장음표시 사용
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' the mero application os a name, nothing is decided, either good or evit, apari hom the actions implied in thoname; and indeed, so far at least as one may judge iram the
tho matter of thus naming ourseives, or os our conduci ascitiaens, it is your pari Very earnestly to guard against incumring just punishment, is uniustly punishing those Who amnot convicted. For hom a name netther pratse nor punishment could reason ly spring, unless Something excellent orbase in action be proved. And those among yourselves Whoare accused you do not punish besore they aro convicted; butin our case Fou receive the name as proos against us, and this although, so sar as the name goes, you ought rather inpunish our accusera. For me are accused of being Christians,
and to hato what is eaeeellent Chrestian) is uniust. Again, it any of the accused deny the name, and say that he is nota Christian, you acquit him, as having no evidence againsthim as a Wronydoer; but is any one achnowledgo that he is a Christian, Fou punish him on account of this achnowlodyment. Justico requires that you inquire into tho lito both othim Who consesses and of him who dentes, that by his deedsit may be apparent What hind of man each is. For as some lio havo been tauot by the Master, Christ, not to denyΗim, jVe encouragement to ostera Whon they are put to thoquestion, so in ali probabili do thoso who lead wichod livos
ve occasion to those Who, Without consideration, tae uponthem to accuso est the Christians os impiety and wichedness. And this also is not right. For of philosophy, tοο, some
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10 THE FTEST APOLOGF OF JUSTIM
ourselves to do no michedness, nor to hold these athoistic opinions, you do not examine the charges made against us;
Socrates endeavoured, by true reason and examination, tobring these things to licti, and deli ver men hom the demons, then the demons themselves, by means of men Who rejoiced in iniqui , compassed his death, as an atheisi and a profane person, on the chargo that he was introducing now diutinities and in our case they display a similis activi . For
condemn these things throuo Socrates, but also among tho Barbarians Were they condemned by Reason or the Word, the Logos) Himself, Who took shape, and became man, and was callud Jesus Christ; and in obedience to Him, me not
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a time, after inquirin into the liso of each of tho accusodseveresin but not on account of those of whom me have been
λ ne mord δαίμων means in Grea a Dd, but the Christians used themord to signify an evit spirit. Justin usea the fame mord here for godand demon. The connection Which Justin and other Christian writers supposed to exist bemeen evit spirita and the gods of the heathensvilI be apparent hom Matin'a own statementa. The mord διάβολος, clerit, is not applied to theae demons. There is but one devii, but many
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are ali called by tho one namo Philosophor,'' though their
doctrines bo diverse, so also among the Barbarians this namoon which accusations are accumulated is the common proper of those Who are and those Who seem Wise. For ali are called
not live by telling a lie. For, impelled by the destro of thoeternat and pure lila, me seeli tho abodo stat is missi God, tho Fastor and Croator os ali, and hasten to confess Ouriaith, persuaded and convinced as me aro that th o
Him, and lovod to abido mith Him inere there is no sin tocause disturbance, can obtain these things. This, then, tospea shortiri is What we expect and have learned frem Christ, and teach. And Plato, in liko manner, used to say that Rhadamanthus and Μinos mould punish the wichod whocame besore them; and wo say that the fame thing wili bedone, but at the hand of Christ, and upon the wichod in thesamo bodies united again to their spiriis Which are noW to
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io things that are corruptibi' and require constant service. And that tho artificors of theso are both intemperate, and, notto enter into particulars, are practi sed in every Vice, Fou Very
But me have received by tradition that God does not neod the material offerings Whicli men can give, feeing, indeed, that ΗΟ Ηimsoli is tho providor of est things. And wo have been tauot, and are convinced, and do bellevo, stat Heaccepta those only Who imitate the excellences which resido
in Him, temperance, and justice, and philanthmpy, and as
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manner of Vice, scattered many false and profane accusations, none of Whicli attach to us.
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allies in promoting peace, seeing that me hold this viem statit is altho impossibis for the wiched, the covetous, the conspirator, and for the Virtuous, to escape the notico of God, and that each man goes to evertasting punishment or salvationaccording to the value of his actions. For is ali mon kneWinis, no one Would choose Wiched ness even for a litue, knowing that he goes to the evertasting punishment of fire; butwould by ali means restrain himself, and adoria himself with virtve, that he might obtain the good gitis of God, and escapothe punishments. For inose Who, on account of the laws and punishments you impose, endemour to escape detection
decently on account of the penalties threatened, as even youyourseives mill admit. But you seem to fear test ali menbecome righteous, and you no longer limo any to punish. Such nould bo tho concern of public executioners, but not of Mod princes. But, as me before sald, me are persuaded that these thinga ars prompted by evit spiriis, Who demand sacrufices and service even hom thoso Who live unreason ly; butas sor Fou, We presume that you Who aim at is reputation
you have pomer to do. But just so much pomor have rulers Who esseem opinion more stan truth, as robbers have in a
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16 THE FTEST APOLOGY OF JUMTN. both Son and Apostlo os God the Faster os ali and the Ruler,
pas' is seen in iaci coming to pras; and this is the work of God, to teli of a thing beiore it happens, and as it Was fore-told so to fhow it happening. It were possibie to pause hereand add no more, rechoning that me demand what is just and true; but cause We are Meli amare that it is not ea suddenly to change a mind possessed by ignorance, me intendio add a fow things, for the salie os persuading those Wholove tho truth, knowing that it is not impossibio to putignorance to Bight is presenting the truth.
What sobe minded man, then, Will not achnowledge that we are not atheisis, Worshipping as Wo do tho Μaher of this universe, and declaring, as We have been tauot, that He hasno need os strema of blood and libations and incense ; whom me pratse to the ulmost of our poWer by the exercise of prverand thanksgiving for est things WhereWith me are supplied, asmo havo been taurat that the only honour that is Worthy es Him is not to consume by fire What He has brought into boingior Our sustenance, but to use it for ourselves and thoso whoneed, and with gratitude to Him to offer thanks by invocations and hymnsy for our hreation, and for ali the means of health, and for the various qualities of tho different hinds of things, and for the changes of the seasons; and to present beforo Him petitions for our existing again in incorruptionthrough faith in Him. Our teachor of theso things is Jesus Christ, Who also Was bom for this purpose, and was crucifiedunder Pontius Pilate, procurator of Judaea, in the times of Tiberius Caesar; and that we reason ly vorinip Him, haring
λ πομπὰς καὶ ὐμνους. Grabe, and it Ahould suem correctly, under- Stanta πομπὰς to be solemn prayers. . . . He also remaris, that theύμνοι mere either psalma es David, or some of those psalma and wngs
mado by the primitive Christians, vhita are montioned in Eusebius,
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holding Ηim in the second placo, and the prophetic Spirit in
the stird, We Will prove. For they procliam our madness to consist in this, that Wo give to a crucified man a place second
common stoch, and communicate to every one in need; me who halin and destroyed one another, and on account of
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have been made eunuchs of men, and Some Who Were borneunuchs, and Some O have made themselves eunuchs for tho
commits adultery is rejected by Him, but also ho Who destres
thoughis, are open berare God. And mann both mon and women, Who have been Chrises discipies from childhood, remain pure at the age of siXU or seventy years; and Iboast that Ι could produce such hom every race of men. For What inali I say, too, of the countiess multitude of thoso Who have reformed intemperate habiis, and te nod these