καὶ EK τῶν ἡμετέρων συγγραμμάτων ἐρευνή- - Ν ~ = σαντες padeivy δύνασδε, Ov εἰς τὸ πῦρ πεμφϑήσεσϑαι μετὰ - 5 - ~ ~ > 5 τῆς αὐτοῦ στρατιᾶς καὶ τῶν ἑπομένων ἀνϑδρώπων κολασϑη- 4 5 - σομένους τὸν ἀπέραντον αἰῶνα, προεμήνυσεν ὁ Χριστός. Ν Ν - - - Καὶ γὰρ ἡ ἐπιμονὴ τοῦ μηδέπω τοῦτο πρᾶξαι τὸν Seov διὰ VY ἃ ’ . τὸ ἀνϑρώπινον γένος γεγένηται προγινώσκει γάρ τινας 3 ’ , , , , 57 ἐκ μετανοίας σωδήσεσϑαι μέλλοντας καί τινας μηδέπω ἴσως , 7 aN Ν > Ν Ν Ν 7 € ~ 10 γεννησέντας. Καὶ τὴν ἀρχὴν νοερὸν καὶ δυνάμενον aipet- ΩΝ Se ἴοι τ , Ἀν Ν Ἀ9 ΄ ovat τἀληνῆ καὶ εὖ πράττειν τὸ γένος TO ἀνϑρώπινον πε- “ . τ ὩΣ λό - - = γ ’ ποίηκεν, ὥστ᾽ ἀναπολόγητον εἶναι τοῖς πᾶσιν ἀνπ)ρώποις Q ~ oS Q ἣ Ν SS ’ὔ > Tapa τῷ Seq’ AoyiKol yap Kat δεωρητικοὶ γεγένηνται. Ei , 2 - , ’ = = N ὩΣ " > Ν Ν δέ τις ἀπιστεῖ μέλειν τούτων τῷ “εῷ, ἢ μὴ εἶναι αὐτὸν διὰ \ N J 16 τέχνης ὁμολογήσει, ἢ ὄντα χαίρειν κακίᾳ φήσει ἢ λίϑῳ ι ‘ 5 Byrd ΄ Ν δὲ 3 > ‘ δὲ be ROD, Ook ὃ ἑοικότα μένειν, καὶ μηδὲν εἶναι ἀρετὴν μηδὲ κακίαν, δόξῃ CE , Ἂς Gy ’ Ων 3 NSN Ν - € =» ὧν μόνον τοὺς aVSpwTOUE ἢ ayava ἢ Kaka ταῦτα ἡγεῖσναι, a / 3. ae, ca , ΕΣ / ἥπερ μεγίστη ἀσέβεια καὶ ἀδικία ἐστί. - , Ν Ἂν 29, Καὶ πάλιν, μὴ τῶν ἐκτεϑέντων τις μὴ ἀναληφϑεὶς ~ s " , > > KN N The bounded “ανατω νη), καὶ ὦμεν ἀνδροφόνοι. ᾿Αλλ᾽ ἢ τὴν continence of | τ a 4 a ἢ hare’ : Christians. αργχὴν οὐκ ἐγαμοὺμεν, EL μὴ ETL παίδων ἀνα- ~ oA ss BA 2 a aN me Ὁ τροφῇ, ἢ παραιτοὔύμενοι TO γήμασδναι τέλεον EV EK ρατεὺυ aq reas nO ~ ς » ς Ν - - Cy nies ὄμενα. Καὶ ἤδη τις τῶν ἡμετέρων, ὑπὲρ τοῦ πεῖσαι ὑμᾶς Ψ , ~ ς 5) ANN -- OTL οὐκ ἔστιν ἡμῖν μυστήριον ἡ ἀνέδην μῖξις, βιβλίδιον ¢€ δ, ἢ ~ ἀνέδωκεν ἐν ᾿Αλεξανδρείᾳ Φήλικι ἡγεμονεύοντι, ἀξιῶν ἐπι- THE FIRST APOLOGY. 27 , - "“ Ν ὃ δύ ’ ~ ?» λεῖ rye x ~ τρέψαι ἰατρῷ τοὺς διδύμους αὐτοῦ ἀφελεῖν" ἄνευ yap τῆς “ ~ ~ ? 3 = es TOU ἡγεμύνος ἐπιτροπῆς τοῦτο πράττειν ἀπειρῆσϑαι οἱ ἐκεῖ ’ὔ ἰατροὶ ἔλεγον. Καὶ μηδόλως βουληϑέντος Φήλικος ὑπο- 10 »» 2 a. ς os , ς ’ 5 , ate oS ~ γράψαι, ἐφ ἑαυτοῦ μείνας ὃ νεανίσκος ἠρκέσδη TH ἑαυτοῦ Ὗ - ec , δή b) 7 δὲ 5 καὶ τῶν ὁμογνωμύνων συνειδήσει. Οὐκ ἄτοπον δὲ ἐπιμνη- ~ I] 7 Ε ie ς 3 » - ~ σϑῆναι ἐν τούτοις ἡγησάμενα καὶ ᾿Αντινόου τοῦ νῦν γεγε- ε Ν Ν »ἤ i / νημένου, Ov καὶ πάντες ὡς δεὸν διὰ φόβον σέβειν ὥρμηντο, > 2 ς - ἐπιστάμενοι τίς τε ἦν καὶ πόϑεν ὑπῆρχεν. 15 5 ἘΠ τῷ - 30. Ὅπως δὲ μή τις εἴπῃ ἀντιϑεὶς ἡμῖν, τί κωλύει καὶ Ν “ε΄ εὐ κἢ δὲ » ’ Hee Os 3 But was not τὸν παρ᾽ ἡμῖν λεγύμενον Χριστύν, ἄνϑδρωπον ἐξ ἘΠΕ ee : 3 ; Η a ae ἃ γὼ Ὦ ΄ gician ἀανϑ)ρώπων ὄντα, μαγικῇ τέχνῃ ἃς λέγομεν δυνά- , Ν δόξ ὃ \ ~ cx 5 = > ἣν μεις πεποιηκέναι καὶ δόξαι διὰ τοῦτο υἱὸν YEOU εἶναι, τὴν > ἘΝ -, ἐν ΄ > ~ δι: , απόδειξιν ἤδη ποιησόμενα, οὐ τοῖς λέγουσι πιστεύοντες, 5 > A ~ ’ A Ps , pee. a ἀλλὰ τοῖς προφητεύουσι πρὶν ἢ γενέσϑαι κατ᾽ ἀνάγκην πει- Ν - ϑόμενοι διὰ τὸ καὶ ὄψει ὡς προεφητεύϑη ὁρᾶν γενόμενα καὶ , ; aa , ee , > ’ \- € = γινόμενα " ἧπερ μεγίστη Kat ἀληϑεστάτη ἀπόδειξις καὶ ὑμῖν, ς ’ , ὡς νομίζομεν, φανήσεται. / Re " 9 QV ~ 31. "Avspwro οὖν τινες ἐν ᾿Ιουδαίοις γεγένηνται Seov - ὃ “ἀπ ‘ ἊΝ - ’ Of the Hebrew Τροφῆται, OL ὧν τὸ προφητικὸν πνεῦμα προεκῆ rophets. N Ἂ Σ id ρυξε τὰ γενήσεσϑαι μέλλοντα πρὶν ἢ γενέσϑαι ς i? pee age) ὃ , Ν Ν , - καὶ τούτων οἱ ἐν Ἰουδαίοις κατὰ καιροὺς γενόμενοι [βασιλεῖς ὰ τείας, ὡς EExd ἢ ὕ ἰδίᾳ ὅ Tag προφητείας, ὡς ἐλέχϑησαν ὅτε προεφητεύοντο, τῇ ἰδίᾳ ἢ, - ε AD ~ 9 , ‘Cas 9 ~ ~ αὐτῶν ἑβραΐδι φωνῇ ἐν βιβλίοις ὑπ’ αὐτῶν τῶν προφη- .“᾿ , , ~ e wy τῶν συντεταγμένας κτώμενοι περιεῖπον. Ὅτε δὲ Πτολε- μαῖος ὁ Αἰγυπτίων βασιλεὺς βιβλιοϑήκην κατεσκεύαζε καὶ Ἃ > 7 ? ’ τὰ πάντων ἀανϑρώπων συγγράμματα συνάγειν ἐπειράϑη, πυ- δ. N N ~ ~ , , ~ “Ὄμενος Kal περὶ τῶν προφητειῶν τούτων, προσέπεμψε τῷ 10 “- U « ’ 3 on ~ τῶν ᾿Ιουδαίων τότε βασιλεύοντι Ἡρώδῃ, ἀξιῶν διαπεμφϑῆναι αὐτῷ τὰς βίβλους τῶν προφητειῶν. Καὶ ὁ μὲν βασιλεὺς 28 JUSTIN -MARTYR. Ἡρώὸδ Ἴ ἔνῃ ἑβραΐδι αὐτῶ ὠνῇ γε ἘΞ ρώὠδης τῇ προειρημένῃ ἑ[)ραϊὸι αὐτῶν φωνῇ γεγραμμέ , >) Qa Ν bd > ’ eee) b) ~ vac διεπέμψατο. ᾿Επειδὴ δὲ οὐκ ἦν γνώριμα τὰ ἐν αὐταῖς , , ~ > , Δ 3 τος δον , 15 γεγραμμένα τοῖς Αἰγυπτίοις, πάλιν αὐτὸν ἠξίωσε πέμψας - , Ν a ς AD 2 τοὺς μεταβαλοῦντας αὐτὰς εἰς τὴν ἑλλάδα φωνὴν ἀν- , > tA 7 ἦν. Va ΄ “ρώπους ἀποστεῖλαι. Καὶ τούτου γενομένου ἔμειναν ai , Ν ,’ 9 , ᾿ς - ὃ - ἣν ~ βίβλοι καὶ παρ᾽ Αἰγυπτίοις μέχρι τοῦ δεῦρο, Kal πανταχοῦ N ~ , » >) ὃ , ray A: , >’ παρὰ πασίν εἰσιν ᾿Ιουδαίοις, ot καὶ αναγινώσκοντες οὐ συν- - Ἂς 5» , tA’ > Ν id ~ Ν ἦ , ς - οοἰᾶσι τὰ εἰρημένα, ἀλλ᾽ ἐχϑδροὺς ἡμᾶς καὶ πολεμίους ἡγοῦν- τ , Cue. Ὁ ~ \ , ΕΞ δ. ἐν ται, ὁμοίως ὑμῖν ἀναιροῦντες καὶ κολάζοντες ἡμᾶς ὁπόταν δύ ς Ν - δύ ea. Ἂς Ν 5 - ~ ὕνωνται, ὡς Kal πεισδῆναι OVVaGVE* Kal yap ἐν τῷ νῦν >) “" - , ΄ - γεγενημένῳ ᾿Ιουδαϊκῷ πολέμῳ Βαρχωχέβας, ὃ τῆς Ἰουδαίων »] ᾽͵ὔ , ᾿ Fa ἀποστάσεως ἀρχηγέτης, Χριστιανοὺς μόνους εἰς τιμωρίας Ana A 2, ~ >) ~ A ἈΝ 25 δεινάς, εἰ μὴ ἀρνοῖντο ᾿Ιησοῦν τὸν Χριστὸν καὶ βλασφη- - 5) ἐλ 5 , a a5) δὴ - - ' ~ μοῖεν, ἐκέλευεν ἀπάγεσδαι. vy On ταῖς τῶν προφητῶν , [ ᾿ , ΄ ’ βίβλοις εὕρομεν προκηρυσσόμενον παραγινόμενον, γεννώ- 4 , Xx 5 - Ν ; [4 ime, μενον διὰ παρϑένου, καὶ ἀνδρούμενον καὶ δεραπεύοντα πᾶ- - , 5 σαν νόσον καὶ πᾶσαν μαλακίαν καὶ νεκροὺς ἀνεγείροντα, nN ’ eee ’ Ν , ᾿ τ 80καὶ φϑονούμενον καὶ ἀγνοούμενον καὶ σταυρούμενον ᾽1η- - Α € ’ ’ x 3 , Q 3 σοῦν τὸν ἡμέτερον Χριστόν, καὶ ἀποπνήσκοντα καὶ ἀνε- ’ Q ᾿Ὶ 3 A 3 ’ “ ἘΝ - γειρόμενον καὶ εἰς οὐρανοὺς ἀνερχόμενον καὶ υἱὸν Θεοῦ La ΄ 5 " - ὄντα καὶ κεκλημένον, καί τινας πεμπομένους UT αὐτοῦ εἰς cd , 5 Tete ’ a ~ Q Ν 3 πᾶν γένος avSpwrwy κηρύξοντας ταῦτα, καὶ τοὺς ἐξ > ~ >) , ~ 5» - 85 ἐσνῶν avIpwrouc μᾶλλον αὐτῷ πιστεύειν. Προεφητεύϑη δέ Ν ΩΝ - 3.» 5} ἈΝ Ν N é, πρὶν ἢ φανῆναι αὑτόν, ἔτεσι ποτὲ μὲν πεντακισχιλίοις, , ποτὲ δὲ τρισχιλίοις, ποτὲ δὲ δισχιλίοις, καὶ πάλιν χιλίοις \oov 5) , 5 δ Ν Ν A) Ν - - καὶ ἄλλοτε ὀκτακοσίοις " κατὰ γὰρ τὰς διαδοχὰς τῶν γενῶν 7 ~ ἕτεροι Kal ἕτεροι ἐγένοντο προφῆται. 32 M “. ~ S “- ~ ~ ~ , 7 2. Mwvoing μὲν οὖν, πρῶτος τῶν προφητῶν γενόμενος; εἶπεν αὐτολεξεὶ οὕτως" Οὐκ ἐκλείψει ἄρχων ἐξ ᾿Ιούδα THE FIRST APOLOGY. 29 ’ Ν ς - 5 - - 9 ~ e DY Christ foretola οὐδὲ ἡγούμενος ἐκ τῶν μηρῶν αὐτοῦ, ἕως ἂν of Moses, *\ 3 aa ; ΔΌΣ, GSE τὸ Εἴ of ᾿ ἔλθῃ ᾧ ἀπόκειται" καὶ αὐτὸς ἔσται προσδοκία 9 - , \ ” ‘ ~ Ε - , ἐσνών, δεσμεύων πρὸς ἄμπελον τὸν πῶλον αὐτοῦ, πλύνων 5 b] ef ~ Ν Ν 5 “2 ς , “ ? ἐν αἵματι σταφυλῆς τὴν στολὴν αὐτοῦ. Yuérepov οὗν ἐστιν ,’ ~ pire 7 Ν Qa- ld , “- » Ν ἀκριβὼς ἐξετάσαι καὶ μαϑεῖν, μέχρι τίνος ἣν ἄρχων καὶ N 34.5 . ? 10 " ar ) pa , βασιλεὺς ἐν ᾿Ιουδαίοις ἴδιος αὐτῶν μέχρι τῆς φανερώσεως ? ~ ~ καὶ Ὁ ’ ὃ QQ ΄ \ ~ 3 Ιησοῦ Χριστοῦ, τοῦ ἡμετέρου διδασκάλου καὶ τῶν αγνοου- , : ~ Ὁ - c , ¢ ‘ ~ 2 μένων προφητειῶν ἐξηγητοῦ, we προερρέδη ὑπὸ τοῦ δείου 10 ς ~ δ Ν - - αγίου προφητικοῦ πνεύματος διὰ τοῦ Mwiciwe μὴ ἐκλεί- ” > \ Ἴ ὃ , e Ἃ ἘΝ cae > ? Ν ψειν ἄρχοντα ἀπὸ ᾿Ιουδαίων, ἕως ἂν ἔ) Sn ᾧ ἀπόκειται τὸ ? , ‘ v βασίλειον. ᾿Ιούδας yap προπάτωρ ᾿Ιουξαίων, ἀφ᾽ οὗ καὶ Core: ὃ - x ea > ? A Se ~ Ν ἊΣ ’ τὸ Ιουδαῖοι καλεῖσσαι ἐσχήκασι" καὶ ὑμεῖς μετὰ τὴν γενομέ- 2 ~ , πὰ. , ’ ’ Q ~ νην αὑτοῦ φανέρωσιν καὶ ᾿Ιουδαίων ἐ[βασιλεύσατε καὶ τῆς 15 ΟῚ , in ~ > ’ Ww Ν 5 \ 7 ἐκείνων πάσης γῆς ἐκρατήσατε. Τὸ δὲ Αὐτὸς ἔσται προσ- Jim ΝΣ ἐν 59 ‘ - 7 » , ~ ἃς. » Ookla ἐδνῶν μηνυτικὸν ἦν Ore ἐκ πάντων τῶν ἐδνῶν προσ- , 3. ΄ ΄ . ” Chas δοκήσουσιν αὐτὸν πάλιν παραγενησόμενον, ὕπερ ὄψει ὑμῖν 7 , ~ x, ov ~ 5) , la δ - πάρεστιν ἰδεῖν καὶ ἔργῳ πεισθῆναι" ἐκ πάντων γὰρ γενῶν N ~ e) 9 avipwrwv προσδοκῶσι τὸν ἐν ᾿Ιουδαίᾳ σταυρωϑέντα, ped’ 20 ~ ~ 3 ’ὕ ὃν εὐθὺς δοριάλωτος ὑμῖν ἡ γῆ Ἰουδαίων παρεδόϑδη. Τὸ Ν ’ Ἁ » a ~ > ~ “ , δὲ Δεσμεύων πρὸς ἄμπελον τὸν πῶλον αὐτοῦ Kal πλύνων ~ , ~ lA τὴν στολὴν αὐτοῦ ἐν αἵματι σταφυλῆς σύμβολον δηλωτι- ~ ~ ~ ~ \ ~ e , “ - KOV ἦν τῶν γενησομένων τῷ Χριστῷ καὶ τῶν ὑπ᾽ αὐτοῦ , ~ / ” € , 7 mpaxsynoopévwyv. Πῶλος yap τις ὄνου εἱστήκει Ev τινι οὕ , \ ΩΣ , τ εἰσόδῳ κώμης πρὸς ἄμπελον δεδεμένος, ὃν ἐκέλευσεν ἀγα- — ’ ~ , N , 4 > ~ ae , > Ν γεῖν αὐτῷ τότε τοὺς γνωρίμους αὐτοῖ;, καὶ ἀχϑέντος ἐπιβὰς ᾿ς ΎΡΝῚ ’ὔ , A 4 ἐκάϑισε καὶ εἰσελήλυδεν εἰς τὰ Ιεροσόλυμα, ἔνϑα τὸ μέγι- ia \ a 6 ~ e , στον ἱερὸν ἦν ᾿Ιουδαίων, ὃ ὑφ᾽ ὑμῶν ὕστερον κατεστράφη. - Ni; ~ ~ Kat μετὰ ταῦτα ἐσταυρώϑη, ὅπως τὸ λεῖπον τῆς προφητείας 30 συντελεσθῇ. Τὸ γὰρ Πλύνων τὴν στολὴν αὐτοῦ ἐν αἵματι 30 JUSTIN MARTYR. λῇ ΝΥ 4 τ - ZA, “- ’ »} nt σταφυλῆς, προαγγελτικὸν IV TOV πάϑους OV πάσχειν Ἐμελ- ? ε ’ A - ’ ~ € a Ag, Oe αἵματος καϑαίρων τοὺς πιστεύοντας αὐτῷ. Ἢ yap , ρον - , , ὃ Ν ~ ’, κεκλημένη ὑπὸ τοῦ Selov πνεύματος διὰ τοῦ προφήτου Ν. c , , ~ » ” 5 - > ~ 4 35 στολὴ οἱ πιστεύοντες αὐτῷ εἰσιν ἄνϑρωποι, EV οἷς οἰκεῖ TO ‘ ~ ~ , ς , ‘ δὲ ᾿ , - παρὰ τοῦ ϑεοῦ σπέρμα, ὃ λόγος. Τὸ δὲ εἰρημένον αἷμα - - - Ul - ΓῪ τῆς σταφυλῆς σημαντικὸν τοῦ ἔχειν μὲν αἷμα τὸν φανησό- 5 3 ᾿ μενον, ἀλλ᾽ οὐκ ἐξ ἀνθρωπείου σπέρματος, ἀλλ᾽ ἐκ ϑείας ΄,΄ ς N , δύ Ν Ν , ’ δυνάμεως, Ἡ δὲ πρώτη δύναμις μετὰ τὸν πατέρα πάντων Q ’ IN Q eK (< » 5 , ral , ’ 40 καὶ δεσπότην Sedov καὶ υἱὸς 6 λύγος ἐστίν, ὃς τίνα τρόπον @®&_s 5“, a , 5 - con 5» - σαρκοποιηδεὶς ἄνϑρωπος γέγονεν, ἐν τοῖς ἑξῆς ἐροῦμεν. «Δ , Ν Ν - > aN - , 5 A; Ov τρόπον yap τὸ τῆς ἀμπέλου αἷμα οὐκ ἀνύρωπος πε- , ’ 3. "Ὁ ’ e Ν - 5 , " b) 5 ποίηκεν, ἀλλ᾽ ὁ ϑεός, οὕτως καὶ τοῦτο ἐμηνύετο οὐκ ἐξ ἀν- Ν - > = “9 , ρωπείου σπέρματος γενήσεσϑαι τὸ αἷμα, ἀλλ᾽ ἐκ δυνάμεως - ς Af , 45 δεοῦ, we mpoépnusv. Kat Ἡσαΐας δέ, ἄλλος προφήτης, Q , 4 ’ 7 LS ’ e sg ‘a τὰ αὐτὰ δ ἄλλων ῥήσεων προφητεύων, οὕτως εἶπεν - Ui 3 , / 3 2 4 ᾿Ανατελεῖ ἄστρον ἐξ ᾿Ιακώβ, καὶ avSoc ἀναβήσεται ἀπὸ ΄ςς ee τῆς ῥίζης Ἰεσσαί" καὶ ἐπὶ τὸν βραχίονα αὐτοῦ ἔϑνη ἐλπι- ~ / 4 2: li ᾿ - οὔσιν. ἴἤΑστρον δὲ φωτεινὸν ἀνέτειλε, καὶ ἄνϑος ἀνέβη ~ € “- 0 ἀπὸ τῆς ῥίζης Ἰεσσαί, οὗτος ὃ Χριστός. Διὰ γὰρ παρϑέ- - 5 - - νου τῆς ἀπὸ τοῦ σπέρματος ᾿Ιακώβ, τοῦ γενομένου πατρὺς 9 - ᾿] Ιούδα, τοῦ δεδηλωμένου ᾿Ιουδαίων πατρός, διὰ δυνάμεως ~ » Seov ἀπεκυήϑη καὶ Ἰεσσαὶ προπάτωρ μὲν κατὰ τὸ λόγιον - ~ 3 γεγένηται, τοῦ δὲ ᾿Ιακὼβ καὶ τοῦ ᾿Ιούδα κατὰ γένους δια- ὃ a cA ΄ ~ BD δοχὴν υἱὸς ὑπῆρχεν. 33. Καὶ πάλιν ὡς αὐτολεξεὶ διὰ παρϑένου μὲν τεχϑησό- nm ¢ 4A 5» οδἴβημον of | μενος διὰ τοῦ Hoatov προεφητεύδη, ἀκούσατε. hrist’s birt ΡΒ , . foretold. ᾿Ελέχϑη δὲ οὕτως " Ἰδοὺ ἡ παρϑένος ἐν γαστρὶ Fy Ν , ce . 2? ~ DAR ~, 5 - > ~ ἕξει καὶ τέξεται υἱόν, καὶ ἐροῦσιν ἐπὶ τῷ ὀνόματι αὐτοῦ - e \ i , > 5McS ἡμῶν 6 Sedc. “A yap ἦν ἄπιστα καὶ ἀδύνατα νομι- THE FIRST APOLOGY. 31 ΄ δ ~ ’ , ’ a ~ ε ‘ Cousva παρὰ τοῖς avIpwrole yevijoesSal, ταῦτα ὃ Sede , Ν - ~ ’ ’ , προεμήνυσε διὰ TOV προφητικοῦ πνεύματος μέλλειν γίνε- ἘΠῚ ΣΟ ek ’Ἅ Rao δ- ἀλλ᾽ ΕΣ - ~ a oval, iv ὅταν γένηται μὴ ἀπιστηνὴ, AAA’ ἐκ τοῦ προειρῆσναι - ἢ Ν , Q πιστευδὴ. Ὅπως δὲ μή τινες, μὴ νοήσαντες τὴν δεδηλω- , , 5 ’ Cc ὦ 4 b] , μένην προφητείαν, ἐγκαλέσωσιν ἡμῖν, ἅπερ ἐνεκαλέσαμεν 10 - - ’ ~ > , ’ ἐλ , SOLS τοῖς ποιηταῖς εἰποῦσιν ἀφροδισίων χάριν ἐληλυϑέναι ἐπὶ - / ~ γυναῖκας τὸν Δία, διασαφῆσαι τοὺς λόγους πειρασόμεξα. a “- ’ Τὸ οὖν ᾿Ιδοὺ ἡ παρϑένος ἐν γαστρὶ ἕξει, σημαίνει ov συν- - ~ xX ουσιασδεῖσαν τὴν mapsévov συλλαβεῖν. Εἰ yap ἐσυνου- Ud s παν Ὁ ~ > 7 x “7 = ἀλλὰ δύ σιάασδη ὑπὸ ὑτουοῦν, οὐκ ἔτι ἦν παρδένος " ἀλλὰ δύναμις 15 - Ψ AS ~ ~ , 5 , ’ ’ Ν “εοῦ ἐπελνοῦσα τῇ παρϑένῳ ἑπεσκίασεν αὐτήν, καὶ κυο- - QZ ° , ES gg aE x Ν δὲ φορῆσαι Tapvévov οὖσαν πεποίηκε. Kat ὁ ἀποσταλεὶς δὲ A 3 A A , oly ~ ~ ~ ow πρὺς αὐτὴν τὴν παρϑένον κατ᾽ ἐκεῖνο TOU καιροῦ ἄγγελος S Nghe ελί Se LS > , * "loot λλήψ 2 Ν “εοῦ εὐηγγελίσατο αὐτὴν εἰπών ᾿ ᾿Ιδὁοὺ συλλήψῃ ἐν γαστρὶ , ? cs ἈΝ "Ὁ C2 Ν eX CRS δ ἐκ πνεύματος αγίου καὶ τεξῃ υἱὸν, καὶ υιὸς ὑψίστου κλη- 20 ’ὕ εν ’ὔ 4 ” ’ ~ 3 - Ἵ 4 Ν σήσεται καὶ καλέσεις τὸ ὄνομα αὐτοῦ ᾿Ιησοῦν, αὐτὸς γὰρ , \ A 5 ~ >) Q ~ ς - . ~ ς ς σώσει τὸν λαὸν αὐτοῦ ἀπὸ τῶν ἁμαρτιῶν αὐτῶν, ὡς οἱ ’ ᾽ Ν - - ~ 2 ἀπομνημονεύσαντες πάντα τὰ περὶ τοῦ σωτῆρος ἡμῶν Iy- σοῦ Χριστοῦ ἐδίδαξαν, οἷς ἐπιστεύσαμεν, ἐπειδὴ καὶ διὰ € cla - 4 A ~ ~ Ησαΐου τοῦ προδεδηλωμένου τὸ προφητικὸν πνεῦμα τοῦ- 2B , ε U Ν - - TOV γενησόμενον ὡς προεμηνύομεν ἔφη. Τὸ πνεῦμα οὖν . - - 2} / ~ καὶ THY δύναμιν τὴν παρὰ τοῦ ϑεοῦ οὐδὲν ἄλλο νοῆσαι Sé- XN \ NG «Ὁ Ν ’ “ΟΝ, ἘΜ 5 6 pug ἢ τὸν λόγον, ὃς καὶ πρωτότοκος τῷ SEW ἐστι, ὡς oe ~ ’ r ~ Μωῦσῆς ὃ προδεδηλωμένος προφήτης ἐμήνυσε. Kat τοῦτο 5 \ pea Ν ὔ S55 ’ b] Ν , zAS ov ἐπὶ τὴν TapSévov Kal ἐπισκιάσαν οὐ διὰ συνουσίας, 30 » N N , , 9 τὰ ἀλλὰ διὰ δυνάμεως ἐγκύμονα κατέστησε. Τὸ δὲ Ἰησοῦς - oh ~ Q ~ ὄνομα TH EPpatde φωνῇ σωτὴρ TH ἑλληνίδι διαλέκτῳ δη- ~ “ 3 ς 5 rv \ A , - - λοῖ. Ὅϑεν καὶ ὃ ἄγγελος πρὸς τὴν παρϑένον εἶπε \ Site 25.5 = \ Kat καλέσεις τὸ ὄνομα αὐτοῦ ᾿Ιησοῦν αὐτὸς yap σώσει 32 JUSTIN MARTYR. 4 λ Α " ot, ἢ Α - ς - " - [7 δὲ " . 35 TOV λαὸν αὐτοῦ ἀπὸ τῶν ἁμαρτιῶν αὐτῶν. “Ort δὲ οὐδενὶ / ἄλλῳ ϑεοφοροῦνται of προφητεύοντες εἰ μὴ λόγῳ Sew, καὶ ὑμεῖς, ὡς ὑπολαμβάνω, φήσετε. - - ~ U 34. Ὅπου δὲ καὶ τῆς γῆς γεννᾶσξαι ἔμελλεν, we προ- e , Ὁ , 5 , Place of | εἶ imev ἕτερος προφήτης ὁ Μιχαίας, ἀκούσατε. Christ’s birt Ν Ἶ 6 Ξ 4 me foretold. "Edn δὲ οὕτως Καὶ od Βηϑλεέμ, γῆ ᾿Ιούδα, , ~ ΟῚ , 8s 9 ~ ξ ’ ἊΨ , 5 ΕῚ - Ν οὐδαμῶς ἐλαχίστη εἶ ἐν τοῖς ἡγεμόσιν ᾿Ιούδα " ἐκ σοῦ γὰρ So [2 ~ x - , 5 ἐξελεύσεται ἡγούμενος, ὕστις ποιμανεῖ τὸν λαύν pov. Κώμη Ἵ >) δέ τίς ἐστιν ἐν τῇ χώρᾳ ᾿Ιουδαίων, ἀπέχουσα σταδίους τρι- 7 , ς λύ 5 "9 Ui) ~ , axovra πέντε ἱεροσολύμων, ἐν ἢ ἐγεννήνη Ιησοῦς Χριστύς, td Q 5,“ δύ 5» - ’ ᾿ - - , ὡς Kal mavely ὀύνασϑε EK τῶν ἀπογραφῶν τῶν γενομένων > A ya , ~ e ’ . 3 , » ’ ἐπὶ Κυρηνίου τοῦ ὑμετέρου ἐν ᾿Ιουδαίᾳ πρώτου γενομένου 10 ἐπιτρόπου. ς Uy οἱ 35. Ὡς δὲ καὶ λήσειν ἔμελλε τοὺς ἄλλους ἀνϑρώπους Ν fs 5 , ” ΟῚ ἊΝ α- e % Other proph- γεννηϑεὶς ὁ Χριστύς, αχριὶς ανορω“Ὦἢ; ὑπὲρ Και ἍΝ aba γέγονεν, ἀκούσατε τῶν προειρημένων εἰς τοῦτο. to pass. , 5 + "Kort δὲ tavra* Παιδίον eyevynsn ἡμῖν, καὶ , Cales > eos Ne ey aN = ” 5 νεανίσκος ἡμῖν ἀπεδόϑη, οὗ ἡ ἀρχὴ ἐπὶ τῶν ὥμων, μηνυτι- ~ ~ » KOv τῆς δυνάμεως τοῦ σταυροῦ, ᾧ προσέξηκε τοὺς ὦὥμους QF € o 2 ~ λ ὦ , ὃ r σταυρωδείς, ὡς προϊόντος τοῦ λόγου σαφέστερον δειχϑῆσε- > Ν ? oh ται. Καὶ πάλιν ὃ αὐτὸς προφήτης Hoatacg σεοφορούμενος - , ~ ~ oo 4 Ἢ Noes , Ν - τῷ πνεύματι τῷ προφητικῷ ξφη γὼ ἐξεπέτασα τὰς χεῖ- ᾽΄ aN A, \ τ Ase Ν > λέ * Bie ἃ Ν ιοράς μου ἐπὶ λαὸν ἀπειϑοῦντα καὶ αντιλέγοὐύτα, ἐπὶ τοὺς , “Ὁ ata: 95 - oY ~ 9 ~ , x πορευομένους ἐν ὁδῷ οὐ καλῇ. Αἰτοῦσί με νῦν κρίσιν καὶ ~ ~ r ty 3 » ἂν» > ἐγγίζειν Sep τολμῶσιν. Καὶ πάλιν ἐν ἄλλοις λόγοις δὶ , A > , , , = ἑτέρου προφήτου λέγει Αὐτοὶ ὠρυξάν μου πόδας καὶ χεῖ- Ἂς ὦ 59} - Dies N N ς ’ Q Ὁ ρας, καὶ ἔβαλον κλῆρον ἐπὶ τὸν ἱματισμόν pov. Καὶ ὁ Ν. - , τό μὲν Δαυὶδ ὃ βασιλεὺς καὶ προφήτης, ὁ εἰπὼν ταῦτα; οὐδὲν . = Ν - τούτων ἔπαϑεν ᾿Ιησοῦς δὲ Χριστὸς ἐξετάϑη τὰς χεῖρας, THE FIRST APOLOGY. ao Q e A ~ b) ὃ , Ps λ , > ~ ‘ σταυρωδεὶς ὑπὸ τῶν ᾿Ιουδαίων ἀντιλεγόντων αὐτῷ καὶ , Ν Ss ’ A - 4 , ς “- φασκόντων μὴ εἶναι αὐτὸν Χριστόν. Καὶ γάρ, ὡς εἶπεν c , in) , aN SAC TCS 20 “ ὁ προφήτης, διασύροντες αὐτὸν ἐκάνισαν ἐπὶ [)ἡήματος καὶ = A ~ ~ 4 7 he ~ εἶπον ᾿ Kptvov ἡμῖν. To δέ "Ὧρυξάν μου χεΐρας καὶ πό- 90 δας ἐξήγησις τῶν ἐν τῷ σταυρῷ παγέντων ἐν ταῖς χερσὶ Εν - Q > ~ 6 - Q εν Q ~ καὶ τοῖς ποσὶν αὐτοῦ ἥλων ἦν. Καὶ μετὰ τὸ σταυρῶσαι 5 Ν " - aS Ν ¢ ‘ νὰ - 19 , αὐτὸν ἔβαλον κλῆρον ἐπὶ τὸν ἱματισμὸν αὐτοῦ, Kal ἐμερί- ~ , ’ ? σ΄ ~ σαντο ἑαυτοῖς οἱ σταυρώσαντες αὐτόν. Kat ταῦτα ore = ~ , - γέγονε, δύνασϑε μαδεῖν ἐκ τῶν ἐπὶ Ποντίου Πιλάτου yevo- 25 ! ” , ὁ «ς - ? Sen ~ μένων ἄκτων. Kat ὅτι ρητῶς καϑεσδησύμενος ἐπὶ πῶλον ” aN “ ay , , BF ie “λ , ὄνου καὶ εἰσελευσύμενος εἰς τὰ ᾿Ιεροσύλυμα προεπ εφή- ἘΣ ’ὕ | , N ἘΞ , TEUTO, ἑτέρου προφήτου TOV LOPOviov Tag τῆς προφητείας ~ : > ~ , λέξεις ἐροῦμεν. Εἰσὶ δὲ αὖται" Χαῖρε σφύδρα, ϑύγατερ , ς ἈΦΡῸ Σιών, κήρυσσε, δύγατερ ᾿ἱΙερουσαλήμ᾽ ἰδοὺ 6 βασιλεύς 30 "7 ΄ὔ, - " Ν ᾿Ὶ A v7 Q ~ σου ἔρχεταΐ σοι πρᾷος, ἐπιβεβηκὼς ἐπὶ ὄνον καὶ πῶλον en ς - , υἱὸν ὑποζυγίου. “ a ᾿Ξ = 36. Ὅταν δὲ τὰς λέξεις τῶν προφητῶν λεγομένας ὡς > A , 5 ᾿] - ~ Prophets repre- αὐτὸ προσωπου ἀκούητε, μὴ ἀπ᾽ αὐτῶν TWV sent different ) persons. ἐμπεπνευσμένων λέγεσϑαι νομίσητε, ἀλλ᾽ ἀπὸ - - >) 4 δ τὸ λύ Ν ἈΝ Ν ς τοῦ κινοῦντος αὐτοὺς Φείου λόγου. Ποτὲ μὲν γὰρ ὡς - N προαγγελτικῶς τὰ μέλλοντα γενήσεσναι λέγει, ποτὲ δὲ 5 ς 5 A fA ~ ’ ἊΝ x Q ~ ὡς ἀπὸ προσώπου τοῦ δεσπότου πάντων Kal πατρὸς ϑεοῦ 5 Α , ~ ~ φϑέγγεται, ToT? δὲ ὡς ἀπὸ προσώπου τοῦ Χριστοῦ, ποτὲ ¢ " Q ’ - > , ~ J \ ~ £w¢ ἀπὸ προσώπου λαῶν ἀποκρινομένων τῷ κυρίῳ ἢ τῷ 3 - ~ a ~ πατρὶ αὐτοῦ " ὑποῖον Kal ἐπὶ τῶν Tap ὑμῖν συγγραφέων io ~ 5" e Q Ν Ν , , ” 2 ἰδεῖν ἔστιν, ἕνα μὲν TOV τὰ πάντα συγγράφοντα ὄντα, πρό- 10 x ¢ σωπα δὲ τὰ διαλεγόμενα παραφέροντα. Ὅπερ μὴ νοήσαν- , A Ce ~ ~ er τες οἱ ἔχοντες τὰς βίβλους τῶν προφητῶν ᾿Ιουδαῖοι, οὐκ > ’ὔ Ψ Ν Ἂ ‘ r » 5 Ν a EYVWPLOadv οὐδὲ ταραγενομέὲένον τον Χριστόν, ἀλλὰ kat 94 JUSTIN MARTYR. ~ ~ τ ’ a e ἡμᾶς τοὺς λέγοντας παραγεγενῆσϑψαι αὐτόν, καὶ ὡς προ- , ~ ΄ 3, , ~ ~ 15 εκεκήρυκτο ἀποδεικνύντας ἐσταυρῶσδναι UT αὐτῶν, μισοῦ- σιν. ω Qa a ~ C - Ν , 3 ‘ ’ὔ 957. Ἵνα 62 καὶ τοῦτο ὑμῖν φανερὸν γένηται, ATO προσω- - : "ΙΖ a ὃ Ν Ἡ dA ~ The Father ποὺ τοῦ πατρὸς ἐλέχϑησαν cra Hoatov τοῦ speaks. , , "ἢ ς AG . προειρημένου προφήτου οἵδε οἱ λόγοι" “Eyvw - - Ψ Bove τὸν κτησάμενον καὶ ὄνος τὴν φάτνην τοῦ κυρίου av- - >] A , 5 53} Qe: ’ 3 - s τοῦ, ᾿Ισραὴλ δέ με οὐκ ἔγνω καὶ ὁ λαός μου οὐ συνῆκεν. O , Q Ia 9 \ , rv Q λ , ς - , val ESvoe ἁμαρτωλόν, λαὸς πλήρης αμαρτιῶν, σπέρμα vA cas: ὟΝ e Ὕ , Ν - . 4 πονηρόν, viol ἄνομοι " ἔγκατελίπετε TOV κύριον. Kat πά- > ~ [7] » ς SA , € / 5 Α λιν ἀλλαχοῦ, ὅταν λέγῃ 6 αὐτὸς προφήτης ὁμοίως ἀπὸ - ’ἅ . ~ - Tc νι ᾽ς = , ’ὕ τοῦ πατρός" Ποῖόν μοι οἶκον οἰκοδομήσετε ; λέγει κύριος. aac ’ ΄ ἘΞ - = 10 Ὁ οὐρανός μοι Spdvoc, καὶ ἡ γῆ ὑποπόδιον τῶν ποδῶν 2 - ~ μου. Καὶ πάλιν ἀλλαχοῦ " Τὰς νουμηνίας ὑμῶν καὶ τὰ , ~ € , Ἂς id ξ ’ , σάββατα μισεῖ ἡ ψυχή pov, καὶ μεγάλην ἡμέραν νηστείας ΝᾺ , 3 Bi Pt - ἮΝ nv 7 5 5) ~ , Kal ἀργίαν οὐκ ἀνέχομαι" οὐδ᾽ av ἔρχησσδε OPSijval μοι 5 » (2 τὸ ’ὔ 6 ς - ( - εἰσακούσομαι ὑμῶν. Πλήρεις αἵματος αἱ χεΐρες ὑμῶν. \ / , / 15 Kav φέρητε σεμίδαλιν, δυμίαμα, SéAvypa μοι ἐστί " στέαρ Σ - Ν - i > ia ryy7 Ἂς > , ἀρνῶν καὶ αἷμα ταύρων ov βούλομαι. Τίς γὰρ ἐξεζήτησε ~ ~ ~ ~ >] \ XY ταῦτα ἐκ τῶν χειρῶν ὑμῶν ; ᾿Αλλὰ διάλυε πάντα σύνδε- 5» σμον ἀδικίας, διάσπα στραγγαλιὰς [βιαίων συναλλαγμά- » , ~ των, ἄστεγον Kal γυμνὸν σκέπε, CLaSpUTTE πεινῶντι TOV ” ς ~ ics Ὰ 90) ἄρτον σου. Ὁποῖα μὲν οὖν ἐστι καὶ τὰ διδασκόμενα διὰ ~ ~ ᾿] 4 ~ ~ ~ ’ Δ τῶν προφητῶν ἀπὸ τοῦ ϑεοῦ, νοεῖν δύνασϑε. “ » A ~ ~ 38. Ὅταν δὲ ἀπὸ προσώπου τοῦ Χριστοῦ λέγῃ TO προ- A ~ e ἢ ἘΜ.) τ pig , ητικὸν πνεῦμα, οὕτως φϑ͵εγγεται Evyw ἐξεπέ- Christ speaks. ? “ἰ Pveyy Y Ν aL Lae Ἂ, ἄς λ \ b) ke Taod Tac XELp aC μου ἐπι αιον aATELVOUVTA Kal > λέ a. ‘ ‘ 5 ὁδῷ 5 \n ρας αντι ἑγοντα, ἐπι τους πορευομένους ἑενο ῳ ου κα Ὥ)- Καὶ ,ὔ . 9Ππ|ν eed , > , 4 4 swadw* Tov νῶτόν μου τέϑεικα εἰς μάστιγας Kal τὰς σια- THE FIRST APOLOGY. 