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7288

Justin, Second Apology, 13

nan For I myself, when I discovered the wicked disguise which the evil spirits had thrown around the divine doctrines of the Christians, to turn aside others from joining them, laughed both at those who framed these falsehoods, and at the disguise itself and at popular opinion and I confess that I both boast and with all my strength strive to be found a Christian; not because the teachings of Plato are different from those of Christ, but because they are not in all respects similar, as neither are those of the others, Stoics, and poets, and historians. For each man spoke well in proportion to the share he had of the spermatic word, seeing what was related to it. But they who contradict themselves on the more important points appear not to have possessed the heavenly wisdom, and the knowledge which cannot be spoken against. Whatever things were rightly said among all men, are the property of us Christians. For next to God, we worship and love the Word who is from the unbegotten and ineffable God, since also He became man for our sakes, that becoming a partaker of our sufferings, He might also bring us healing. For all the writers were able to see realities darkly through the sowing of the implanted word that was in them. For the seed and imitation impacted according to capacity is one thing, and quite another is the thing itself, of which there is the participation and imitation according to the grace which is from Him.

Intertexts (texts cited often on the same page as the searched text):

6 results
1. Justin, First Apology, 13.4, 14.3, 16.4, 23.2, 31.5-31.7 (2nd cent. CE - 2nd cent. CE) 10. But we have received by tradition that God does not need the material offerings which men can give, seeing, indeed, that He Himself is the provider of all things. And we have been taught, and are convinced, and do believe, that He accepts those only who imitate the excellences which reside in Him, temperance, and justice, and philanthropy, and as many virtues as are peculiar to a God who is called by no proper name. And we have been taught that He in the beginning did of His goodness, for man's sake, create all things out of unformed matter; and if men by their works show themselves worthy of this His design, they are deemed worthy, and so we have received - of reigning in company with Him, being delivered from corruption and suffering. For as in the beginning He created us when we were not, so do we consider that, in like manner, those who choose what is pleasing to Him are, on account of their choice, deemed worthy of incorruption and of fellowship with Him. For the coming into being at first was not in our own power; and in order that we may follow those things which please Him, choosing them by means of the rational faculties He has Himself endowed us with, He both persuades us and leads us to faith. And we think it for the advantage of all men that they are not restrained from learning these things, but are even urged thereto. For the restraint which human laws could not effect, the Word, inasmuch as He is divine, would have effected, had not the wicked demons, taking as their ally the lust of wickedness which is in every man, and which draws variously to all manner of vice, scattered many false and profane accusations, none of which attach to us.
2. Justin, Second Apology, 1.2, 8.1 (2nd cent. CE - 2nd cent. CE)
3. Justin, Dialogue With Trypho, 2.1-2.6, 4.1-4.3, 4.7, 7.1, 17.1, 19.2-19.3, 34.7, 46.7, 82.2, 101.2, 108.2, 110.4-110.5, 114.4, 117.3, 120.6, 121.2-121.3, 134.6 (2nd cent. CE - 2nd cent. CE) 1. While I was going about one morning in the walks of the Xystus, a certain man [Trypho], with others in his company, met me. Trypho: Hail, O philosopher! And immediately after saying this, he turned round and walked along with me; his friends likewise followed him. Justin: What is there important? Trypho: I was instructed by Corinthus the Socratic in Argos, that I ought not to despise or treat with indifference those who array themselves in this dress but to show them all kindness, and to associate with them, as perhaps some advantage would spring from the intercourse either to some such man or to myself. It is good, moreover, for both, if either the one or the other be benefited. On this account, therefore, whenever I see any one in such costume, I gladly approach him, and now, for the same reason, have I willingly accosted you; and these accompany me, in the expectation of hearing for themselves something profitable from you. Justin: (In jest.) But who are you, most excellent man? Then he told me frankly both his name and his family. Trypho: Trypho, I am called; and I am a Hebrew of the circumcision, and having escaped from the war lately carried on there I am spending my days in Greece, and chiefly at Corinth. Justin: And in what would you be profited by philosophy so much as by your own lawgiver and the prophets? Trypho: Why not? Do not the philosophers turn every discourse on God? And do not