35 , 3 ς , \ δὲ , ΄ἷ 9 ? , yovac μου εἰς ραπίσματα, TO δὲ πρόσωπόν μου οὐκ ἀπέ- ’ AS τς a στρεψα ἀπὸ αἰσχύνης ἐμπτυσμάτων. Kai 6 κύριος Bon- a7” Se at ee ~ b] τι 7 > >» A “ὅς μου ἐγένετο" Ola τοῦτο οὐκ ἐνετράπην, ἀλλ᾽ ἔϑηκα TO - - , πρόσωπόν μου ὡς στερεὰν πέτραν, Kal ἔγνων Ore οὐ μὴ ᾽ μὴ ΟῚ - ’ἢ; , αἰσχυνδῶ, ὅτι ἐγγίζει ὃ δικαιώσας pe. Καὶ πάλιν ὅταν 10 , . ᾿] x oo ~ δὴν. ἃς ε ’ Ν λέγῃ" Αὐτοὶ ἔβαλον κλῆρον ἐπὶ τὸν ἱματισμόν μου, καὶ vv V2 , ~ 2 A ὦρυξάν μου πόδας καὶ χεῖρας. ᾿Εγὼ δὲ ἐκοιμήϑην καὶ er = Ν 5 ’ὕ ¢ ’ >’ λά ’ K >, ὕπνωσα, Kal ἀνέστην, OTL κύριος ἀντελάβετό μου. αἱ 7 - > , πάλιν ὅταν λέγῃ" ᾿Ελάλησαν ἐν χείλεσιν, ἐκίνησαν κεφα- ς ’ , λὴν Aéyovteg’ “PucdoSw ἑαυτόν. ἽΑτινα πάντα γέγονεν 15 \ ~ 3 d ~ ~ ~ ὑπὸ τῶν Ιουδαίων τῷ Χριστῷ we μαϑεῖν δύνασϑε. Σταυ- , Ν δ ~ αἰ» ια Ν , δ δὼ Δ Ν ρωδέντος γὰρ αὐτοῦ ἐξέστρεφον τὰ χείλη καὶ ἐκίνουν τὰς Ν ~ id ,’ € , , κεφαλὰς λέγοντες " Ὁ νεκροὺς ἀανεγείρας ρυσάσδω ἕαυτον. Ἂ - ~ 39."Orav δὲ ὡς προφητεῦον τὰ μέλλοντα γίνεσϑαι λαλῇ t ) TIKOV πνεῦμα, οὕτως λέγει" Ἔκ ya The Spirit Τὸ προφητικὸν πνευμα, ΟΕ K yap itself speaks. - , , : Σιὼν ἐξελεύσεται νόμος καὶ λόγος κυρίου ἐξ ay 3 A ~ ἹΙερουσαλήμ, καὶ κρινεῖ ava μέσον ἐδνῶν καὶ ἐλέγξει λαὸν ρ M; , . Ν 4 Ν᾿ , a b) 5) πολύν καὶ συγκόψουσι τὰς μαχαίρας αὐτῶν εἰς ἄροτρα 5 , ~ καὶ τὰς ζιβύνας αὐτῶν εἰς δρέπανα, καὶ ov μὴ λήψονται wc TON WA, Ἔ Ν > Ν «5 5») Kr ~ ESvoe ἐπὶ EYVOE μάχαιραν Kal OU μὴ μάϑωσιν ἔτι πολεμεῖν. ᾿ - »; \ Kai ὅτι οὕτως γέγονε, πεισϑῆναι δύνασϑε. ᾿Απὸ yap ‘Te- Ὰ N \ ’ A “ς,,.. \ ρουσαλὴμ ἄνδρες δεκαδύο τὸν apiSpov ἐξῆλθον εἰς τὸν - J - ~ ’ κόσμον, καὶ οὗτοι ἰδιῶται, λαλεῖν μὴ δυνάμενοι, διὰ δὲ τὸ a ~ y “ , Q U 2 , 6 ᾿ Seov δυνάμεως ἐμήνυσαν παντὶ γένει ἀνδρώπων ὡς ἀπε- ᾽ὕ c A ~ “Ὁ δά ’ A Me ne στάλησαν ὑπὸ τοῦ Χριστοῦ διδάξαι πάντας τὸν τοῦ ϑεοῦ > , ᾿ς ς ~ λόγον" Kal οἱ πάλαι ἀλληλοφόνται οὐ μόνον οὐ πολεμοῦ- 3 τ᾿ κι ς - μὲν τοὺς ἐχϑρούς, ἀλλ᾽ ὑπὲρ τοῦ μηδὲ ψεύδεσϑαι μηδ᾽ ~ ’ ¢ , ~ ἐξαπατῆσαι τοὺς ἐξετάζοντας ἡδέως ὁμολογοῦντες τὸν 15 » 2) Ν Ν iY \ , Χριστόν avosvickouev. Δυνατὸν yap ἦν τὸ λεγόμενον " 36 JUSTIN MARTYR. € ~ ᾽ Ἀν > ᾽ Η γλῶσσ ὀμώμοκεν, ἡ δὲ φρὴν ἀνώμοτος, ~ e ~ 5 - - - δὴ ~ = ~ Q ποιεῖν ἡμᾶς εἰς τοῦτο. Γελοῖον ἣν δὴ πρᾶγμα, υμῖν μὲν , τοὺς συντιϑεμέίνους Kal καταλεγομένους στρατιώτας καὶ “ὦ - ~ a ο0 πρὸ THE ἑαυτῶν ζωῆς καὶ γονέων Kal πατρίδος καὶ πάντων - ΕἸ , A ς , 5 ᾽’ὔ ς , Q τῶν οἰκείων τὴν ὑμετέραν ἀσπάζεσϑαι ὁμολογίαν, μηδὲν Yee ὃ , ς ~ 5 - - Δ πᾷ δέ ἄφϑαρτον δυναμένων ὑμῶν αὑτοῖς παρασχεῖν, ἡμᾶς ὁξ, >] , τὰ - ‘ ’ ve ots ~ (2 Ν - Ἂς ἀφϑαρσίας ἐρῶντας, μὴ πάν) ὑπομεῖναι ὑπὲρ τοῦ τὰ πο- A ~ Ἂς ~ ~ ϑούμενα Tapa τοῦ δυναμένου δοῦναι λαβεῖν. =) ~ ’ 40. ᾿Ακούσατε δὲ πῶς καὶ περὶ τῶν κηρυξάντων τὴν δι- ‘\ ἐν b) ~ Q - 3 ’ὔ ΒΡΗ͂Σ ἃ δαχὴν αὐτοῦ καὶ μηνυσάντων τὴν ἐπιφάνειαν Christ foretold. Bee ~ , , Ν προερρέϑη; τοῦ προειρημένου προφήτου καὶ β λέ ¢ > ’, ὃ Ν - - ’ . ασιλέως οὕτως εἰπόντος Cla TOV προφητικοῦ πνεύματος 5» Ἢ , te” ee 5 , c~ Ἂς Nee ~ ΕΝ > μέρα TH ἡμέρᾳ ἐρεύγεται ρῆμα, καὶ νὺξ, τῇ νυκτὶ avay- = ᾽ ς , - " γέλλει γνῶσιν. Οὐκ εἰσὶ λαλιαὶ οὐδὲ λόγοι, ὧν οὐχὶ ᾽ , ee ~ = = ἀκούονται ai φωναὶ αὐτῶν. Ei¢ πᾶσαν τὴν γῆν ἐξῆλϑεν ΄ QZ ’ ~ Ν 5 \ , ~ > , οὗ ὁ φνϑόγγος αὐτῶν καὶ εἰς τὰ πέρατα τῆς οἰκουμένης τὰ «» 9... airs 9 - Od ” Q , 5 - nN ῥήματα αὐτῶν. ᾿Εν τῷ ἡλίῳ ἔϑετο TO σκήνωμα αὐτοῦ, καὶ , A ic , 5 Pp. τὸ - Ὁ - > 10 αὐτὸς ὡς νυμφίος ἐκπορευόμενος ἐκ παστοῦ αὐτοῦ ἀγαλλι- - «ς - , Q άσεται we γίγας δραμεῖν δὸόν. Πρὸς τούτοις δὲ καὶ λό- ς , ~ , 3 ) ~ ~ Q γων ἑτέρων τῶν προφητευϑέντων δι᾿ αὐτοῦ τοῦ Δαυὶδ Ka- λῶ BL Ν 5 , 5 ἌΡ δ λ , el cad - ὥς ἔχον καὶ οἰκείως ἐπιμνησσῆναι λελογίσμεσδα, ἐξ ὧν a ~ ς - ’ - , ~ A > a ie μαδϑεῖν ὑμῖν πάρεστι πῶς προτρέπεται ζῆν τοὺς ἀνϑρώπους 4 ἐν ~ ~ WN 15TO προφητικὸν πνεῦμα Kal πῶς μηνύει τὴν γεγενημένην € 7 Bi ~ >} , ~ ᾿ Ηρώδου τοῦ βασιλέως Ἰουδαίων καὶ αὐτῶν ᾿Ιουδαίων Ἢ ΄ --ς , , , ~~ , > ΄ καὶ Πιλάτου τοῦ ὑμετέρου παρ᾽ αὐτοῖς γενομένου ἐπιτρό- ~ 9 - , Q ~ ~ που σὺν τοῖς αὐτοῦ στρατιώταις κατὰ TOV Χριστοῦ συνέ- r Are 2 a 5} KX Ci ~ 5 ‘ ευσιν, Kal OTL TioTsUecovar ἔμελλεν UTO τῶν EK παντὸς , 5 , Xe tk Sue N eS os) oe A ‘ 20 γίνους avSpwrwy, καὶ ὅτι αὐτὸν υἱὸν καλεῖ ὁ Seog Kal Gn , > ~ Bas, SG N 5. ἂν ‘ ~ ς υποτασσειν αὐτῷ mwavrac EX vpouc ἐπ nYVYE Tal, καὶ π ὡς Ol THE FIRST APOLOGY. a7 , e¢ b) , ,’ ~ , ~ 4 , δαίμονες, ὕσον ἐπ᾽ αὐτοῖς, τήν TE TOV πατρὺς πάντων Kal ὃ , a ~ Q A , ~ ~ ~ 1 , ~ εσπότου SEOU Kal τὴν αὐτοῦ τοῦ Χριστοῦ ἐξουσίαν φυγεῖν = ὯΝ ς 2) vd ~ ’ c A AQ πειρῶνται, καὶ ὡς εἰς μετάνοιαν καλεῖ πάντας ὁ EOE πρὶν ΟῚ as Q ~ y ¢ e eASeiv τὴν ἡμέραν τῆς κρίσεως. Etpnyrat δὲ οὕτως Ma-25 κάριος ἀνὴρ ὃς οὐκ ἐ (Sn ἐν βουλῇ ἀσεβῶν καὶ ἐν ὁδῷ ριος ἀνὴρ ὃς οὐκ ἐπορεύϑη ἐν [DOVAH ἀσείϑων κα ᾧῷ ς λῶ Ἐς ” Νὰ Ss ay λ - ’ f tales ἁμαρτωλῶν οὐκ ἔστη Kal ἐπὶ KaNéopav λοιμὼν οὐκ EKANL- > ede a eats ~ , , A , ’ ~ Lae ~ σεν, ἀλλ᾽ ἢ ἐν τῷ νόμῳ κυρίου TO σέλημα αὐτοῦ, καὶ ἐν τῷ ’ >) ~ , c , a ’ Sy eld € νύμῳ αὐτοῦ μελετήσει ἡμέρας Kai νυκτός. Kat ἔσται ὡς A had Ἂς Ν A cas: ~ £ 7 τὸ ξύλον TO πεφυτευμένον παρὰ τὰς διεξόδους τῶν ὑδάτων, 80 ray 4 A ᾿] - , ΕῚ ~ , ~ Q Q , ὃ TOV καρπὸν αὐτοῦ δώσει ἐν καιρῷ αὐτοῦ, καὶ τὸ φύλλον , ~ 3 5 Α ’ \ ~ αὐτοῦ οὐκ ἀπορρυήσεται, καὶ πάντα ὕσα ἂν TON) κατευοδω- , ᾽ e oy a ᾽ ¢ 5) see “ήσεται. Οὐχ οὕτως οἱ ἀσεβεῖς, οὐχ οὕτως, ἀλλ᾽ ἢ ὡσεὶ - « ὩΣ. ς ” > ‘ ’ὔ - ~ Ξ ὃ Ν χνοῦς, ὃν ἐκρίπτει ὃ ἄνεμος ἀπὸ προσώπου TIC γῆς ᾿ CLA - > ’ ͵7 5 - " , ὑδὲ ς x nN τοῦτο οὐκ ἀναστήσονται ἀσεβεῖς ἐν κρίσει, οὐδὲ ἁμαρτωλοὶ 35 > ~ , ¢ , , e QA ὃ , x ἐν βουλῇ δικαίων, OTL γινώσκει κύριος δὲὸν δικαίων, καὶ e ον >) ~ Ψ - [ἡ 5 - Y ! ὁδὸς ἀσεβῶν ἀπολεῖται. “Iva τί ἐφρύαξαν Exyn, καὶ λαοὶ ν᾿ Nez / : , ς Ν - - ~ Q ἐμελέτησαν καινά ; Ilapéornoav οἱ βασιλεῖς τῆς γῆς, καὶ ἘΠ ΚΝ ’ὔ τ, Q A 93 ἈΝ Ἂς - , ἣν οἱ ἄρχοντες συνήχϑησαν ἐπὶ τὸ αὐτὸ κατὰ τοὺ κυρίου Kal Ν ~ ~ 3 ~ Ne Ξ Rie Ν κατὰ τοῦ Χριστοῦ αὐτοῦ λέγοντες ᾿ Διαρρήξωμεν τοὺς 40 A 5 ond εν 5 , ’ >] € ~ A 4 >} δεσμοὺς αὐτῶν καὶ ἀπορρίψωμεν ap ἡμῶν τὸν ζυγὸν av- - ¢€ ~ 5" , ~ “5 ’ > ’ A c τῶν. ὯὉ κατοικῶν ἐν οὐρανοῖς ἐκγελάσεται αὐτούς, Kal ὃ ? 5] ~ 5 , Ξ ΄ x Nn Ν > A 5 κύριος ἐκμυκτηριεῖ αὐτούς ᾿" τύτε λαλήσει πρὸς αὐτοὺς ἐν “ - 3 ~ eg > ~ a ~ , ~ ea ἣ , >} * ὀργῇ αὐτοῦ, Kal Ev τῷ ϑυμῷ αντοῦ ταράξει αὐτοὺς. Εγὼ δὲ 7a Ν. ΓΝ ἃ 3 να τς EN ” ay CF. 2 κατεστάϑην βασιλεὺς UT αὐτοῦ ἐπὶ Σιὼν ὄρος TO ἅγιον 45 . τ: , κ᾿ , , , 2 αὐτοῦ, διαγγέλλων τὸ πρόσταγμα κυρίου. Κύριος εἰπε ’ τ: ΕΣ Ss , 5 A , , ’ πρός pe’ Ὑἱός μου εἶ σύ, ἐγὼ σήμερον γεγέννηκά σε. ν᾽ ἌΝ ἃ - ‘ ὃ ’ 7 ᾿ Ν x , Αἴτησαι παρ᾽ ἐμοῦ, Kat δώσω σοι ἔϑνη τὴν κληρονομίαν i? x » - - - σου; καὶ τὴν κατάσχεσίν σου τὰ πέρατα τῆς γῆς ᾿ ποιμανεῖς 5 AN >) CA ~ e - , , αὐτοὺς ἐν ῥάβδῳ σιδηρᾷ, ὡς σκεύη κεραμέως συντρίψεις 50 38 JUSTIN MARTYR. ’ ’ - - ’ ’ αὐτούς. Kat νῦν, βασιλεῖς, σύνετε, παιδεύϑητε, πάντες οἱ κρίνοντες τὴν γῆ Δουλεύσατε τῷ κυρίῳ ἐν φύβῳ καὶ ρ ς τὴν γῆν. σατε τῷ κυρίῳ ἐν φοβᾳ ᾿ - Φ ἢ 4 ἀγαλλιᾶάσϑε αὐτῷ ἐν τρύμῳ. Δράξασϑε παιδείας, μή ποτε "» ~ zd ~ ~ ὑργισξῇ κύριος, καὶ ἀπολεῖσϑε ἐξ ὁδοῦ δικαίας, ὅταν ἐκ- a.” » , ξς 4 ϑ - ’ ’ c BS καυδῃ ἐν τάχει ὁ δυμὸς αὐτοῦ. Μακάριοι πάντες οἱ πε- ca ad 9 ’ >) ’ TOLSOTEC ἐπ᾿ αὐτόν. Q 7 9 7 ~ 41. Kat πάλιν wv ἄλλης προφητείας μηνῦον τὸ προφη- ΟΝ ~ ὃ 2 3 - ~ [ὃ ¢ Ν Ν Christ’s king- TKOV πνεῦμα Oc αὐτοῦ τοῦ Aavid, ὅτι μετὰ τὸ dom foretold. ~ ! - 5 σταυρωδῆναι βασιλεύσει ὃ Χριστός, οὕτως εἶπεν “Δι - ,ὕ - ς ~ Ἂ PD: ίλ «ς , Bee loaTé τῷ κυρίῳ, πᾶσα ἡ γῆ; Kal ἀναγγείλατε ἡμέραν ἐξ € , Ν Zz ᾿) ler ὁ ἡμέρας TO σωτήριον αὐτοῦ" OTL μέγας κύριος Kal αἰνετὸς ΄ N ς , ete , σφόδρα, φοβερὸς ὑπὲρ πάντας τοὺς ϑεούς ᾿ ὅτι πάντες οἱ - ΕῚ - , ΄ Q Seol τῶν ἐθνῶν εἴδωλα δαιμονίων εἰσίν, 6 δὲ Lede τοὺς 24 A cs] , ’ Ν s Ν , b] ~ οὐρανοὺς ἐποίησε. Δόξα kal aivoc κατὰ πρόσωπον αὐτοῦ, a9 N τ , ἢ , ς ΄ > ~ » καὶ ἰσχὺς καὶ καύχημα ἐν τόπῳ ἁγιάσματος αὐτοῦ. Δότε - , ~ x ~ 3: » ; δόξ Δ [3 Pe / if aN 0TH κυρίῳ τῷ πατρὶ τῶν αἰώνων δόξαν. ἀβετε χάριν καὶ , λϑ Q - Del ~ Q tA Ψ Ψ cioéA Sere κατὰ πρόσωπον αὐτοῦ καὶ προσκυνήσατε ἐν αὖ- = ς» ᾿ - , 5. ταις ὔ > = λαῖς ἁγίαις αὐτοῦ. Φοβηδϑήτω ἀπὸ προσώπου αὐτοῦ - = a iA ’ πᾶσα ἡ γῆ Kal κατορπ ωδήτω καὶ μὴ σαλευϑήτω. Ενυφραν- QZ 3 - 5} e ς ΜΡ 5 'λ > \ ~ Sitwoav ἐν τοῖς ἔϑνεσιν 6 κύριος ἐβασίλευσεν ἀπὸ τοῦ 15 ξύλου. “ - AQ 42. Ὅταν δὲ τὸ προφητικὸν πνεῦμα τὰ μέλλοντα γίνε- a ς nO , ΔῈ 4 Ἢ , 9 ~ Past tense for σναὶ WE ἤδη γενόμενα Λέγῃ; ὡς καὶ EV τοῖς προ- future. , Q F727 > , ¢ 5 >, , \ εἰρημένοις δοξάσαι ἐστίν, ὕπως aToXoyiav μὴ παράσχῃ τοῖς ἐντυγχάνουσιν, καὶ τοῦτο διασαφήσομεν. ὅ Τὰ πάντως ἐγνωσμένα γενησύμενα προλέγει, ὡς ἤδη γενό- μενα. Ὅτι δὲ οὕτως δεῖ ἐκδέχεσθαι, ἐνατενίσατε τῷ νοὶ τοῖς λεγομένοις. Δαυὶδ ἕτεσι χιλίοις καὶ πεντακοσίοις a oY > a ” a , Si Q πριν ἢ Χριστὸν ave PWwTOvV YEVOMEVOV σταυρω ἤναι Ta THE FIRST APOLOGY. 39 - ’ 5} A 5 a ~ ‘ 5 , ’ προειρημένα ἔφη, καὶ οὐδεὶς τῶν πρὸ ἐκείνου γενομένων > ~ Ul » >) , σταυρωϑεὶς εὐφροσύνην παρέσχε τοῖς EXveotv, ἀλλ οὐδὲ 10 - 3 ~ ς 9 «ς “- τ - ’» τῶν μετ᾽ ἐκεῖνον. Ο Kad ἡμᾶς δὲ Ἰησοῦς Χριστός, 5) 5 > , > σταυρωϑεὶς καὶ ἀποϑανὼν ἀνέστη καὶ ἐβασίλευσεν ἀνελ- x 5 3 ’ Le) Ν ~ ? , ~ ὃ A — > ’ Jv εἰς οὐρανόν, καὶ ἐπὶ τοῖς παρ᾽ αὐτοῦ δια τὼν «ποστο- ΟῚ ~ ~ 7 ~ be ’ “ X λων ἐν τοῖς πᾶσιν ἔννεσι KNPVXSelaly εὐφροσύνη εστὶ ’ ‘ , ¢ ᾿] >) ~ ν᾿ ᾽ προσδοκώντων τὴν κατηγγελμένην ὑπ᾽ αὐτοῦ αφϑαρσίαν. 15 1 ~ Ci EG “. 48. Ὅπως δὲ μή τινες ἐκ τῶν προλελεγμένων ὑφ᾽ ἡμῶν ’ 4 7 Doctrine of δοξάσωσι καὶ εἱμαρμένης ἀνάγκην φάσκειν human responsibility. ἡμᾶς Ta γινόμενα γίνεσνδαι ἐκ TOU προειπεῖν , Ν ~ , Ν ’ Ν προεγνωσμένα, καὶ τοῦτο διαλύομεν. Τὰς τιμωρίας καὶ Ν 7 a A ’ ΟΝ > Ν ’ >] , = τὰς κολάσεις Kal τὰς ἀγαϑὰς ἀμοιβὰς κατ᾽ ἀξίαν tov 5 , 2 ~\ Ν - - ’ πράξεων ἑκάστου ἀποδίδοσϑαι διὰ τῶν προφητῶν μαϑύν- κ᾿ Ψ - 2 ~~ τες καὶ aAnSic ἀποφαινόμεδα. ᾿Επεὶ εἰ μὴ τοῦτό ἐστιν, > Ν Ἷ ΡΥ , , , > 4 NP 98 Pies: 9 ἀλλὰ Ka εἱμαρμένην πάντα γίνεται, οὐ δὲ τὸ ἐφ᾽ ἡμῖν ἐστιν ov ΟῚ Ν e Fi See Qs 3 x ’ δ ὅλως. Εἰ γὰρ εἵμαρται τόνδε τινὰ ἀγανὺὸν εἶναι καὶ τύνδε - SAD CE >] Ἁ 7 +745: ~ , A φαῦλον, οὐὔϑ᾽ οὗτος ἀποδεκτὸς OUT ἐκεῖνος μεμπτέος. ἵΆαι10 v 3 μὰ Ἄ) 5 , ‘ A ’ Ἂς Ψ ἣν αὖ εἰ μὴ προαιρέσει ἐλευδέρᾳ πρὺς τὸ φεύγειν τὰ αἰσχρὰ Q e τὰ Xe Ν , 7? 9) , ’ καὶ αἱρεῖσϑαι τὰ καλὰ δύναμιν ἔχει τὸ ἀνθρώπειον γένος, > 2 ’, 5) ~ ¢ ’, , 3 zh Nts? ἀναίτιόν ἐστι τῶν ὁπωσδήποτε πραττομένων. ᾿Αλλ᾽ ὅτι ~ ’ , ἐλευϑέρᾳ προαιρέσει καὶ κατορϑοΐ καὶ σφάλλεται, οὕτως 2 δεί Q τ A SO ~ 5) , Ν ἀποδείκνυμεν. Τὸν αὐτὸν avspwrov τῶν ἐναντίων τὴν 15 ér ’ e = ’ δὲ ε ἍἋ vA Ων μετέλευσιν ποιούμενον ὁρῶμεν. Et δὲ εἵμαρτο ἢ φαῦλον ἢ - "- 3 7 ~ a iow σπουδαῖον εἶναι, οὐκ ἄν ποτε τῶν ἐναντίων δεκτικὸς ἦν Kal 5 Ὁ + ~ πλειστάκις μετετίϑετο᾽" ἀλλ᾽ ove οἱ piv ἦσαν σπουδαῖοι, '- x ~ > ON. Ν ¢ , ee ἢ» yA aoe οἱ δὲ φαῦλοι, ἐπεὶ τὴν εἱμαρμένην αἰτίαν φαύλων καὶ ἐναν- , ς - ΄ vn Ε , (a fos Q Tla €avuT?) πραττουσὰν av aTOPaly Ol META, 1 €EKELVO TO 20 3 = , δόξ ἐλ as ev ὑδέ 5] > Ν προειρημένον COSat αληνὲς εἰναι, OTL OVOEV ἔστιν APETH δ ἢ GON \ 19 SON \ hs οὐδὲ κακία, ἀλλὰ δύξῃ μόνον ἢ ayaSa ἢ κακὰ νομίζεται 1.5 40 JUSTIN MARTYR. e ς ’ > 2. εὐ ἧπερ, we δείκνυσιν ὁ ἀληϑὴς λόγος, μεγίστη ἀσέβεια καὶ , 5 ’ὔὕ ἀδικία ἐστίν. ᾿Αλλ᾽ εἱμαρμένην φαμὲν ἀπαράβατον ταύτην - - Ν 1.5 λ , Ν Lat ad Ἵ ’ὔ Ν - οὅ εἶναι, τοῖς τὰ καλὰ ἐκλεγομένοις τὰ ἄξια ἐπιτίμια, καὶ τοῖς ς ! Ν 2 , Xe > , 5 Ν a Ν ὁμοίως τὰ ἐναντία τὰ ἄξια ἐπίχειρα. Οὐ γὰρ ὥσπερ τὰ y 2 , ΄ ἄλλα, οἷον δένδρα καὶ τετράποδα, μηδὲν δυνάμενα προαι- , 7 > , Ὁ ΩΝ Ν 3) ὦ ~ > δὲ Ν ρέσει πράττειν, ἐποίησεν O δεὸς τὸν ἀνῦρωπον οὐδὲ γὰρ - we ? ~ v2 , , ΒΆΤΟΣ ~ “7 S ἦν ἄξιος ἀμοιβῆς ἢ ἐπαίνου, οὐκ ἀφ᾽ ἑαυτοῦ ἑλόμενος τὸ > a’ > Ν - , > δ᾽ > Q C. Anns ὃ 80 ἀγαϑόν, ἀλλὰ τοῦτο γενύμενος, οὐδ᾽ εἰ κακὸς ὑπῆρχε, δι- " » Ἄν > 2 2 Ε - - » καίως κολάσεως ἐτύγχανεν, οὐκ ἀφ᾽ ἑαυτοῦ τοιοῦτος ὦν, > oJ xAa ’ ιν a) 5 ’ ἀλλ᾽ οὐδὲν δυνάμενος εἶναι ἕτερον παρ᾽ ὃ ἐγεγόνει. ΟῚ . - ~ a ὦ 4M ~ 44. ᾿Εδίδαξε δὲ ἡμᾶς ταῦτα τὸ ἅγιον προφητικὸν πνεῦμα, This doctrine the διὰ Μωῦσέως φῆσαν τῷ πρώτῳ πλασϑέντι doctrine of the | , d ee oe prophets. ανϑρώπῳ εἰρῆσσαι ὑπὸ τοῦ “εοῦ οὕτως " ? A 4 , AY 3 A oS ἈΝ ’ 4) Ιδοὺ πρὸ προσώπου σου τὸ ἀγαϑδὺν καὶ τὸ κακόν, ἔκλεξαι ἢ € On ~ στὸ ἀγαϑόν. Καὶ πάλιν διὰ Ἡσαΐου, τοῦ ἑτέρου προφήτου, « 9. να - Q = ὅλ Ν ὃ ΄ CO τὸν τς τὰ ὡς ἀπὸ τοῦ πατρὺς τῶν ὅλων καὶ δεσπότου Φεοῦ εἰς τοῦτο Ξ e : f 2 N λεχϑῆναι οὕτως ᾿ Λούσασξε, καξαροὶ γένεσϑε, ἀφέλετε τὰς ’ 9 Α - - c ~ ’ Ν ~ πονηρίας ἀπὸ τῶν ψυχῶν ὑμῶν, μάϑετε καλὸν ποιεῖν, , 3 - τι ὃ » ? \ (Qe Ν δ κρίνατε ὀρφανῷ καὶ δικαιώσατε χήραν, καὶ δεῦτε Kal δια- ~~ » , 4 aN - € ξ [2 Ἔ — 10 λεχϑῶμεν, λέγει κύριος. Καὶ ἐὰν ὦσιν αἱ ἁμαρτίαι ὑμῶν « - ς x 0 ns - ἊΝ (τ «ς ’ ὡς φοινικοῦν, ὡσεὶ ἔριον λευκανῶ, καὶ ἐὰν ὦσιν ὡς KOKKI- .ς ’ = x SEX Pe A 3 ’ , νον, we χιόνα λευκανῶ. Καὶ ἐὰν ϑέλητε καὶ εἰσακούσητέ Ν. > A ~ -- , ye. A A ° 7 ’, μου, τὰ ἀγαδὰ τῆς γῆς φάγεσϑε, ἐὰν δὲ μὴ εἰσακούσητέ , Cokie , 2 ν N , , oh Ζ μου, μάχαιρα ὑμᾶς κατέδεται TO yap στόμα κυρίου ἐλά- - S ~ 15Anoe ταῦτα. Tod δὲ προειρημένον Μάχαιρα ὑμᾶς κατέδεται, ὑ λέγει διὰ a SUSIIOETS ὺ οὖσι οὐ λέγει διὰ μαχαιρῶν φονευϑήσεσναι τοὺς παρακούσαν- b) 3. 6 / ~ ~ 9 a ~ “- Ν , Tac, ἀλλ᾽ ἡ μάχαιρα τοῦ Seov ἐστι τὸ πῦρ, οὗ βορὰ γίνον- » A ~ ’ € , x ~ , Ξ ται οἱ τὰ φαῦλα πράττειν αἱρούμενοι. Διὰ τοῦτο λέγει , ~ Μάχαιρα ὑμᾶς Katédetat* τὸ γὰρ στόμα κυρίου ἐλάλησεν. THE FIRST APOLOGY. 41 2) 3 Εἰ δὲ καὶ περὶ τεμνούσης καὶ αὐτίκα ἀπαλλασσούσης μα- 90 / 3 ἍἋ id χαίρας ἔλεγεν, οὐκ ἂν εἶπε Karéderat. “Ὥστε καὶ Πλάτων ible.) pay 5) = εἰπών Αἰτία ἑλομένου, Sede δ᾽ ἀναίτιος, παρὰ Μωῦσέως - Ν Ly oe ~ τοῦ προφήτου λαβὼν εἶπε. Πρεσβύτερος γὰρ Μωῦσῆς . ΄ - Ξ καὶ πάντων τῶν ἐν Ἕλλησι συγγραφέων. Καὶ πάντα, ὕσα Ν 15 ’ - Ἕ - - SS ὧν» nN περὶ ασανασίας ψυχῆς ἢ τιμωριῶν τῶν μετὰ Φάνατον ἢ 25 ’ 5 , \ ~ ’ σεωρίας οὐρανίων ἢ τῶν ὁμοίων δογμάτων καὶ φιλόσοφοι Ἂς Ne ON Ν ~ ~ Ν > δὰ καὶ ποιηταὶ Epacav, Tapa των προφητῶν τὰς αφορμὰς ’ - Ἂ λαβόντες καὶ νοῆσαι δεδύνηνται καὶ ἐξηγήσαντο. “OSev A ~ , > ~ “ Α παρὰ πᾶσι σπέρματα ἀληδείας δοκεῖ εἶναι ᾿ ἐλέγχονται δὲ ἄν. 3 ~ ΄ e > , > Ms € ~ , μὴ ἀκριβῶς νοήσαντες, ὅταν ἐναντία αὐτοὶ ἑαυτοῖς λέγω- 80 [ἡ i ~ ow. ὥστε 0 φαμεν, πεπροφητεῦσϑαι τὰ μέλλοντα γίνε- PAR ISN Ν ς , ΟΣ ? , GNal, OV διὰ TO εἱμαρμένης ἀνάγκῃ πράττεσναι λέγομεν, AAA AQ , ~ Q ~ ” ~ λλ » Ε ~ ἀλλὰ προγνώστου τοῦ Seov ὄντος τῶν μελλόντων ὑπὸ ’ ΣΙ ΠΕΣ ον ’ Sf ως Bee δό ” TAVTWV AVS PUT WV T Pax NOEOVaAL, Και ογματος οντος ,’ ’ ~ > LApeae ~ PE e 5 , a , παρ αὐτῶν tT κατ QAClaAV TWV TPaAStWvV EKAOTOV αμείψεσξαι 35 λλ ~ > ’ Ν Ν ? > ~ pe ἕξ ovTa των ave τὼν. Kal TA TA αὐτου ΚΑΙ͂ AGIAV p ’ ~ , » , a S Ν - - , των πραττομένων ATAVTIJOEGVAL OLA TOU προφητικου πνευ- ἢ) 5 5 , AN 2 7, J & ” A ματος προλέγει, εἰς ἐπίστασιν καὶ ἀνάμνησιν ἀεὶ ἄγων TO - = ΟΣ τ Ἢ , ὃ ἈΝ δ Ν a 5) ἈΝ > - των AVS NWT WV γένος, ELKVUC OTL kal μὲ. OV ἐστιν αὐτῷῳ Q ~ 3 - 3... 5, ἃ ce ~ oN καὶ προνοεῖται αὐτῶν. Kar ἐνέργειαν δὲ τῶν φαύλων 40 ,' ’ ες , ον - 2s € ’ N δαιμόνων Savatog ὡρίσδη κατὰ τῶν tac Ὑστάσπου ἢ ~ ~ f ’ -, Σιβύλλης ἢ τῶν προφητῶν βίβλους ἀναγινωσκόντων, ¢ VA ~ , 5) , > , N ὕπως διὰ τοῦ φόβου ἀποστρέψωσιν ἐντυγχάνοντας τοὺς 7) ’ - - ~ ~ ’ = as avspwroue τῶν καλῶν γνῶσιν λαβεῖν, αὐτοῖς δὲ δουλεύ- 5 9 Ψ , ~ οντας κατέχωσιν᾽ ὕπερ εἰς τέλος οὐκ ἴσχυσαν πρᾶξαι. 45 Α 5 ’ ’ ~ 5 ᾿Αφόβως μὲν γὰρ οὐ μόνον ἐντυγχάνομεν αὐταῖς, ἀλλὰ ἧς e ~ e Ὁ ~ 9 3 ’ , 3 ’ Kal υμιν, WC ορατξε, εις ἐπίσκεψιν φέρομεν, ἑπισταμενοι - \ πᾶσιν evapeota φανήσεσϑαι. Κἂν ὀλίγους δὲ πείσωμεν, 42 JUSTIN MARTYR. Ν , δή 5 toy Ὁ“ ς Ν ‘ 3 5 Ν τὰ μέγιστα κερδήσαντες ἐσύμεδα.. ὡς γεωργοὶ Yap ἀγανοὶ - ᾽ ἈΝ av 50 Tapa τοῦ δεσπόζοντος τὴν ἀμοι[θὴν ἕξομεν. > τὰ s 45. Ὅτι δὲ ἀν άγειν τὸν Χριστὸν εἰς TOV οὐρανὸν ὁ πα- - Ν Ν Α > ~ Christ's thron- TP τῶν πάντων δεὸς μετὰ TO ἀναστῆσαι ἐκ ing in Heaven - a AS cr . , ¢ a foretold. νεκρῶν αὐτὸν ἔμελλε, καὶ κατέχειν ἕως ἂν πα- ο - Ν q ~ e τάξῃ τοὺς ἐχϑραίνοντας αὐτῷ δαίμονας, καὶ συντελεσθῇ 6 a 3 ~ ? ~ , 5 ἀριϑμὸς τῶν προεγνωσμένων αὐτῷ ἀγαϑὼν γινομένων καὶ a: διὰ ob ὶ μηδέ ἣν ἐκπύρωσιν πεποί EVAPETWY, OL οὐς καὶ μηοέπῳ Τῇ ρ οἰηται, a a Ν Ν - ’ ” ἐπακούσατε τῶν εἰρημένων διὰ Δαυὶδ τοῦ προφήτου. Ἔστι ~ Ξ- - ΄ A , 51. - δὲ ταῦτα Εἶπεν ὃ κύριος τῷ κυρίῳ mov" Κάϑου ἐκ δεξιῶν ~ ¢ ’ ~ ~ μου, ἕως av ϑῶ τοὺς ἐχϑρούς σου ὑποπόδιον τῶν ποδῶν An) ΙΝ - , 5 ς τόσου. Ῥάβδον δυνάμεως ἐξαποστελεῖ σοι κύριος ἐξ “Tepou- - 5 ~ A σαλήμ᾽ καὶ κατακυρίευε ἐν μέσῳ τῶν EXNpwV σου. Mera —= τς 3 Ν᾿ 45 κ᾿ ~ ὃ is » 5 - , σοῦ ἡ ἀρχὴ Ev ἡμέρᾳ τῆς δυνάμεώς σου ἐν ταῖς λαμπρότησι - > 14 e A Ν id - τῶν ἁγίων Gov" ἐκ γαστρὺς πρὸ ἑωσφόρου ἐγέννησά σε. Ν “ id ’ 4 - Τὸ οὖν εἰρημένον Ῥάβδον δυνάμεως ἐξαποστελεῖ σοι ἐξ ς An λ Ν ~ λ la os: δ ~ «“ 15 Ἱερουσαλήμ, προαγγελτικὸν τοῦ λόγου τοῦ ἰσχυροῦ, ὃν SEL ΚΕ λὴ ἰδ , x 3 ~ 9 ASG ~ ἀπὸ ἹἹερουσαλὴμ of ἀπόστολοι αὐτοῦ ἐξελϑόντες πανταχοῦ Se? Z Peni ara Ss , ς , Q - διὸ ἐκήρυξαν, καί, καίπερ δανάτου OplovévToge κατὰ τῶν διὸα- ΄ Es ON € Ν ’ εν ” 53 μ- σκόντων ἢ ὕλως ὁμολογούντων τὸ ὄνομα τοῦ Χριστοῦ, Εἰ be ~ ? Ὁ 2 ἡμεῖς πανταχοῦ καὶ ἀσπαζόμεϑδα καὶ διδάσκομεν. Ei δὲ XQ ¢ ~ «ς τὴ τοῖν - τ 9 καὶ ὑμεῖς ὡς ἐχϑροὶ ἐντεύξεσϑε τοῖσδε τοῖς λόγοις, οὐ - , 4 ~ 5 ~ πλέον τι δύνασϑε, WE προέφημεν, τοῦ φονεύειν " ὕπερ᾽ ἡμῖν > ’ ’ - ~ ~ 2 μὲν οὐδεμίαν βλάβην φέρει, ὑμῖν δὲ καὶ πᾶσι τοῖς ἀδίκως > 35 ip A SS aq » “λ ὃ Ν Ν > ἐχϑραίνουσι καὶ μὴ petativeuévoic κόλασιν διὰ πυρὸς αἰω- , > wt νίαν ἐργάζεται. ev . ’ » x ~ 460, Ἵνα δὲ μή τινες ἀλογισταίνοντες, εἰς ἀποτροπὴν τῶν ὃ διὸ , Ce ~ OY] «18. ies rd Q ») a εδιδαγμένων UP ἡμῶν, εἴπωσι TPO ἐτῶν ἑκατὸν TEVTNKOV= ~ A μ - τα γεγεννῆσναι τὸν Χριστὸν λέγειν ἡμᾶς ἐπὶ Κυρηνίου, THE FIRST APOLOGY. 43 , x Ὁ A a sak τ A U Whe Word ad δεδιδαχέναι δὲ a φαμεν διὼς Gal αὐτὸν υστερον - Ἰ ’ὔ ἣν ~ the world be- ypdvorg ἐπὶ Ποντίου Πιλάτου, καὶ ἐπικαλῶσιν, 5 Christ. ς ? ’ ” ~ , , ὡς ἀνευδύνων ὄντων τῶν προγεγενημένων πάν- > v/ ’ των ἀνπρώπων, φϑάσαντες τὴν ἀπορίαν λυσόμεδα. Tov Ἂ - ~ °F Χριστὸν πρωτότοκον τοῦ Seov εἶναι ἐδιδάχϑημεν Kal προε- δ ’ i - = > , μηνύσαμεν AGyov ὄντα, ov πᾶν γένος ἀνϑρώπων μετέσχε. ‘ e \ ’ ’ \ , Καὶ οἱ μετὰ λόγου βιώσαντες Χριστιανοί εἰσι, κἂν ἄδεοι 1 ’ fe 5 4 ἐνομίσδησαν, οἷον ἐν Ἕλλησι μὲν Σωκράτης καὶ Ἡράκλει- το 5 ~ τος καὶ of ὕμοιοι αὐτοῖς, ἐν βαρβάροις δὲ ᾿Αβραὰμ καὶ ? ~ > Ἀν Ανανίας καὶ ᾿Αζαρίας καὶ Μισαὴλ καὶ ᾿Ηλίας καὶ ἄλλοι AX Bees Ν ἕξ by See λέ sy πολλοί, ὧν τὰς πράξεις ἢ τὰ ὀνόματα καταλέγειν μακρὸν ΜᾺ Ee , ~ 1] εἶναι ἐπιστάμενοι τανῦν Tapattobmesa. “Ὥστε καὶ οἱ προ- 15 ’ ” x , 2 , ” δ ἃ Ν — γενόμενοι ἄνευ λόγου [βιώσαντες ἄχρηστοι καὶ ἐχυϑροὶ τῷ ~ ~ = ὃς . Χριστῷ ἦσαν καὶ φονεῖς τῶν μετὰ λόγου [θιούντων " οἱ δὲ Ἀ - ~ / μετὰ AGyou [βιώσαντες καὶ βιοῦντες Χριστιανοὶ καὶ ἄφοβοι ἧς > ἊΨ Ὁ ΓΑ κἋΑἋαᾳ >) eid Ν - καὶ ἀτάραχοι ὑπάρχουσι. Ac ἣν © αἰτίαν διὰ δυνάμεως “- 7, Ν Ν ~ A ? “ , ~ τοῦ λόγου κατὰ τὴν τοῦ πατρὺς πάντων Kal δεσπότου δεοῦ 2 , ’ . ~ βουλήν διὰ παρϑένου ἄνϑρωπος ἀπεκυήξη καὶ ᾿Ιησοῦς Ν Le: ¢ Q Q > a Ν , , Im az! Nt ἐπωνομάσδη, Kal σταυρωδεὶς ἀποδανὼν ἀνέστη καὶ ἀνελή- >) fee 9 3 ’ 5" ~ ὃ Ν. ’ 2) , e USEV εἰς οὐρανόν, EK τῶν διὰ τοσούτων εἰρημένων ὃ νουν- - e ~ ’ 5 εχὴς καταλαβεῖν δυνήσεται. Ἡμεῖς δέ, οὐκ ἀναγκαίου ” “- - Ν - 5 , ’, ’, SaaS ὄντος τανῦν τοῦ περὶ τῆς ἀποδείξεως τούτου λόγου, ἐπὶ 95 ee , » , Q Q 4 , τὰς ἐπειγούσας ἀποδείξεις πρὸς TO παρὸν χωρήσομεν. “Ὁ κα" ~ ? , 47. Ὅτι οὖν καὶ ἐκπορϑηϑήσεσδναι ἡ γῆ ᾿Ιουδαίων ἔμελ- 5 - - Desolation of λεν, ἀκούσατε τῶν εἰρημένων ὑπὸ τοῦ προφητι- Judea pre- ~ », ” ὯΝ e ’, e > Q dicted. κοῦ πνεύματος. Ἑΐρηνται δὲ of λόγοι ὡς ἀπὸ προσώπου λαῶν ϑΞαυμαζόντων τὰ γεγενημένα. Εἰσὶ δὲ (M39 , ioe τ Ὁ ς οἵδε" ᾿Εγενήϑη ἔρημος Σιών, ὡς ἔρημος ἐγενήδη Ispovea- 5 , 9 ? e = Α Ὁ ς ~ Q id , “Δ λήμ, ELC καταρᾶν O OLKOC, TO aylov HUWVY, Καὶ ἢ δόξα Hv 44 JUSTIN MARTYR. DAG Ὁ , . ~ 5 La , x ’ εὐλόγησαν οἱ πατέρες ἡμῶν EYEVI|SN πυρίκαυστος, καὶ πάν- Ἂ 559) ὃ rad ee , { ᾽ς » 2 up Ta τὰ ἔνδοξα αὐτῆς συνέπεσε. Καὶ. ἐπὶ τούτοις ἀνέσχου κι" , ire 2 , fo yee IO os QED Kal ἐσιώπησας καὶ ἐταπείνωσας ἡμᾶς σφόδρα. Καὶ ὅτι 5 , ¢ An id , cs a τὸ ἠρήμωτο ᾿Ιερουσαλήμ, ὡς προείρητο yevhhososat, πεπει- ΄, > , Ei δὲ Ν Ν - 5 , ἦν 45 σμένοι ἐστέ. ἰρηται δὲ καὶ περὶ τῆς ἐρημώσεως αὐτῆς, Ν Ν Ξ: gp ΤΡ » a δέ 3... wes ees ‘ καὶ περὶ TOU μὴ ἐπιτραπήσεσναι μηδένα αὐτῶν οἰκεῖν, διὰ ς 2 ~ , “ ἘΜῈ = , ~ ” , Hoatov τοῦ προφήτου οὕτως H γῆ αὐτῶν ἔρημος, ἔμ- i > Cs) 5 ν "ὦ oS ΄ . > προσδὲεν αὐτῶν OL ἐχϑροὶ αὐτῶν αὐτὴν φάγονται, Kal οὐκ ἢ > ~ ~ > ec) 7] τόξἔσται ἐξ αὐτῶν O κατοικῶν ἐν αὐτῇ. Ore δὲ φυλάσσεται a 3 “Ὁ - ev ὃ 4 >) 5 - , “Ὁ 4 Ν ὑφ ὑμῶν, ὕπως μηδεὶς ἐν αὐτῇ γένηται, καὶ Σάνατος κατὰ - ᾿ 2) , b] id e 2 τοῦ καταλαμβανομένου ᾿Ιουδαίου εἰσιόντος ὥρισται, ἀκρι- - “" ’ βῶς ἐπίστασϑε. υ ’ἢ ’ν 48, Ὅτι δὲ καὶ ϑεραπεύσειν πάσας νόσους καὶ νεκροὺς εἰ ~ Predictions of ἀνεγερεῖν ὃ ἡμέτερος Χριστὸς προεφητεύϑη, ‘hrist’s work ’ ~ / 9 acs and death. ἀκούσατε τῶν λελεγμένων. Ἔστι δὲ ταῦτα ΤῊ , 5 me se We Ne e ὅλ Sait bs N ἢ παρουσίᾳ αὐτοῦ ἁλεῖται χωλὸς we ἔλαφος, καὶ τρανὴ ! ~ ’ὕ e ’ , @.. ὅἔσται γλῶσσα μογιλάλων᾽ τυφλοὶ ἀναβλέψουσι καὶ λεπροὶ " καπαρισπήσονται καὶ νεκροὶ ἀναστήσονται καὶ περιπατῆ- [ - “ , ἣν ~ 5 Ν , covolw. “Ort τε ταῦτα ἐποίησεν, ἐκ τῶν ἐπὶ Ποντίου Πι- » , 5», ~ ’» Π ~ λάτου γενομένων ἄκτων μαϑεῖν δύνασϑε. WC τε προμε- ΄ ~ ~ >) ’ μήνυται ὑπὸ τοῦ προφητικοῦ πνεύματος ἀναιρεδησύμενος Ὁ“ ~ 5) ΟῚ , 4 =) , τὰ ’; "} Ψ - 10ἅμα τοῖς ἐπ᾿ αὐτὸν ἐλπίζουσιν ἀνϑρώποις, ἀκούσατε τῶν Gols ah τ ~ , ς , λεχϑέντων διὰ Ἡσαΐου. Εστι δὲ ταῦτα " Ἴδε ὡς ὃ δίκαιος °F oS ἣν 5 ἊΝ 5 , ~ , ς 54 iN δί ἀπώλετο, καὶ οὐδεὶς ἐκδέχεται τῇ καρδίᾳ, καὶ ἄνδρες δίκαιοι " Ν NO N ~ 2 Q ’ iO , αἴρονται, καὶ οὐδεὶς κατανοεῖ. Απὸ προσώπου αδικίας Me e , Ar of τὸ DU. Σ e Ν > ““ ἦρται ὃ δίκαιος, καὶ ἔσται ἐν εἰρήνῃ ἡ ταφὴ αὐτοῦ, ἦρται 15 ἐκ τοῦ μέσου. a , ~ >] ~ «ἢ, ed ied e 49. Καὶ πάλιν πῶς dv αὐτοῦ Ἡσαΐου λέλεκται, ὅτι οἱ , ὃ , , 4 Q ~ ΟῚ - »» OV προσὸοοκὴησαντὲς AUTOV λαοὶ τῶν ESVOv προσκυνὴσουσιν THE FIRST APOLOGY. 45 . . . ’ uA iC. Ν δὸς \ “πὸ > δ ~ >) , His rejection QUTOV, OL δὲ aél 7 PODOCOKWVTEC Τουδαῖοι ayvorj~ by the Jews ay ss : "ΔΝ ᾿ foretold. σουσι παραγενόμενον αὐτόν. ᾿Ελέχϑησαν δὲ € - ς 3 πὴ - 3 ~ ~ ~ Tie a Q οἱ λόγοι ὡς ἀπὸ προσώπου αὐτοῦ τοῦ Χριστοῦ. iol ec? 5 > Fee N 5 , ~ sw ems! ~ cas οὗτοι " ᾿Εμφανὴς eyevisny τοῖς ἐμὲ μὴ ἑἐπερωτῶσιν, EUPE- - - me cy - , U a σὴν τοῖς ἐμὲ μὴ ζητοῦσιν. Eimwov* ᾿ἸΙδού εἰμι, Ever, ot 9 3’ ᾽’ὔ a ” - 3 »Ἅ A ~ 4 οὐκ ἐκάλεσαν τὸ ὄνομά μου. ᾿Εξεπέτασα τὰς χεῖράς μου ’ A x, QA 5 a ~ X 3 ΝΖ ’ Ν Ν. , ἐπὶ λαὸν ἀπειδοῦντα καὶ ἀντιλέγοντα, ἐπὶ τοὺς πορευομέ- 5 ς - 2) ~ > 7 3 , ~ ς ~ ο - νους ἐν ὁδῷ οὐ καλῇ, ἀλλ᾽ ὀπίσω τῶν ἁμαρτιῶν αὐτῶν. τὸ € δὲ 4 ς -» “ ’ “| ὃ - Ν 5} Ο λαὺς ὁ παροξύνων ἐναντίον μου. ουδαῖοι γὰρ ἔχον- Ἂς , Ngee Ἂ , Ν γ ‘ τες τὰς προφητείας Kal αεὶ προσδοκήσαντες TOV Χριστὸν, ’ " ’ > , δέ ἰλλὰ ἘΡῸΙΝ παραγενόμενον ἠγνόησαν, οὐ μόνον ὃέξ, ἀλλὰ καὶ παρε- 73 ὦ e δὲ 3 σεν - 2S i δέ δὲ b) , χρήσαντο᾽ οἱ δὲ ATO τῶν ἐσνῶν μηδέποτε μηδὲν ακούσαν- - - “- Ὁ Ὁ ae ἈΝ Ὁ τες περὶ τοῦ Χριστοῦ, μέχρις οὗ οἱ ἀπὸ ᾿Ιερουσαλὴμ ἐξελ- 15 , , , ᾿] ὦ τα , ; 4 AIK Q 3 - xX A σόντες ἀπόστολοι αὐτοῦ ἐμήνυσαν τὰ περὶ αὐτοῦ Kal τὰς , aN Ν Qa?’ = Ν , προφητείας παρέδωκαν, πληρωδέντες χαρᾶς καὶ πίστεως a 28 aN ΩΣ se N Ἐς Ὁ , = ὃ Ν ~ τοῖς εἰδώλοις ἀπετάξαντο καὶ τῷ ἀγεννήτῳ Se διὰ TOV ~ > ¢/ ’ Q Χριστοῦ ἑαυτοὺς ἀνέϑηκαν. Ὅτι δὲ προεγινώσκετο τὰ δύσ- ᾿ - - A ~ \ φημὰ ταῦτα λεχϑησόμενα κατὰ τῶν τὸν Χριστὸν ὁμολο- 20 , a ς “5 AN a & ~ Bae FD, “ γούντων, καὶ ὡς εἰεν τάλανες οἱ δυσφημοῦντες αὐτὸν καὶ Α \ ~9? Ne “- - ’ > ’ = τὰ παλαιὰ ἔϑη καλὸν εἶναι τηρεῖν λέγοντες, ἀκούσατε TOV fi: ~ >) , KS τῷ 7 ~ = >) BpaxveT@c εἰρημένων διὰ Ἡσαΐου. Ἔστι δὲ ratra* Οὐαὶ - λέ A r eS = Tae A A λ ’ τοῖς λέγουσι τὸ γλυκὺ πικρὸν καὶ τὸ πικρὸν γλυκύ. [τ ce ~ ’ , ~ 50. Ὅτι δὲ καὶ ὑπὲρ ἡμῶν γενόμενος avSpwrog waSsiv - Mie? ~ Q - Christ's καὶ ἀτιμασνῆναι ὑπέμεινε, καὶ πάλιν μετὰ δόξης humiliation foretold. , Acree lea as 2 ares παραγενήσεται, ἀκούσατε τῶν εἰρημένων εἰς TOU - I ~ ae) eer To προφητειῶν. Ἔστι δὲ ταῦτα " “AvS ὧν παρέδωκαν εἰς Sa Ν ἣν :) - Ν Ν - 3 ’ὕ 5) Bae ἄνατον τὴν ψυχὴν αὐτοῦ καὶ μετὰ TOV ἀνόμων ἐλογίσϑη, 5 ο Ἂς ς - ~ > » αὐτὸς ἁμαρτίας πολλῶν εἴληφε καὶ τοῖς ἀνόμοις ἐξιλάσε- 3) ὃ ? re ς ~ Vie τσ γι Ων ται. Ide Yap, συνῆσει ὁ παις μου καὶ ὑψωδϑήσεται Kal 46 JUSTIN MARTYR. δοξασϑήσεται σφόδρα. “Ov τρόπον ἐκστήσονται πολλοὶ c 5. = , e ΟῚ Ate Ε ἧς... SA , Ν s\7 x ETL σε, OUTWC ἀδοξήσει απὸ AVIPWTWV TO εἰὸός σοὺ Kal ἡ Pe > ‘ ~ τ ip e 5 va Ie 1000&a σου ἀπὸ τῶν ανπρώπων, οὕτως “αυμάσονται ESV ἐπὶ ’ Ν lara δ - Ν , Dg ἐρὰ ot πολλά, καὶ συνέξουσι [βασιλεῖς τὸ στόμα αὐτῶν" ὅτι οἷς > 5] , Ἀ > ~ ” Ν “ὉῸὯ 5 > , οὐκ ἀνηγγέλη περὶ αὐτοῦ ὄψονται, καὶ οἱ οὐκ ἀκηκόασι = 3 “ὦ 5 ma, Wel a a pie συνήσουσι. Κύριε, τίς ἐπίστευσε τῇ ἀκοῇ ἡμῶν, Kal ὁ 3 , τ 5) , Ppaxiwy κυρίου τίνι ἀπεκαλύφϑη ; ᾿Ανηγγείλαμεν ἐνώπιον » - ς A ς ς > ~ , ’ ! 16 αὐτοῦ ὡς παιδίον, ὡς ρίζα ἐν γῇ διψώσῃ. Οὐκ ἔστιν id " ~ ὑδὲ Ὁ ate - Q 10 , a ae 9 a “- εἰὸος αὐτῷ ουδὲ ὁύξα " καὶ εἴδομεν αὐτὸν καὶ οὐκ εἶχεν Ss Sy, tA 3 A \ [εὐ | ~ , \ ~ εἶδος οὐδὲ κάλλος, ἀλλὰ τὸ εἶδος αὐτοῦ ἄτιμον καὶ ἐκλεῖ- Ν. Ν. > ’; 5) “ ~ N a πον Tapa τοὺς ἀνδρωπους. ᾿Ανῶρωπος ἕν πληγῇ ὧν καὶ Ἰδὼ , x , e 5 , AY , > εἰδὼς φέρειν μαλακίαν, OTL ἀπέστραπται TO πρόσωπον av- - a , - \ 4 οοτοῦ, ἠτιμάσδη καὶ οὐκ ἐλογίσδη. Οὗτος τὰς ἁμαρτίας «ς = ’ SS Es ~ , ~ a te - 5 ? ἡμῶν φέρει kal περὶ ἡμῶν ὀδυνᾶται, Kal ἡμεῖς ἐλογισάμεϑα , Ν - 5 - ‘9 ~ Ns EO z Pe αὐτὸν εἶναι ἐν πόνῳ καὶ ἐν πληγῇ Kal ἐν κακώσει. Αὐτὸς δὲ > Datel ὃ ᾿ ἣν > , ς ~ ‘ λά ἕ ἐτραυματίσδπη διὰ τὰς ἀνομίας ἡμῶν καὶ μεμαλάκισται A Ν 6 , ς - - ἣν τὸ ΟῚ , “ > μ a ~ διὰ τὰς ἁμαρτίας ἡμῶν" παιδεία εἰρήνης ἐπ᾽ αὐτόν, τῷ ’ἢ 9 - c ~ , , δ , >. 25pwWAWTL αὐτοῦ ἡμεῖς iaSnuev. Πάντες we πρόβατα ἐπλα- , 5) ~ ~ ΟῚ ~ r , VISNMEV, ἄνϑδρωπος τῇ ὁδῷ αὐτοῦ ἐπλανήϑη. Καὶ παρέ- >] Q a ς ’ὔ € ~ x >) 4 QA 4 δωκεν αὐτὸν ταῖς ἁμαρτίαις ἡμῶν, καὶ αὐτὸς διὰ TO κεκα- ~ aq , ’ ᾽ὔ Ν ΡΨ. ᾿ - ς ’ fe. KWGSal οὐκ ἀνοίγει TO στόμα αὐτοῦ. ‘Qe πρόβατον ἐπὶ Ν 5» - Ἂς at > Ar 5 ’ - , ok σφαγὴν NXSn* Kal ὡς ἀμνὸς ἐναντίον τοῦ κείροντος αὐτὸν » e 3 ’ , \ , Ἂν ~ . ~ 80 ἄφωνος, οὕτως οὐκ ἀνοίγει TO στύμα αὐτοῦ. “Ev τῇ Ta- , , ~ ἐδ , ’ τὰς ΤΟΥ Ν τῇ Ν πεινώσει αὐτοῦ ἡ κρίσις αὐτοῦ psn. Μετὰ οὖν τὸ σταυ-. ~ BLES N ς , ἢ ~ , 9 Op ρωδῆναι αὐτὸν καὶ οἱ γνώριμοι αὐτοῦ πάντες ἀπέστησαν, 5 ’ eee, Mig: ὦ 7.8 - > , s ἀρνησάμενοι αὐτόν" ὕστερον δέ, ἐκ νεκρῶν ἀναστάντος Kal » ΕΟ » - Q ~ re . - , ᾿ ’ OPVEVTOE αὑτοῖς καὶ ταῖς προφητείαις ἐντυχεῖν, ἐν ALE TaV- ~ ’ 7 5» ὅστα ταῦτα προείρητο γενησόμενα, διδάξαντος, καὶ εἰς οὐρα- Ν > , "Ὁ. ἈΝ , Ν δύ νον ανερχόμενον ἰδόντες καὶ πιστευσαγντὲς Kal υναμίὶν THE FIRST APOLOGY. 47 αὶ - ’ ~ ~ Ἅ 5 - ἐκεῖνεν αὐτοῖς πεμφνεῖσαν παρ᾽ αὐτοῦ λαβόντες καὶ εἰς a , > Ἂ - QV 3 ? πᾶν γένος ἀνδρώπων ἐλϑόντες, ταῦτα ἐδίδαξαν Kal ἀπό- στολοι προσηγορεύϑησαν. 51. Ἵνα δὲ μηνύσῃ ἡμῖν τὸ προφητικὸν πνεῦμα OTL ὁ n ἦι! - re ’ , 7 Ἀ ’ἢ x The majesty Ταῦτα πάσχων ἀνεκδιήγητον ἔχει τὸ γένος καὶ of Christ. x , ~ 9 5. - 9) 7) Ps ‘ ‘ βασιλεύει τῶν ἐχυρῶν, ἔφη οὕτως Τὴν γενεὰν 5 - , Ὁ , Ξ ω ” 5 ἙΝ ~ ~ € Ν 5 αὐτοῦ τίς οιηγήσεται 5 Ore αἴρεται ἀπὸ τῆς γῆς ἡ ζωὴ av- ~ τ Q ~ 93 - 5 - e >) ΘΟ Ν ’ τοῦ, ATO τῶν ἀνομιῶν αὐτῶν ἧκει εἰς Savarov. Kat δώσω 5 \ N ᾽ Nine = 5) S Ν Ν ’ τοὺς πονηροὺς ἀντὶ τῆς ταφῆς αὐτοῦ Kal τοὺς πλουσίους 9 Q ~ ἃ 2 - a 2 ’ > > , >) Q αντὶ τοῦ YavaTov αὑτοῦ, ὅτι ἀνομίαν οὐκ ἐποίησεν οὐδὲ e ? 7 ~ ν΄ 5 ~ εὑρέϑη δόλος ἐν τῷ στόματι αὐτοῦ. Καὶ κύριος βούλεται , >) 4 ~ ~ 3 A ~ qx ς , καδαρίσαι αὐτὸν τῆς πληγῆς. ᾿Εὰν δῶτε περὶ ἁμαρτίας, ic ον ~ , , ἡ ψυχὴ ὑμῶν ὄψεται σπέρμα paxpo[siov. Kat βούλεται τὸ ? > ~ > ‘ , Q X , ~ τὰ » - κύριος ἀφελεῖν ἀπὺ πόνου τὴν ψυχὴν αὐτοῦ, δεῖξαι αὐτῷ ~ S z ~ , ~ , s ΠΑΝ ’ φῶς, καὶ πλάσαι τῇ συνέσει, δικαιῶσαι δίκαιον εὖ δουλεύ- ~ A κς- \ ες , ¢c “- ee , , ovra πολλοῖς. Kat τὰς ἁμαρτίας ἡμῶν αὐτὸς ἀνοίσει. Ν ~ ’ 4A ie Ν. x -~ > ee Ava τοῦτο αὐτὸς κληρονομήσει πολλοὺς καὶ τῶν ἰσχυρῶν ~ > ΟΜ, , ? ¢ ἈΝ , ~ μεριεῖ σκύλα, avs’ ὧν παρεδόϑη εἰς ϑάνατον ἡ ψυχὴ αὐτοῦ, 15 23 ~ >] ’ ἐλ πες, Q LF, ς , ANG καὶ ἐν τοῖς ἀνόμοις ἐλογίσδη, καὶ αὐτὸς ἁμαρτίας πολλῶν » , ᾿ ὃ Q A 5 , , ~ 3 \ ὃ 45) ὯὭ ἀνήνεγκε καὶ διὰ τὰς ἀνομίας αὐτῶν αὐτὸς παρεδοδη. c κ , 9 AN , δὲ Kal εἰς TOV οὐρανὸν ἔμελλεν ἀνιέναι, KATWC προεφητεύ- % 3 e - , , 3 ~ Sn, ἀκούσατε. “EXéySn δὲ οὕτως ᾿ἴλρατε πύλας οὐρανῶν, 3 \ ~ , , 5 ἀνοίχϑητε, ἵνα εἰσέλθῃ 6 βασιλεὺς τῆς δόξης. Τίς ἐστιν 20 - - ’ὔ ’ A x ’ οὗτος ὃ βασιλεὺς τῆς δόξης ; Κύριος κραταιὸς καὶ κύριος ? € , ~ ᾽ A , δυνατός. ‘Qe δὲ καὶ ἐξ οὐρανῶν παραγίνεσξϑαι μετὰ δόξης er > ’ oN - ΗΣ , > ee ὃ S a , μέλλει, ἀκούσατε καὶ τῶν εἰρημένων εἰς τοῦτο ὁιὰ Ἱερεμίου ee 0 ~ ΒΟ: ςε CEN CS ’ τοῦ προφήτου. ᾿Ἐστι δὲ ταῦτα " ᾿Ιδοὺ ὡς υἱὸς ἀνϑρώπου 7 ΕῚ ᾽ὕὔ - a ~ ~ bY ~ Q ς » x ἔρχεται ἐπάνω τῶν νεφελῶν τοῦ οὐρανοῦ, Kal οἱ ἄγγελοι 2 5 ~ , ~ αὐτοῦ σὺν αὐτῷ. 48 JUSTIN MARTYR. 9 5 ἈΝ , A , ἫΝ ᾽ὔ > ὃ , A 52. ᾿Ἐπειδὴ τοίνυν τὰ γενόμενα ἤδη πάντα ἀπεδείκνυμεν πρὶν ἢ γενέσϑαι προκεκηρύχϑαι διὰ τῶν προφη- Sure word of ΤΡ eye p npvx popn rophecy. - ~ A Propee’dy: σῶν, ἀνάγκη καὶ περὶ τῶν ὁμοίως προφητευϑέν- ᾽ Ν , , y € 7 των, μελλόντων δὲ γίνεσϑαι, πίστιν ἔχειν ὡς πάντως γε- , ἃ Ν » Ν nO ’ 5 νησομένων. “Ov γὰρ τρόπον τὰ On γενόμενα προκεκη- , meee , - ’ὕ \ SeICN » x 4 ρυγμένα καὶ ayvooupeva ἀπέβη, τὸν αὐτὸν τρόπον καὶ τὰ , ἍἋ > ~ eer ~ ’ , , λείποντα, κἂν ἀγνοῆται καὶ ἀπιστῆται, ἀποβήσονται. Δύο τ - ,ὔ ra ς - e , , yap αὐτοῦ παρουσίας προεκήρυξαν οἱ προφῆται" μίαν μέν, ἈΝ »") Ἃ , is Re 4 Q a ~ ? 5 ’ - τὴν ἤδη γενομένην, ὡς ατίμου καὶ παπητοῦ ἀνϑρωπου, τὴν τὰν QV wR 3 , ~ ‘ ~ >) 10 δὲ δευτέραν, ὅταν μετὰ δόξης ἐξ οὐρανῶν μετὰ τῆς ἀγγελι- ~ ~ ~ , ivf ᾿ς ἃς κῆς αὐτοῦ στρατιᾶς παραγενήσεσναι κεκήρυκται, OTE καὶ τὰ 9 ~ ͵ - , 5 id Ν σώματα ἀνεγερεῖ πάντων τῶν γενομένων ἀνϑρωπων, καὶ - 7S 3 ~ »" Δ ’ >] οἰ ow ai τῶν μὲν ἀξίων ἐνδύσει apvapotlav, τῶν δ᾽ ἀδίκων ἐν αἰσϑή- 5 ’ si = , 4 ς Q ae Gel αἰωνίᾳ μετὰ τῶν φαύλων δαιμόνων εἰς TO αἰώνιον πῦρ , € ᾿ς ~ , Ln , ιό πέμψει. “Qe δὲ καὶ ταῦτα προείρηται γενησόμενα, δηλώ- > , . ν = ¢ Η σομεν. ᾿Ἐρρέϑη δὲ διὰ ᾿Ιεζεκιὴλ τοῦ προφήτου οὕτως NI Sy S , \ ς ’ὔὕ a A , , ‘ Συναχϑήσεται ἁρμονία πρὸς ἁρμονίαν καὶ ὀστέον πρὸς 2 , Ν ’ > ’ ἜΝ, = - 7, ὀστέον, καὶ σάρκες ἀναφυήσονται. Καὶ πᾶν yovu κάμψει Ἵ de 2 , Aen ad AW Shen A , > ~ ? ᾧ κυρίῳ, καὶ πᾶσα γλῶσσα ἐξομολογήσεται αὐτῷ. Ev e 5 ’ is U "0 οἵᾳ δὲ αἰσθήσει καὶ κολάσει γενέσϑαι μέλλουσιν οἱ ἄδικοι, >] , ~ ς lA ΟῚ ~ 5) , » « ~ ἀκούσατε τῶν ὁμοίως εἰς τοῦτο εἰρημένων. ἴΕστι δὲ ταῦ- aa fp a b) ~ 3) , ‘ οἴ - 5 ~ τα O σκώληξ αὐτῶν ov παυδήσεται, καὶ τὸ πῦρ αὐτῶν 3 - , , 5 . οὐ σβεσϑήσεται. Kai τότε μετανοήσουσιν, bre οὐδὲν ὠφε- lie ~ Ὁ = 2 ?, λήσουσι. Ποῖα δὲ μέλλουσιν οἱ λαοὶ τῶν ᾿Ιουδαίων λέγειν EMR ~ [ἢ 10 Dt TBA 3 Q72 , ὃ ‘ ο5 καὶ ποιεῖν, ὅταν ἴδωσιν αὐτὸν ἐν δόξῃ παραγενόμενον, διὰ ΄ - , , "2 . Ε Ζαχαρίου τοῦ προφήτου προφητευσέντα ἐλέχϑη οὕτως >? ~ ~ δ > , Fgh \ >. EvreAovpat τοῖς τέσσαρσιν ἀνέμοις συνάξαι τὰ ἑἐσκορπι- ’ , 5 = ~ ~ , Ν “4 ’ Ν σμένα τέκνα, ἐντελοῦμαι τῷ Poppa φέρειν, καὶ τῷ νότῳ μὴ , > ea. ’ 9 € ᾿ς ‘ , , προσκόπτειν. Kat τότε ev Ἱερουσαλὴμ KOTETOG μέγας, OU THE FIRST APOLOGY. 49 κ᾿ , ΕΝ λέ ue A , τι κοπετὸς στομάτων ἢ χειλέων, ἀλλὰ κοπετὸς καρδίας, καὶ 80 5 A , 3 -- Ν ς fe > Ν \ , οὐ μὴ σχίσωσιν αὐτῶν τὰ ἱμάτια, ἀλλὰ τὰς διανοίας. A ’ A ’ , \ - Κόύόψονται φυλὴ πρὺς φυλήν, καὶ τότε ὄψονται εἰς ὃν ἐξε- ’ Ss ~ en. ELEVA , 5 ’ ς - 2) 4 = κέντησαν, καὶ ἐροῦσι" Ti, κύριε, ἐπλάνησας ἡμᾶς ἀπὸ τῆς - ς ’ a τὶ ΄ - ὁδοῦ σου; Ἣ δύξα, ἣν εὐλόγησαν οἱ πατέρες ἡμῶν, ἐγε- νήση ἡμῖν εἰς ὄνειδος. 35 < “ is A δ΄. «ἃ ld 4) 53. Πολλὰς μὲν οὖν καὶ ἑτέρας προφητείας ἔχοντες bf ~ > - ’ - Importance of εἰπεῖν ἑπαυσάμενα, αὐτάρκεις Kal ταύτας εἰς prophecies for , es ᾿ is eae faith. πεισμονὴν τοις τὰ AkKOVOTLKA καὶ VOsPU WTA ΩΣ - λ , Ν - δύ b) A ἔχουσιν εἶναι λογισέίμενοι, καὶ νοεῖν dbvacsat αὐτοὺς st Lg 4 ce > ς - ~ ~ ἡγούμενοι OTL OVX ὁμοίως τοῖς μυδοποιηϑεῖσι περὶ TOV 5 Δ΄, e~ ~ \ oe ~ ’ , é 5 Ἵ νομισφέντων υἱῶν τοῦ Διὸς καὶ ἡμεῖς μόνον λέγομεν, ἀλλ » 5» ὃ “2 ” , ~ wn x ’ >’ a , οὐκ ἀποδεῖξαι ἔχομεν. Τίνι yap av λόγῳ ἀνδρώπῳ orav- ,ὔ Ἵ δ.» e ia ~ 9 ᾿ὕ ~ 93 PWLEVTL ἐπειδόμεσα, OTL πρωτότοκος τῷ ἀγεννήτῳ SEW ἐστι Bye: A ~ \ 5 , καὶ αὐτὸς τὴν κρίσιν τοῦ παντὸς ἀνϑρωπειου γένους ποι- ’; ἊΝ Ἁ ’ a nN EAS ~ >) Α ” (ey, ἤσεται; εἰ μὴ μαρτύρια πρὶν ἢ EANELY αὐτὸν aYSpwiroV 10 Υ 5 - ev iv γενόμενον κεκηρυγμένα περὶ αὐτοῦ εὕρομεν καὶ οὕτως γε- » δὺς ,ρὰ - ἈΝ ? ὃ , δος ἋΣ Ν Ἀ δος ἃς νόμενα ὁρῶμεν, γῆς μὲν ᾿Ιουδαίων ἐρήμωσιν, καὶ τοὺς ἀπὸ N 3} > , N ~ κ - > , παντὸς ἔθνους avSpwrwv διὰ τῆς Tapa τῶν ἀποστόλων >) ~ ~ a? Q , \ ἊΣ αὐτοῦ διδαχῆς πεισξέντας καὶ παραιτησαμένους τὰ παλαιά, ’ ° , , ’ὕ bi , Q [2 - ς - ἐν οἷς πλανώμενοι ἀνεστράφησαν, ἔδη, αὐτοὺς ἡμᾶς ὁρῶν- 15 ’ ’ Ν > , Ν 2 5 ~ ~ »] Q τες, πλείονάς τε Kal ἀληϑεστέρους τοὺς ἐξ ἐδνῶν τῶν ἀπὸ τ᾿ r fe Ν A Ιουδαίων καὶ Σαμαρέων Χριστιανοὺς εἰδότες ; Τὰ μὲν yap ” ᾽ὔ , > Ἂ , e A ~ ~ , ἄλλα πάντα γένη ἀνϑ)ρώπεια ὑπὸ τοῦ προφητικοῦ πνεύμα- ~ } ἣν ow & a ~ τος καλεῖται ἔδνη, τὸ δὲ ἰουδαϊκὸν καὶ σαμαρειτικὸν φῦλον > a τ A ς Ν Ἰσραὴλ καὶ οἶκος ᾿Ιακὼβ κέκληνται. ‘Qe δὲ προεφητεύϑη 90 iv Χ , ΟΣ δὴ - eye a ’ - > Wap) ὕτι πλείονες οἱ ἀπὸ τῶν EXVWV πιστεύοντες τῶν ἀπὸ TouU- ὃ , Ν ’ Ν a? 5 λ - aiwy καὶ Σαμαρέων, τὰ προφητευδέντα ἀπαγγελοῦμεν. Ψ , >) Ve ~ Ἐλέχϑη δὲ οὕτως " Ευφράνδητι στεῖρα ἡ οὐ τίκτουσα, 50 JUSTIN MARTYR. Cn iN) ? x μ᾿ » - ῥῆξον καὶ βόησον ἡ οὐκ ὠδίνουσα, ὅτι πολλὰ τὰ τέκνα τῆς τὰ ΛΝ x ~ > , 3, " ὃ oh? ; ‘ ου ἐρήμου μᾶλλον ἢ τῆς ἐχούσης TOV avopa. ρημα γὰρ - lA Ν <9! 1X a ~ a ~ ; = ” λ ’ ἣν πάντα τὰ ἔσνη ἀληδινοῦ Seov, χειρῶν ἔργοις λατρεύον- 2 ὃ - δὲ \ OR ~ 7 \ \ ~ ~ ra’ ᾿Ιουδαῖοι δὲ καὶ Σαμαρεῖς, ἔχοντες TOV Tapa τοῦ Seow , Ά - Ξ ὃ , > - Ν. ως λόγον διὰ τῶν προφητῶν παραδοϑέντα αὐτοῖς καὶ ἀεὶ \ > ΄ ᾿ προσδοκήσαντες τὸν Χριστόν, παραγενόμενον ἠγνόησαν, Ἂν 5. 2 a a ~ A 4 \ πλὴν ὀλίγων τινῶν, OVE προεῖπε TO ἅγιον προφητικὸν - ς aA " εἶ πνεῦμα διὰ Ἡσαΐου σωδήσεσϑαι. ἘΠπεὲ δὲ ὡς ἀπὸ προ- ’ 5 = 5 > Ν ’ 2) , Ces ' ς σώπου αὐτῶν" Ei μὴ κύριος ἐγκατέλιπεν ἡμῖν σπέρμα, ὡς Δ ’, \ ἊΝ Ν Σόδομα καὶ Γόμορρα ἂν ἐγενήσημεν. Σόδομα γὰρ καὶ , , Q ἮΝ - “ ~ ς - ce Α Γόμορρα πόλεις τινὲς ἀσεβῶν ἀνδρῶν ἱστοροῦνται ὑπὸ M Dea , Ἃ =a Ν AG: 2 ὌΧ Cc ΩΝ 3 35 Mwiciwe γενόμεναι, ac πυρὶ καὶ Siw καύσας ὁ Seog Ka- \ ~ 5 = 5 τέστρεψε, μηδενὸς τῶν ἐν αὐταῖς owSivtog πλὴν adXo- - A " ’ oe eSvove τινὸς Χαλδαίου τὸ γένος, ᾧ ὄνομα Λώτ, σὺν ᾧ Kal ὩΣ , ὃ δ Tee ‘ ig 9 a 7 “υγατέρες διεσώδησαν. Kat τὴν πᾶσαν αὐτῶν χώραν U “- / ἔρημον καὶ κεκαυμένην οὖσαν Kal ἄγονον μένουσαν οἱ [30uU- , ~ ¢ Ὁ 2) ᾿] A 40 λόμενοι ὁρᾶν ἔχουσιν. ‘Qe δὲ καὶ ἀληδέστεροι οἱ ἀπὸ ~ = , » > ~ τῶν ἐδνῶν Kal πιστότεροι προεγινώσκοντο, ἀπαγγελοῦμεν κ ς fee = ~ ͵ ω ‘ τὰ εἰρημένα διὰ Ἡσαΐου τοῦ προφήτου. “Edn δὲ οὕτως >? ὴλ >) , Q ol Ν δὲ Ὁ, Ἂν ἊΣ Ισραὴλ ἀπερίτμητος τὴν καρὸίαν, τὰ δὲ ἔϑνη τὴν aKpo- , ms ~ ~ Ci ἢ aN Ὗ , βυστίαν. Ta τοσαῦτα γοῦν ὁρώμενα πειδὼ καὶ πίστιν ~ > Q ~ ὯΝ 4“ τοῖς τἀληθὲς ἀσπαζομένοις καὶ μὴ φιλοδοξοῦσι μηδὲ ὑπὸ Δ, - Ἵ , Ν λ , 5 - δύ πασῶν ἀρχομένοις μετὰ λόγου ἐμφορῆσαι δύναται. ἐξ Ν ς \ ~ 54. Οἱ δὲ παραδιδόντες τὰ puSoToMSévta ὑπὸ τῶν - Oo , , ὃ as U ~ 5 How the myths ποιητῶν οὐδεμίαν ἀπόδειξιν φέρουσι τοῖς ἐκ- of the heathen ose 9 5 - originated. μανδάνουσι νέοις, kal ἐπὶ ἀπάτῃ Kal aTaywyn rte το τ , , . > ὃ , “ταν we. τοῦ avSpwrélov γένους εἰρῆσϑαι ἀποδείκνυμεν κατ᾽ ἐνέρ-- = , , > , κ Ny ~ syeav τῶν φαύλων δαιμόνων. ᾿Ακούσαντες yap διὰ τῶν - , , Ν 7 προφητῶν κηρυσσόμενον παραγενησόμενον τὸν Χριστόν, ‘ THE FIRST APOLOGY. δ1 Set δὶ 5 , ὃ Ν \ Ν > ~ ~ 3 ’ καὶ κολασνησομένους διὰ πυρὸς τοὺς ἀσεβεῖς τῶν ἀνϑρώ- 4 - , πων, προεζάλλοντο πολλοὺς λεχϑῆναι γεν ομένους υἱοὺς 5 Διί, νομίζοντες δυνήσεσϑαι ἐνεργῆσαι τερατολογίαν tw Att, vou Ec Ί pyi ρ y e , x δὴ 3 ’ Ν Ν A A Ν id ἡ γήσασϑαι τοὺς avypwrove τὰ περὶ TOV Χριστον καὶ ὅμοια 10 = ~ ~ ~ ~ 2) , τοῖς ὑπὸ τῶν ποιητῶν λεχϑεῖσι. Καὶ ταῦτα δ᾽ ἐλέχϑη καὶ dj ~ ~ ἐν Ἕλλησιν καὶ ἐν ἔϑνεσι πᾶσιν, ὅπου μᾶλλον ἐπήκουον - ~ , \ r ἘΝ ; τῶν προφητῶν πιστευσήσεσναι τὸν Χριστὸν προκηρυσσὸν- ῳ aA = Ξ ’ των. Ὅτι δὲ καὶ ἀκούοντες τὰ διὰ τῶν προφητῶν λεγό- >) "5 fi ’ ~ iN’ ες λ ld ἊΝ , μενα οὐκ ἐνόουν ἀκρι[)ῶς, ἀλλ᾽ ὡς πλανώμενοι ἐμιμήσαντο 15 Ν Q Q Ε , ᾽, Ἂ 3 re Ta περὶ TOV ἡμέτερον Χριστόν, διασαφήῆσομεν. Mwiaie εἰ id ’ὔ ς , - Ly! ? οὖν ὁ προφήτης, ὡς προέφημεν, πρεσβύτερος ἣν πάντων ee Ἂν Ψ ’ ~ ς , ; συγγραφεων, καὶ δ αὐτοῦ, ὡς προεμηνύσαμεν, προεφη- Ἐρευν ἐς ὁ τὰ ’ , ae) τεύϑη οὕτως " Οὐκ ἐκλείψει ἄρχων ἐξ lovea καὶ ἡγούμενος > ~ ~ TES. Seon τ v- ἔλϑ ας ἜΤ ‘ κ᾿ Ios ἐκ τῶν μηρῶν αὐτοῦ, ἕως av EASY ᾧ ἀπόκειται " Kal αὐτὸς 20 ” ὃ ’ 7” ~ ὃ 3 Α 57 Α - ἔσται προσδοκία ἐδνῶν, δεσμεύων πρὸς ἄμπελον τὸν πῶλον ᾿ - ΄ὕ Ἀ Q ’ Ee aS) e = αὐτοῦ, πλύνων τὴν στολὴν αὐτοῦ ἐν αἵματι σταφυλῆς. ~ ~ ~ 9 Τούτων οὖν τῶν προφητικῶν λύγων ἀκούσαντες οἱ δαίμο- ? Ν 5} , ΕΝ - ’ Ὁ Ν νες Διόνυσον μὲν ἔφασαν γεγονέναι υἱὸν τοῦ Διός, εὑρετὴν δὲ “Ἂς > aN ay x, wv 5) ~ 2 yevéoSat ἀμπέλου παρέδωκαν, καὶ ὄνον ἐν τοῖς μυστη- 35. γ > ~ > ’ q ὃ QZ > ne. > ρίοις αὐτοῦ ἀναγράφουσι, καὶ διασπαραχνέντα αὐτὸν aveE- τ Q ! \ Wy IN ~ oe ληλυξέναι εἰς οὐρανὸν ἐδίδαξαν. Καὶ ἐπειδὴ διὰ τῆς Mwi- , , > e co b) , 7 eX re Oe ~ σέως προφητείας OV ρητῶς ἐσημαίνετο, εἰ TE υἱὸς TOU JEOU Δ » ’ 5 oY 7 ’ ’ὔ ,’ XQ , 5 bY 6 παραγενησόμενός ἐστι, Kal εἰ ὀχούμενος ἐπὶ πώλου ἐπὶ - ~ N > bd Ν > r , Ν Ν - aN γῆς μενεῖ ἢ εἰς οὐρανὸν ἀνελεύσεται, καὶ TO TOV πώλου 80 ” <5 =X Ν ἡ , ἐδύ ἈΝ ὄνομα καὶ ὄνου πῶλον καὶ ἵππου σημαίνειν ἐδύνατο, μὴ > 7 ” » ~ 5 ” , ~ ἐπιστάμενοι εἴτε ὄνου πῶλον ἄγων ἔσται σύμβολον τῆς 2! ~ U 4 παρουσίας αὐτοῦ εἴτε ἵππου ὃ προκηρυσσύμενος, Kal υἱὸς - Ἂ, > , A Sov ἐστιν, ὡς προέφημεν, ἢ ἀνϑρώπου, τὸν Βελλεροφόν- Q ’ ‘ 3 11} Vd yA re » ; τὴν καὶ αὐτὸν ἐφ ἵππου [[ηγάσου, ἀνῦρωπον ἐξ ἀνϑρώπων 35 42 JUSTIN MARTYR. , , t γενόμενον, εἰς οὐρανὸν ἔφασαν ἀνεληλυϑέναι. Ὅτε δὲ = ς να Ἂ , ὡ \ ἤκουσαν διὰ τοῦ ἄλλου προφήτου ᾿Ησαΐου λεχϑέν, Ore διὰ a? JQ. 7 ‘ Ἂν ? ΄ - 3 ἮΝ , , 4 παρϑένου τεχϑήσεται καὶ δι᾿ ἑαυτοῦ ἀνελεύσεται εἰς τὸν τ - , : οὐρανόν, τὸν Περσία λεχϑῆναι προε[ζάλλοντο. Καὶ ore “οἔγνωσαν εἰρημένον, ὡς προλέλεκται ἐν ταῖς προγεγραμμέ- , ? Ἂς ς , - 500 4 vaie προφητείαις ᾿Ισχυρὺς ὡς γίγας δραμεῖν ὁδόν, τὸν Ἡρακλέα ἰσχυρὸν καὶ ἐκπερινοστήσαντα τὴν πᾶσαν γῆν > e ! ἔφασαν. Ὅτε δὲ πάλιν ἔμαϑον προφητευδέντα “εραπεύσειν de - , \ Ν > ~ Ν > ‘ αὐτὸν πᾶσαν νόσον Kal νεκροὺς ἀνεγερεῖν, τὸν ᾿Ασκληπιὸν 45 παρήνεγκαν. - 5. Ὁ) ~ ~ δῦ. ᾿Αλλ᾽ οὐδαμοῦ οὐδ᾽ ἐπί τινος τῶν λεγομίνων υἱῶν - \ A ~ 3 "ὦ Ξ 5 Ν τοῦ Διὸς τὸ σταυρωδῆναι ἐμιμήσαντο " οὐ γὰρ The Cross. | : 7 : ῇ : ἐνοεῖτο αὐτοῖς, συμβολικῶς, ὡς προδεδήλωται, “τὰ τ = ’ , VA , - ξ τῶν εἰς τοῦτο εἰρημένων πάντων λελεγμένων. “Οπερ, ὡς - ς ». Ν , ’ ny ~ 5 ’ὔ 5 προεῖπεν ὃ προφήτης, τὸ μέγιστον σύμβολον τῆς ἰσχύος ~ 19 ~ 2 ~ Cc ee ξ x ἐν a € a uae ’ καὶ ἀρχῆς αὐτοῦ ὑπάρχει, ὡς καὶ ἐκ τῶν UT ὄψιν πιπτόν- , Ν - ’ των δείκνυται " κατανοήσατε γὰρ πάντα τὰ ἐν τῷ κύσμῳ, , - ~ \ , εἰ ἄνευ τοῦ σχήματος τούτου διοικεῖται ἢ κοινωνίαν ἔχειν - , Ἂς A 3 , x Ἁ - a δύναται. Θάλασσα piv yap ov τέμνεται, ἣν μὴ τοῦτο TO ’ «Ὁ - ς , 5 - i. = , = ~ Q τοτρύπαιον, ὃ καλεῖται ἱστίον, ἐν τῇ νηὶ σῶον μείνῃ " γῆ δὲ , ’ ~ , 2 ce ~ > οὐκ ἀροῦται ἄνευ αὐτοῦ ᾿ σκαπανεῖς δὲ τὴν ἐργασίαν οὐ - )δὲ wae , > Ν ὃ Ν = Ν ποιοῦνται οὐδὲ βαναυσουργοὶ ὁμοίως, εἰ μὴ διὰ τῶν τὸ ~ ~ “ ’ 5 Χ , ἫΝ δὲ >) a ’ σχῆμα τοῦτο ἐχόντων ἐργαλείων. Τὸ o& ἀνϑρωπειον σχῆμα οὐδενὶ ἄλλῳ τῶν ἀλόγων ζώων διαφέρει, ἢ τῷ t 5 , - "} - ! XD ~ ’ 15 ὀρῦόν τε εἶναι καὶ ἔκτασιν χειρῶν ἔχειν καὶ ἐν τῷ προσώπῳ > Q ~ , , “ λ ἣν -» - , ἀπὸ τοῦ μετωπίου τεταμένον τὸν λεγόμενον μυξωτῆρα φέ- >) πο ᾿] ~ LY Pp D , pel, δι᾿ οὗ ἣ τε ἀναπνοή ἐστι τῷ ζώῳ καὶ οὐδὲν ἄλλο δεί- x 4 “ - - ψ ἃς Ἀ - la δὲ κνυσιν ἢ τὸ σχῆμα τοῦ σταυροῦ. Καὶ διὰ τοῦ προφήτου δὲ ἐλέ yes eS τως Π ΕΝ Ν a , See - ΧΙ Ν EAE\K VN οὕτως νέυμα πρὸ προσώπου ἡμὼν APLOTOC THE FIRST APOLOGY. 53 , sy A > δῷ = δὲ , λ Ἀ - ᾽ κύριος. Kat τὰ παρ᾽ ὑμῖν δὲ σύμβολα τὴν τοῦ σχήματος 90 - ἊΝ ~ ~ τούτου δύναμιν δηλοῖ, τὰ τῶν βηξίλλων καὶ τῶν τρο- ~ , ς ~ ~ = παίων, cl ὧν αἵ τε πρόοδοι ὑμῶν πανταχοῦ γίνονται, τῆς > ~ x , Q ~ > ’ ὃ , > . ἀρχῆς καὶ δυνάμεως τὰ σημεῖα ἐν τούτοις δεικνύντες, εἰ Kal - ~ Ul r ~ ual PT > μὴ νοοῦντες τοῦτο πράττετε. Kal τῶν παρ᾽ ὑμῖν ἀποϑνη- 9 ’ ‘ ’ “ ~ σκόντων αὐτοκρατόρων τὰς εἰκόνας ἐπὶ τούτῳ τῷ σχήματι :Ὁ ike N δ , - ἀνατίδετε, καὶ δεοὺς διὰ γραμμάτων ἐπονομάζετε. Καὶ διὰ » , “- 4.8 ’ “ ’, 6 δύ oyov οὖν καὶ σχήματος τοῦ φαινομένου, bon δύναμις, 4 Cie ᾽ 7a 10 rv \ » Nn προτρεψάμενοι ὑμᾶς ἀνεύδυνοι οἴδαμεν λοιπὸν ὄντες, κἂν e ~ > ~ e si x ς ὑμεῖς ἀπιστῆτε" τὸ Yap ἡμέτερον γέγονε καὶ πεπέρανται. ᾿) ’ - - 56. Οὐκ ἠρκέσϑησαν δὲ οἱ φαῦλοι δαίμονες πρὸ τῆς ανερώ ov Χ υ εἰπεῖν τοὺς λεχϑέντας The demons φαγνερώσεως TOU Χριστοῦ εἰπεῖν τοὺς λεχϑέντας still at work. ~ δι , »\\? > υἱοὺς τῷ Aut γεγονέναι, ἀλλ᾽ ἐπειδὴ, φανερω- GQ? τ ~ Ν > Ds τὸν CW? ὃ ὡς NEVTOG αὐτοῦ καὶ γενομένου ἐν ἀνϑρώποις καὶ ὕπως διὰ - - , 5 ἈΝ τῶν προφητῶν προεκεκήρυκτο ἔμαδον, καὶ ἐν παντὶ γένει 5 , ! ΄’΄ πιστευόμενον καὶ προσδοκώμενον ἔγνωσαν, πάλιν, ὡς bl, προεδηλώσαμεν, προε[δάλλοντο ἄλλους, Σίμωνα μὲν καὶ > A \ ‘ a Μένανδρον ἀπὸ Σαμαρείας, ot καὶ μαγικὰς δυνάμεις ποιή- Q τ Se , ΝΎ ? , ” σαντες πολλοὺς ἐξηπάτησαν καὶ ἔτι ἀπατωμένους ἔχουσι. Δ ΠΟ ὦ ς , > ~ sD Δ. ’ Καὶ γὰρ παρ᾽ ὑμῖν, ὡς προέφημεν, ἐν τῇ βασιλίδι Ῥώμῃ 10 > , , ‘ ἐπὶ Κλαυδίου Καίσαρος γενόμενος ὃ Σίμων καὶ τὴν ἱερὰν , - Ν \ δῆ ς ’ 5 μ᾿ λή σύγκλῆτον καὶ τὸν δῆμον Ρωμαίων εἰς τοσοῦτο κατεπλή- - ο Ἂ εξ Ἅ 5 ἕατο, we Seog νομισϑῆναι καὶ ἀνδριάντι, ὡς τοὺς ἄλλους ~ , ~ e , Tap ὑμῖν τιμωμένους δεούς, τιμηϑδῆναι. “OSev τήν τε e A Q~ Ν᾿ ς , ’ ἱερὰν σύγκλητον καὶ τὸν δῆμον τὸν ὑμέτερον συνεπιγνώ- 15 - ~ bee? ~ 5 ~ μονας ταύτης ἡμῶν τῆς ἀξιώσεως παραλαβεῖν αἰτοῦμεν, Ch, ὙΠ ἡ 43) - > paler. Ee) , ὃ δά ,’ iN iv εἴ τις εἴη τοῖς aT ἐκείνου διδάγμασι κατεχόμενος, TAAN- 4 - - \ 9. δὲς μαϑὼν τὴν πλάνην φυγεῖν δυνη ῇ. Kat τὸν ἀνδριάντα, εἰ βούλεσϑε; καϑαιρήσατε. 54 JUSTIN MARTYR. ’ Ν Ν , φ' ας , ~ 57. Ov yap μὴ γενέσϑαι τὴν ἐκπύρωσιν ἐπὶ κολάσει τῶν 5 - - ~ , The demons ἀσεβῶν of φαῦλοι δαίμονες πεῖσαι δύνανται, instigate itn ἃ < persecution. Gyrep τρύπον οὐδὲ λαϑεῖν τὸν Χριστὸν παρα- , ” Se 3 λλ᾽ 2 rates ’ τ AA ’ γενόμενον ἴσχυσαν πρᾶξαι, a ἐκεῖνο μόνον, τοὺς ἀλό- ~ ~ Uj , sywe βιοῦντας Kal ἐμπαϑῶς ἐν ἔϑεσι φαύλοις τεδραμμένους ς.- » > ~ Ἕ ~ ~ - kal φιλοδοξοῦντας ἀναιρεῖν ἡμᾶς καὶ μισεῖν, δύνανται ποι- - aA b) ’ 5) ~ ἀλλ᾽ ς δείκ ἐλ ἤσαι, OVE οὐ μόνον οὐ μισοῦμεν, AAA, ὡς δείκνυται, ἐλε- - - ? 5 Ν ’ οὔντες μεταϑέσϑαι πεῖσαι βουλόμεϑα. Οὐ yap δεδοίκαμεν δ» ~ , ’ ΘΝ - ς λο a 0 Ν pas Savarov, τοῦ πάντως aTosavely ὁμολογουμένου, καὶ μὴ , ~ 9 ~ 3) ~ “" ~ ~ , 10 δενὸς ἄλλου καινοῦ ἀλλ᾽ ἢ τῶν αὐτῶν ἐν τῇδε τῇ διοικήσει 3 - \ 2 ce ὄντων, ὧν εἰ μὲν κύρος τοὺς pETATXOVTAG κἂν ἐνιαυτοῦ v e ae. ee x 9 “ a 9 ~ ~ - ’ ἔχει, ἵνα ἀεὶ ὦσι καὶ ἀπαϑεῖς καὶ ἀνενδεεῖς, τοῖς ἡμετέροις ὃ Ἂ ΄ , - b) 9) “85 ~ δὲ - ιδάγμασι προσέχειν δεῖ. Εἰ δ᾽ ἀπιστοῦσι μηδὲν εἶναι Nae a ἾΝΑΣ τὶ > Ss τον - Ν > foe? μετὰ Savarov, aAX εἰς ἀναισδηδίαν χωρεῖν τοὺς ἀπονσνῆ- > ~ ~ ~ ~ Ib okOVTaG ἀποφαίνονται, παδῶν τῶν EVTAaVSAa Kal χρειῶν Cute εἰν 5 - ς Ν ὩΣ , Ν ἡμᾶς ρυόμενοι εὐεργετοῦσιν, ἑαυτοὺς δὲ φαύλους καὶ μισ- ,ὔ A ’ N 5) ανϑρώπους καὶ φιλοδόξους δεικνύουσιν" οὐ yap we ἀπαλ- A ia ~ 5 - Ψ > 3 - - λάξοντες ἡμᾶς ἀναιροῦσιν, ἀλλ᾽ ὡς ἀποστεροῦντες ζωῆς Ν 10 ~ ΄ καὶ ηδονῆς φονεύουσι. hi Νὴ 5 a ’ ε ὅδ. Καὶ Μαρκίωνα δὲ τὸν ἀπὸ Πόντου, ὡς προέφημεν, ’ - i) \ 5 - Mareion, put προε[άλλοντο of φαῦλοι δαίμονες, ὃς ἀρνεῖσϑαι orward by 5 Ξ τ ἡρξῳ the demons. μὲν τὸν ποιητὴν τῶν οὐρανίων καὶ γηΐνων ἁπάν- 4 ~ ~ των δεὸν καὶ TOV προκηρυχϑέντα διὰ τῶν προφητῶν Χρι- Α ’ ~ ~ ) 5 στὸν υἱὸν αὐτοῦ καὶ νῦν διδάσκει, ἄλλον δέ τινα καταγγέλ- ᾺἋ x ‘ ὃ Ν - , Qs ΄ she , εἰ Tapa TOV δημιουργὸν τῶν πάντων δΦεὸν Kal ὁμοίως = <7 € > ~ ἕτερον viov* ᾧ πολλοὶ πεισϑέντες, ὡς μόνῳ TAANSH ἐπι- , «ς _ ~ > ’ , Ar. σταμένῳ, ἡμῶν καταγελῶσιν ἀπόδειξιν μηδεμίαν περὶ ὧν λ ' 5} > OW 5 λ ’ ς ς Ν > ’, 59) eyouow ἔχοντες, ἀλλ᾽ ἀλόγως ὡς ὑπὸ λύκου ἄρνες συν- = , Ν - 55. ἣν , Ν ὃ , 10 NPTAGMEVOL βορὰ των AVEWV Οογμάτων Kal αἰμόνὼν THE FIRST APOLOGY. 55 >| A / τι ’ γίνονται. Οὐ yap ἄλλο τι ἀγωνίζονται οἱ λεγύμενοι δαί- Ἃ > fe Q > ᾽ 5 Α ~ , a μονες, ἢ ἀπάγειν τοὺς ἀνϑρώπους απὸ τοῦ ποιήσαντος Φεοῦ ~ ΩΝ ~ ot) ~ ὦ καὶ τοῦ πρωτογόνου αὐτοῦ Χριστοῦ καὶ τοὺς μὲν τῆς γῆς ΟῚ - εῇ μὴ ἐπαίρεσϑαι δυναμένους τοῖς γηΐνοις καὶ χειροποιήτοις a cs ἊΝ - x δὲ 4 3 , ey προσήλωσαν Kat προσηλοῦσι, τοὺς δὲ ἐπὶ Sewplav Seiwv Ὁ — γ ’ x‘ xX A ’ὔ; a ὁρμῶντας UTEKKPOVOVTEC, ἢν μὴ λογισμὸν σώφρονα καὶ κα- A , ~ U >) “ρὸν καὶ ἀπαδῆ βίον ἔχωσιν, εἰς ἀσέβειαν ἐμβάλλουσιν. [7] ~ 59. Ἵνα δὲ καὶ παρὰ τῶν ἡμετέρων διδασκάλων (λέγο- \ ~ ~~ Α - ~ What Plato. μεν: 08 τοῦ λόγου τοῦ διὰ τῶν προφητῶν) λα- owes to Moses. in , βόντα τὸν Πλάτωνα μάϑητε τὸ εἰπεῖν, ὕλην ” “Ὁ , Ἁ A v4 ~ δ ’ ἄμορφον οὖσαν στρέψαντα τὸν δεὸν κόσμον ποιῆσαι, ἀκού- - b] δ re q 5 , ὃ A oe , ~ in) ὃ σατε τὼν αὐτολεξεὶ εἰρημένων Ola Μωύσέως, τοῦ Tpodeon- λ ᾿ , , , ΄ς , ~ Ἐπ er λ WMEVOU πρώτου προφήτου καὶ πρεσ[3υτέρου τῶν ἐν EA- λ ’ > ? ~ Q Y ~ λησι συγγραφέων, δι’ οὗ μηνῦον τὸ προφητικὸν πνευμα, -ἦ ~ Ν ᾿ A Q 2) , ’ δι A \ πῶς τὴν ἀρχὴν καὶ ἐκ τίνων ἐδημιούργησεν 6 Seog τὸν ’’ 7 er Ξ Ἔν: 5 “,. , [τὶ \ \ ’ κύσμον, ἔφη οὕτως " Ἔν ἀρχῇ ἐποίησεν ὁ ϑεὸς τὸν οὐρα- Ἀ Ν Ἀ ~ ς Ν ~ = sue OS get ? νον kal τὴν γῆν. Ἢ δὲ γῆ ἣν αὐρατὸς καὶ ακατασκεύαστος, - ’ , 7 ~ , ? e A ~ a ~ 9 ᾽ὔ καὶ σκότος ἐπάνω τῆς αἰβύσσου " καὶ πνεῦμα ϑδεοῦ ἐπεφέρε- ’ - ᾺἋ, r ry v4 - - τὸ ἐπάνω τῶν ὑδάτων. Kal εἶπεν ὁ δεός " Τενηδήτω φῶς. = ESR e ¢ Neg Qa.~? ~ ε - Kat ἐγένετο οὕτως. ὥστε λόγῳ “εοῦ ἐκ τῶν ὑποκειμένων NA oe ~ Ν - καὶ προδηλωϑέντων διὰ Mwiiciwe γεγενῆσϑαι τὸν πάντα 4 Ἀ λά x ¢€ 5 A Ne \ ς ~ ° - κόσμον, καὶ Πλάτων καὶ of ταὐτὰ λέγοντες καὶ ἡμεῖς ἐμά- ~ ~ A δόμεν, kal ὑμεῖς πεισθῆναι δύνασϑε. Καὶ τὸ καλούμενον yj ay ~ ~ ~ » ς 4 “. Ἔρεβος παρὰ τοῖς ποιηταῖς εἰρῆσϑαι πρότερον ὑπὸ Μωῦ- »} ; σέως οἴδαμεν. r ~ ‘ 60. Kat τὸ ἐν τῷ παρὰ Πλάτωνι Τιμαίῳ φυσιολογού- ενον περὶ τοῦ υἱοῦ τοῦ ϑεοῦ, OTE λέγει ᾽Ἔγί- Plato αὐ Μϑξ EO 5 ἣν x the Cross. Set τὰν ἡ - , n op N ασεν αὐτὸν ἐν τῷ παντί, Tapa Mwioiwe λαβὼν ς , i ? ‘ ~ CC ey ~ > , OMOLWC ELTEV. Ev yap ταις Mwvotiwe γραφαῖς αναγε- 1ὅ 15 56 JUSTIN MARTYR. ς , 44 - - - [7] "».. ’ A , δγραπται, we κατ᾽ ἐκεῖνο τοῦ καιροῦ dre ἐξῆλψπον ἀπὸ Ai- he 7 3 at Ni ea , > “Ὁ δ᾽ Ὁ» > , γύπτου οἱ ᾿Ισραηλῖται καὶ γεγόνασιν ἐν τῇ ἐρήμῳ, «πήντη-. > ~ , , 5 ’ σαν αὐτοῖς ἰοβόλα ϑηρία, ἔχιδναί τε καὶ ἀσπίδες καὶ ὄφεων = , ay OS ’ Ν A, , 4 Ν 7 heey A ‘ πᾶν γένος, ὃ ἐθανάτου τὸν λαύν" Kal Kat ἐπίπνοιαν καὶ > Ν Ν - - , ~ 4 - ἐνέργειαν τὴν παρὰ τοῦ ϑεοῦ γενομένην λαβεῖν τὸν Mwi- 4 ~ ~ ~ = 10 σέα χαλκὸν καὶ ποιῆσαι τύπον σταυροῦ, Kal τοῦτον στῆσαι ν᾿ τὸ, n a 2 < mn oN “ - - λ ~. "Ra βλέ ἐπὶ τῇ AYia σκηνῇ καὶ εἰπεῖν τῷ λαῷ ἂν προσβλέπητε - ,΄ὕ, , Ων , > 5... Ἂν ’ a τῷ τύπῳ τούτῳ Kal πιστεύητε EV αὐτῷ, σωδήσεσδε. Kai , ΄ N . 9 , τον ay Sep Q γενομένου τούτου τοὺς μὲν ὄφεις aTONavElV ἀνέγραψε, TOV δὲ » Ν ς - Ν as er TAN ἃ 5] é Aaov ἐκφυγεῖν TOV ϑάνατον οὕτως παρέδωκεν. “A ava- Ν κα ΟΝ Ν 3 - 5 » Ν , wyvove Πλάτων καὶ μὴ ἀκριβῶς ἐπιστάμενος μηδὲ νοήσας ’ Ly ~ >) Ἂς , Ψ x ἂς Ν τύπον εἶναι σταυροῦ, ἀλλὰ χίασμα νοήσας, τὴν μετὰ τὸν - Q_s δύ PN: ] ~ Ν “ ἌΣ ΝΣ Ἂν πρῶτον δεὸν δύναμιν κεχιάσδαι ἐν τῷ παντὶ εἶπε. Καὶ τὸ x) ~ ’ 4 , ’ Ν ς ee , "4 - εἰπεῖν αὐτὸν τρίτον, ἐπειδὴ, ὡς προείπομεν, ἐπάνω τῶν δά 3. 2 ς Ν ee , ’, 5 , ἘΣ Ν ὑδάτων ἀνέγνω ὑπὸ Μωῦσέως εἰρημένον ἐπιφέρεσναι τὸ ~ a ~ ~ , 4 4 , ~ Ν a ~ οοτοῦ “εοῦ πνεῦμα. Δευτέραν μὲν yap χώραν τῷ Tapa “εοῦ , «“ La Noe ? - x, 9 ole Ν δὲ ’ λόγῳ, ὃν κεχιάσδξαι ἐν τῷ παντὶ ἔφη, δίδωσι, τὴν δὲ τρίτην ~ ~ ¢ , Se aes N τῷ λεχϑέντι ἐπιφέρεσξαι τῷ ὕδατι πνεύματι, simwv* Τὰ δὲ , Ν \ , 2G 5, , » a ὃ Ν τρίτα περὶ τὸν τρίτον. Καὶ ὡς ἐκπύρωσιν γενήσεσδαι διὰ Μ oo 6S of \ ἢ Ν - 5 4 ’, ωὐσέως προεμήνυσε τὸ προφητικὸν πνεῦμα, ἀκούσατε. , - 5. ἡ ~ , 95 Ἔφη δὲ οὕτως * Καταβήσεται ἀείζωον πῦρ καὶ καταφάγε- Ψ ~ 3 ’ - , A >) Ν gs ς - LA ται μέχρι τῆς ἀβύσσου κάτω. Οὐ τὰ αὐτὰ οὖν ἡμεῖς ἀλ- Av (de >) > J ἂν Ἂς € 4 , λοις δοξάζομεν, ἀλλ᾽ οἱ πάντες τὰ ἡμέτερα μιμούμενοι λέ- δι ὁ Loot ” ~ > ~ ἃς ~ Ν γουσι. Ilap’ ἡμῖν οὖν ἔστι ταῦτα ἀκοῦσαι καὶ μαδεῖν παρὰ - .] - ws. , 3 , τῶν οὐδὲ τοὺς χαρακτῆρας τῶν στοιχείων ἐπισταμένων, wn ~ Ἁ ’ \ l4 =. Ν 90 ἰδιωτῶν μὲν καὶ βαρβάρων τὸ φϑέγμα, σοφῶν δὲ καὶ πι- ~ ᾿ - - ; - N στῶν TOV νοῦν ὄντων, Kal πηρῶν Kal χήρων τινῶν τὰς ” Ξ ς - ’ , > (a ’ ΡΞ , ὄψεις " ὡς συνεῖναι ov σοφίᾳ avSpw7éia ταῦτα γεγονέναι, ἀλλὰ δυνάμει ϑεοῦ λέγεσϑαι. THE FIRST APOLOGY 57 61. “Ov τρόπον δὲ καὶ ἀνεϑήκαμεν ἑαυτοὺς τῷ Sep Kat- Οὔ ἈΝ - ~ 12 , Christian VOT OLNVEVTEC διὰ του Χριστοῦ, ἐξηγησόμενα, baptism Ὁ N ~ λ , ,» , OTWC μὴ TOUTO Tapa UiTOVTEC δόξωμεν πονηρξευ- ."- =a , ¢ Ἂ an” Ν , εἰν τί ἐν TH ἐξηγήσει. Ὅσοι av πεισδῶσι καὶ πιστεύωσιν ᾽ = = S ΠΝ Ἐπ) , - ἀληϑῆ ταῦτα τὰ ὑφ᾽ ἡμῶν διδασκόμενα καὶ λεγόμενα εἶναι, 5 . ~ e δύ ς - BA , Q kat βιοῦν οὕτως δύνασϑαι ὑπισχνῶνται, εὔχεσϑαί τε καὶ - Ν ~ ~ ~ αἰτεῖν νηστεύοντες Tapa TOV “εοῦ τῶν προημαρτημένων / ~ ἄφεσιν διδάσκονται, ἡμῶν συνευχομένων καὶ συννηστευ- ’ bd) ~ » ” ς.,3 06 »- " Ὁ 5 ’, όντων αὐτοῖς. Ἑπειτα ἄγονται ὑφ᾽ ἡμῶν ἔνϑα ὕδωρ ἐστί, a ’ > ’ «Ὁ τ Ἢ - 5. ie 9 , καὶ τρόπον ἀναγεννήσεως, OV Kal ἡμεῖς αὐτοὶ ἀνεγεννήση- 10 9 ~ = >, ~ ~ μεν, ἀναγεννῶνται" ἐπ᾿ ὀνόματος yap τοῦ πατρὺς τῶν ὅλ a ὃ 4 a ~ Q ~ ~ ς - ᾿Ὶ =~ ὅλων καὶ δεσπότου Seov καὶ τοῦ σωτῆρος ἡμῶν ᾿Ιησοῦ ~ Ν ’ Εν δι Ὁ ~ e , Ἂν Χριστοῦ καὶ πνεύματος ἁγίου τὸ ἐν τῷ ὕδατι τότε λουτρὸν - Ν ‘ e ‘ Cy e WN As ποιοῦνται. Καὶ yap ὁ Χριστὺς εἶπεν ᾿Αν μὴ avayevyn- ~ 5 ΕῚ , 4 - ~ Sits, ov μὴ εἰσέλθητε εἰς τὴν βασιλείαν τῶν οὐρανῶν. 15 ὍὌὍ δὲ Pas LOU ’ ‘ ’ - - 4 τι O& καὶ αὐύνατον εἰς τὰς μήτρας τῶν τεκουσῶν τοὺς th ~ ~ Q ἅπαξ γενὸ μένους ἐμβῆναι, φανερὸν πᾶσίν ἐστι. Kai διὰ Ἥ 54 ~ ἊΣ ς / v , oalov τοῦ προφήτου, ὡς προεγράψαμεν, εἴρηται, τίνα " , ‘ ς ὔ ee , N τρύπον φεύξονται τὰς ἁμαρτίας of ἁμαρτήσαντες καὶ μετα- - γι QQ Ὁ ὦ νοοῦντες. ᾿Ελέχϑη δὲ οὕτως " Λούσασϑε, καπαροὶ γένεσνε, 20 > , ~ , ’ A - - id ~ “a Ν ἀφέλετε τὰς πονηρίας ἀπὸ τῶν ψυχῶν ὑμῶν, μάϑετε καλὸν - , » —_ X iA , ~ “ A ποιεῖν, κρίνατε ὀρφανῷ καὶ δικαιώσατε χήραν, καὶ δεῦτε Kal Cs fe - ἂν “ὌΝ - Ὁ ς , διαλεχϑῶμεν, λέγει κύριος. Καὶ ἐὰν Wow at ἁμαρτίαι r ~ 6 ~ ξ esi ~ % aSEN " 4 ὑμῶν ὡς φοινικοῦν, ὡσεὶ ἔριον λευκανῶ, καὶ ἐὰν ὦσιν ὡς 4 ς , λ ~ 5) Ν δὲ N93 2 , κόκκινον, ὡς χιόνα λευκανῶ. ᾿Εὰν δὲ μὴ εἰσακούσητέ μου, 2 Ῥ»: ς - ES 4 Α A ’ a ἐλ AA μάχαιρα ὑμᾶς κατέδεται" TO yap στόμα κυρίου ἐλάλησε - roa , N 9 ~ N ~ 9 , ταῦτα. Kal λόγον δὲ εἰς τοῦτο παρὰ τῶν ἀποστόλων : la ~ ? Ν bs ’ 3 ς = ἐμάϑομεν τοῦτον. Ἐπειδὴ τὴν πρώτην γένεσιν ἡμῶν ~ 5) ‘J - ct ~ ~ ἀγνοοῦντες κατ᾽ ἀνάγκην γεγεννήμεδα ἐξ ὑγρᾶς σπορᾶς 58 JUSTIN MARTYR. Ν - ~ ’ , βϑ0κατὰ μῖξιν τὴν τῶν γονέων πρὺς ἀλλήλους Kal ἐν ἔϑεσι ’ - >) ~ - e a φαύλοις καὶ πονηραῖς avaTpopaic γεγόναμεν, OTWE μὴ > 7 , Qa 9 , , ἰλλὰ , ἀνάγκης τέκνα μηδὲ ἀγνοίας μένωμεν, aAAa προαιρέσεως " , Ἕ Ὁ ~ ς ve. ἊΣ ~ καὶ ἐπιστήμης; ἀφέσεώς TE ἁμαρτιῶν ὑπὲρ ὧν προημάρτομεν “ ~ oD Ἂν ᾽ὔ oe SE Ἅ τύχωμεν, ἐν τῷ ὕδατι ἐπονομάζεται τῷ ἑλομένῳ ἀναγεννη- - , 5 - ie , Ν - 35 Svat καὶ μετανοήσαντι ἐπὶ τοῖς ἡμαρτημένοις τὸ τοῦ πα- A ~ ON Q ὃ »Ἅ» a ~ ” 5, ΣΝ - τρὸς τῶν ὕλων καὶ δεσπότου “εοῦ ὄνομα, αὐτὸ τοῦτο ’ , , ~ \ , ” oe A μόνον ἐπιλέγοντος τοῦ τὸν λουσόμενον ἄγοντος ἐπὶ TO λ » Ὄ Ν ot, 9) » Qe yO Noe, ς - > λουτρόν. VOMA γὰρ τῷ ἀρρήτῳ “εῷ οὐδεὶς ἔγχει εἰπεῖν, εἰ QV, , “- ’ , x ” , δέ τις τολμήσειεν εἶναι λέγειν, μέμηνε τὴν ἄσωτον μανίαν. ΄ ~ ~ ‘ Ν “4 ς 40 Καλεῖται δὲ τοῦτο τὸ λουτρὸν φωτισμὸς, ὡς φωτιζομένων Ν Q 7 ~ ~ a » τος ον ον Ὁ ’ τὴν διάνοιαν τῶν ταῦτα μανϑανόντων. Kai ἐπ᾿ ὀνόματος 9 - 7 ~ ~ , Ἂ / δὲ Ἰησοῦ Χριστοῦ τοῦ σταυρωδέντος ἐπὶ Ποντίου Πιλάτου τ Us , , € ’ ray ὃ Ν ~ ~ Kal ἐπ᾿ ὀνύματος πνεύματος ἁγίου, ὃ διὰ τῶν προφητῶν »} Ὁ" Ν \ 4 "ἢ - ’ φς ’ προεκήρυξε τὰ κατὰ τὸν ᾿Ιησοῦν πάντα, ὁ φωτιζόμενος ’ 45 λούεται. ΄ Q 4 Ων - 9 , οὐ Qe2 62. Καὶ τὸ λουτρὺν δὴ τοῦτο ἀκούσαντες οἱ δαίμονες Ἂς - , ’ 3 , a Baptism imi- διὰ τοῦ προφήτου κεκηρυγμένον ἐνήργησαν Kal tated by the , Pee . wt Se See demons.. ῥαντίζειν ἑαυτοὺς τοὺς εἰς τὰ ἱερὰ αὐτῶν ἀπι- 5 ~ , x a (βΞαίνοντας καὶ προσιέναι αὐτοῖς μέλλοντας, λοιβὰς Kat Ψ ~ 5 y2 , - skvicae amoteAouvtac’ téAcov δὲ Kat λούεσϑαι ἀπιόντας ‘ ἐλϑεῖ Β΄, τς Ae aE οι HPS τ - K κ᾿ Ν πρὶν ἐλϑεῖν ἐπὶ τὰ ἱερά, Eva LOpUVTal, ἐνεργοῦσι. Kat yap Nae. λύ a 5 : , - ς - Q ’ τὸ ὑπολύεσϑαι ἐπιβαίνοντας τοῖς ἱεροῖς καὶ προσιόντας >) ~ q , 4 ¢ x = δ ’ αὐτοῖς τοὺς ϑρησκεύοντας κελεύεσδαι ὑπὸ τῶν ἱερατευόν- “ ~ , ee ~ ~ , των ἐκ τῶν συμβάντων Μωῦσεϊ τῷ εἰρημένῳ προφήτῃ a7 ς ὃ , 5 τ Lam em \ ~ 10 μαϑδόντες οἱ δαίμονες ἐμιμήσαντο. Kar ἐκεῖνο yap τοῦ ~ oe ~ A , καιροῦ ὅτε Μωῦσῆς ἐκελεύσϑδη κατελθὼν εἰς Αἴγυπτον Ὁ» "Ὁ “ ~ A ~ "ἢ “τὸ ἐξαγαγεῖν τὸν ἐκεῖ λαὸν τῶν ᾿Ισραηλιτῶν, ποιμαίνοντος , ~ 5 ~ “ - - , ~ 4 \ αὐτοῦ ἐν τῇ appafiKy γῇ πρόβατα τοῦ πρὸς μητρὸς THE FIRST APOLOGY. δ9 ’ ϑείου ἐν ἰδέᾳ πυρὸς ἐκ βάτου προσωμίλησεν αὐτῷ O ἡμέτε- ρος Χριστὸς καὶ εἶπεν" Ὑπόλυσαι τὰ ὑποδήματά σου τ 6 ΄ re καὶ προσελξὼν ἄκουσον. Ὁ δὲ ὑπολυσάμενος Kal προσ- A Ψ - , “- ~ ελϑὼν ἀκήκοε κατελϑεῖν εἰς Αἴγυπτον καὶ ἐξαγαγεῖν τὸν A ~ Σ _ - ᾿ λαὸν τῶν ᾿Ισραηλιτῶν, καὶ δύναμιν ἰσχυρὰν ἔλαβε Ν - λ λή ο ~ 9 ἰδέ a X ~ Q mapa tov λαλήσαντος αὐτῷ ἐν ἰδέᾳ πυρὸς Χριστοῦ, καὶ -» % ἂν KateASov ἐξήγαγε τὸν λαὸν ποιήσας μεγάλα καὶ Ξαυμάσια, 90 ae ’ ~ 5) ~ , “ ,ὕ 9 ἃ εἰ βούλεσϑε μαδϑεῖν, ἐκ τῶν συγγραμμάτων ἐκείνου ἀκρι: βῶς μαϑήσεσδε. 41 - ie . ~ 63. “Lovdator δὲ πάντες καὶ νῦν διδάσκουσι TOV ἀνωνό- Α ~ ee ἘΝ God's appear- μάστον Seov λελαληκέναι τῷ Mwioet* bSev τὸ ing to Moses. \ ~ τς 2 - προφητικὸν πνεῦμα διὰ Ἡ σαΐου τοῦ προμεμηνυ- ’ Ue ἐλέ ’ , ς ’ὔ δ " μένον προφήτου ἐλέγχον αὐτούς, ὡς προεγράψαμεν, εἶπεν 5 - Ν ᾽ Ν 3) Ν ΄ - Eyvw βοῦς τὸν κτησάμενον καὶ ὄνος τὴν φάτνην τοῦ 5 , 5 - >) Ν , ’ 7 X 6 ’ > κυρίου αὐτοῦ, ᾿Ισραὴλ δέ we οὐκ ἔγνω καὶ 6 λαός με οὐ ie ed ~ ΝΑ , e 3 μὰ ? συνῆκε. Καὶ ᾿Ιησοῦς δὲ ὁ Χριστύς, ott οὐκ ἔγνωσαν [Ιου- ὃ ~ , Ἀ ᾿ , A ¢ [/ ἐλέ Ὅν ΤΟΝ Ν alol, τι τ αΤῊρ καὶ τι VlLOC, OMOLWC Es EV X wv αὐτους Kal - =) AY = >) Q v Ν , 3 Ν e ς." Ψ Q αὐτὸς εἶπεν" Οὐδεὶς ἔγνω τὸν πατέρα εἰ μὴ ὁ υἱός, οὐδὲ \ ον b) Set Ν Ν - n 5 ᾿ λύ ς c? ς τὸν υἱὸν εἰ μὴ ὃ πατὴρ καὶ οἷς ἂν ἀποκαλύψῃ ὁ υἱός. O10 4“ Qa ~ ee e ΓΝ 5 - ¢ , λόγος δὲ τοῦ δεοῦ ἐστιν ὁ υἱος αὐτοῦ, ὡς προέξφημεν. σῦν Ἂν 5} δὲ x ~ Oe 2 x 5 > \ Ν > Καὶ ἄγγελος δὲ καλεῖται καὶ ἀπόστολος " αὑτὸς yap ἀπαγ- : Ἢ ᾿ ᾿ : ᾿ γέλλει ὅσα δεῖ γνωσϑῆναι, καὶ ἀποστέλλεται μηνύσων ὅσα 2 , ς Ν > Ν ε he (or - ee 5) ~ ἀγγέλλεται, ὡς Kal αὐτὸς O κύριος ἡμῶν εἶπεν᾽ O ἐμοῦ > ’ 3 ’ὕ me 3 λ ’ σις 5 - - ἀκούων, ἀκούει τοῦ ἀποστείλαντός με. Kat ἐκ τῶν τοῦ 1δ “. ’ ἈΝ , \ ~ , Mwisiwe δὲ συγγραμμάτων φανερὸν τοῦτο γενήσεται. (re 5» ~ , 7 a 3 ᾽ὕ oe π᾿ , Λέλεκται ἑὲ ἐν αὐτοῖς οὕτως Καὶ ἐλάλησε Μωῦσεῖ ay- ~ A ~ - γελος Seov ἐν φλογὶ πυρὸς as τῆς βάτου καὶ εἶπεν ᾿ Ἐγώ , é \ εἰμι ὁ ὦν, Seog ᾿Αβραάμ, Seog ᾿Ισαάκ, Seog ΔΕ ΕΣ yas ~ U τῶν πατέρων σου. ες εἰς Αἴγυπτον καὶ 60 JUSTIN MARTYR. , τὸν λαύν pov. Τὰ δ᾽ ἑπόμενα ἐξ ἐκείνων βουλόμενοι pa- ~ A ’ > , δεῖν δύνασϑε" οὐ yap δυνατὸν ἐν τούτοις ἀναγράψαι in) Q πάντα. “AAN εἰς ἀπόδειξιν γεγόνασιν οἵδε οἱ λόγοι, ὅτι eX a ~ x ΄ λ ? ~ e A > , υἱὸς ϑεοῦ καὶ ἀπόστολος ᾿Ιησοῦς ὁ Χριστὸς ἐστι, πρότερον 9 , ‘\ Ν , ” ak ἘΞ x ) , 0 Ν δὲ ‘ Bs 25 Λογος WV, Kal ἐν ἰδέᾳ πυρὸς ποτὲ φανείς, ποτὲ CE καὶ ἐν ς ’ » a 5 ~ δὲ ὃ 4 5 λή Ἐν ~ ς ν ~ ELKOVLE ἀσωμάτων νυν O€ ta EAMMATOC «“ξἕου υπὲρ του ,’ ro , , ” [4 iv , Q aAVIPWTELOU γένους ἀνῶρωπος γένομενος υπέμεινε καὶ πα- a- “ τ A S80. ε ὃ , ὃ - ς A ~ VELV OOA AUTOV éevypynoav οι αιμονὲς ιατεσηναι υποτων > , 5 , iJ] 9} ς - Ε] , 5 ἀνοήτων ᾿Ιουδαίων. Οἵτινες ἔχοντες ῥητῶς εἰρημένον ἐν δὰ As ΄ Ἢ ΄, , τὸ 80 τοῖς Mwiséwe συντάγμασι ᾿ Καὶ ἐλάλησεν ἄγγελος τοῦ ~ ~ oe ~ A Ἂ ’ “- ϑεοῦ τῷ Μωῦΐσεϊ ἐν πυρὶ φλογὸς ἐν βάτῳ καὶ εἶπεν “ ᾿Εγώ ς ς A 2 ς A 3 A \ εἰμι ὁ ὦν, ὁ δεὸς ᾿Αβραὰμ καὶ ὁ Seog ᾿Ισαὰκ καὶ ὁ δεὸς a τω Ἁ πὶ ὅλ , ἊΝ ὃ Ν A ~ ακώ», τὸν τῶν ὅλων πατέρα Kal δημιουργὸν τὸν ταῦτα 5 ᾽’ ’ - [ὦ Ν A \ ~ εἰπόντα λέγουσιν εἶναι. Ὅϑεν καὶ τὸ προφητικὸν πνεῦμα λέ . Ν “- ee ὴλ Of b] ” ΟΥ̓ τς x ’ 85 ἐλέγχον αὐτοὺς εἶπεν ᾿ ᾿Ισραὴλ ὃέ με οὐκ ἔγνω, καὶ ὁ λαός 3 ~ x aN Ῥ, - ¢ ἐδ x ’ἢ > pe ov συνῆκε. Kat πάλιν ὁ Ἰησοῦς, we ἐδηλώσαμεν; παρ > ~ N i Ξ , ὃ iN 5) Ν , b) X fue ΡΨ αὐτοῖς ὧν εἶπεν Οὐδεὶς ἔγνω τὸν πατέρα εἰ μὴ ὁ υἱός, τὶ ὩΣ A Con 5 Ἂς Ν a Ὁ N ς es > ’ οὐδὲ τὸν υἱὸν εἰ μὴ ὁ πατὴρ καὶ οἷς ἂν 6 υἱὸς ἀποκαλύψῃ. 3 ὃ “- Loe ie Ψν τ Q fa o~ Ὁ Ιουδαῖοι οὖν ἡγησάμενοι ἀεὶ τὸν πατέρα τῶν ὅλων λελα- - ee ~ ~ 3 ~ ~ “πὶ 40 ληκέναι τῷ Μωῦσεῖ, τοῦ λαλήσαντος αὐτῷ ὄντος υἱοῦ τοῦ - e\ , 5 ’ Ἂ “εοῦ, ὃς καὶ ἄγγελος καὶ ἀπόστολος κέκληται, δικαίως «λέ ᾿ ὃ Ν. - - ha A Ov 3 ~ ἐλέγχονται Kal διὰ τοῦ προφητικοῦ πνεύματος Kal OL αὐτοῦ ~ al ne ” Ν , ” ‘ ἘΝῚ ” Tov Χριστοῦ ὡς οὔτε TOV πατέρα οὔτε TOV υἱὸν ἔγνωσαν. ς Ν 4 A g “5 Οἱ γὰρ τὸν υἱὸν πατέρα φάσκοντες εἶναι ἐλέγχονται μήτε , , >) ’ ͵ ᾿] ¢ 5 + ΘᾺ, ~ x = 45TOV πατέρα ETLOTAMEVOL MIS OTL ἐστὶν υἱὸς τῷ πατρὶ τῶν “ , ΚΝ ΄ N , x ~ ὅλων γινώσκοντες " ὃς λύγος καὶ πρωτότοκος ὧν τοῦ δ, - ν \ ς ’ὕ ro; ᾽ὕ } Ν ~ ~ Q σ“εοῦ kal Yeog ὑπάρχει. Καὶ πρότερον dia τῆς τοῦ πυρὸς ~ QA , , 3 ’ - oo ~ ἈΝ - e.g a μορφῆς καὶ εἰκόνος ἀσωμάτου τῷ Mwicst καὶ τοῖς ἑτέροις προφήταις ἐφάνη" νῦν δ᾽ ἐν χρόνοις τῆς ὑμετέρας ἀρχῆς, THE FIRST APOLOGY. 61 e , ὃ Ν a? 5) 5 , A ὡς προείπομεν, διὰ παρϑένου ἄνϑσρωπος γενόμενος κατὰ 50 Ν - ς ἢ = ? τὴν τοῦ πατρὸς βουλὴν ὑπὲρ σωτηρίας τῶν πιστευόντων , ~ κι ον Xn Q ~ ¢ , e > αὐτῷ καὶ ἐξουδενηνῆναι kal waveiy ὑπέμεινεν, ἵνα ἀποδα- Ν Set SS ’ Ν ΝᾺ ms Ν ᾽ , 9 νὼν καὶ ἀναστὰς νικήσῃ τὸν Savatov. Τὸ δὲ εἰρημένον ἐκ NZ ~ oe “. ’ 7 A 3 A βάτου τῷ Mwvost* ᾿Εγώ εἰμι 6 ὦν, ὃ Sede ᾿Αβραὰμ καὶ ὁ Q ~ “εὺς τῶν πατέρων 55 Sede Ἰσαὰκ καὶ 6 Sede ᾿Ιακὼβ καὶ 6 Ἢ = .« 2 , 3 , ,ὕ N σου, σημαντικὸν TOU Kal aTOSavovTac ἐκείνους μένειν καὶ icy ~ ~ ~ 5 δ Q ~ - εἶναι αὐτοῦ τοῦ Χριστοῦ avSpwrouc’ καὶ γὰρ πρῶτοι τῶν ’ > ; ° ~ \ δὲ ~ , 5 fe πάντων ἀνδρώπων ἐκεῖνοι περὶ Seov ζήτησιν ἠσχολήνη- > xX > ~ 23 ’ 3 ~ σαν, ᾿Αβραὰμ piv πατὴρ ὧν τοῦ ᾿Ισαάκ, ᾿Ισαὰκ δὲ τοῦ , oy πὰ ΕῚ Ἰακώβ, ὡς καὶ Μωῦσῆς ἀνέγραψε. 00 \ ’ a UB ~ 64. Καὶ τὸ ἀνεγείρειν δὲ τὸ εἴδωλον τῆς λεγομένης Other traves- Κύρης ἐπὶ ταῖς τῶν ὑδάτων πηγαῖς ἐνεργῆσαι 1050 cripture ᾿ bythedemons. τοὺς δαίμονας, λέγοντας ϑυγατέρα αὐτὴν “Ὁ ~ - , Ν Ν oe Ne ’ , εἶναι τοῦ Διός, μιμησαμένους τὸ διὰ Μωῦσέως εἰρημένον, 5 - , ~ δύ a 7 in’ δ ἐκ τῶν προειρημένων νοῆσαι dvvacve. "Edn γὰρ ὁ ὅ M ow id a é e i 5 > ~ 2 1] ς iS 4 ωὐσῆς, ὡς προεγράψαμεν ν ἀρχῇ ἐποίησεν ὁ eve Α ᾿] AQ Q Ἁ - « Q ~ > 33.2 Cw a τὸν οὐρανὸν καὶ τὴν γῆν. Ἡ δὲ γῆ ἦν ἀόρατος καὶ ἀκατα- ᾽ q ~ ~ ΕῚ , 5 - ~ ens σκεύαστος; Kal πνεῦμα δεοῦ ἐπεφέρετο ἐπάνω τῶν ὑδάτων. “- = ~ an) Εἰς μίμησιν οὖν τοῦ λεχϑέντος ἐπιφερομένου τῷ ὕδατι ~ ~ ! πνεύματος “εοῦ τὴν Κύρην Svyaréoa τοῦ Διὸς ἔφασαν. 10 - ’ - Καὶ τὴν ᾿Αϑηνᾶν δὲ ὁμοίως πονηρευόμενοι δυγατέρα τοῦ > ᾿] τ Διὸς ἔφασαν οὐκ ἀπὸ μίξεως, ἀλλ᾽ ἐπειδὴ ἐννοηθέντα τὸν ee a ὃ A ’ A ’ - 7 e ‘ Seov διὰ λόγου τὸν κόσμον ποιῆσαι ἔγνωσαν, ὡς τὴν ’ 5} 3} ree ~ ,e ΄ πρώτην ἔννοιαν ἔφασαν τὴν ᾿Αϑηνᾶν ὕπερ γελοιότατον « ’ a - ~ 5 , Se! re , λ - ἡγούμενα εἶναι, τῆς ἐννοίας εἰκόνα παραφέρειν ϑηλειῶν 15 ’, an taal , A AAA λ , δι Ἂς - μορφήν. Καὶ ὁμοίως τοὺς ἀλλοὺυς λεγομένους υἱοὺς τοῦ Διὸς αἱ πράξεις ἐλέγχουσιν. ~ , - 65. Ἡμεϊς δὲ μετὰ τὸ οὕτως λοῦσαι τὸν πεπεισμένον καὶ 62 JUSTIN MARTYR. ἀν ἐν . > , 9, Administration συγκατατεϑειμένον ἐπὶ τοὺς λεγομένους aced- of the sacraments. φοὺς ἄγομεν, ἔνδα συνηγμένοι εἰσί, κοινὰς εὐχὰς ποιησύμενοι ὑπέρ τε ἑαυτῶν καὶ τοῦ φωτισϑέντος Ν᾿, 30 - ’ὔ , , {7 .- - skal ἄλλων πανταχοῦ πάντων εὐτόνως, ὕπως καταξιωδψῶμεν ~ ’ / ’ τὰ ἀληϑῆ μαϑόντες καὶ δι’ ἔργων ἀγαδοὶ πολιτευταὶ καὶ , - > Χχ la δἰ eyes ¢ ΝΠ φύλακες τῶν ἐντεταλμένων εὑρεδῆναι, OTWE τὴν αἰώνιον τ 3 3 , σωτηρίαν σωδῶμεν. ᾿Αλλήλους φιλήματι ἀσπαζόμεδηα , ~ J ~ / - παυσάμενοι τῶν εὐχῶν. ᾿Ἐπειτα προσφέρεται τῷ προε- - - 10 δ - » Ν ’ ἊΝ SL ae 10 στῶτι τῶν ἀδελφῶν ἀρτος Kal ποτήριον ὕδατος Kal κράμα- Ν a λ aus - ‘ δό - Ν ~ ΤᾺ τος, καὶ οὗτος λαβὼν αἷνον καὶ δόξαν τῷ πατρὶ τῶν ὅλων - 9 ~ ~ ~ ~ ες διὰ τοῦ ὀνόματος τοῦ υἱοῦ καὶ τοῦ πνεύματος τοῦ ἁγίου , , τ ᾿) , ς 4 ~ c ~ a » αναπέμπει καὶ εὐχαριστίαν ὑπὲρ τοῦ κατηξιῶσσαι τούτων " » μὰ ἘΦ LE A ~ - - λέ xX > Ν. Tap αὐτοῦ ἐπὶ πολὺ ποιεῖται" οὗ συντελέσαντος τὰς εὐχὰς Ν “ , ἢ = ς ὡς SN ΕΣ - le 15Kal τὴν εὐχαριστίαν πᾶς 6 παρὼν λαὺς ἐπευφημεΐῖ λέγων 2 “ἃ Ν Nee SS ~ ¢ oh ~ Ἂ , , Aphv. Τὸ δὲ ἀμὴν τῇ ἑϊραΐδι φωνῇ τὸ γένοιτο σημαίνει. »] ~ ~ Εὐχαριστήσαντος δὲ τοῦ προεστῶτος Kal ἐπευφημήσαντος Α ~ Ν - εν λ , ΡΝ et ὃ ld διδό παντὸς τοῦ λαοῦ οἱ καλούμενοι παρ᾽ ἡμῖν διάκονοι διδόασιν (Bernd ~ ’ A: ~ > A ~ ᾿ a’ ἑκάστῳ TOV παρόντων μεταλαβεῖν ἀπὸ τοῦ εὐχαριστηδέν- U Noe ~ , ~ re 20T0¢ ἄρτου Kal οἴνου καὶ ὕδατος καὶ τοῖς οὐ παροῦσιν ἀπο- φέρουσι. Σ ς e ~ ὅ - τ > 66. Kal ἡ τροφὴ αὕτη καλεῖται παρ᾽ ἡμῖν εὐχαριστία, ἧς οὐδε Q ἄλλ - ἐξό τ ᾿ XN cd as τι ἄπο ενὶ ἄλλῳ μετασχεῖν ἐξύν ἐστιν, ἢ τῷ πιστεύ- | sucharist. ? ates ν᾿. a0 Cis = οντι ἀληϑῆ εἶναι τὰ δεδιδαγμένα ὑφ᾽ ἡμῶν καὶ aM ’ὔ s\ as > eA ᾿Ξ ς ~ ed a Ἂν Ἢ ? ’ Ἶ ουσαμένῳ τὸ ὑπὲρ ἀφέσεως ἁμαρτιῶν καὶ εἰς ἀναγέννησιν \ ¢ is \ Ὁ 5 λουτρὸν καὶ οὕτως βιοῦντι ὡς ὃ Χριστὸς παρέδωκεν. Οὐ A ς A ” 3 Ας Ν ᾽ὕ ~ ’ὔ γὰρ ὡς κοινὸν ἄρτον οὐδὲ κοινὸν πόμα ταῦτα λαμβάνομεν, a , ‘, wi ἂς ~ ~ ἀλλ᾽ ὃν τρόπον διὰ λόγου ϑεοῦ “σαρκοποιηϑεὶς ᾿Ιησοῦς r A e ἣν ς - Q , ἐν "" - Q , Χριστὸς 6 σωτὴρ ἡμῶν καὶ σάρκα καὶ αἷμα ὑπὲρ σωτηρίας ς ~ 7 e ἈΝ ον ΝᾺ 2 > ~ ’ - ? b) ~ μων ETXEV, ουτὼς καὶ τὴν Cl EVUKNC Adyou του παρ αὐτου THE FIRST APOLOGY. 63 ~ “- eo yA A εὐχαριστησεῖσαν τροφήν, ἐξ ἧς αἷμα καὶ σάρκες κατὰ μετα- 10 ~ FX ~ δ , © ves as ᾽ ~ ody τρέφονται ἡμῶν, ἐκείνου τοῦ σαρκοποιηϑέντος ᾿Ιησοῦ “- led Ss Ν 3 ’ καὶ σάρκα καὶ αἷμα ἐδιδάχϑημεν εἶναι. Οἱ γὰρ ἀπόστολοι 5 - ΘΗΝ ὙΦ τὰ > \ ~ ἐν τοῖς γενομένοις UT αὐτῶν ἀπομνημονεύμασιν, ἃ καλεῖται > , ev , > , by) ne N28 εὐαγγέλια, οὕτως παρέδωκαν évTEeTaASAaL avToig* τὸν Ἴη- ~ la » Ὁ ’ 9 ee AL ~ ~ σοῦν λαβόντα ἄρτον εὐχαριστήσαντα εἰπεῖν " ' Τοῦτο ποιεῖτε 15 > ’ , ? A ~ ? > A εἰς τὴν ἀνάμνησίν μου, TOUTO ἐστι TO σῶμά μου" Kal TO , € , , \ ’ ’ ce. Ἢ ποτήριον ὁμοίως λαβόντα καὶ εὐχαριστήσαντα εἰπεῖν ~ 2 Ni a 2 , me ~ Τοῦτό ἐστι τὸ αἷμά prov" καὶ μόνοις αὐτοῖς μεταδοῦναι. “ Ὁ - - , ’ , , Οπερ καὶ ἐν τοῖς τοῦ MiSpa μυστηρίοις παρέδωκαν yive- ΄ ς N , Ee? ἈΝ » . σϑαι μιμησάμενοι οἱ πονηροὶ δαίμονες " Ore yap ἄρτος καὶ 2 [ - - , ~ ποτήριον ὕδατος τίϑεται ἐν ταῖς τοῦ μνουμένου τελεταῖς Ψ ’ ~ \ 9 U x ~ ’ὔ μετ᾽ ἐπιλύγων τινῶν, ἢ ἐπίστασϑε ἢ μαϑεῖν δύνασδε. 4 ἘΞ A ~ 4 » 9 67. Ἣμεϊς δὲ μετὰ ταῦτα λοιπὸν ἀεὶ τούτων ἀλλήλους ᾿ a ῇ - First day of ἀναμιμνήσκομεν ᾿ καὶ οἱ ἔχοντες τοῖς λειπομέ- the week. ~ 5 ~ Ne ? XX ἢ νοις πασιν ἐπικουροῦμεν, καὶ σύνεσμεν ἀλλήλοις Ψ , 2) aél. ~ ? - ᾽ὔ 5 - A Emi πᾶσί τε οἷς προσφερύόμεϑα εὐλογοῦμεν τὸν ποιη- Ν - ᾽ὔ’ AQ ~ ξ ~ 5 ~ 9 ~ ~ x Q τὴν τῶν πάντων διὰ TOU υἱοῦ αὐτοῦ ᾿Ιησοῦ Χριστοῦ καὶ διὰ 5 πνεύματος τοῦ ἁγίου. Καὶ τῇ τοῦ ἡλίου λεγομένῃ ἡμέ πνεύματος γίου. n τοῦ ἡλίου λεγομένῃ ἡμέρᾳ ΄ Q , xn? Q , ee ἃ x ἢ , πάντων κατὰ πύλεις ἢ ἀγροὺς μενόντων ἐπὶ TO αὐτὸ συνέ- Ν. > ~ 5 λευσις γίνεται, καὶ τὰ ἀπομνημονεύματα τῶν ἀποστόλων > Ν ’ - - ΕῚ , ἢ τὰ συγγράμματα τῶν προφητῶν ἀναγινώσκεται μέχρις > ~ 5 , ~ > ’ ἐγχωρῇ. Eiza παυσαμένου τοῦ ἀναγινώσκοντος 6 προε-10 Ν ὃ Ν λ ΄ Q a , a , λ ~ ~ στὼς διὰ λύγου τὴν νουϑεσίαν καὶ TOOKANGIY τῆς τῶν Ka- ϑ. »; - Uy 3 ’ - λῶν τούτων μιμήσεως ποιεῖται. "Ἐπειτα ἀνιστάμενδα κοινῇ ? x > Ἂς 7. ey ὁ ς , πάντες καὶ εὐχὰς πέμπομεν. Καί, ὡς προέφημεν, παυσα- »,“ 4 = ~ 2 - Ui - μένων ἡμῶν τῆς εὐχῆς ἄρτος προσφέρεται καὶ οἶνος καὶ vO Xe Ν > NN ς U Ν > , 4 ὕδωρ, καὶ ὃ προεστὼς εὐχὰς ὁμοίως Kal εὐχαριστίας, Gon 15 , 3 ~ 5 , x e ἈΝ b>) ~ , QA δύναμις aUuTW, aAVaTEUTEL Καὶ ὁ λαὺς ἐπευφημεῖ λέγων ΤΟ i 2 64 JUSTIN MARTYR. >] “4 e ‘ x ’ ΕΣ id / >’ A ~ , ἀμήν " καὶ ἡ διάδοσις καὶ ἡ μετάληψις ἀπὸ τῶν εὐχαριστη- ΄ / ~ » -Ὃ Ν = τ Sévtwv ἑκάστῳ γίνεται καὶ τοῖς οὐ παροῦσι διὰ τῶν διακό- - , QA νων πίμπεται. Οἱ εὐποροῦντες δὲ καὶ βουλόμενοι κατὰ ’ e a ς ~ “A ὯΝ διὸ ἐς Q 20 προαίρεσιν ἕκαστος τὴν ἑαυτοῦ ὃ βούλεται δίδωσι, Kal TO , x ~ ~ 5 , Q ’ a συλλεγόμενον παρὰ τῷ προεστῶτι aTOTIVETAal, Kal αὐτὸς > ~~ 3 ~ δ ’ Ν - ὃ Ν , ΩΝ > ἐπικουρεῖ ὀρφανοῖς TE καὶ χήραις, Kal τοῖς Cia νόσον ἢ δὲ 5} ~ 5 - - ἄλλην αἰτίαν λειπομένοις, καὶ τοῖς ἐν δεσμοῖς οὖσι, καὶ - , “- , νΝ ς NG ~ ~ ΕἸ τοῖς παρεπιδήμοις οὖσι ξένοις, καὶ ἁπλῶς πᾶσι τοῖς ἐν , Ly Ν ’ Ν δὲ - HAL Ἐὰν a5 χρείᾳ οὖσι κηδεμὼν γίνεται. Τὴν δὲ τοῦ ἡλίου ἡμέραν - ’ BY eX fA aq > δὴ ’ κοινῇ πάντες τὴν συνέλευσιν ποιούμενα, ἐπειδὴ πρώτη ἐστὶν ἡμέρα, ἐν ἣ ὃ Sede τὸ σκότος καὶ τὴν ὕλην τρέψ στὶν ἡμέρα, ἐν 1) ὁ σδεὸς TO c ) ην τρέψας ᾽’ “ , Cee] ~ 4 = € ͵ Ἂς - κόσμον ἐποίησε, καὶ ᾿Ιησοῦς Χριστὸς ὁ ἡμέτερος σωτὴρ TH ed ~ ς , Ψ ~ > J , e ~ A A ~ ~ αὐτῇ ἡμέρᾳ ἐκ νεκρῶν ἀνέστη ᾿ TH γὰρ TPO τῆς κρονικῆς ᾿] ᾿] ~ a “x ¢ 80 ἐσταύρωσαν αὐτὸν Kal τῇ μετὰ τὴν κρονικήν, ἧτις ἐστὶν NAL 2 ’ὔ a ~ > 5A 5 - Ν a ~ ἡλίου ἡμέρα, φανεὶς τοῖς ἀποστόλοις αὐτοῦ Kal μαϑηταῖς L010. re ~ ¢ B] > »ἷ © ¢ 8 ? \ 27 ἐδίδαξε ταῦτα ἅπερ εἰς ἐπίσκεψιν καὶ ὑμῖν ἀνεδώκαμεν. oe 1C: νὰ ’ 3 Ul 68. Καὶ εἰ μὲν δοκεῖ ὑμῖν λόγου καὶ ἀληδείας ExeoSat, ’ - ~ ς ~ ~ ¢ ο΄ χιμήσατε αὐτά, εἰ δὲ λῆρος ὑμῖν δοκεῖ, ὡς ληρω- Conclusion. ς Ἂ ὰ ἜΑ ΑΨ Ξ δῶν πραγμάτων καταφρονῆσατε, καὶ μὴ ὡς κατ ς - Ν - INT 10 ’ δ 7 διὰ ἐχυρῶν κατὰ τῶν μηδὲν αδικούντων Φάνατον ὁρίζετε. ΝΕ x e -“ es ’ πὸ - a Ν 3 ’ 5 Προλέγομεν γὰρ υμῖν, ote οὐκ ἐκφεύξεσϑε τὴν ἐσομένην - 5 - , Ss Ξ , ~ Ae Ieee) ew, ee ~ > » τοῦ Seov κρίσιν, ἐὰν ἐπιμένητε τῇ αὐἰϊκίᾳ καὶ ἡμεῖς ETL \ ~ ~ ~ βοήσομεν᾽ “O φίλον τῷ Se@, τοῦτο γενέσθω. Καὶ ἐξ , ~ Ν - , τὸ 3 - , ἐπιστολῆς δὲ TOU μεγίστου Kal ἐπιφανεστάτου Καίσαρος τ ὃ ~ ~ a e ~ 5 ᾽ ~ Soa as Αδριανοῦ τοῦ πατρὺς ὑμῶν ἔχοντες ἀπαιτεῖν ὑμᾶς Kava Ὁ να ’ Ὁ λ ~ Ν , ’ 5 5 b] ~ ’ 10 ἠξιώσαμεν κελεῦσαι τὰς κρίσεις γενέσϑαι, οὐκ EK τοῦ κεκρί- ~ ’ ~ ~ ’ 9 >» ~ σϑαι τοῦτο ὑπὸ ᾿Αδριανοῦ μᾶλλον ἠξιώσαμεν, ἀλλ᾽ ἐκ τοῦ δὺς. Ὁ a ol Pda ~ BY ’ a ἐξή ἐπίστασϑαι δίκαια ἀξιοῦν τὴν προσφωνησιν καὶ εξήγησιν πεποιήμεϑα, Ὑπετάξαμεν δὲ καὶ τῆς ἐπιστολῆς ᾿Αδριανοῦ THE FIRST APOLOGY. 65 a » , e Ν Ν ~ > ’ «ς - τὸ ἀντίγραφον, wa καὶ κατὰ τοῦτο aAnSebev ἡμᾶς γνω- > ~ ρίζητε. Καὶ ἔστι τὸ ἀντίγραφον τοῦτο " 1ῦ Hadrianus Minucio Fun- dano. Accepi litteras ad me scriptas a decessore tuo Serenio Graniano clarissi- mo ὙΠῸ: et non’ placet Μινουκίῳ Φουνδανῷ. ᾿Επιστολὴν ἐδεξάμην γρα- -»ἦ “ A , φεῖσαν pot απὸ Zepnviov Γρανιανοῦ λαμπροτάτου av- δρός, ὅντινα σὺ διεδέξω. mihi relationem silentio Οὐ δοκεῖ οὖν μοι τὸ πρᾶγ- praeterire, ne et innoxi μα ἀζήτητον καταλιπεῖν, perturbentur et calumni- ἵνα μή τε οἱ ἄνϑρωποι atoribus latrocinandi tri- buatur occasio. Itaque si evidenter provinciales huic petitioni suae adesse valent adversum Christianos, ut pro tribunali eos in aliquo arguant, hoc eis exequl non prohibeo: precibus au- tem in hoc solis et adcla- uti, eis mationibus non permitto. Etenim multo aequius est, si quis volet accusare, te cognoscere de objectis. Si quis igitur accusat et probat adver- sum leges quicquam agere memoratos homines, pro re ~ ταράττωνται Kal τοῖς συ- , κοφάνταις χορηγία Kakoup- , a” xX ° ylag παρασχεδῆ. “Av οὐν Ce , capwco εἰς Tat ¢ >) ~ ρ αἰῶσιν OL ἑπαρχίωται δύ- ρ ΄ς ταύτην τὴν νωνται διϊσχυρίζεσϑαι κατὰ - - ς Ν τῶν Χριστιανῶν, ὡς καὶ ν Ω7 > , a πρὸ βήματος ἀποκρίνεσξαι, \ ~ ld ~ ἐπι τοῦτο μόνον τραπῶσιν, 5 3 5 , ’ ἀλλ᾽ οὐκ αξιώσεσιν οὐδὲ ’ - ~ A μόναις βοαῖς. Πολλῷ yap αλλ ἢ " μᾶλλον προσῆκεν, εἴ τις - ~ ’ κατηγορεῖν βούλοιτο, τοῦτό Εἴ “- - , οὖν κατηγορεῖ Kal δείκνυσί σὲ διαγινώσκειν. τις 20 bo οι 35 \ , τι παρὰ τοὺς νόμους πράτ- 40 ¢ ’ὔ A TOVTAC, οὕτως διόριζε κατὰ 66 JUSTIN MARTYR. merito peccatorum etiam -supplicia statues. Illud me- hercle magnopere curabis, 45ut si quis calumniae gratia quenquam horum postula- verit reum, in hune pro sua nequitia suppliciis saeviori- bus vindices. Ν , ~ Ls , τὴν δύναμιν τοῦ ἁμαρτή- € A \ ματος. Ὥς μὰ tov Ἥρα- »" κλέα, εἴ τις συκοφαντίας , ~ χάριν τοῦτο προτείνοι, δι- αλάμβανε ὑπὲρ τῆς δεινό- Ν , [ἢ τητος, καὶ φρόντιζε ὕπως vn 5 , ἂν ἐκδικήσειας. TOY AYTOY IOYSTINOY ΑΠΟΛΟΓΙΑ ΔΕΎΤΕΡΑ ὙΠῈΡ XPISTIANON ΠΡῸΣ ΤῊΝ ΡΩΜΑΙΩ͂Ν ΣΥΓΚΛΗΤΟΝ. ἐπὶ Οὐρβίκου, ὦ Ῥωμαῖοι, καὶ τὰ πανταχοῦ ~ é Introduction. : ’ X ¢ A ~ ¢€ ὔ ) id , ὁμοίως UTO τῶν ἡγουμένων ἀλόγως TPaTTOMEVAa 1 Κ A Ν a? ΤῸΝ Zz 5 - ΤᾺ ¢e ~ , . al Ta χυὲς TE KaL πτρῳην ἐν ΤΊ TWOAEL υμὼν γένομενα Ν ι ee - , e Ν ς - «ς οὐ τς v aN ~ EGNVAYKAGE ME UTED ἡμῶν, ομοιοπανψων ὄντων καὶ ἀδελφῶν, Ἃ , ~ ἂς A < , ~ κἂν ἀγνοῆτε καὶ μὴ SéAnre διὰ τὴν δόξαν τῶν νομιζομένων 5 vie 4 x ~ ὃ - J, , , 5 ᾽ a αξιωμάτων, τὴν τῶνδε τῶν λόγων σύνταξιν ποιήσασϑαι. - Ἂς «Ὁ \ \ A δ) Πανταχοῦ γάρ, ὃς ἂν σωφρονίζηται ὑπὸ πατρὸς ἢ γείτονος Ν Ν , ~ nw , A \ ἢ τέκνου ἢ φίλου ἢ ἀδελφοῦ ἢ ἀνδρὸς ἢ γυναικὸς κατ᾽ ἔλ- ἣν - , x Δ) 4.5 7 λειψιν, χωρὶς τῶν πεισϑέντων τοὺς ἀδίκους καὶ ἀκολάστους , > , Ν P Ν δ i 7 ee Le , ἐν αἰωνίῳ πυρὶ κολασϑήσεσδαι, τοὺς δ᾽ ἐναρέτους Kal ὁμοί- 10 - ᾽ 5 ~ ~ we Χριστῷ βιώσαντας ἐν ἀπαδείᾳ συγγενή σεσϑαι τῷ Sew - ~ A (λέγομεν δὲ τῶν γενομένων Χριστιανῶν), διὰ τὸ δυσμετά- Q Ν \ ξ = Serov καὶ φιλήδονον καὶ δυσκίνητον πρὸς τὸ καλὸν ορμῆ- A e ~ ὃ , SS , ¢ τὰ A AY σαι, καὶ of φαῦλοι δαίμονες, ἐχϑραίνοντες ἡμῖν Kal τοὺς A U € τοιούτους δικαστὰς ἔχοντες ὑποχειρίους Kal λατρεύοντας, 15 9g , - - ὡς οὖν ἄρχοντας δαιμονιῶντας, φονεύειν ἡμᾶς παρασκευά- , Ὁ δὲ ‘ e ὧι - \ ’ aly ζουσιν. Ὅπως δὲ καὶ ἡ αἰτία τοῦ παντὸς γενομένου ἐπὶ “. Ὁ» NC ΤΙ ὙΠ ΕΝ, \ , > ~ OvpPikov φανερὰ ὑμῖν γένηται, Ta πεπραγμένα ἀπαγγελώ. 2, Γυνή τις cuveBiov ἀνδρὶ ἀκολασταίνοντι, ἀκολασταί- 68 JUSTIN MARTYR. Ων b>) a , 2 Ν X A ~ νουσα καὶ αὐτὴ πρότερον. ᾿Επεὶ δὲ τὰ τοῦ Urbicus. 3 “f > : ast me Χριστοῦ διδάγματα ἔγνω, ἐσωφρονίσϑη καὶ τὸν ” ὃ ς ’ ~ 8 > ~ Q Pe Η ἄνδρα ὁμοίως σωφρονεῖν πείϑειν ἐπειρᾶτο, τὰ διδάγματα 2 , , , ~ 5 ’ ἊΝ Ν 5 ἀναφέρουσα, τήν τε μέλλουσαν τοῖς OV σωφρόνως καὶ μετὰ ’ > ~ ~ ν᾿ a 9 5 , A ἦλ “ λόγου ὀρϑοῦ βιοῦσιν ἔσεσϑαι ἐν αἰωνίῳ πυρὶ κόλασιν ἀπ- ¢€ ~ °’ ~ Ψ , ayyéA\Aovoa. ὋὉ δὲ ταῖς αὐταῖς ἀσελγείαις ἐπιμένων ad- , A ~ ’ τὶ ~ Ν ’ 2 Ν λοτρίαν διὰ τῶν πράξεων ἐποιεῖτο τὴν γαμετήν. ᾿Ασεβὲς \ ς , Ν λ Ν ς Ν N > ὃ , yap ἡγουμένη τὸ λοιπὸν ἡ γυνὴ συγκατακλίνεσψαι ἀνὸρί, Ν Ἂν - ld , 4 τ Ν ’ , 10 Tapa τὸν τῆς φύσεως νόμον Kal παρὰ τὸ δίκαιον πόρους € ~ \ ’ ~ ~ ἡδονῆς ἐκ παντὸς πειρωμένῳ ποιεῖσξαι, τῆς συζυγίας ~ LS ~ A ~ χωρισϑῆναι ἐβουλήϑη. Kat ἐπεὶ ἐξεδυσωπεῖτο ὑπὸ τῶν >) ~ »} ’ , e ’ 3 , αὐτῆς, ἔτι προσμένειν συμβουλευόντων, ὡς εἰς ἐλπίδα με- - 4 , ~ ’ , °’ τα[οολῆς ἧξοντός ποτε TOU ἀνδρός, βιαζομένη ἑαυτὴν ἐπέ- - » a 2 4 ispevev. "Emsion δὲ ὃ ταύτης ἀνὴρ εἰς τὴν ᾿Αλεξάνδρειαν 5 Q rv ae ’ pes ἐλ [ ἮΝ πορευϑδεὶς χαλεπώτερα πράττειν aTnyyéASH, ὕπως μὴ ᾿ - 9 ΄ . 45 ΄ , , κοινωνὸς τῶν ἀδικημάτων Kal ἀσεβημάτων γένηται, μέ- ΟῚ ~ ’ ee he , Ye ἣν» , νουσα ἐν τῇ συζυγίᾳ καὶ ὁμοδίαιτος Kal ὁμόκοιτος γινομένη, 2) ~ ς - © a τὸ λεγόμενον Tap ὑμῖν ῥεπούδιον δοῦσα ἐχωρίσϑη. ‘“O δὲ Νὴ 5 ar ’, Dt EP δέ 5. 8 , Ὁ ra ο καλὸς καγαδὺς ταύτης ἀνήρ, δέον αὐτὸν χαίρειν, ὅτι a Ψ' A - ς - ἐν ~ ἣν >) = πάλαι μετὰ τῶν ὑπηρετῶν Kal τῶν μισδοφόρων εὐχερῶς , ’ - ἔπραττε, μέϑαις χαίρουσα καὶ κακίᾳ πάσῃ, τούτων μὲν τῶν rd U ΕῪ τς 4 QA 3 Ν. ig a » πράξεων πέπαυτο καὶ αὐτὸν τὰ αὐτὰ παύσασϑαι πράττοντα 3 ’ ἐβούλετο, μὴ βουλομένου ἀπαλλαγείσης κατηγορίαν πε- 9S « 25 ποίηται, λέγων αὐτὴν Χριστιανὴν εἶναι. Καὶ ἡ μὲν βι- βλίδιό > αὐ 1 ἰναδέὸ OTEDO - ἰδιόν GOL τῷ αὐτοκράτορι ἀναδέδωκε, πρότερον συγχω ~ 5 - ὃ ’ a A e ~ 3 = ~ 7 >) ρηδῆναι αὐτῇ διοικήσασδαι Ta ἑαυτῆς ἀξιοῦσα, ἔπειτα ἀπο- λογήσασϑαι περὶ τοῦ κατηγορήματος μετὰ τὴν τῶν πραγ- , owes » , ~ € μάτων αὐτῆς διοίκησιν. Καὶ συνεχώρησας τοῦτο. “O δὲ 5 ’ eS. J , ἣν 9 , a bY ὃ , ~ 30 ταυτὴς ποτε aviyp, προς ἑκείινὴν μὲν μὴ UVAMEVOC τανυν THE SECOND APOLOGY. 69 , a “ \ ΕΣ ? ἔτι λέγειν, πρὸς Πτολεμαῖόν τινα, ὃν Οὔρβικος ἐκολάσατο, , > ’ὕ͵ ~ ~ Σ 2 διδάσκαλον ἐκείνης τῶν Χριστιανῶν μαϑημάτων γενόμενον, 5 2% ὃ S vO ~ 2? ς ’ Ἵ ὃ Ν ἐτράπετο διὰ τοῦδε τοῦ τρύπου. ᾿Ἑκατόνταρχον εἰς δεσμὰ = 5 ~ ¢ ’ὕ , ἐμβαλόντα τὸν Πτολεμαῖον, φίλον αὐτῷ ὑπάρχοντα, ἔπεισε - > ~ ,’ ~ , λαβέσϑαι τοῦ Πτολεμαίου καὶ ἀνερωτῆσαι αὐτὸ τοῦτο μό- 3 , a ~ νον si Χριστιανός ἐστι. Καὶ τὸν Πτολεμαῖον, φιλαλήση, > 2 2! 5 9 , ἀλλ᾽ οὐκ ἀπατηλὸν οὐδὲ ψευδολόγον τὴν γνώμην ὄντα, ς Ν Ud € 4 s 4 ᾿ ὃ - pes ὁμολογήσαντα ἑαυτὸν εἶναι Χριστιανὸν ἐν δεσμοῖς yevéovat ἘΣ δ , , CNe wet en ‘ , ΕΣ - ὁ ἑκατόνταρχος πεποίηκε, καὶ ἐπὶ πολὺν χρόνον ἐν τῷ δεσ- - ” μωτηρίῳ ἐκολάσατο. Τελευταῖον δὲ bre ἐπὶ Οὔρβικον 40 "5 a ς ” fa ς ’ b Aes, ~ ’ NE LAL ex, ΟῚ NXSn ὃ ἄνϑρωπος, ὁμοίως αὐτὸ τοῦτο μόνον ἐξητάσϑη εἰ ν᾽ , ΡΝ ’ ‘ Xx ΤῊΝ ~ ’ εἴη Χριστιανός. Καὶ πάλιν τὰ καλὰ ἑαυτῷ συνεπιστάμενος ᾿ - - - διὰ τὴν ἀπὸ τοῦ Χριστοῦ διδαχήν τὸ διδασκάλιον τῆς ϑεί- - , ὃ Ν ? ~ x ας ἀρετῆς ὡμολόγησεν ὃ yap ἀρνούμενος ὁτιοῦν ἢ κατε- ~ , XN γνωκὼς τοῦ πράγματος ἔξαρνος γίνεται ἢ ἑαυτὸν ἀνάξιον 45 3 , " £ ~ , Ἁ ἐπιστάμενος καὶ ἀλλότριον τοῦ πράγματος τὴν ὁμολογίαν - , ~ 9 ~ ~ 7 φεύγει, ὧν οὐδὲν πρόσεστι TH ἀληδινῷ Χριστιανῷ. Kat ~ 3 Ψ - fe τοῦ Οὐρβίκου κελεύσαντος αὐτὸν ἀπαχϑῆναι Aob«Kiwe τις, bs » Νὰ Ἃ ! ς - δὰ τ ΟΝ ἡ er καὶ αὐτὸς ὧν Χριστιανός, ὁρῶν τὴν ἀλόγως οὕτως γενο- ’ ) ” - γῶν χες 55 ΣΕ iy Κ᾿ μένην κρίσιν πρὸς τὸν Οὔρβικον ἔφη" Τίς ἡ αἰτία ; Τοῦ τὸν δ0 Ψ ’ [4 £ μήτε μοιχὺν μήτε πόρνον μήτε ἀνδροφόνον μήτε λωποδύτην - 3 δ 7 5 ? μήτε ἅρπαγα μήτε ἁπλῶς ἀδίκημά τι πράξαντα ἐλεγχόμε- νον, ὀνόματος δὲ Χριστιανοῦ προσωνυμίαν ὑμολογοῦντα is ’ > 9 = τὸν dvSpwrov τοῦτον ἐκολάσω; Ov πρέποντα εὐσεβεῖ , S ~ ~ αὐτοκράτορι οὐδὲ φιλοσόφῳ Καίσαρος παιδὶ οὐδὲ τῇ ἱερᾷ ss ic ” e\ 4 » Ἧ συγκλήτῳ κρίνεις, ὦ Οὔρβικε. Καὶ ὃς οὐδὲν ἄλλο ἀπο- re XX A \ , Ξ a Q κρινάμενος καὶ πρὸς τὸν Λούκιον epn* Δοκεῖς μοι Kat - ~ ~ / σὺ εἶναι τοιοῦτος. Καὶ τοῦ Λουκίου φήσαντος Μάλιστα, > ~ € , πάλιν καὶ αὐτὸν ἀπαχϑῆναι ἐκέλευσεν. Ὁ δὲ καὶ χάριν 70 JUSTIN MARTYR. ΔΑ, id , ~ ~ ~ ’ μὰ a 60 εἰδέναι ὡμολύγει, πονηρῶν δεσποτῶν τῶν τοιούτων ἀπηλ- , ’ ᾿ Ων \ \ , Ν Neg ~ λάχϑαι γινώσκων καὶ πρὸς τὸν πατέρα καὶ βασιλέα τῶν - Γ΄ ° 3, οὐρανῶν πορεύεσξαι. Καὶ ἄλλος δὲ τρίτος ἐπελϑὼν κο- λ δ." L& ασπῆναι προσετιμήνη. ΐ- Q ~ π΄ Ρ ; 3. Κἀγὼ οὖν προσδοκῷ ὑπό τινος τῶν ὠνομασμένων 5 C= Ν ’, a ἘΝ ~ Ἅ a ie Ν Sustinana ἐπιβουλευθῆναι καὶ ξύλῳ ἐμπαγῆναι, ἢ κἂν ὑπὸ Crescens. ~ ΄ Κρίσκεντος τοῦ φιλοψόφου καὶ φιλοκόμπου. , 4 ~ , Ν U iv Ov yap φιλόσοφον εἰπεῖν ἄξιον τὸν ἄνδρα, ὕς γε περὶ ς - “Δ δ᾿ τ ee Q\ , : ~ ¢ 2 , Ν 5 ἡμῶν ἃ μὴ ἐπίσταται δημοσίᾳ καταμαρτυρεῖ, ὡς ἀϑέων καὶ > ~ ~ ἌΡ s 7 Ν ὃ BY ~ ἀσεβῶν Χριστιανῶν ὄντων, πρὺς χάριν καὶ ἡδονὴν τῶν - - , ~ ’ wv 4 a πολλῶν τῶν πεπλανημένων ταῦτα πράττων. Eire yap μὴ 5 Ν - - - ld , id ~ ἐντυχὼν τοῖς τοῦ Χριστοῦ διδάγμασι κατατρέχει ἡμῶν, , ’ Leo} ao Ν , Ἃ λά παμπόνηρύς ἐστι καὶ ἰδιωτῶν πολὺ χείρων, οἱ φυλάττονται τὸ πολλάκις περὶ ὧν οὐκ ἐπίστανται διαλέγεσϑαι καὶ ψευδο- - δ - Ἁ 9 - ~ μαρτυρεῖν * ἢ εἰ ἐντυχὼν μὴ συνῆκε TO ἐν αὐτοῖς μεγαλεῖον, NX 4 c. ~ ~ ~ = ἢ συνεὶς πρὺς TO μὴ ὑποπτευδῆναι τοιοῦτος ταῦτα ποιεῖ, A ~ 9 Ν NX ? “Ὁ - ὡς , πολὺ μᾶλλον ἀγεννὴς καὶ παμπόνηρος, ἰδιωτικῆς καὶ ἀλό- - 5) Pe ΠΗ γου δόξης καὶ φόβου ἐλάττων ὦν. Καὶ γὰρ προϑέντα με ἣν 2) A ~ 15 καὶ ἐρωτήσαντα αὐτὸν ἐρωτήσεις τινὰς τοιαύτας Kal μαϑεῖν , A / > ~ ~ καὶ ἐλέγξαι ὅτι ἀληϑῶς μηδὲν ἐπίσταται, εἰδέναι ὑμᾶς βού- πὰς ET 2 - , ἊΣ x , ¢ = ς λομαι. Καὶ ὅτι ἀληϑῆ λέγω, εἰ μὴ ἀνηνέχϑησαν ὑμῖν αἱ , ~ , ἢ ’ ~ 5S ~ κοινωνίαι τῶν λόγων, ἕτοιμος Kal ἐφ᾽ ὑμῶν κοινωνεῖν TOV 5 , ΄ Ξ 4 τὰ vn Ν - 7 Ὑ ἐρωτήσεων πάλιν " βασιλικὸν δ᾽ ἂν καὶ τοῦτο ἔργον εἴη. oe LCS ee VA XY P= hee, OS , iN (os) , 20 Εἰ δὲ kal ἐγνώσϑησαν ὑμῖν ai ἐρωτήσεις μου Kal at ἐκείνου > , Ν ς ω 5 er 9a od ς , «αποκρίσεις, φανερὸν ὑμῖν ἐστιν OTL οὐδὲν τῶν ἡμετέρων pe 2 x‘ , & ΚΣ , Ν Ν > ’ Ν 3 ἐπίσταται, ἢ εἰ καὶ ἐπίσταται, διὰ τοὺς ἀκούοντας δὲ οὐ - e ᾽ ς ᾿ 5 τολμᾷ λέγειν ὁμοίως Σωκράτει, ὡς προέφην, οὐ φιλόσοφος, ἀλλὰ φιλόδοξος ἀνὴρ δείκνυται, b¢ γε μηδὲ τὸ Σωκρατικὸν any 4 nv ~~ Ὁ , ἘΠ 5 25 ἀαξιέραστον ὃν τιμᾷ ᾿Αλλ᾽ οὔτι γε πρὸ τῆς ἀληϑείας τιμη- THE SECOND APOLOGY. 71 ’ » ~ >) , τέος ἀνήρ. ᾿Αδύνατον δὲ Κυνικῷ, ἀδιάφορον τὸ τέλος ‘ > Ν “ > προ δ εμένῳ, TO ayadov εἰδέναι πλὴν ἀδιαφορίας. ’ ἢ Ἂ ΄ = ὃ \ 4, Ὅπως δὲ μή τις εἴπῃ Πάντες οὖν ἑαυτοὺς φονεύ- } A A Ἁ ~ Why Christians σαντες TOPEVEGTE ἤδη παρὰ τὸν ϑεὸν Kal ἡμῖν ο not ki Ξ ΄ , > ~ =) «ἃ themselves. πράγματα μὴ παρέχετε, ἐρῶ, δι’ ἣν αἰτίαν ~ b) ? Ν bi ἐν 5 ? 2 lam) ς τοῦτο οὐ πράττομεν καὶ OL ἣν ἐξεταζόμενοι ἀφόβως ὃμο- ~ " " ~ A , , A A λογοῦμεν. Οὐκ εἰκῆ τὸν κόσμον πεποιηκέναι τὸν Seov 5 , ᾽ 2 oN N Sea? , = δεδιδάγμεϑα, ἀλλ᾽ ἢ διὰ TO avSpwrsov yévog* χαίρειν τε ~ Ν , Ψ - , > τοῖς τὰ προσόντα αὐτῷ μιμουμένοις προέφημεν, ἀπαρέ- Ss Qa “ὦ Ν vAa ’ παζ ’ Ἅ. λ ’ N\ OKEGNAaL δὲ τοῖς τὰ pa ασπαζομένοις ἢ λόγῳ ἢ ἔργῳ. F ’ [ ? ~ ~ Εἰ οὖν πάντες ἑαυτοὺς φονεύσομεν, TOV μὴ γεννηϑῆναί Ν a δ- ᾽ Ν᾿ Ὧι ὃ δά b>! oN ee τινα καὶ μαδητευδῆναι εἰς τὰ δεῖα διδάγματα, ἢ καὶ μὴ εἶναι io Ne 3 ’ ’ [2 Sei Die, Cre cos " ει , 5, “ TO AVIPWTELOV γένος, ὕσον ἐφ ἡμῖν; αἴτιοι ἐσόμενα, ἐναν- , ~ ~ @& ~ λῃ pus , a ~ 98 ~ tiov τῇ τοῦ Seov βουλῇ Kal αὐτοὶ ποιοῦντες, ἐὰν τοῦτο , ? vy? , > , ἄν πράξωμεν. ᾿Εξεταζόμενοι δὲ οὐκ ἀρνούμεϑα διὰ τὸ συνε- = = ᾽ ς , πίστασϑαι ἑαυτοῖς μηδὲν φαῦλον, ἀσεβὲς δὲ ἡγούμενοι μὴ Ν ’ ἐλ (on, ade «Ὁ Ν (λ - 5 - ’ κατὰ πάντα ἀληϑφεύειν, ὃ καὶ φίλον τῷ Sew γινώσκομεν, 15 - ~ 5 / 2 ᾽’ὔ - ὑμᾶς δὲ καὶ τῆς ἀδίκου προλήψεως ἀπαλλάξαι νῦν σπεύ- δ OOUTEC. V7 e ς J ἢ 5. Εἰ δέ τινα ὑπέλϑοι καὶ ἡ ἔννοια αὕτη, ὅτι εἰ ϑεὸν ς - if 5 , Why men are ὡμολογοῦμεν βοηϑόν, οὐκ ἄν, ὡς λέγομεν, in trouble. - Σ mae FIN The evil spirits. ὑπὸ adikwy ἐκρατούμεσδα Kal ἐτιμωρούμεδα, Q ~ Ὁ λύ ς a X x ᾽’ , fe καὶ τοῦτο διαλύσω. O δέος τὸν πάντα κόσμον ποιήσας Ν ἌΝ , weal aes ς ΑΞ ᾿ Ν > 72 καὶ τὰ ἐπίγεια ἀνδρώποις ὑποτάξας καὶ τὰ οὐράνια στοι- 5 - 5) We ~ NPG ~ 3 λ v la χεῖα εἰς αὔξησιν καρπῶν καὶ ὡρῶν μεταβολὰς κοσμήσας νῶ , , Tae «Δ Ν 5 \ ov ο , καὶ Selov τούτοις νόμον τάξας, ἃ καὶ αὐτὰ δι᾿ dvSpwTouE , ΓΔ ἂν Cd ’ , oon φαίνεται πεποιηκώς, τὴν μὲν τῶν avSpwTwy Kal τῶν ὑπὸ Ν 5 Ἁ ’ > ox Ὁ “εν ὦ ’ "5" ag τὸν οὐρανὸν πρόνοιαν ἀγγέλοις, Ove ἐπὶ τούτοις ἔταξε, , o παρέδωκεν. Οἱ δ᾽ ἄγγελοι, παραβάντες τήνδε τὴν τάξιν, τὸ ’ ’ 72 JUSTIN MARTYR. ate ay ς 5 Ν τὸ ee Ὅς e γυναικῶν μίξεσιν ἡττήδησαν Kal παῖδας ἑτέκνωσαν, OL > € ’ U Ν , bs! Ne εἰσιν of λεγόμενοι δαίμονες. Kat προσέτι λοιπὸν τὸ av- “4 , ς ~ > A x Ἀ Ν - ϑρώπειον γένος ἑαυτοῖς ἐδούλωσαν τὰ μὲν διὰ μαγικῶν - . ~ - γραφῶν, τὰ δὲ διὰ φόβων καὶ τιμωριῶν ὧν ἐπέφερον, τὰ Ν ~ ’ὕ , = - 15 δὲ διὰ διδαχῆς ϑυμάτων καὶ ϑυμιαμάτων καὶ σπονδῶν, ὧν dee) ~ ’ Ν. - - ἐνδεεῖς γεγόνασι μετὰ τὸ πάϑεσιν ἐπιϑδυμιῶν δουλωϑῆναι, Bes, Ok > , ld P , > , καὶ εἰς avSpwrove φόνους, πολέμους, μοιχείας, ἀκολασίας Ν ἰῷ iP ” ν a s Ν Ν a καὶ πᾶσαν κακίαν ἔσπειραν. Sev καὶ ποιηταὶ καὶ μυδο- ΕῚ - AO > ~ 4 5 5 aN Η a εν rg A’ ὖγοι, ἀγνοοῦντες τοὺς ἀγγέλους καὶ τοὺς ἐξ αὐτῶν γεν- ld ~ ~ P 20 νηϑέντας δαίμονας ταῦτα πρᾶξαι εἰς ἄρρενας καὶ ϑηλείας ᾿ “λ Ἂς ino? e ’ >) ee. Ν ΘΑ καὶ πύλεις καὶ ἔϑνη, ἅπερ συνέγραψαν, εἰς αὐτὸν τὸν Seov € Ψ 9 e) ~ ~ ~ καὶ τοὺς ὡς ἀπ᾽ αὐτοῦ σπορᾷ γενομένους υἱοὺς καὶ τῶν , ° , 5 al ‘ ’ ς ’ - >’ 5 λεχϑέντων ἐκείνου ἀδελφῶν καὶ τέκνων ὁμοίως τῶν ἀπ “ὦ ’ 3 ἐκείνων Ποσειδῶνος καὶ Πλούτωνος ἀνήνεγκαν. “Ovo- ἈΝ [ e 4 ς ~ - > ἐλ Ν οὕ ματι γὰρ ἕκαστον, ὕπερ ἕκαστος ἑαυτῷ τῶν ἀγγέλων καὶ ~ ! , τοῖς τέκνοις EVETO, προσηγόρευσαν. / ~ ’ὕ 24 , 0. Ὄνομα δὲ TH πάντων πατρὶ “ετόν, ἀγεννήτῳ ὄντι, nee ” Ὁ fe Ν nN ΡΟ PA , Names of God οὐκ ἔστιν ᾧ γὰρ ἂν καὶ ὀνόματί TL προσαγο and of Christ. , , 5 Ni δ, . oo» ρεύηται, πρεσβύτερον ἔχει τὸν ϑέμενον TO ὄνο- a ἐν x εν Q AQ , Ν ’ Ἂς pa. Τὸ δὲ πατὴρ καὶ Θεὸς καὶ κτίστης καὶ κύριος καὶ δὲ- ] ἐν 9 y Ψ Pa a ) > 93 ~ >) we Q ~ SOTOTNC οὐκ ὀνόματά ἐστιν, ἀλλ᾽ ἐκ τῶν εὐποιϊῶν Kal τῶν 5} , ς δὲ es 5 ’ ce ’ rv ’ ἔργων προσρήσεις. Ὃ δὲ υἱὸς ἐκείνου, ὃ μόνος λεγόμενος , Ὁ ες , Q ~ “ Ν ἈΝ νΝ κυρίως υἱός, ὃ λόγος πρὸ τῶν ποιημάτων καὶ συνὼν καὶ (A Ὁ Ἂν 3 Ν ὃ > 5 - » 3... Se. , γεννώμενος, OTE τὴν ἀρχὴν Cl αὐτοῦ πάντα ἔκτισε Kal EKO- s ~ ~ X σμησε, Χριστὸς μὲν κατὰ τὸ Kal χρῖσαι καὶ κοσμῆσαι τὰ ? > .] - ‘ ἈΝ λέ ” Ν 3 Ἃ, , τοπάντα Oc αὐτοῦ τὸν Sedov λέγεται, ὄνομα Kal αὐτὸ περιέχον , LA A , sf a ’ ἄγνωστον σημασίαν, ὃν τρόπον καὶ TO σεὸς προσαγόρευμα bd ” 7 39 AAG , ὃ , 7 οὐκ ὄνομά ἐστιν, ἀλλὰ πράγματος δυσεξηγήτου ἔμφυτος - - ? ’ , 2 - “ ° ’ τῇ φύσει τῶν ἀνδρώπων δόξα. Ἰησοῦς δὲ καὶ ἀνθρώπου THE SECOND APOLOGY. 73 ‘ ~ ” Ν , ” K Ν ὃς BON ” καὶ σωτῆρος ὄνομα καὶ σημασίαν ἔχει. αἱ γὰρ καὶ av- Ἂς Ν - - Ων ϑρωπος, ὡς προέφημεν, γέγονε κατὰ τὴν τοῦ Νεοῦ καὶ Ta-15 - ’ > ’ τρὸς βουλὴν ἀποκνυηϑεὶς ὑπὲρ τῶν πιστευόντων ανπρώ- ~ e ~ 5 ~ πων καὶ ἐπὶ καταλύσει τῶν δαιμόνων, ὡς Kal νῦν EK τῶν φ΄ σὰ 4 QA ὑπ᾽ ὄψιν γινομένων μαϑεῖν δύνασϑε. Δαιμονιολήπτους yap 4 A - 4 ») A τ - 6 ’ “λ πολλοὺς κατὰ πάντα τὸν κόσμον καὶ ἐν τῇ ὑμετέρᾳ πόλει - 3 - - " πολλοὶ τῶν ἡμετέρων ἀνϑδρώπων τῶν Χριστιανῶν, ETOP- 20 - n! 3 ~ ~ ~ κίζοντες κατὰ τοῦ ονόματος ᾿Ιησοῦ Χριστοῦ τοῦ σταυρω- \ »- 7 ἢ Ἂ ϑέντος ἐπὶ Ποντίου Πιλάτου, ὑπὸ τῶν ἄλλων πάντων ,’ ae ws -_ x — Ne, FZ , ὍΣ ἐπορκιστῶν καὶ ἐπᾳστῶν καὶ φαρμακευτῶν μὴ ἰαϑέντας ἰά- , ~ ~ ~ - σαντο καὶ ἔτι νῦν ἰῶνται, καταργοῦντες Kal ἐκδιώκοντες , 2 ’ τοὺς κατέχοντας τοὺς ἀνϑρώπους δαίμονας. 95 7. ὍὍϑεν καὶ ἐπιμένει 6 Seve τὴν σύγγυσιν καὶ κατάλυσιν ν μ ὺς τὴ 1x ) The world pre- served for the sake of Chris- > » Ν Στ ΡΤ i ΄ tians. Ol αὙΎΞξ οἱ και οαιμονὲς καὶ AVY PWTOL μηκέτι - A 4 A ~ ͵ ~ τοῦ παντὸς κόσμου μὴ ποιῆσαι, iva καὶ οἱ φαῦ- ry. Ν Α , ~ ~ «“ ’ “ - ’ὔ ὦσι, διὰ τὸ σπέρμα τῶν Χριστιανῶν, ὃ γινώσκει ἐν τῇ φύ- Ὁ ” ’ .] 2 Ν > ‘ ~ Υ b) x δ κ σει ὅτι αἴτιόν ἐστιν. ᾿Επεὶ εἰ μὴ τοῦτο ἦν, οὐκ ἂν οὐδὲ 5 ς ~ ~ 3) ~ A ° ~ a ς a ~ DA ὑμῖν ταῦτα ἔτι ποιεῖν Kal EvEepyeiosal ὑπὸ τῶν φαύλων ΄ \ + 3 4 ᾿ = N a , δαιμύνων δυνατὸν ἦν, ἀλλὰ τὸ πῦρ τὸ τῆς κρίσεως κατελ- ΝΥ > , » ’, € A ’ ¢ Sov ἀνέδην πάντα διέκρινεν, ὡς Kal πρότερον ὃ κατακλυ- a , A 5 > ἊΝ s ’ Q ~ ὅ d 2 σμὺς μηδένα λιπὼν ἀλλ᾽ ἢ τὸν μόνον σὺν τοῖς ἰδίοις παρ - - ? ~ oe ἡμῖν καλούμενον Νῶε, παρ᾽ ὑμῖν δὲ Δευκαλίωνα, ἐξ ov πά- τὸ ¢€ - ? - ¢ . ~ e Ν λιν οἱ τοσοῦτοι γεγόνασιν, ὧν οἱ μὲν φαῦλοι, οἱ δὲ σπου- ~ Ὁ A 6 ~ A 3 4 , ’ Ὃ δαῖοι. Οὕτω γὰρ ἡμεῖς τὴν ἐκπύρωσίν φαμεν γενήσεσδαι, ἋΣ 5 > ee Q ~ / ἀλλ᾽ οὐχ, ὡς οἱ Στωϊκοί, κατὰ τὸν τῆς εἰς ἄλληλα πάντων ~ ? ’ > μεταβολῆς Adyov, ὃ αἴσχιστον ἐφάνη. ᾿Αλλ᾽ οὐδὲ Kay id , ’ A > ? NX ’ Ἂς ’ εἱμαρμένην πράττειν τοὺς ἀνδρώπους ἢ πάσχειν τὰ γινό- 15 5 Ἀ \ ΕΣ A , [2 fal, ~ by μενα, ἀλλὰ κατὰ μὲν τὴν προαίρεσιν ἕκαστον KaTOp OUD ἢ ε ’, x A a ~ , ὃ , δ αμαρτάνειν, καὶ KATA τὴν των φαύλων ALLOVWV EVEDYELAV 74 JUSTIN MARTYR. a ay - κι ΄ nN Ν ¢ , ὃ ’ τοὺς σπουδαίους, Olov Σωκράτην καὶ τοὺς LMOLGUC, OlwW- 5 - icy / 2 ’ κεσϑαι καὶ ἐν δεσμοῖς εἶναι, Σαρδανάπαλον δὲ καὶ ᾿Επίκου- Ν Ν ¢€ ΄ὔ π > , Ν ita Q ae” vO 20 ρον Kal τοὺς ὁμοίους ἐν ap ovia Kal δόξῃ δοκεῖν εὐδαιμο- = ἃ N , ς ss s Q> 7 ᾿] / > »νβ, κὴν πάντα γίνεσϑαι ἀπεφήναντο. ᾿Αλλ᾽ ὅτι αὐτεξούσιον 4 = 2 aN ,ὔ Ν “ > 5 ’ Ν 5 ‘ TO TE τὼν ἀγγέλων γένος Kal τῶν ἀνϑρώπων τὴν ἀρχὴν > , δ ΄ ὃ , PORN “- Ἃ » λή Ν ἐποίησεν ὁ VEO, δικαίως ὑπὲρ ὧν ἂν πλημμελήσωσι τὴν , ? ’ , Ν , ~ δὲ Ν οὅ τιμωρίαν ἐν αἰωνίῳ. πυρὶ κομίσονται. Ἰἐννητοῦ ὃὲ παντὸς e ig , , τ - Ν “- 5 > Ν Xn ἧδε ἡ φύσις, κακίας Kal ἀρετῆς δεκτικὸν εἶναι οὐ γὰρ ἂν - 5 a 5 q “) ~ ΟῚ 5 , a) ’ , ἣν ἐπαινετὸν οὐδὲν αὐτῶν, εἰ οὐκ ἦν ἐπ᾿ ἀμφότερα τρέπεσϑαι Ν 18 ὅν, , ‘ ~ Ν ς ' ~ kal δύναμιν εἶχε. Δεικνύουσι δὲ τοῦτο καὶ οἱ πανταχοῦ ἃς ot , Ν Sete a ’͵ a ν r Ν kata λόγον τὸν ὀρὸν νομοσετήσαντες καὶ φιλοσοφήσαντες Ν » οὖ ΟῚ a De , AN ‘ , ~ ὃ ὃ 80 ανῦρωποι ἐκ τοῦ UTAYOPEVELY TALE μὲν πράττειν, τωνὸε CE 5 » r o v4 5) - 5 ~ ἀπέχεσψαι. Kat of Στωϊκοὶ φιλόσοφοι ἐν τῷ περὶ HI@v λ ᾽ὕ Q ΟῚ A ~ Ξ ἘΞ, ~ z ς iva) rN ~ 5 " = ~ ἵν ὄγῳ τὰ αὑτὰ τιμῶσι καρτερῶς, ὡς δηλοῦσναι ἐν τῷ περὶ 5 - i Q 3 fe λ ᾽ - Ἄ ὃ - >} , ΕἸ αρχῶν καὶ ἀσωμάτων λόγῳ οὐκ εὐοδοῦν αὑτούς. UTE Ν See , , N , ΩΝ 2 eee γὰρ καὶ εἱμαρμένην φήσουσι Ta γινύμενα πρὸς aVSpwrwDY , a XN δὲ - ὍΣΟΝ Ν , Ν ἀλλ » 85 γίνεσναι, ἢ μηδὲν εἶναι σεὸν παρὰ τρεπόμενα καὶ aAAOLOU- SAD - > Ν 350. ΔΑ δου τ Ν᾿ a a ’ μενα καὶ ἀναλυύμενα εἰς τὰ αὐτὰ ἀεί, ἢ φΨ αρτῶν μόνων , ’ὔ , ’ Q Si (4, 4 a ὃ / φανήσονται κατάληψιν ἐσχηκέναι καὶ αὐτὸν τὸν Φεὸν διὰ τε ᾿ν a Ν Ν τὰ ἂν 5 ’ ’ δ Ἅ τῶν μερῶν καὶ διὰ τοῦ ὅλου ἐν πάσῃ κακίᾳ γινόμενον, ἢ δὲ S 2 3. 2.5 ’ e ‘ οὐ - ’ μηδὲν εἶναι κακίαν pnd ἀρετήν, ὕπερ καὶ παρὰ πᾶσαν σώ- “ Ν ’ Ν - > 4) φρονα ἔννοιαν καὶ λόγον Kal νοῦν ἐστι. e σ 5 ΕΥΝ τ ἘΝ 7 Q ’ 5 QA Ἃ 8, Καὶ τοὺς ἀπὸ τῶν Στωϊκῶν δὲ δογμάτων, ἐπειδὴ κἂν Ν ey ‘ DY , i , 5" Ve Ψ rhe world τὸν ἠϑίκὸν λόγον κόσμιοι γεγόνασιν, ὡς καὶ ἐν lates the bear- ἢ Ξ Ν Xo , ers ofthe seed. τισιν Of ποιηταὶ διὰ TO ἔμφυτον παντὶ γένει av- - , ~ ~ “ρώπων σπέρμα τοῦ λόγου, μεμισῆσδαι Kal πεφονεῦσδαι IAN ς , , ς ’, Ἂς ’ ὅ οἴδαμεν᾽ Ἡράκλειτον μέν, ὡς προέφημεν, καὶ Μουσώνιον 5 a es > ~ IN “Ὁ ς Nn > ΄ δὲ ἐν τοῖς KAD ἡμᾶς καὶ ἄλλονς οἴδαμεν. Qe γὰρ ἐσημά- THE SECOND APOLOGY. 79 7, Ν Ἃ e On 4 , ~ ναμεν, πάντας τοὺς κἂν ὁπωσδήποτε κατὰ λόγον [βιοῦν ,, Ἂς , ’ ~ ae ΜΟῚ ’ σπουδάζοντας καὶ κακίαν φεύγειν μισεΐσδαι ast ἐνήργησαν ς ὃ ’, ὑδὲ δὲ a , ΟῚ Ἀ 3 Ν οἱ δαίμονες. Οὐδὲν δὲ “αυμαστον, εἰ τοὺς οὐ κατὰ σπερ- . ~ λ ’ὔ , ἰλλὰ A A ~ A x , Ὁ ματικοῦ λόγον μέρος, ἀλλὰ κατὰ τὴν τοῦ παντὸς λογοῦ, 10 ἐστι Χριστοῦ, γνῶσιν καὶ Sewpiav πολὺ μᾶλλον μισεῖσίϑαι e ὃ ’ ἐλ , 5 - ὃ νυν -»ἤ ὯΝ οἱ δαίμονες ἐλεγχόμενοι ἐνεργοῦσιν οἵ τὴν ἀξίαν κολασιν Ν is , 5 " , Ra! , 3 καὶ τιμωρίαν κομίσονται ἐν αἰωνίῳ πυρὶ ἐγκλεισϑέντες. Εἰ Ν id \ ~ 3 5 f nO ὃ ἊΝ ~ 9 ’ 5 - γὰρ ὑπὸ τῶν AVSPWTWY HOH διὰ τοῦ ὀνόματος Ἰησοῦ Χρι- ~ ¢ ~ Oto Bids ΣΝ ~ X r , > ~ Ν στοῦ ἡττῶνται, δίδαγμά ἐστι τῆς καὶ μελλούσης αὐτοῖς καὶ τό - ’ > ~ >] , 5 Ν > , ’ τοῖς λατρεύουσιν αὐτοῖς ἐσομένης ἐν πυρὶ αἰωνίῳ κολάσεως. er A ~ Οὕτως yap Kal οἱ προφῆται πάντες προεκήρυξαν γενήσε- 2 - 5" σϑαι; καὶ Ἰησοῦς ὃ ἡμέτερος διδάσκαλος ἐδίδαξε. ω δὲ ? ” Ν λ , c \ ~ , . ΚΠ ͵ é Ca 9. Iva δὲ μὴ τις εἴπῃ TO λεγόμενον ὑπὸ τῶν νομιζομ Eternal pun- ishment a ne- cessityofGod’s κα x , Chr once tee : Naz 5 5 ; existence. τα λεγόμενα Uh ἡμῶων,ύτι κολάζονται ἐν αἰωνίῳ νων φιλοσόφων, ὅτι κόμποι καὶ φό[βητρά ἐστι , Ν / 5 ᾿] 9 Ν 4 Ἂν - πυρὶ οἱ ἄδικοι, καὶ διὰ φόβον ἀλλ᾽ οὐ διὰ τὸ καλὸν εἶναι ἣν > ‘ 2 , 3 τὰ Ν VOR a/ δίς δὲ τὰ καὶ ἀρεστὸν ἐναρέτως [Ξιοῦν τοὺς ἀνϑρώπους αξιοῦμεν, 5 prenenis wane TOUTO ἀποκρινοῦμαι, ὕτι, εἰ μὴ τοῦτό ἐσ- τιν, οὔτε ἔστι Sede, ἢ εἰ ἔστιν, οὐ μέλει αὐτῷ τῶν αἀνϑρώπων, Υ IWz2 ἊΣ ’ A Qa ἰδί καὶ οὐδέν ἐστιν ἀρετὴ οὐδὲ κακία, καί, ὡς προέφημεν, αδί- ~ ς QZ Ν , Ἂν ὃ κως τιμωροῦσιν οἱ νομοϑέται τοὺς παραβαίνοντας τὰ ὃια- >] ek! ’ ” 5 - 9 - τεταγμένα καλά. ᾿Αλλ᾽ ἐπεὶ οὐκ ἄδικοι ἐκείνοι καὶ ὃ αὐτῶν 10 N N ors Sn τρ , ὃ κ - X , 8 Ss - πατὴρ τὰ αὐτὰ αὐτῷ πράττειν διὰ τοῦ λόγου διδάσκων, οἱ Dt , Ν Α͂ τούτοις συντιϑέμενοι οὐκ ἄδικοι. ᾿Εὰν δέ τις τοὺς διαφό- tA λέ ῳ ? ρους νόμους τῶν avSpirwv προβάληται, λέγων ὅτι παρ - Ἀ pI PN esta) ey τος 7D Na ee δὲ b) ΒΝ / oic piv ἀνϑρώποις τάδε καλά, Ta δὲ αἰσχρὰ νενόμισται; Bn Ἀν παρ᾽ ἄλλοις δὲ τὰ παρ᾽ ἐκείνοις αἰσχρὰ καλά, καὶ τὰ καλὰ 15 ; x ᾿ - ΟῚ ~ αἰσχρὰ νομίζεται, dxovérw καὶ τῶν εἰς τοῦτο λεγομένων. χὴν Ἂς ’ ὃ ΄ ὯΝ ~ ¢ ~ , ς , \ ‘Kai νομοὺυς τατάξασϑαι Τῇ ἑαυτῶν κακίᾳ ομοιοὺυς τοὺυς 76 JUSTIN MARTYR. , 5 ν , « Ὁ“ πονηροὺς ἀγγέλους ἐπιστάμεθα, οἷς χαίρουσιν οἱ ὅμοιοι / Ν. , ’ γενύμενοι ἄνϑρωποι, καὶ ὀρδὺς λόγος TapEASwOv οὐ πάσας " > 5 Ν Ν 90 δόξας οὐδὲ πάντα δόγματα καλὰ ἀποδείκνυσιν, ἀλλὰ τὰ ~ 4 Ν , μὲν φαῦλα, τὰ δὲ ἀγαδά" ὥστε μοι Kal πρὸς τοὺς τοιού- A τους Ta αὐτὰ καὶ τὰ ὅμοια εἰρήσεται, καὶ λεχϑήσεται διὰ , +8 , > ~ Q et A , πλειόνων ἐὰν χρεία 7. Τανῦν δὲ ἐπὶ “τὸ προκείμενον » ἀνέρχομαι. Q s , 2 » 10. Μεγαλειύτερα μὲν οὖν πάσης ἀνϑρωπείου διδασκα- Ἀ \ 4 a Comparison of λίας φαίνεται τὰ ἡμέτερα διὰ TO λογικὸν τὸ Christ with ᾿ , 5 DEEN τ ; Socrates. ὅλον τὸν φανέντα δι ημας Χριστὸν γεγόύνεναι, ~ [2] A oo 5» καὶ σῶμα καὶ λόγον καὶ ψυχήν. Ὅσα γὰρ καλῶς ἀεὶ Ὗ id > 6 ἐφϑέγξαντο Kal evpov οἱ φιλοσοφήσαντες ἢ νομοδετήσαν- 2 , if ἣν» ’ Ν , 9 x , τες, κατὰ λόγου μέρος εὑρέσεως Kal ϑεωρίας ἐστὶ πονηϑέντα > ~ ? QA δὲ 5 , x ~ , > , er αὐτοῖς. ᾿Επειδὴ δὲ ov πάντα τὰ τοῦ λόγου ἐγνώρισαν, Gc τὰ ’, Ἂς Ψ , ε - , “- Ν ἐστι Χριστός, καὶ ἐναντία ἑαυτοῖς πολλάκις εἶπον. Καὶ ς » ~ ~ Ν A , , οἱ TPOYEY EVN μένοι TOV Χριστοῦ κατὰ τὸ ἀνϑδρώπινον, λόγῳ , N ’ = ᾿ nes € " = 10 TElpavévTEg τὰ πράγματα Νεωρῆσαι καὶ ἐλέγξαι, we ἀσεβεῖς ᾿ , b] ὃ ’ 937 ς ad ‘ , καὶ περίεργοι εἰς δικαστήρια HYSnoav. Ὁ πάντων δὲ av- - , ~ ’ A τῶν εὐτονώτερος πρὸς τοῦτο γενύμενος Σωκράτης Ta αὐτὰ ς “ 5) Ans - x Ν 7 3. τὰ \ , , ἡμῖν ἐνεκλήνη καὶ yap ἔφασαν αὐτὸν καινὰ δαιμόνια εἰσ- , ἈΝ ray ς aN , a Aor, = b] ’ φέρειν, καὶ οὺς ἡ πόλις νομίζει δεοὺς μὴ ἡγεῖσδαι αὐτόν. ς \ 15°O δὲ δαίμονας piv τοὺς φαύλους καὶ τοὺς πράξαντας ἃ Uj ~ R Ὁ“ ἔφασαν οἱ ποιηταί, ἐκβαλὼν τῆς πολιτείας καὶ “Ὅμηρον καὶ Ν : AAA ’ - Q , a , ἐ δύ τοὺς “αλλοὺυς ποιητάς, παραιτεῖσψαι τοὺς ἀνϑρώπους ἐδί- Ὰ Ἂν ~ pe oD 2 ~ A ? dase, πρὸς ϑεοῦ δέ, τοῦ ἀγνώστου αὐτοῖς, διὰ λόγου ζητή- S229 νι ’ b) id ie Ν δὲ Ἃ 4 σεως ἐπίγνωσιν προὐτρέπετο εἰπών" Tov δὲ πατέρα Kal ὃ Α , yA? ¢ ~ € Τὰ va? e ’ τι 20 δημιουργὸν πάντων OVS εὑρεῖν ρᾳὸδιον OVS εὑρόντα εἰς ’ => 5 \ - ‘ Ν Ν πάντας εἰπεῖν ἀσφαλές. “A 6 ἡμέτερος Χριστὸς διὰ τὴς ες ~ ὃ ’ὔ "} ς-» ὕ Q \ yO Q , ao: EaAUTOU UVAHEWC eTpacs. Σωκράτει μὲν yap ονοέεις ETEOVH THE SECOND APOLOGY. 7 ὑπὲρ τούτου τοῦ δόγματος ἀποϑνήσκειν, Χριστῷ δέ, TH καὶ ép τού γματος jokey, Χριστῷ δέ, τῷ καὶ Clans ’, eee , , λό δὲ icy Ν ὑπὸ Σωκράτους ἀπὸ μέρους γνωσϑέντι (λόγος γὰρ ἦν καὶ 7 fe) LY Ν ὃ \ = ~~ Ν \ ἔστιν ὁ ἐν παντὶ ὦν, Kal Cla τῶν προφητῶν προειπὼν TAI un wie X δι ς ~ ¢ a= , μέλλοντα yiveovat καὶ Ov ἑαυτοῦ ὁμοιοπαϑοῦς γενομένου ’ - ’ ’ 5 ’ καὶ διδάξαντος ταῦτα), οὐ φιλόσοφοι οὐδὲ φιλύλογοι μόνον > FE b) \ Ν , x NW “1 =~ ‘\ ἐπείσϑησαν, ἀλλὰ καὶ χειροτέχναι καὶ παντελῶς ἰδιῶται Kal 7 e > δόξης καὶ φύβου καὶ Savarov καταφρονήσαντες " ἐπειδὴ Ὁ, , > ~ 5 ἢ) Ἀ Ν παν ΠΣ ’ ὀύναμίς ἐστι τοῦ ἀρρήτου πατρὺς καὶ οὐχὶ ἀνϑρωπείου 30 λόγου κατασκευή. 2) ἍἋ 5 ’ ν᾿ Ana) , = 11. Οὐκ ἂν δὲ οὐδὲ ἐφονευύμεϑα οὐδὲ δυνατώτεροι ἡμῶν ἢ i τε ἄδικοι ἄνϑρωποι καὶ δαί ἰ μὴ How Christians ἦσαν οἵ τε ἄδικοι ἄνϑρωποι καὶ δαίμονες: εἰ μὴ regard death. , . , 5. Ἀν 5 πάντως παντὶ γεννωμένῳ ἀνδρώπῳ καὶ Sa- - 5 a Ν > , νεῖν ὠφείλετο᾽ OSev καὶ τὸ ὄφλημα ἀποδιδόντες εὐχα- - = , Q bt — , 5 - - ριστοῦμεν. Καίτοι ye καὶ τὸ ξΞενοφώντειον ἐκεῖνο νῦν 5 , sae fe Ν ‘ e , 5 ~ 9 , πρός τε Kpioxevta καὶ τοὺς ὁμοίως αὐτῷ ἀφραίνοντας , - ς Α «ς καλὸν καὶ εὔκαιρον εἰπεῖν ἡγούμεθα. Τὸν Ἡρακλέα ἐπὶ , - εξ - ? τρίοδόν τινα ἔφη ὁ Ξενοφῶν βαδίζοντα εὑρεῖν τήν τε Aps- Ν Ἀ Ἃ , 5 os ~ Δ “ τὴν καὶ τὴν Kakiav, ἐν γυναικῶν μορφαῖς φαινομένας. Kat Ν. Ν , ig = ? Gee Ν 2 δὰ ας τὴν μὲν Κακίαν, ἁβιρᾷ ἐσϑῆτι καὶ ἐρωτοπεποιημένῳ καὶ 10 5. ee 5 - 7 ’ δ. δὲ ’ ΟΝ ἀνδοῦντι ἐκ τῶν τοιούτων προσώπῳ, SeAKTIKHY τε εὐθὺς A ‘ v Le 9 - Α A 4 ’ isd WN πρὸς τὰς ὄψεις οὖσαν, εἰπεῖν πρὸς τὸν Ἡρακλέα ὅτι, ἢν nee aoe 100 vue cat Ἂ Z ἘΝ ’, αὑτῇ ἕπηται, ἡδόμενόν TE καὶ κεκοσμημένον τῷ λαμπροτάτῳ ae ee , ~ Ν 5. ον ? ’ Jay 2 καὶ ὁμοίῳ τῷ περὶ αὐτὴν κόσμῳ διαιτήσειν ἀεὶ ποιήσει. 9 Ο “ - , os Kat τὴν ᾿Αρετὴν ἐν αὐχμηρῷ μὲν τῷ προσώπῳ Kal TH περι- 15 ~ “- ~ . 2 ce as. > ld ,’ [βολῇ οὗσαν εἰπεῖν " ᾿Αλλ᾽ ἢν ἐμοὶ πείση, οὐ κύσμῳ οὐδὲ , ~ (2 5 Ἀ κάλλει τῷ ῥέοντι καὶ φΥειρομένῳ ἑαυτὸν κοσμήσεις, ἀλλὰ - δι. Ὁ. Q ~ ’ Q F we ~ τοῖς ἀϊδίοις Kat καλοῖς κόσμοις. Καὶ πάνϑ᾽ ὁντινοῦν πε- oN - ’ὔ Ν ’ πείσμεδα φεύγοντα τὰ δοκοῦντα καλά, τὰ δὲ νομιζόμενα ν ἊΣ a σκληρὰ καὶ ἄλογα μετερχύμενον εὐδαιμονίαν ἐκδέχεσσαι. 20 78 JUSTIN MARTYR. ᾿ € Ν , , 3 ς ioe ~ are A - H yap κακία, πρόβλημα ἑαυτῆς τῶν πράξεων Ta TPOGOVTA sed δὴν ed των Ἣν» » ᾿ λὰ ὃ Ἂς us 5 “Ὁ , τῇ ἀρετῇ Kal ὄντως ὄντα καλὰ διὰ μιμήσεως φϑαρτῶι , 5) , " = περιβαλλομένη (ἄφϑαρτον yap οὐδὲν ἔχει οὐδὲ ποιῆσαι δύ ὃ Ἃ - Ν - τ Pid δ, | a. Ν ύναται), δουλαγωγεῖ τοὺς χαμαιπετεῖς τῶν ἀνπρώπων, τὰ ,ὕ >) ~ ~ ~ 5 - ~ οὐπροσόντα αὐτῇ φαῦλα TH ἀρετῇ περιδεῖσα. Οἱ δὲ νενοη- yi ΔΈΝ Ν ’, ἢ τ cata καὶ ad= ἘΠ γον κότες τὰ προσόντα τῷ ὄντι καλὰ καὶ ἄφξαρτοι τῇ ἀρετῇ cay Ν Ων C3 4 ~ ὅ Υ̓ - vA ἧς - ὃ καὶ περὶ Χριστιανῶν καὶ τῶν ἀπὸ τοῦ ἀἄξδλου καὶ τῶν 3S. , _~ ~ cr ς - 7 ς ανπρώπων τῶν τοιαῦτα πραξάντων, ὁποῖα ἔφασαν οἱ ἂς Ν — , Ge ~ ς - - » ποιηταὶ περὶ τῶν νομιζομένων Sew, ὑπολαβεῖν δεῖ πάντα 30 νουνεχῆ, ἐκ τοῦ καὶ τοῦ φευκτοῦ καταφρονεῖν ἡμᾶς δανάτου a U λογισμὸν ἕλκοντα. Ν \ ο Ν - , ? 12. Καὶ γὰρ atric ἐγώ, τοῖς Πλάτωνος χαίρων διδάγμα- Innocence of Chris- » 5. See ee Yi tians proved by 7! διαβαλλομένους ακούων Χριστιανούς, their contempt of -« ~ Sad Wee te sh: death. ὁρῶν δὲ ἀφόβους πρὸς Savarov καὶ πάντα \ / / , , DN τ , τὰ ἄλλα νομιζόμενα φο[δερά, ἐνενόουν ἀδύνατον εἶναι ἐν ς ’ 3 ’ Ν Ἂ δ κακίᾳ καὶ φιληδονίᾳ ὑπάρχειν αὐτούς. Tic γὰρ φιλήδονος XN 5 SS Q 5 ἢ - Ν ϑ ΝΣ 4 c , ἢ ἀκρατὴς καὶ ἀνθρωπίνων σαρκῶν [βορὰν ayasov ἡγού- Qz 7 oN Δ, > , aq a ~ b ~ μενος δύναιτ᾽ ἂν Savatov ἀσπάζεσξαι, ὕπως τῶν αὐτοῦ ᾿] - - 3 ? ° 5 \ ~ ras Ν > adyalse@v στερηϑῇ, ἀλλ᾽ οὐκ ἐκ παντὸς ζῆν μὲν ἀεὶ τὴν ἐν- a (ὃ Ἔν ΡΟ, λ 5 , ἊΝ » > - , Sade βιοτὴν Kal λανϑάνειν τοὺς ἄρχοντας ἐπειρᾶτο, OVX , UY - 10 ὅτι γε ἑαυτὸν KaThyys AAs φονευϑησόμενον ; "Ἤδη καὶ τοῦτο ΩΣ » ie ~ i Niro? τι 2-8 ’ ἐνήργησαν οἱ φαῦλοι δαίμονες διά τινων πονηρῶν ἀνδρώ- - 4A 3 3 πων πραχδῆναι. Φονεύοντες yap αὐτοί τινας ἐπὶ συκο- ’, ἘΠ ὌΞ Ν > 4 ¢ bleed “ φαντίᾳ τῇ εἰς ἡμᾶς καὶ εἰς βασάνους εἵλκυσαν οἰκέτας τῶν ς , N ~ N - Ν δύ ’ ~ ~ ἡμετέρων ἢ παῖδας ἢ γύναια, Kal OC αἰκισμῶν φοβερῶν la oie ty ~ ~ \ 5 λ Τὰ Ὰ 3 ἃς τὸ ἐξαναγκάζουσι κατειπεῖν ταῦτα Ta μυδολογούμενα, ἃ αὐτοὶ - , ᾿ς “- AA 5 , δ es 5 φανερῶς πράττουσιν ᾿ ὧν ἐπειδὴ οὐδὲν πρόσεστιν ἡμῖν, οὐ , QA Ν 3 , xX ” , φροντίζομεν, Seov τὸν ἀγέννητον καὶ ἄρρητον μάρτυρα ” ~ ~ τ - , , 9 EXOVTEC Τῶν TE λογισμῶν καὶ Τῶν πράξεων. Τίνος yap THE SECOND APOLOGY. 19 ΄ SN N ~ , ς ~ » κ᾿ x χάριν οὐχὶ καὶ ταῦτα δημοσίᾳ ὡμολογοῦμεν ayaSa καὶ , > φιλοσοφίαν Slav αὐτὰ ἀπεδείκνυμεν, φάσκοντες Κρόνου 90 Q , x ~ ς ~ 9 ὃ - ν᾿ - Π] μὲν μυστήρια τελεῖν ἐν τῷ ἀνὸροφονεῖν, καὶ ἐν τῷ αἵματος 5, , r. a ς λέ Nie ἢ - ΣΥΝ οἱ es ’ ἐμπίπλασϑαι, ὡς λέγεται, τὰ ἴσα τῷ Tap ὑμῖν τιμωμένῳ io fo = , ’ ὶλ ἋΣ & » e , εἰδώλῳ, ᾧ οὐ μόνον ἀλόγων ζώων αἵματα προσραίνετ ε, ᾽ ᾿ wed , \ ~ Sh. Chess > ΄ < ἀλλὰ καὶ ἀνϑρώπεια, διὰ τοῦ παρ᾽ ὑμῖν ἐπισημοτάτου Kal 5 ,ὔ 3 4 Ν ’ Cm ταὶ , EVYEVEGTATOV ἀνδρὸς τὴν πρόσχυσιν TOU τῶν φονευϑέντων 25 σ' - , - αἵματος ποιούμενοι, Διὸς δὲ καὶ τῶν ἄλλων δεῶν μιμηταὶ - ~ 5 - γινόμενοι ἐν τῷ ἀνδροβατεῖν καὶ γυναιξὶν ἀδεῶς μίγνυσϑαι, - - ὔὕ » ᾿Επικούρου μὲν καὶ τὰ τῶν ποιητῶν συγγράμματα ἀπολο- γίαν φέροντες ; ᾿Επειδὴ δὲ ταῦτα τὰ μαδϑήματα καὶ τοὺς - Γ᾿ ν Le ’ ’ὔ e Ἀ ταῦτα πράξαντας καὶ μιμουμένους φεύγειν πείϑομεν, ὡς καὶ 30 νῦν διὰ τῶνδε τῶν λόγων ἠγωνίσμεδα, ποικίλως πολεμού- e 5 U ~ ’ μεδα ἀλλ᾽ οὐ φροντίζομεν, ἐπεὶ Seov τῶν πάντων ἐπόπτην N / ~ ~ ~ bY δίκαιον οἴδαμεν. Eide καὶ νῦν τις ἐν τραγικῇ φωνῇ avs- - > Ye . , βόησεν ἐπί τι βῆμα ὑψηλὸν ἀναβάς " Αἰδέσϑητε, αἰδέσϑητε Δ [τ , 3 ? , 9 ’ Ν Ν α φανερὼς πράττετε εἰς ἀναιτίους ἀναφέροντες, καὶ τα 8ῦ Ἂς - \ ~ e , a ~ ,’ προσύντα καὶ ἑαυτοῖς καὶ τοῖς ὑμετέροις “εοῖς περιβάλ- Ν fe aS ὑδὲ ὑδ᾽ AUN ‘ , 5 , OVTEC TOUTOIG’ ὧν οὐδὲν OVO ἐπὶ ποσὸν μετουσία ἐστί. Μετάϑεσδε, σωφρονίσδητε. ‘ ὅ 18. Καὶ γὰρ ἐγὼ μαϑδὼν περίβλημα πονηρὸν εἰς ἀπο- Ν - » ’ , la The Word has στροφὴν τῶν ἄλλων ἀνϑρώπων περιτεδειμένον been in all . . 8 ; - ε Ἔ men: _ ὕπο των φαύλων δαιμόνων τοῖς Χριστιανῶν la ~ ~ ϑείοις διδάγμασι, καὶ WevdoAoyoupév wv ταῦτα Kal TOU πε- ριβλήματος κατεγέλασα καὶ τῆς παρὰ τοῖς πολλοῖς δόξης. 5 ~ , % Χριστιανὸς cvpeSivar καὶ εὐχόμενος Kal παμμάχως aywrt- ? δι - 9 [τὴ 3 ? , 5 \ , ζόμενος ὁμολογῶ οὐχ Ore ἀλλότριά ἐστι τὰ Πλάτωνος , ~ ~ τ ep b) ” ’ ivi διδάγματα τοῦ Χριστοῦ, ἀλλ᾽ ὅτι οὐκ ἔστι πάντη Gpuora, [τ ὑδὲ A ~ ἀλλ τ' ee ~ Q ~ Q ωσπὲρ OUCE TA τῶν a WV, aTWIKWV TE καὶ TOLNTWV Kal EF 80 JUSTIN MARTYR. , ω ’ , 4 ~ 1 συγγραφέων. Ἕκαστος yap τις απὸ μέρους τοῦ σπερμα- τικοῦ Sclou λόγου τὸ συγγενὲς ὁρῶν καλῶς ἐφϑέγξατο᾽ οἱ ᾿] 5» - Ψ δὲ τἀναντία αὐτοῖς ἐν κυριωτέροις εἰρηκότες οὐκ ἐπιστήμην Ν ” Ν - Ν δ iP τὴν ἄπτωτον Kal γνῶσιν τὴν ἀνέλεγκτον φαίνονται > , ¢ on Ν = ~ ” € ~ ~ ἐσχηκέναι. Ὅσα οὖν παρὰ πᾶσι καλῶς εἴρηται, ἡμῶν τῶν > τ’ >] e A Ἂς 3 A 5 τι 15 Χριστιανῶν ἐστι τὸν γὰρ ἀπὸ ἀγεννήτου καὶ ἀρρήτου ~ ~ λ , A Ν A ~ Ν ᾿] - δεοῦ λόγον μετὰ τὸν ϑεὼὸν προσκυνοῦμεν καὶ ἀγαπῶμεν, > Ἂς Ν 2. gakire ies 3} ΄ a Ν ~ ἐπειδὴ Kal OL ἡμᾶς ἄνϑρωπος γέγονεν, ὅπως καὶ τῶν πα- ~ ~ € ’ Ἂ Ψ , Sov τῶν ἡμετέρων συμμέτοχος γενόμενος καὶ ἴασιν ποιή- ς \ ~ , \ ~ 5 ’ὔ τὸ , σηται. Οἱ γὰρ συγγραφεῖς πάντες διὰ τῆς ἐνούσης ἐμφύ- - ’ - 2) 3 ~ ἐδύ 2S ΔῪ sar του Tov λόγου σπορᾶς auvdpwe ἐδύναντο ὁρᾶν Ta ὄντα. [ , 2d ye AN Ν la \ - Erepov γάρ ἐστι σπέρμα τινὺς Kal μίμημα κατὰ δύναμιν Q \ <1 el 3: 2X τ Ν , Ν oA Κ᾿ , « δοσὲν καὶ ἕτερον αὐτὸ οὗ κατὰ χάριν τὴν aT ἐκείνου ἡ μετουσία καὶ μίμησις γίνεται. Ἂς τὰς Ὁ sg 2a ~ ς ’ A ~ ~ 14. Kai ὑμᾶς οὖν ἀξιοῦμεν ὑπογράψαντας τὸ ὑμῖν δοκοῦν 2 ~ Ν - Justin prays that προϑεῖναι τουτὶ τὸ βιβλίδιον, ὅπως Kal τοῖς this appeal be oa Re published. ἄλλοις τὰ ἡμέτερα γνωσϑῃ καὶ δύνωνται τῆς 5" - - 2} ~ Ν Ν ψευδοδοξίας καὶ ἀγνοίας τῶν καλῶν ἀπαλλαγῆναι, ot παρὰ Ν ς ~ Θ᾽ ee g a, - , , 3 στὴν ἑαυτῶν αἰτίαν ὑπεύϑυνοι ταῖς τιμωρίαις γίνονται | εἰς ἈΝ - - > Pps ~ ὃ Ν x. Ὁ - ’ τὸ γνωσϑῆναι τοῖς ἀνϑρώποις ταῦτα], διὰ τὸ ἐν τῇ φύσει eth τ Ὁ τατον = s ΔΕ Χ ΡΝ ae a aT τῇ τῶν ἀνδρώπων εἶναι τὸ γνωριστικὸν καλοῦ καὶ αἰσχροῦ, Ν Ν Ν ς - aN ’ yee’: ~ e ~ , καὶ διὰ TO ἡμῶν, OVE οὐκ ἐπίστανται τοιαῦτα ὑποῖα λέγου- oY A τ ; Ἄ , ues 8 ea , ~ σιν αἰσχρὰ καταψηφιζομένους, kal Old TO χαίρειν τοιαῦτα ᾽ὔ ἊΣ - ἧς» ear ~ >? ~ Ν > , μ 10 πράξασι ϑεοῖς καὶ ἔτι νῦν ἀπαιτοῦσι παρὰ ἀνϑρωπων τὰ - ς ὦ id ~ δ' ’ ὅμοια, ὡς ἐκ τοῦ καὶ ἡμῖν, ὡς τοιαῦτα πράττουσι, θάνατον > AA ~ = e Ν. , ἢ δεσμὰ ἢ ἄλλο τι τοιοῦτον προστιμᾶν ἑαυτοὺς κατακρίνειν, « , - ὡς μὴ δέεσϑαι ἄλλων δικαστῶν. κ - - ~ of > ~ ’ 15. Καὶ τοῦ ἐν τῷ ἐμῷ ἔϑνει ἀσεβοῦς καὶ πλάνου Σιμω- ~ © » ἣν ? A Nae - = νιανοῦ διδάγματος κατεφρόνησα. "Edy δὲ ὑμεῖς τοῦτο προ- THE SECOND APOLOGY. . 81 ’ - - ~ ‘ Ἃ γράψητε, ἡμεῖς τοῖς πᾶσι φανερὺν ἂν ποιήσαιμεν, e Conclusion. EY aa κ ν ‘ iva εἰ δύναιντο μεταϑῶνται τούτου γε μόνου ie , N , ls ’ ” ς κε ~ χάριν τούσδε τοὺς λύγους συνετάξαμεν. Οὐκ ἔστι δὲ Hud 5 Ν ὃ δά Ἢ ἣν Ὁ Le 9 be ἀλλ x - Ta διδάγματα κατὰ κρίσιν σώφρονα αἰσχρά, ἀλλὰ πάσης Ν , λ , 2 fer, , Cea ΝΣ - 2 NS ’ nN μὲν φιλοσοφίας avepwisiov ὑπέρτερα " εἰ δὲ μή, κἂν Σω- \ + 5 5 ταδείοις καὶ Φιλαινιδείοις καὶ ᾿Α ρχεστρατ είοις καὶ Ἔπι- , x ~ » - ’ ~ ’ κουρείοις καὶ τοῖς ἄλλοις τοῖς τοιούτοις ποιητικοῖς διδάγμα- - , - σιν οὐχ ὕμοια, οἷς ἐντυγχάνειν πᾶσι, καὶ λεγομένοις καὶ γε- τὸ 3 ’ r Ἃ 2 jas x ’ [τ γραμμένοις, συγκεχώρηται. Καὶ παυσόμεδψα λοιπόν, ὕσον Cee! C w= 3 Ui Q reas ~ tA , ἐφ᾽ ἡμῖν ἦν πράξαντες καὶ προσεπευξάμενοι τῆς ἀληϑείας - Ἀ ’ » 2 Bie ἢ ” - ἣν καταξιωϑῆναι τοὺς πάντη πάντας avSpwrove. Ely οὖν καὶ - , ’ el Ss ε ὑμᾶς ἀξίως εὐσεβείας καὶ φιλοσοφίας τὰ δίκαια ὑπὲρ ἕἑαυ- τῶν κρῖναι. 15 EWMISTOAH ΠΡΟΣ ATOUNHTON. 7 Ἂς e = ’» ’ ¢e 1. ᾿Επειδὴ ὁρῶ, κράτιστε Διόγνητε, ὑπερεσπουδακότα σε . “ = ot ~ Introduction. τὴν Seooé3ecav τῶν Χριστιανῶν μαϑεῖν καὶ The questions ; we p Η ~~ a Ν of Diognetus. πάνυ σαφῶς καὶ ἐπιμελῶς πυνϑανύμενον περὶ > o~ , ene , Ν = a ’, > αὑτῶν, τίνι TE YEW TETOLVOTEG Kal πῶς Φρησκεύοντες av- jd ’ ’ . ~ , TOV, TOV TE κύσμον ὑπερορῶσι πάντες Kal δανάτου κατα- 5 ~ Q ” QA , 6 Α - Ὁ , φρονοῦσι, καὶ οὔτε τοὺς νομιζομένους ὑπὸ τῶν Ελλήνων Ν ᾽ δεοὺς λογίζονται οὔτε τὴν ᾿Ιουδαίων δεισιδαιμονίαν φυλάσ- ΩΝ Ud “ x , 7 Ν ἱλλ ὯΝ σουσι, καὶ τίνα τὴν φιλοστοργίαν ἔχουσι πρὸς αλλήλους, Ν , a ‘ δι ’ NN » ’ a) ~ καὶ τί δή ποτε καινὸν τοῦτο γένος ἢ ἐπιτήδευμα εἰσῆλθεν ΟῚ Q ’ ~ ν b] v4 >) δέ , “2 εἰς τὸν [βίον νῦν καὶ οὐ πρύτερον, ἀποδέχομαί τε τῆς προ- τὸ a , , x Ν τον ΡΝ - - ΄ς Ν ΝΖ Ν “υμίας σε ταύτης, καὶ Tapa τοῦ “εοῦ, τοῦ καὶ τὸ λέγειν καὶ ὌΝ Ὁ ’ Cc ~ ~ b ~ δ - > Ν Ἀ τὸ ἀκούειν ἡμῖν χορηγοῦντος, αἰτοῦμαι δοϑῆναι ἐμοὶ μὲν > ~ Ὁ ς ’ vn > »» ? , ’ εἰπεῖν οὕτως ὡς μάλιστα ἂν ἀκούσαντά σε βελτίω γενέ- ΝΥ τὰς Ὁ b ~ ξ Ν λ a> a > , σϑαι, GOL ὁὲ οὕτως ἀκοῦσαι ὡς μὴ λυπηδῆναι τὸν εἰπόντα. »" Ν᾿ α΄ ἢ AQ > A / »“ 2. "Aye δὴ καϑάρας σεαυτὸν ἀπὸ πάντων τῶν προκατε- », Ἀ Yd ~ The heathen χόντων cov τὴν διάνοιαν λογισμῶν, καὶ τὴν world: the van- ΄ς Foe : ς ity Οὔ Β14015, ἀπατῶσάν σε συνήσειαν ἀποσκευασάμενος, καὶ ’ 4 ae > ~ Υ A ” € ἍἋ 4 γενόμενος ὥσπερ ἐξ ἀρχῆς καινὸς ἀνῶρωπος, ὡς ἂν καὶ 2 ~ , Q >’ A € ’, % Ἀ λόγου καινοῦ, καϑάπερ καὶ αὐτὸς ὡμολόγησας, ἀκροατὴς 5 5 , ! ἈΝ ’ - > ~ ᾽ Ν - ἐσόμενος, ἴδε μὴ μόνον τοῖς ὀφξαλμοῖς ἀλλὰ καὶ Ty φρο- ’ N ! e\ νήσει τίνος ὑποστάσεως ἢ τίνος εἴδους τυγχάνουσιν οὺς 84 EPISTLE TO DIOGNETUS. = / ει , " ἐρεῖτε καὶ νομίζετε δεούς. Οὐχ ὁ μέν τις λίϑος ἐστὶν [ - , ς 5 a ON Ἂς 3 , ~ ὕμοιος τῷ πατουμένῳ, ὃ δ᾽ ἐστὶ χαλκὸς οὐ κρείσσων τῶν 5) Ν - € # , ~ e δὲ yA το εἰς τὴν χρῆσιν ἡμῖν κεχαλκευμένων σκευῶν, ὁ δὲ ξύλον , Ws 5 , ~ ἤδη καὶ σεσηπός, ὃ δὲ ἄργυρος χρήζων avspwrov τοῦ φυ- ~ ! ς ἧς +) ~ ’ λάξοντος ἵνα μὴ κλαπῇ, 6 δὲ σίδηρος ὑπὸ ἰοῦ διεφϑαρμέ- e Qa ὦ» ὑδὲ - , 4 Ἀ νος, ὃ δὲ ὄστρακον οὐδὲν τοῦ κατεσκευασμένου πρὺς τὴν » ’ ic / 3 , A Ou (οὗ - ὕλ ἀτιμοτάτην ὑπηρεσίαν εὐπρεπέστερον ; Οὐ φναρτῆς ὕλης - ’ ᾿ e 4 , x Ν λ ’ Ξ ιδταῦτα πάντα ; Οὐχ ὑπὸ σιδήρου καὶ πυρὸς κεχαλκευμένα ; -- a ’ Ν ’ ?, Οὐχ ὃ piv αὐτῶν λιϑοξόος, ὃ δὲ χαλκεύς, ὃ δὲ ἀργυροκό- Δ Ν Ν " ’ ‘ x ~ ee 3 πος, ὃ δὲ κεραμεὺς ἔπλασεν ; Οὐ πρὶν ἢ ταῖς τέχναις TOU- - is e , ~ των εἰς THY μορφὴν τούτων EKTUTWNTVAL ἣν ἕκαστον AUTWY ’ 4 , - ’ 3 Ν ~ ἑκάστῳ, ὡς ETL Kal νῦν, μεταμεμορφωμένον 5 OU τὰ νῦν ° ~ ᾿ - [ v , , > 3? 5 - ~ >] 20K τῆς αὐτῆς ὕλης ὄντα σκεύη γένοιτ᾽ AV, εἰ τύχοι τῶν αὖ- ἘΝ Cs e ’ Ξ 3 - ’ Ν - Cs τῶν τεχνιτῶν, ὅμοια τοιούτοις ; Οὐ ταῦτα πάλιν τὰ νῦν ὑφ e = , , ΕῚ vv ΄ Q > ’ tA ὑμῶν προσκυνούμενα δύναιτ᾽ ἂν ὑπὸ ἀνϑδρώπων σκεύη e ~ ~ nd A ’ ’ ’ ὅμοια γενέσϑαι τοῖς λοιποῖς; Οὐ κωφὰ πάντα; Οὐ τυφλά; . , 5 9 ; wa] ; , Οὐκ ἄψυχα ; Οὐκ ἀναίσϑητα ; Οὐκ ἀκίνητα ; Ov πάντα ση- , , ΄ , τ eis 25 TOmeva ; Οὐ πάντα φϑειρύμενα ; Ταῦτα Seove καλεῖτε, τού- ’ , ~ 5 , >] ’ ~ 3 τοις δουλεύετε, τούτοις προσκυνεῖτε" τέλεον δ᾽ αὐτοῖς ἐξο- ~ A ~ ~ AN Ὁ id > μοιοῦσϑε. Διὰ τοῦτο μισεῖτε Χριστιανοὺς ὅτι τούτους οὐχ « - , ς - ’ Ὁ ~ , τ ΩΨ ἡγοῦνται Seobe. Ὑμεῖς yap, οἱ νῦν νομίζοντες καὶ οἰόμε- Ὗ , >) ~ ~ , ~ vol, ov πολὺ πλέον αὐτῶν καταφρονεῖτε; Οὐ TOAD μᾶλλον , ’ 80 αὐτοὺς χλευάζετε καὶ ὑβρίζετε, τοὺς μὲν λιδίνους καὶ » , , > ’, Ν δὲ > ~ S ὀστρακίνους σέβοντες ἀφυλάκτου ς, τοὺς δὲ ἀργυροῦς καὶ ~ ΟῚ ἐλ , a. rea ες Q ~ € , ar χρυσοῦς ἐγκλείοντες ταῖς vusi, καὶ ταῖς ἡμέραις φύλακας eaioe , ¢ Ν λ - 3 Ai δὲ ὃ - - παρακαδιστ avrec, ἵνα μὴ κλαπῶσιν ; Αἷς ὁὲ δοκεῖτε τιμαῖς , , - . | aa προσφέρειν, εἰ μὲν αἰσϑάνονται, κολάζετε μᾶλλον αὐτούς > δὲ » ~ ἐλέ e Ν , bd ‘ 86 εἰ δὲ ἀναισϑητοῦσιν, ἐλέγχοντες αἵματι Kal κνίσαις αὐτοὺς aq , ~A? ¢ ~ ς / ~ > “ρησκεύετε. Tavs ὑμῶν τις ὑπομεινάτω. Ταῦτα ava- EPISTLE TO DIOGNETUS. 85 >») , ~ ’ ’ . σχέσϑω τις ἑαυτῷ γενέσψαι. ᾿Αλλὰ ἄνϑρωπος μὲν οὐδὲ τ , ~ ’ὔ € x >! , vy A Ν v7 εἷς ταύτης τῆς κολάσεως ἑκὼν ἀνέξεται, αἴσθησιν γὰρ ἔχει τς “ ἃ Ψ τὰ - , kal λογισμόν" ὁ δὲ λίϑος ἀνέχεται, ἀναισϑητεῖ yap. Ov- - Ν 5 a , , ~ λέ -ς QA 3 ~ κοῦν τὴν αναισδησίαν αὐτῶν ἐλέγχετε. [Περὶ μὲν οὖν τοῦ 40 Ν - - Ν μὴ δεδουλῶσϑαι Χριστιανοὺς τοιούτοις “εοῖς πολλὰ μὲν vn KS ΠῚ ~ ” Ξ ο ’, Ν , XN ~ ἂν καὶ ἄλλα εἰπεῖν ἔχοιμι " εἰ δέ τινι μὴ δοκοίη κἂν ταῦτα ς ; ’ Ν «ς - ἈΝ A , , ἱκανά, περισσὸν ἡγοῦμαι Kal τὸ πλείω λέγειν. «ς - - Ἀ Ὁ 9. “Ἑξῆς δὲ περὶ τοῦ μὴ κατὰ τὰ αὐτὰ Ιουδαίοις ϑεοσε- . - , "- ; , - 3 - The Jews: their [Ξεῖν αὐτοὺς οἶμαί σε μάλιστα ποϑεῖν ἀκοῦσαι. superstitious τ « : es aie P, 4 ~ ’ Ν ’ - sacrifices. Ιουδαῖοι τοίνυν, εἰ μὲν απέχονται ταυτης TIC , A ’ «ον Ὁ - , 43 a προειρημένης λατρείας καὶ Yeov Eva τῶν πάντων σέβεσδαι 3 , ie, τὸ - Σὸν. Ss > - , ἑσπότην αξιοῦσι, φρονοῦσιν" εἰ CE τοῖς προειρημένοις 5 [4 Ἂ ἃς a A , , , ~ , ὁμοιοτρύπως τὴν Φρησκείαν προσαγουσιν αὐτῷ ταύτην, ὃ , a Ν - > QZ Ν - ιαμαρτάνουσιν. “A γὰρ τοῖς αναισπδήτοις καὶ κωφοῖς 6 ? ld ~ προσφέροντες οἱ “Ἕλληνες ἀφροσύνης δεΐγμα παρέχουσι, ~A? ae , ~ ~ pe TavS οὗτοι καϑάπερ προσδεομένῳ τῷ Tew λογιζόμενοι Ta- , , 5 ’ αλλ «ς - δε LA , Co ’ ρέχειν μωρίαν εἰκότω ς μᾶλλον ἡγοῖντ᾽ ἄν, οὐ Φεοσέβθειαν. 10 € A ’ὔ A > Ν Ν Ν - ἊΝ le te) O yap ποιῆσας τὸν οὐρανὸν καὶ τὴν γῆν Kal πάντα τὰ ἐν 5 - ‘ ~ © ses ~ “- ὃ ’ 5 vO Ν αὑτοῖς, καὶ πᾶσιν ἡμῖν χορηγῶν ὧν προσδεύμεϑα, οὐδενὸς nN ew , , 3 ~ Cy Ὁ 2 ὃ δό ἂν αὐτὸς προσδέοιτο τούτων ὧν τοῖς οἰομένοις διδόναι πα- , > , ς δέ a , , ὦ INDI el Ν , ρέχει αὐτός. 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Τὴν» τῆς περιτομῆς ἀλαζονείαν Kal τὴν τὴς 86 EPISTLE TO DIOGNETUS. , N , " , aX ‘ vO νηστείας Kal νουμηνίας εἰρωνείαν, καταγέλαστα καὶ οὐδὲ}- , , es ~ ~ δνὺς ἄξια λόγου, οὐ νομίζω σε χρῴζειν παρ᾽ ἐμοῦ μαϑεῖν. r , A ~ id 4 -~ @& ~ Sé s ~ » 5 εἴτι Τό τε oP τῶν ὑπὸ τοῦ JEOU KTLOVEVTWD εἰς χρῆσιν avIpw πων ἃ μὲν ὡς καλῶς κτισθέντα παραδέχεσϑαι, ἃ δ᾽ ὡς ἄχρηστα καὶ περισσὰ παραιτεΐσδαι, πῶς οὐκ ἀδέμιστον; Τὸ δὲ καταψεύδεσϑαι Seov, ὡς κωλύοντος ἐν τῇ τῶν σαβ- οὐδ τ - 5) > , ‘ ᾿ 10 βάτων ἡμέρᾳ καλόν τι ποιεῖν, πῶς οὐκ ἀσεβές ; Τὸ δὲ καὶ A , ~ ; A. - “ Ν - AA , Ss τὴν μείωσιν THE σαρκὺς μαρτύριον ἐκλογῆς ἀλαζονεύεσδαι, [ φ A ~ ἌΡΑ , ΕῚ , ΄ Α δ, - ~ 2) we διὰ τοῦτο ἐξαιρέτως ἠγαπημένους ὑπὸ Seov, πῶς οὐ οἰ ἢ χλεύης ἄξιον; Τὸ δὲ παρεδρεύοντας αὐτοὺς ἄστροις καὶ ’ Ν ’ ~ - Ν - ς - σελήνῃ τὴν παρατήρησιν τῶν μηνῶν καὶ τῶν ἡμερῶν ποι- ~ iN A 5) , ~ Ν Ν = ἀλλ 15 εἴσναι; καὶ τὰς οἰκονομίας δεοῦ καὶ τὰς τῶν καιρῶν ἀλλα- 4 ~ Q ὃς ο - ε rd «Δ Ων 5 id ’ γὰς καταδιαιρεῖν πρὸς τὰς αὐτῶν ὁρμάς, ἃς μὲν εἰς ἑορτάς, ἃς δὲ εἰς πένϑη, τίς ἂν ϑεοσεβείας καὶ οὐκ ἀφροσύ- νης πολὺ πλέον ἡγήσαιτο δεῖγμα: THe: μὲν οὖν κοινῆς » εἰκαιότητος καὶ ἀπάτης καὶ τῆς ᾿Ιουδαίων πολυπραγμοσύ- 20 νῆς καὶ ἀλαζονείας we ὀρϑῶς ἀπέ έχονται Χριστιανοί, ἀρκούντως σε νομίζω μεμαϑηκέναι᾽ τὸ δὲ τῆς ἰδίας αὐτῶν Sco Bel ’, BY 3 ali δύ a a Ν “εοσείδείας μυστήριον μὴ προσδοκήσῃς δύνασϑαι παρὰ > ’ ~ ανπρώπου μαδεῖν. Q , - Vi ~ , ! ὅ. Χριστιανοὶ γὰρ οὔτε γῇ οὔτε φωνῇ οὔτε ἔϑεσι διακε- ~ ~ Ψ , The Christians: ene wee τῶν λοιπῶν εἰσιν steele 2 Outre their customs and condition. yap που πύλεις ἰδίας κατοικοῦσιν οὔτε δια- λέκτῳ τινὶ παρηλλαγμένῃ χρῶνται οὔτε βίον παράσημον ὅ ἀσκοῦσιν. Οὐ μὴν ἐπινοίᾳ τινὶ καὶ φροντίδι πολυπραγμό- > 5 ᾿ 4 Ad ~ ? , ~ “5 e , νων AVIPWTWY μάϑημα τοιοῦτ᾽ αὐτοῖς ἐστιν εὑρημένον, οὐδὲ δόγματος avSpwrivov προεστᾶσιν, ὥσπερ ἔνιοι. Κα- ~ δ τοικοῦντες δὲ πόλεις Ἑλληνίδας τε καὶ βαρβάρους, ὡς e ’ ig ~ , , ’ ~ ἕκαστος ἐκληρώϑη, καὶ τοῖς ἐγχωρίοις ἔϑεσιν akoAovsovv- EPISTLE TO DIOGNETUS. 87 U 5" - ᾿ - ~ τες ἕν TE ἐσθῆτι καὶ διαίτῃ καὶ τῷ λοιπῷ βίῳ, δαυμαστὴν 10 Ἂς ΡῈ λ ’ 10 c . ὃ ’ Ν καὶ ὁμολογουμένως παράδοξον ἐνὸείκνυνται τὴν κατάστα- - Ὁ. - - 3 ν] σιν τῆς ἑαυτῶν πολιτείας. 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Τοῦτον πρὸς av- Q στ τὴν x z Me ec Le aay , ” a , TOUG UTEOTELAEDV. Apa γὲἕὲ; ως AVY PWTWV αν τις 4 ΟΥ̓ ος “ , ἂν Bei 2, 5 ~ σαιτο, ἐπὶ τυραννίδι kal φόβῳ καὶ καταπλήξει ; Οὐμενοῦν" > 5 ᾿) “ , τὰ ¢ = om ἀλλ᾽ ἐν ἐπιεικείᾳ καὶ πραὕτητι. Ὡς [βασιλεὺς πέμπων ϑ »᾽ ς ‘ , >} υἱὸν βασιλέα ἔπεμψεν, ὡς Seov ἔπεμψεν, ὡς πρὸς ἀνϑρώ- 7 ¢ , ν΄ ς cy 5 ys πους ἔπεμψεν, ὡς σώζων ἔπεμψεν, ὡς πείξων, οὐ βιαζόμε- 25 e , SS 3 ᾿Ξ - - ” € ~ voc’ Bla yap ov πρόσεστι τῷ Sem. ᾿Επεμψεν ὡς καλῶν, ’ 4 6 7 ς 3 "ἃ ’ , , Ν οὐ διώκων ᾿ ἔπεμψεν ὡς ἀγαπῶν, οὐ κρίνων. Πέμψει γὰρ οἷ QA , ἧς a , , ~ Ἂς ᾿ , ce ͵ αὐτὸν κρίνοντα " καὶ τίς αὐτοῦ τὴν παρουσίαν ὑποστήσε- ται: . . .«[Οὐὖὐν ὁρᾷς] παραδαλλομένους ϑηρίοις, ἵνα 3 x P¢ ρ μ ρ 3 ° , . x , ΕΣ - ἀρνήσωνται τὸν κύριον, καὶ μὴ νικωμένους ; Οὐχ ὁρᾷς 80 cS ’ ’ὕ , ὕσῳ πλείονες κολάζονται, τοσουτῳ πλεονάζοντας ἄλλους: - Ε ὔ , ~ Xx. isi ~ , , ’ Ταῦτα ἀνϑρώπου ou δοκεῖ τὰ ἐργα, ταῦτα δύναμίς ἐστι a leg ~ ~ 7, , oth Neg: “Ὕέου TAUTA TYC παρουσίας αὐτου ὀείγματα. , A ὅλ ’ a Ua 2) , , το ἈΝ , 8. Tie Yap VAWE AVI PWTWVY NTlOTATO TL TOT ἐστι NEOC, s ea eA SET Ξ Ἢ ‘ b Ν ἘῸΝ λ ’, The wretched τρίν αὐτὸν EAVELV 5 τοὺς κενοὺς Kal ληρω- state of the Ὰ 5 , rN , > δέ - 2 , ΠΣ ρα O&l¢ ἐκείνων AUYOUG ATOCEXH των αξιοπίστων the Son 0 , - - , - “- Godcame. φιλοσόφων 5 ὧν οἱ μέν τινες πῦρ ἔφασαν εἶναι A Coe - EXA , ,’ , a) x ~ TOV «“ἐὖοἮον (ov μἕ ουσι χωρήησειν aUTOL, τουτὸ καλοῦυσι i) ~ ~ Ἢ ϑεόν), οἱ δὲ ὕδωρ, οἱ δ᾽ ἄλλο τι τῶν στοιχείων τῶν ἐκτισμέ- uf Sa = , ” : 2 , > ὃ νων ὑπὸ “εοῦ. Καίτοι ys, εἰ τις τοῦτων τῶν λόγων ἀποδεκ- Ua 5 δύ Ὅν ον Ν ““ δ ~ , ca er τὸς ἔστι, δύναιτ ἂν Kal τῶν λοιπῶν κτισμάτων ἕν ἕκαστον ς ’ >] , Ὁ ὩΣ , >] λλ Ν - A ’, A ὁμοιὼως aTOpalvecval JEOV. A a TAUTA MEV TEPATELA Kal ~ >) » ΠΥ πλάνη τῶν γοήτων ἐστίν. ᾿Ανϑρώπων δὲ οὐδεὶς οὔτε εἶδεν 10 , > ᾿ \ Ὰ 9 οὔτε ἐγνώρισεν ᾿ αὐτὸς δὲ ἑαυτὸν ἐπέδειξεν. ᾿Επέδειξε δὲ 90 EPISTLE TO DIOGNETUS. QA alee - , (one io ~ ae , 9 LY ola TlOTEWC, 1) μονῇ “έΟν LOELV συγκεχωρῆήται. Yap Ρ ἈΝ Q Ν - ὅλ δὰ... ς , Ν δεσπότης καὶ δημιουργὺς τῶν ὅλων Seog, ὁ ποιήσας τὰ ΄ N Ν Bree Q , > , Na a πάντα καὶ κατὰ τάξιν διακρίνας, ov μόνον φιλάνϑρωπος / ᾽ Ὁ oe - 5 τό ἐγένετο ἀλλὰ καὶ μακρόϑυμος. ᾿Αλλ᾽ οὗτος ἣν μὲν ἀεὶ - , νυ Cee hl \ Se) ‘ Qe FIRE τοιοῦτος Kal ἔστι Kal ἔσται, χρηστὸς καὶ ayasug καὶ αὐργη- Mn 2 a’ Ν 4 ? ΟΣ © tte ae δὲ τος καὶ adAnSihe, καὶ μόνος ἀγαδὸς ἐστιν " ἐννοήσας δὲ με- ’, wy 7 ’ , , ~ , γάλην καὶ ἄφραστον ἔννοιαν ἀν κοινώσατο μόνῳ τῷ παιδί. ἜΝ er ‘ “ ΞΟ > = ! Ν ὃ Ψ \ ν ὅσῳ μὲν οὖν κατεῖχεν EV μυστηρίῳ καὶ διετήρει τὴν σο- - 3 ~ € ~ 2) ~ ’ , 20 φὴν αὐτοῦ βουλήν, ἀμελεῖν ἡμῶν Kal ἀφροντιστεῖν ἐδόκει" Ἂς (Ye) ~ Q ἐπεὶ δὲ ἀπεκάλυψε διὰ TOU ἀγαπητοῦ παιδὸς Kal ἐφανέρωσε Ἂν " ᾿] - ς , ’ DCP. ’ υ. Q τὰ ἐξ ἀρχῆς ἡτοιμασμένα, TaVS ἅμα παρέσχεν ἡμῖν, καὶ - - » - 5 ~ ~ ~ \ μετασχεῖν τῶν εὐεργεσιῶν αὐτοῦ καὶ ἰδεῖν καὶ νοῆσαι ἃ τίς vn 7 / -Ό- ig ~ A ἂν πώποτε προσεδόκησεν ἡμῶν 5 4 > Ley v Ie ~ ~ , 9. 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Ti γὰρ ἄλλο Α ς , ¢ ~ + “a, Nb Thr. , ? 3 τὰς ἁμαρτίας ἡμῶν ἠδυνήπη καλύψαι ἢ ἐκείνου δικαιοσύνη 5 ? ’ an ὃ Ν AY ν᾿ , ¢ ~ x 9 Εν τίνι δικαιωϑῆναι δυνατὸν τοὺς ἀνόμους ἡμᾶς καὶ ἀσε- - Coy Ὁ , ~ (oe - te Pp a ~ , 5 βεῖς ἢ ἐν μόνῳ τῷ υἱῷ τοῦ Seod ; Ὃ τῆς γλυκείας ἀνταλ- τὸ πὲ μῆνας Simoupylagy δὲ τοῦ acta αγῆς; ὦ τῆς ανεξιχνιάστου δημιουργίας, ὦ τῶν ἀπροσδὸο- % 4 ’ ~ τ ΘΙ; , , X ~ 5 , εχ κήτων εὐεργεσιῶν ᾿ ἵνα ἀνομία μὲν πολλῶν ἐν δικαίῳ ἑνὶ - ς A , , , κρυβῇ, δικαιοσύνη δὲ ἑνὸς πολλοὺς ἀνόμους ξικαιώσῃ. λέ πὶ Ly 2 A ~ , δε , ‘ IN ΡΥ τς ἔγξας οὖν ἐν μὲν τῷ πρόσϑεν χρόνῳ TO αὐδύνατον τῆς «ς ie ’ Ψ A ~ ~ ~ a \ ~ ἡμετέρας φύσεως εἰς TO τυχεῖν ζωῆς, νῦν δὲ τὸν σωτῆρα ὃ re ὃ Ν ay N ‘ OU ὙΡΡ Ὁ , > εἰξας δυνατὸν σώζειν καὶ τὰ ἀδύνατα, ἐξ ἀμφοτέρων ἐ[θου- 30 λήϑ ae Ce Ae , > ~ , 8 ¢ ace ev HSH πιστεύειν ἡμᾶς τῇ χρηστότητι αὐτοῦ, αὐτὸν ἡγεῖσϑαι ’ὔ fi ο , ~ τροφέα, πατέρα: διδάσκαλον, σύμβουλον, ἰατρόν, νοῦν, - ’ fe if Ν 5 - ων - φώς, τιμήν, δόξαν, ἰσχύν, ζωήν, περὶ ἐνδύσεως καὶ τροφῆς Q ~ μὴ μεριμνᾶν. 3.8 , ’ 10. Ταύτην καὶ σὺ τὴν πίστιν ἐὰν ποδήσῃς,κατα λάβοις vn ~ Ων 5 , ’ Ὅ A Ques Conclusion. ἂν πρῶτον μὲν ἐπίγνωσιν πατρος. yap JE0¢ Exhortation to a ae A eer wee cee τ Diognetus to τοὺς avSpwrove ἠγάπησε, OL OVE ἐποίησε τὸν " become a a ey -- , 49 = = 2 Christian. κόσμον, οἷς ὑπέταξε πάντα τὰ ἐν [TH γῇ }» οἷς , 9} - - - Τ᾿ » \ oN ς- “ λόγον ἔδωκεν, οἷς νοῦν, οἷς μόνοις | vw | πρὸς αὐτὸν ὁρᾶν 5 δ“ ἢ ἉὉ "5 - rot ’ id 7 δὴ Ν & Daa 2 ἐπέτρεψεν, οὺς ἐκ THE ἰδίας εἰκονος ἔπλασε, προς OVE απέ- - A - - o) 3 - στειλε τὸν υἱὸν αὐτοῦ τὸν μονογενῆ, οἷς τὴν ἐν οὐρανῷ , 5 , Ν δώ - > ’ Ἄν βασιλείαν ἐπηγγείλατο καὶ δώσει τοῖς ἀγαπήσασιν αὐτόν. , ᾽ - “Δ - ᾿Επιγνοὺς δὲ τίνος οἴει πληρωδήσεσναι χαρᾶς; Ἢ πώς 2 ’ὔ A ω , ? πὰ ; Ν ἀγαπήσεις τὸν οὕτως προαγαπήσαντά σε; ᾿Αγαπήσας 6210 μιμητὴς ἔσῃ αὐτοῦ τῆς χρηστότητος. Καὶ μὴ ϑαυμάσῃς 92 EPISTLE TO DIOGNETUS. , , ἣν U ,ὕ - ’ εἰ δύναται μιμητὴς ἀἄνῶρωπος γενέσσαι “εοῦ. Δύναται » , ~ 5 a , = ϑέλοντος αὐτοῦ. Οὐ γὰρ τὸ καταδυναστεύειν τῶν πλη- 5» , ~ ᾽ , σίον οὐδὲ τὸ πλέον ἔχειν βούλεσϑδαι τῶν ἀσϑενεστέρων in} ~ Ψ \ ¢ , , 15 οὐδὲ TO πλουτεῖν Kal [ϑιάζεσξαι τοὺς ὑποδεεστέρους εὐδαι- ἘΞ » ὑδὲ ’ , δύ ’ , aq , μονεῖν ἐστιν, οὐδὲ EV τούτοις δύναταί TIC μιμήσασδαι Teor, ~ ᾿] 4 ~ 5» Ὁ» ᾽ Φ.: ἢ ἀλλὰ ταῦτα ἐκτὸς τῆς ἐκείνου μεγαλειότητος. ᾿Αλλ’ ὅστις 4 ~ , > δέ vr, e y - , b) , τὸ τοῦ πλησίον ἀναδέχεται apoc, ὅς ἐν ᾧ κρείσσων ἐστίν e Ν > ’ 3 - Οῃ, [7 «“Δ Ν - ἕτερον τὸν ἐλαττούμενον εὐεργετεῖν ἐνέλει, OG ἃ παρὰ τοῦ - x, Ν 9} - - > ὃ , ~ Δ: ἝΝ 90 σεοῦ λαβὼν ἔχει, ταῦτα τοῖς ἐπιδεομένοις χορηγῶν SEC , ~ x, ’ Ἵ , 5) ~ m7 γίνεται τῶν λαμβανόντων, οὗτος μιμητής ἐστι Seov. 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ES "ὦ - Τ speak with au- λὸς ἐσνῶν, τὰ Tapacodévra ἀξίως ὑπηρετῶν thority. 1 know τ . = >) ~ whereof Laftirm. γινομένοις ἀληϑείας μαδηταῖς. Τίς γὰρ ὀρ- A ~ a ὡς δ ῶς διδαχϑεὶς καὶ λόγῳ προσφιλὴς γενη ϑεὶς οὐκ ἐπι- ζητεῖ σαφῶς μαϑεῖν τὰ διὰ λόγου δειχϑέντα φανερῶς μα- EPISTLE TO DIOGNETUS. 93 ~ Cy 5 , ς x ’ ’ , ~ “ηταῖς, οἷς ἐφανέρωσεν ὃ λύγος φανείς, παρρησίᾳ λαλῶν, ra Q 93 ’ ἈΝ ? 5 - δὲ δι », ἌΝ ὑπὸ ἀπίστων μὴ νοούμενος, μασηταῖς δὲ διηγούμενος, οἱ Q x Qa?’ ς >) > ~ of ‘ , 2 πιστοὶ AoylowévTEg UT αὐτοῦ ἔγνωσαν πατρὺς μυστήρια: ἫΝ - a} » ! “ὦ ὁ \ ΄ ~ Ot χάριν ἀπέστειλε λόγον, ἵνα κύσμῳ φανῇ ᾿ ὃς, ὑπὸ λαοῦ 10 >) , ὃ \ ἢ A Αι τ 6 NE io! ~ “ f ατιμασδείς, διὰ αποστύλων κηρυχδείς, ὑπὸ ἐδνῶν ἐπιστεύ- “ ς >] >} ᾿ ~ ς 4 4 x a Sn. Οὗτος ὁ am ἀρχῆς; 6 καινὸς φανεὶς καὶ παλαιὸς ς Ἄ / ο c εὑρεδείς Kul πάντοτε νέος ἐν ἁγίων καρδίαις γεννώμενος. Ἕ 9 ς , 3 τ Οὗτος ὁ ἀεί, ὁ σήμερον υἱὸς λογισϑείς, Ov οὗ πλουτίζεται ¢ " cA , Q nee ς ἣν “ΕΝ , ς , λ ϑύ ἡ ἐκκλησία καὶ χάρις ἁπλουμένη ἐν ἁγίοις πληϑύνεται, 15 - - Δ παρέχουσα νοῦν, φανεροῦσα μυστήρια, διαγγέλλουσα και- “ ~ > - - Δ. μα ρούς, χαίρουσα ἐπὶ πιστοῖς, ἐπιζητοῦσι δωρουμένη, οἷς o , 5 ὋΝ , ὑδὲ 7] Ἴ , ὕρκια πίστεως οὐ Φραύεται οὐδὲ ὅρια πατέρων παρορίζε- Ei , ἣν wD Ν - , ᾽ ται. Εἶτα φύβος νόμου ἄδεται καὶ προφητῶν χάρις γινώ- Ν > Ki , τὸ Ν > , σκεται καὶ εὐαγγελίων πίστις ἵδρυται καὶ ἀποστύλων 20 2 v4 5 Q ~ \ παράδοσις φυλάσσεται καὶ ἐκκλησίας χαρὰ σκιρτᾷ. Ἣν , ~ ΕῚ \ ~ of as χάριν μὴ λυπῶν ἐπιγνώσῃ ἃ λόγος ὁμιλεῖ, de ὧν βούλεται, e ~ ?, ὅτε SéXe. Ὅσα yap δελήματι τοῦ κελεύοντος λόγου ἐκι- - \ ’ 5 ? ~ » νήδημεν ἐξειπεῖν μετὰ πόνου, ἐξ ἀγάπης τῶν ἀποκαλυφϑέν- των ἡμῖν γινόμενα ὑμῖν κοινωνοί. 25 ~ “ ‘ ~ , 12. Οἷς ἐντυζόντες καὶ ἀκούσαντες μετὰ σπουδῆς εἴσεσϑε e ~ τ - > ~ Read and heark- Ooa παρέχει ὁ Ve0g τοῖς ἀγαπῶσιν Op suc, en, and you will ᾿ a Ὰ = ; learn. οἱ YEVOMEVOL παράδεισος τρυφῆς, παγΎκαρπον δ΄. - ,’ ~ ξύλον, εὐδαλοῦν, ἀνατείλαντες ἐν ἑαυτοῖς, ποικίλοις Kap- Se ᾽ 2 Ἢ A τὰ ἌΓ - , Eur ae 5 ποῖς κεκοσμημένοι. “Ev yap τούτῳ τῷ χωρίῳ ξύλον γνώ- | ’ὔ - ’ - ν >) » - » σεως καὶ ξύλον ζωῆς πεφύτευται ᾿ ἀλλ᾽ οὐ τὸ τῆς γνώσεως J ~ TAK Ὁ = i Ν ’ ~ O 5 δὲ Ν ” \ αναιρεῖ, a ἡ παρακοὴ ἀναιρεῖ. ὑυδὲ γὰρ ἄσημα τὰ , ς a 4 , >. '3 ~ Carn , Ἁ , γεγραμμένα, ὡς Leng ἀπ᾽ ἀρχῆς ξύλον γνώσεως καὶ ξύλον Ue , ὃ \ , ‘ ζωῆς ἐν μέσῳ παραδείσου ἐφύτευσε, διὰ γνώσεως ζωὴν ° ὃ , αν Q Saas ~ ’ δν.5 9. 3 ~ Na ETLOELKVUC 1) μὴ KAVAPWC χρησάμενοι Ol AT apxXnue τ av?) 10 94 EPISTLE TO DIOGNETUS. ~ «(Ὁ , b] X ‘ Ν » ’ τοῦ ὄφεως γεγύμνωνται. Οὐδὲ γὰρ ζωὴ ἄνευ γνώσεως, ἊΣ - 5 , - ’ ~ \ οὐδὲ γνῶσις ἀσφαλὴς ἄνευ ζωῆς ἀληϑοῦς. Διὸ πλησίον ’ \ , , 5 ἑκάτερον πεφύτευται. Ἣν δύναμιν ἐνιδὼν ὃ ἀπόστολος, , ” 7] , ’ , Ν φ , τήν τε ἄνευ ἀληϑείας προστάγματος εἰς ζωὴν ἀσκουμένην - ΄ Se ~ Ξ τὸ γνῶσιν μεμφύμενος, λέγει" Ἢ γνῶσις φυσιοῖ, ἡ δὲ ἀγάπη 5 = tr Q , “Ὁ, ” , 3, οἰκοδομεῖ. ὋὉ γὰρ νομίζων εἰδέναι τι ἄνευ γνώσεως ἀλη- τς 2-1 EN , € Ν - ~ 5 ” ae LG ‘ ~ Sove καὶ μαρτυρουμένης ὑπὸ τῆς ζωῆς οὐκ Eyvw* ὑπὸ τοῦ - " = ᾿ ὄφεως πλανᾶται, μὴ ἀγαπήσας τὸ ζῆν ὁ δὲ μετὰ φόβου 5 Ν Ν Ν ’ ~ J 3 9 wm , A ἐπιγνοὺς Kal ζωὴν ἐπιζητῶν, ἐπ᾽ ἐλπίδι φυτεύει, καρπὸν - , - ο προσδοκῶν. "Hrw σοι καρδία γνῶσις, ζωὴ δὲ λόγος ἀλη- , , Chew eet A oT ad: SHC, χωρούμενος. Ov ξύλον φέρων καὶ καρπὸν [αἱ]ρῶν “2 aN Ν Ἂς - a , Fen ” Ἢ .“ τρυγήσεις ἀεὶ τὰ παρὰ Yew ποδούμενα, ὧν ὄφις οὐχ ἅπτε- >) vv . tau’ οὐδὲ πλάνῃ συγχρωτίζεται Eva οὐδὲ φϑείρεται, ἀλλὰ , ΄ 5 Ν ? , ene δ παρδένος πιστεύεται" Kal σωτήριον δείκνυται, καὶ ἀπόστο- , ~ \ , / , N 25 Ao. συνετίζονται, Kal TO κυρίου πάσχα προέρχεται, Kal Q 7 XQ Ν 2 ¢ Ψ ἃς. ἊΝ , κηροὶ συνάγονται Kal μετὰ κύσμου ἁρμόζονται, καὶ διδά- 5 2) “- x a ἝΞ σκων ἁγίους ὁ λόγος εὐφραίνεται, δι’ οὗ πατὴρ δοξάζεται - - ? , ᾧ ἡ δύξα sic τοὺς αἰῶνας. Anny. | ANALYSES AND NOTES. Bip lived ea ae | - τ δ aes παν ee ~ —" s oa cor oer a 4 vee" 4 “a a © ty » 98 ῳ. mm Wy, ἔμ τ “ἢ Ἔ γ,.π ἀτνν} ε . ᾿ ᾿ a SAL Cl ee 2 - » = a. , = . τ 3 ᾿ i = δίων ote ἡ ome νιν ee ae eae q 2 ἣ νΨ t 0 εἴ “- 2 ᾿ 2 > - Ὧν -ι ͵ ᾿ ὍΣ a δ ap Sal » <= eee) γ' τ» ᾿ < = Sal a Joa ° Pe ee ἥν. δον εὲ ͵“«τῶὦὖὃ.» Ρ ~~ - ν - = - ᾿ . —— vat Ν 5 NP) " ee yi δ ὃ “s ω + .ϑ ὁ δ, Ψ ᾿ ad ΄' --. ΄ ᾿ {9 - ᾿ ᾿ ΄ a " - ΕΣ - Ν ᾿ + ᾿ υ . ,» Ὁ ; ; ᾿ . c > 7 ᾿ Ὰ - ~ ὡς « ΄ a ΒΟΥ - - ᾿ - . F 'ν tis . “ > ' ao - , ΕἼ - ὃ ἂν i en, od * cee = . a pep —— > ' ὩΣ Ε] ἂν ΝΥ 4 INDEX OF A. Abraham a Christian, A 46, 12. Accusative (inner object), A 9, 9; 15, 39. (cognate), A 18,2; 61, 39 - Achilles, A 25, 13. Acts of Pilate, A 35, 25; 48, 7. Adonis loved by Aphrodité and Persephoné, A 25, 4. Advents of Christ, A 41, 52. Adversative relations, A 7, 7. Aesculapius ascended to heaven, Ac 21.9. cured diseases and raised the dead, A 54, 44. Amen, A 65, 16. Amphilochus, oracle of, A 18, 14. Ananias, A 46, 13. Angels — God has committed to, the care of men and things under heaven, B 5, 8>.D-7, 10: bad, are the progenitors of demons, B 5, 11. began to need sacrifices when overcome by lusts, Β ὅ,10. subjugated the race, B 5, 18. poets call them by the name they had each given himself and sons, B 5, 24. Animal worship, A 24, 4 foll. Antinous, A 29, 13. Antiopé, A 25, 9. Antoninus Philosophus (Marcus Aurelius), A 1, 2. Pias,,A. 15.2; human O SUBJECTS. Aorist and negative, A 4, 10. imperative, large use of, A 16, 6. inf. for fut., A 12, 23; 15, 10. 9: 5.1" ingressive, A 3,13; 12,17; ΓΕΤΩ͂Ν 8 os negative aor. imperative, A 41, 13. Aphrodité, A 25, 4. Apostles, twelve, A’39, 9. Apposition of genitive with pos- sessive, A 14, 25. Archestratus, B 15, 8. Ariadne, A 21, 14. Article with inf., A 3,9; 10, 16. as antecedent, A 5, 8. position οἵ, A. Ὁ; 7; 17, 11. of standard, A 18, 2; 61, 39. Atheism, Christians accused of, A 6215. 13, 1; Attraction of gender, A 28, 18. Augustus, A 1, 2. Azarias, A 46, 13. B. Bacchius, grandfather of Justin, A 17 Bacchus, inventor of the vine, A 54, 24. ass sacred to, A 54, 25. lover of boys, A 25, 3. torn in pieces, A 21, 10. Baptism makes us children of free- will and knowledge, A 61, 32. subjects of, A 61, 34. in the name of Father, Saviour, and Holy Ghost, A 61, 11. 2 280 INDEX OF Bar-Cochba, A 31, 23. Bellerophon borne to heayen on Pegasus, A 21, 13. Bethlehem thirty-five stades from Jerusalem, A 34, 3. Briseis, A 25, 13. C. Calumnies harmless to the inno- cent, A 27, 21. Capparetaea, A 26, 28. Census under Cyrenius, A 34, 9. Charity of the Christians, A 14, 14; 67, 3. Chastity, Christ’s law of, A 15, 1. Christ, Son and Apostle of the true God, A 12, 34; 13, 16; 22 al. the first-begotten and the Logos of which the whole world is partaker, A 46, 8. made man according to the will of the Father, B 6,15. begotten without commixt- ure, A: 21,°2. his mother overshadowed by the power of God, A 33, 16. 30. whence called the Anoint- 64, 6,7. made flesh, A 66, 11. born of a virgin, A 22,15. born under Cyrenius, 150 years before the Apology of Justin, A 34,9; 46, 3. the blood of the grape his blood, A 32, 32. body and Logos and soul, B 10, 4. made man for the salvation of believers, A 63, 51. for the human race, A 63, 27. for the restora- tion of the hu- man race, A 23, 9. for the overthrow of the demons, B 6, 16. SUBJECTS. Christ died to rise again and con- quer death, A 63, 53. his entrance into Jerusa- lem, A 82, 28. his two advents, A 52, 7. his coming looked for, A 32, 20. rational worship of, A 13, 18. believed on by artisans and illiterate men, B 10, 28. hidden until he came to man’s estate, A 35, 1. his succinct manner of teaching, A 14, 26. will come in judgment, D Wages Christianity a novelty, A 1,3; Ὁ ro: Christians, whence called, A 12, 55. play on the word Chris- tian, A 4, 4. 15. all who obey reason are, A 46, 10. from every kind and kindred of men, A 1, 5. the truer, not of the Jews, but of the Gen- tiles, A 53, 20. nominal, who give occa- sion of offence, A 4, 25. those who do not show their Christianity in their lives are not, A 16, 26. are hated without a cause, A 1, 6. are condemned on ac- count of their name merely, A 4,1. are called atheists, A 6, ‘Gree ae I crimes attributed to, A 26, 33, which cannot be proved, A 23, 15. whether true of heretics does not appear, A 26, $5: 7 = INDEX OF Christians, slaves tortured to bear evidence against, B 19,18. the persecutors of, seem to fear that all will do right, A 12, 11: in spite of their inno- cence, punished as sinners, A 24, 3. should be punished, not as such, but, as crim- inals, on evidence, A 12 informers against, should be punished, Ay 4,155 but Christians do not demand it, Α 7%, 1d. are punished unheard, A 5, 4. let those who live in- consistently be pun- ished, A 16, 44. Jews hate and kill, Av diy 2h: demons the authors of charges brought against, A 10, 22; 14S a 90. 79. have many doctrines like those of phi- losophers and poets, Ay 5265 eB: 12, 1 prove what they teach, A-5a, ἢ. all that is good in phi- losophy belongs to, A 60, 26. their doctrine far su- perior to tenets of philosophers, B 10, 1 adore the Supreme De- ity, A 6, 4. men’s life and character changed by the Chris- tian religion, A 14, 10; .15,.20; 17, 1. SUBJECTS. 281 Christians worship Christ, A 6, 4; 13, 13. do not hate their ‘per- secutors, A 57, 7. deem it impious to ex- pose infants, A 27,1; 29,1, the destruction of the world postponed on account of, B 7, 1. what manner of king- dom they expect, A 10. are helps to govern- ments, A 12, 1. make a common stock, A 14, 14. pray for their enemies, A 14, 18. cheerfully pay tribute, 1 their charity, A 14,14; Bie VG: their chastity, A 14, 10. influence of Christian life, A 16, 14. love one another, D 1, 18 their customs and con- dition, D 5, 1 foll. the soul of the world, D 6, 1 foll. their religion not of man, but of God, D 7: L-folk persecuted by Jews and Gentiles, D 5, 28. Coincident action A 16, 21; 17, 17. Collective singular with relative plural, A 49, 7. Comparative for superlative, B 10, Concessive relations, A 7,7. [1]. Conditional. See Greek Index, Sie ees logical, A 4, 6. anticipatory, A 2, 4. unreal, A 4, 6. ideal, A 3, 6. Conflagration. See Greek Index, 5.0. ἐκπύρωσις. 289 INDEX OF Creation of the world, A 59, 1. why the world was cre- ated, A 10, 9. Crescens the Cynic, B 3,3; 11, 6. Cross, A.55, 2; 60,10, Crowning, A 24, 10. Cybelé (mother of the gods), A 27, 16. Cynics, B 3, 25. Cyrenius, first procurator of Judea, A. 13,15 ; 46,3. 1). Danaé, A 21, 12. Dative of agent, A 27, 18. reference, A 19, 1. David, A 35, 15; 40, 12; 42, 7. Deacons (διώκονοι) distribute the eucharist and carry it to the ab- sent, A 55,18; 67, 18. Death appointed to all, B 11, 3. if a state of unconsciousness, it would be better for the wicked, A 18, 3. Christians do not fear, A 57, 61; 2s 18. wrong to put one’s self to, B 4,9. despised by Christians, D 1, 5. Demoniacal possession, A 18, 13. Demoniacs cured by Christians, B 6, 25. Demons try to enslave men, A 14, 4 foll. instigate the persecution of Christians, A 5, 4; 12,20; B 1,14; 12,11. statues of the gods bear names and figures of, eG disseminate false accusa- tions against the Chris- tians, A 10, 23; 23, 14; ΒΊΟΝ turn men away from read- ing and understanding the truth, A 14, 2. authors of debauchery, A 5,7; 21,29; B5, 90. SUBJECTS. Demons, chief of the—serpent, Sa- tan, devil, A 28, 1. try to escape the power of the Father and of Christ, A 40, 22. the authors of the fables of the poets, A 54, 1 foll. did what the gods were fabled to have done, A 21,29. originate heresies, A 56, 7. instigate heretics, A 26, 1. strive to lead men away from God and Christ, A 58, 12. suffered to live on account of Christians, B 7, 3. sons of fallen angels, B 5, 10. ask sacrifices and services from those who live ir- rationally, A 12, 21. apparitions of, A 5, 6; 14, 5. bugbears, A 5, 7. give names to the gods, A 5, 11. caused Socrates to be put to #death,+A* 5, 17. Comp. B 10, 12. hate Christians the more because they know the entire Logos, B 8, 11. Deucalion same as Noah, B 7, 10. Devil, serpent, and Satan, A 28, 1. with his host and human fol- lowers, will be sent into everlasting fire, A 28, 5. this doom delayed on ac- count of Christians, B hoe Diognetus, D 1, 1. Dioscuri, D 21, 12. Doctrine, Christian, outlined, A 15 foll. See ‘ Christian.’ Dodona, oracle of, A 18, 14. E. Klias a Christian, A 46, 13. Empedocles taught immortality, A 18: 16: INDEX OF Emperors, apotheosis of, A 21, 16. images of, A 55, 25. Enchanters, B 6, τῷ Epicurus, 7, 19... 125 28's 10: 8: Epistle of Hadrian, AN i, 68. Epistolary tenses, A 2, 14, Erebus, A 59, 17. Eucharist, A 66, 1; Eunuchs, A 27, 15. Kixposure of children, A 27,1; 29, 105. 67, 15. B Fables of the gods due to the de- mons, A 23, 12. propagated to promote de- bauchery, A 21, 21. invented to deceive, A 54,1. in order to show that the story of Christ is like- wise a fable, A 54, 9. disseminated among the Gentiles because more of them would believe on Christ, A 54, 12. Faith, God leads to, A 10, 18. it is better to believe the im- possible than to haye no faith, A 19, 24. Familiar spirits, A 18, 9: Fasting before baptism, A 61,7. of the Jews, D 4, 4. Fate does away with responsibility, A 43,2; B 7, 20. 34. ΤῊ prefect of aa ie Ἃ 29. igure, human, resembles cross, A δῦ, 19. Fire, everlasting. See Greek In- dex, Ss. V. πῦρ. Flavia Neapolis, A 1, 7. Flesh loved by the soul, hates the 508], 1) 6,9. Free-will, A 48,14; B 7, 16. Future infinitive, A 2, 17. with article, A 47, 12. participle with verbs of mo- ton, ΟΣ 115 SUBJECTS. 283 G. Ganymede, A 21, 27; 25, 10. Gehenna, A 19, 30. 31. Genitive chorographic, A 1, 8. of emotion, A 9, 18. of time within which, A 57, 1}ς delight in debauchery, A 11. 10: 97. know not God, A ὅ9, 25. worship the works of their own hands, A 53, 26. the good among, persecut- ed, B 8,1. indulge in shameful specta- cles and shameful read- ing, B 15, 10. do openly what they charge Christians with doing secretly, A 27, 18; B 12.15. misconceive the prophets, A 44, 30. noble sayings of, due to the germinant word, B 13, 19. have said many things similar to the Christian doctrines, A 20, 1 foll. what they have learned from Moses, A 59, 5; 60, 3. Gitton, A 19, 3. God. See Greek Index, 5. v. ϑεός. does not need oblations, A ΤΌ Ὁ has no name, A 10,7; 61, 38. foresees the future, A 44, 35. loves men, D 9, 15. Gods are demons, A 5,10; 9, 7. made of vessels unto dishonor, A 9,10; Ὁ 2, 10. trees and animals considered gods, A 24, 4. guarded by men, A 9, 24; D 2. 32. insulted by poets, A 4, 35. guilty of crimes, B 12 14, 10. Gentiles » “0: 284 INDEX OF SUBJECTS. Gospels, A 66, 14. = Grace—God has called not the just, ‘ but the unjust, A 15, | Jesse ancestor of Christ, A 32, 53. 22. Jesus means Saviour, A338, 32. See God persuades us to choose * Christ.’ the good, A 10, 12. even if he were mere man, communicates the Logos by would deserve to be called grace, B 13, 22. God, A 22,1 foll. calls artisans and unlearned | Jews expect the coming of Christ, men, B 10, 27. A 49, 3. descendants of Judah, A 32, ἘΠῚ 52. Helena, companion of Simon Ma- forbidden under pain of gus, A 26, 14. death to enter the Holy Heraclitus a Christian, A 46, 11. Land, A 47, 16. put to death on account fewer Christians among, than of his virtue, B 8, 5. among the heathen, A 53, Hercules gave himself to the fire, ΕἼ. A 91.011. do not recognize Christ in the a mighty hero, roamed Old Testament, A 63, 1. over the world, A 54, 4. what will they do when they at the cross-roads, B 11,7. see Christ coming in glory ? Heresies, A 26, 1 foll.; 56,1 foll. ; A 52, 24. 58, 1 foll.; B15, 1. their superstitious sacrifices, Herod, A 3], 11. 13. 1) 8. Homer teaches immortality of the their foolish rites, customs, soul, A 18, 17. and ceremonies, D 4. exiled by Socrates (Plato), | Judah ancestor of Jews, A 32, 52. B 10, 16. Judges, duty of, A 2,13; 68, 1. Hystaspes predicted conflagration | Judgment (last), A 8,14; 12, 5; of corruptible things, 17,15; 28,6; 43, δ; 44, 35; A 20,1. 52, 14% δή ae his books under the ban, | Jupiter (Zeus), born of a parricide, A 44, 41, himself a parricide, A 21, 25: 1. ὃ promiscuous lover, A Idolatry, A 24, 1 foll. 25,.9. Immortality of the soul, A 18, 1; lover of Ganymede, A 21, 19,16; 20,13; 21,30; 63, 56. δῇ. Imperative negative, A 15, 48. his lasciviousness, A 4, 32. aorist, A 16, 6. is liberated by the aid of Impersonal participle, A 4, 48. Briareus, A 25, 12. Infinitive with article, A 3, 9; nefarious deeds of his sons, 10, 6. A 21, 19. with verbs of knowing blood of human victims of- and showing, A 36, fered to Jupiter Latiaris, 25. B 12, 22 (note). with verbs of motion, A numerous sons of, A 21, 6; 15, 24. 22, 9. Inscriptions, A 55, 26. Justice demanded, ADS. Inspections of boys, A 18, 7. Justin, son of Priscus, A 1, 6. . INDEX OF Justin boasts of being a Christian, ? wrote against all heresies, A 36, 36. expects persecution at the hands of Crescens, B 3, 1. speaks, A 26, 36; B 1, 4; 12. 1: 19:1...15}}.- K. Kingdom which Christians look forA. 11:1. L. Laws vary according to nationality, B 9, 12. bad laws due to the demons, B 9, 17. Litotes, A 12, 44; 20. Logos. See Greek Index, 5. v., and ‘Word.’ Love of Christians mutual, D 1, 8. of God towards men, D 9, 15; 1052. Lucius a martyr, B 2, 35. the philosopher, A 1, 3. Lying, Christians will not accept life on condition of, A 8. 3. Christians die to keep from, A 39, 14. M. Magic practiced by the demons, A 14 4650B Sars. rites, A 18, 9. of Simon Magus, A 26, 7. Magistrates possessed of demons, B 1,16 Man endowed with rational facul- ties, A 10,18; D 10. world created for his sake, A 10,9; B4,6; D 10. the earth subjected to him, B 5, δ: 10; Marcion still living, A 26, 22. teaches that there is an- other god greater than the Creator, A 58, 1 foll. 22,10; 45, SUBJECTS. 285 Marriage—Object of Christian, A 29, 8, second marriages for- bidden to Christians, A 15, 12. a Christian woman re- nounces, with a pa- gan, B 2, 26. Christians marry, D 5, 15. Martyrs—Christian, will not lie, A ΤΣ longing for their home with God, A 8, 6. regard not their murder- ers, A11, 9. under Urbicus, B 1, 2 foll. + why they do not kill themselves, B 4, 1. refuse to deny, B 4, 13. readily confess, B 4, 1. despise death, B 10, 90. fearless in view of death, B 12, 3. Material of universe, A 10, 9; So ὃ Menander, the comic poet, ridicules idols, A 20, 17. the Samaritan, A 26, 17 5°.56,.8; Mercury (Hermes) the interpreting word, A 21, 8. the messenger word, A re pal Middle voice, when a direct reflex- ive, A 14, 12. Minerva (Athena), A 64, 11. Minos, A 8, 12. Miracles not conclusive without prophecies, A 30, 6. of Simon, A 26, 7. Mithras, mysteries of, an imitation of the eucharist, A 66, 19. Moses older than Greeks, A 44, 23 ; DAG TT ΒΟΥ: predicts Christ’s coming, A 32,1; 54, 18. God appears to, A 63, 2. Plato indebted to, A 59, 3. Musonius, B 8, 5. 286 INDEX OF Mysteries of Venus and Proser- pine, A 25, 4; 64, 10. Mythology, heathen, its origin, A 21,29; 54, 23. aw. Names of God and Christ, A 10,7; 6,1. Necromancy, A 18, 7. Negative. See Greek Index, s.vy. ov and py. with aorist, A 4, 10. of infinitive, A 2, 4. subdivided, A 4, 27. superfluous, B 7, 2. Neuter plural with verb plural, A Soe ΤῈ ΤῈ New moon ‘(of the Jews), D 4, 4. Noah=Deucalion, B 7, 10. O. Oath, military, A 39, 19. Obedience, civil, A 17, 1. Optative with ἄν, A 4, 10. used as a future, A 26, 21. Oracles, heathen, prove the immor- tality of the sdul, A 18, 14. Original sin, A 61, 80. Ps Palestine, A 1, 7. Participle as adjective, A 3, 4. future, A 2, 12. of gen. absol. omitted, A 15, a. different from relative with finite verb, A 1,7. Patience, Christ exhorts to, A 241, Pegasus, A 21,13; 54, 35. Perception, verbs of, their construc- tion, A 3, 3. Perfect emotional, A 11, 10. Periphrastic fut. aor., A 44, 49. Persecutions, A 2,16; 4,12; 5,4; 12,17; 57,6; Bl, 11. 51 Ὁ ts 519. instigated by demons. See ‘ Demons.’ do not affect heretics, A 26, 35. SUBJECTS. Persecutions — persecutors deserve well of Christian poets, A 57, 16. Perseus, son of Jove and Danaé, A 21, 12. born of a virgin, A 54, 39. Philaenis, her performances, B 15,8. Philosophers contradict one anoth- er, A 4, 30. some have taught that there are no gods, A 4, 32. a pseudo-philosopher, B 3, 4. Plato teaches the value of philoso- phy for the state, A 3, 14. the immortality of the soul, A 18, 16. that the wicked are punished, A 8, 12. the chiasm of the Logos, A 60, 1. also the doctrine of human _ responsi- bility, A’44, 21. gives the second place to the Logos, the third to the Spirit, A 60, 20. learned from Moses that God had made the universe out of formless matter, A 59, 3. Justin’s attachment to the doctrines of, B 12, 1 his doctrines not foreign to Christ’s, Β 13, 7. Pluperfect for perfect, A 2, 14. Plural of abstracts, A 12, 30 Poets, their melodious insults of the gods, A 4, 35. defend vice, A 12, 27. blunder in their imitation of Chee s predictions, A 54, banighed by Socr. ates (Plato), B 10, 16. sometimes speak nobly on moral questions, A 54, Ld, Pontius. Pilate, A 13,15; 35, 48, 7. INDEX OF Prayers, Christians offer, A 13, 4. they pray for kings, A aT, Ἕως baptism, A 61, 7. before celebrat- ing the eucha- rist, A 67, 13. Prepositions. ee Greek Index. President (ὁ προεστώς), A 65, 9; 675,15. 2): Priscus, father of Justin, ae 6. Prophecies—Christ’ 8 doctrine con- firmed by his, A 12, 37. concerning Christ, A 31, 25 foll. ; 32 foll. carefully preserved by the kings of the Jews, A 31, 7. fulfilled, accredit those yet to be fulfilled, A 52, 3. Christ the interpreter of hidden, A 82, u: incredible to man, A 33, 5. Prophecy as a proof of divine pow- ! er, Δ: 19. 38. different persons repre- sented in, A 36, 1 foll. value of, as evidence, A 30, 8. does not involve fatalism, A 43,1; 44, 42. Prophets, Hebrew, A 30, 6; 31,1 foll.; (Moses) 32, 1 (Isaiah) 32, 45; (Da- vid) 42, 7; (Ezekiel) 52,:15; (Zechariah) 52:26: use the past tense, A 42, 2. inspired by the Logos, A .33,.36; 36,4; B 10, 25. death denounced against those who read the, A 44, 42. SUBJECTS. 287 Proserpine (Persephoné ) enam- oured of Adonis, A 64, 2. Providence, Divine, B 7, 1. Ptolemy a martyr, B 2, 31. Philadelphus, A 31, 8. Punishments, a, A 12,5 1g 5 44,255 45. O4: 22, 13; B I; 10° 25.6 a necessity of God’s nature, B 9, 7. not limited to a thou- sand years, A 8, 15. Pythagoras teaches immortality, A 18. 170: Pythian oracle, A 18, 15. Q: Questions, mood of, A 15, 46. Quirinus, ee ‘ Cyrenius,’ His. Reflexive. See Greek Index, s. v. ἑαυτοῦ. expressed, A 14, 12. Relative causal, A 3, 7. clausulae, A 9, 25. Religion, Christian, its heralds, A 39, 8. See ‘Christian.’ Repentance, A 15, 25. to be exercised before baptism, A 61, 35. fruitless after death, A 52, 28 Repraesentatio, A 45, 3 Responsibility, human, B 7, 22. Resurrection possible, A 19, 17; 52, 12. Rhadamanthus, A 8, 12. 8. Sacraments, A 61 foll. Sacrifices, God does not need, A 1:59. ἐς DS: instituted- by fallen an- gels, B 5, 14. Salvation, eternal, or eternal pun- ishment, according to deserts, A 12, 5. Samaritans believe in Simon Magus, A 26,ὅ; Β΄1δ,1 288 INDEX OF Samaritans, few Christians among, A 53,17. Satan, A 28, 1. Saturn, mysteries of, B 12, 20. Saturn’s day, A 67, 29. 30. Scriptures pertaining to Christ, A 32 foll. not understood by the Jews, A 31, 20. Senate, A 1, 4. Septuagint, A 31, 15. Sequence of moods, A 12, 10. Serenius, A 68, 20. Serpent=devil, A 27,17; 28, 2. Sibyl, A 20,1; 44, 42. Simon Magus believed to be a god, and honored with a statue, A 26, 5, his magic arts, A 56,7. his impious doctrine, B 15, 1. Socrates a Christian, A 46, 11. exiled the poets from his state, B 10, 16. exhorted men to seek God, ΒΟ; 19. endeavored to draw men away from demons, A 5, 12. demons compassed his death, on the ground of atheism, A 5, 16. taught the immortality of the soul, A 18, 17. a noble sentiment of, B Oy 206 Sodom and Gomorrah, A 53, 1. Soul, immortality of the, shown by many practices of the Gen- tiles, A 18, 8. better hope of the Christian concerning the immortality of the, A 18, 20. souls of sinners do not lose feeling, A 18,4; 20, 13. souls of the bad punished, souls of the good happy, A 20, 14. souls of the good immortal, eternal fire the lot of the wicked, A 21, 30. SUBJECTS. Soul immortal, invisible, dwells in the body; so Christians in the world, D 6, 4. Spirit. See Greek Index, s. v. πνεῦμα. Standards in shape of cross, A δῦ, 95: Statues placed in temples, A 9,2 foll. Stoics teach that God will be de- stroyed together with the world, A 20, 3. the Stoic doctrine of fate, A 43,2; B 7, 13.21. doctrine of the renewal of the universe after the gen- eral conflagration, A 20, 56) BW, 19: their elevated moral doc- trines, B-7, 31; 8, 1. Subjunctive in questions, A 16, 46. Sunday, Christians meet on, A 67,6. why they meet on, A 67, 26. Superlative for comparative, A 12, Syria, Ἂ 1.7: ΠΣ, Tabernacle an image of the uni- verse, A 60, 10 (note). Taxes, Christians readily pay, A 7.1: on prostitution, A 27, 10. Teachings of Christ, A 15 foll. Tenses, past for future, A 42, 2. Tiber, island of, A 26, 10. Tree-worship, A 24, 4. Trinity, A 6,5; 13,8; 61,11. Truth above everything, A 2, 2; 6, ΘΟ 2e known from the prophets, A 30, 6. misrepresented, A 44, 30. princes who prefer error to, no better than highway- men (murderers), A 12, 25. the presentation of, makes it possible to escape error, A 12, 45. impious not to tell the, in everything, Β 4,14. ᾿ INDEX OF Truth always to be told, A 16, 17. a saying of Socrates about, B 3, 25. partial, revealed to the Gen- tiles, B 13, 20. τ. Ulysses, his descent to Hades a proof of immortality, A 18, 17. Urbicus, prefect of city, condemns Christians to death, B 1 foll. bi? Venus (Aphrodité) madly enam- oured of Adonis, A 25, 4. Verbs of will and power with fut. inf., A 2, 18. perception (construction), fear, A 12, 17. reflection and calculation, ee, & belief, A 8, 6. Verissimus the philosopher, A 1, 2. Verus Lucius, A 1, 3. Vice—none would choose, if he re- membered eternal punish- ment, A 12, 6. and virtue, B 11, 20. Virgins, A 15, 18. Vocative, omission of ὦ with, D i Υ. Water the first principle, D 8, 6. Wicked, the punishment of the. See ‘ Punishment.’ Word. See Greek Index, s. v. λόγος. the, with the Father be- fore the creation, B 6, first-begotten of the Father, ἈΦ 11. =the Spirit, A 33, 26. Son of God, A 32, 40. first power next to the Fa- ther, A 32, 39. adored next to God, B 13, 16. first-begotten of God, and God, A 63, 46. SUBJECTS. 289 Word, the, made the world, A 59, 13. God made all things by the, B6,8 the, appeared, not the Fa- ther, A 63, 11. appeared now in form of fire, now in incorporeal image, A 63, 25. 48. the, is in all, B 10, 25. Christ the, of which the hu- ‘man race is partaker, A 46, 9. moved the prophets, A 33, 36; 36,4; B 10, 25. those who lived with the, Christians, A 46, 10. seed of the, granted to the Gentiles, B 13, 22. excellence of Gentile teach- ings according to pro- portion of the, B13, 10 partial communication ofthe, to philosophers and law- givers, B 10, 6. but not the whole, B 8, 10. Christians have the entire word Christ, B 10, 2. fashioned and made man, and called Christ, A 5, 20. made man by the will of the Father, A 63, 27. World preserved for the sake of Christians, B 7, 1. made for man, A 10,9; B 4,6. wretched state of the, before the Son of God came, D 8, 1 foll. created by God, D 10. by the Logos, D 7 Worship, weekly, of Christians, A 67, 6. heathen, ἜΝ ΟΜΝ δ Xenophon, B 11, 5. ἣ " ᾿ ; a" Φ as Ὁ Ba dein ks Gat . ff ὯΝ ᾿ Par gels as eb De » ΣΝ feu Eben ae an at ee oe 9 ΠΝ ΟἹ ΜῚ af ἃ Ὁ Ν᾿ Ὁ ᾿ oe ἂν" ἮΝ μὲ τὸν tee: ἢ " ΙΡ iy ir fe. ἃ τῷ A Ἶ τ , .» P 7 ᾿ + oe πα eat) ἢ ; Ά ὁ ΠΕ j Pads ἴ γε dt ΧἸΣΕ ~ es ) 4 lie - : a Fe 7 a ay ev ΝΣ i . ~ a ᾿ ᾿ “Ὁ < ἕν Τ᾿ wr " ΓΙ « ᾿ yy “ς ae — “4 7 ᾿ ' fn yr Se rb = a> A 2 5 Ἵ «Ὁ et - τ Ν᾿ 54 , > ue ¥ +h p's - ᾿Ξ ἐλ τ. ἴ Ἢ + i J ‘ y x > > τ ν΄: ᾿ ᾿ ‘ : t γ- Ι 8 ὁξιὰ ὰ fae δι ) = = oie a ' [ Γ᾿ ἂ ᾿ Git whe iva ΡΞ ᾿ ' ἢ δ ἐν οὗ τῳ ῃ Ὶ 6 sr ἢ i 5 lhe , . ὃ ᾿ εὖ. Seas ee oF . Ε “ A Be: Ἦν , * * é : 3 7 » 4 ar 6 ‘ » 5. Payee x “ 5 * - » = 4 “ Ζ 4 : 3 ν ΄ ί , ὶ v δ ᾿ i . ΗΠ ες e ‘ , . 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