questions continually arise to them about His unity and providence? Is not this truly the duty of philosophy, to investigate the Deity? Justin: Assuredly, so we too have believed. But the most have not taken thought of this whether there be one or more gods, and whether they have a regard for each one of us or no, as if this knowledge contributed nothing to our happiness; nay, they moreover attempt to persuade us that God takes care of the universe with its genera and species, but not of me and you, and each individually, since otherwise we would surely not need to pray to Him night and day. But it is not difficult to understand the upshot of this; for fearlessness and license in speaking result to such as maintain these opinions, doing and saying whatever they choose, neither dreading punishment nor hoping for any benefit from God. For how could they? They affirm that the same things shall always happen; and, further, that I and you shall again live in like manner, having become neither better men nor worse. But there are some others, who, having supposed the soul to be immortal and immaterial, believe that though they have committed evil they will not suffer punishment (for that which is immaterial is insensible), and that the soul, in consequence of its immortality, needs nothing from God. Trypho: (Smiling gently.) Tell us your opinion of these matters, and what idea you entertain respecting God, and what your philosophy is.
4. Tatian, Oration To The Greeks, 19 (2nd cent. CE - 2nd cent. CE)
5. Eusebius of Caesarea, Ecclesiastical History, 4.18.2, 4.18.6-4.18.8, 6.12 (3rd cent. CE - 4th cent. CE) 4.18.2. There is a certain discourse of his in defense of our doctrine addressed to Antoninus surnamed the Pious, and to his sons, and to the Roman senate. Another work contains his second Apology in behalf of our faith, which he offered to him who was the successor of the emperor mentioned and who bore the same name, Antoninus Verus, the one whose times we are now recording. 4.18.6. He composed also a dialogue against the Jews, which he held in the city of Ephesus with Trypho, a most distinguished man among the Hebrews of that day. In it he shows how the divine grace urged him on to the doctrine of the faith, and with what earnestness he had formerly pursued philosophical studies, and how ardent a search he had made for the truth. 4.18.7. And he records of the Jews in the same work, that they were plotting against the teaching of Christ, asserting the same things against Trypho: Not only did you not repent of the wickedness which you had committed, but you selected at that time chosen men, and you sent them out from Jerusalem through all the land, to announce that the godless heresy of the Christians had made its appearance, and to accuse them of those things which all that are ignorant of us say against us, so that you become the causes not only of your own injustice, but also of all other men's. 4.18.8. He writes also that even down to his time prophetic gifts shone in the Church. And he mentions the Apocalypse of John, saying distinctly that it was the apostle's. He also refers to certain prophetic declarations, and accuses Trypho on the ground that the Jews had cut them out of the Scripture. A great many other works of his are still in the hands of many of the brethren.
6. Origen, Against Celsus, 1.21 (3rd cent. CE - 3rd cent. CE) 1.21. The following is the view of Celsus and the Epicureans: Moses having, he says, learned the doctrine which is to be found existing among wise nations and eloquent men, obtained the reputation of divinity. Now, in answer to this we have to say, that it may be allowed him that Moses did indeed hear a somewhat ancient doctrine, and transmitted the same to the Hebrews; that if the doctrine which he heard was false, and neither pious nor venerable, and if notwithstanding, he received it and handed it down to those under his authority, he is liable to censure; but if, as you assert, he gave his adherence to opinions that were wise and true, and educated his people by means of them, what, pray, has he done deserving of condemnation? Would, indeed, that not only Epicurus, but Aristotle, whose sentiments regarding providence are not so impious (as those of the former), and the Stoics, who assert that God is a body, had heard such a doctrine! Then the world would not have been filled with opinions which either disallow or enfeeble the action of providence, or introduce a corrupt corporeal principle, according to which the god of the Stoics is a body, with respect to whom they are not afraid to say that he is capable of change, and may be altered and transformed in all his parts, and, generally, that he is capable of corruption, if there be any one to corrupt him, but that he has the good fortune to escape corruption, because there is none to corrupt. Whereas the doctrine of the Jews and Christians, which preserves the immutability and unalterableness of the divine nature, is stigmatized as impious, because it does not partake of the profanity of those whose notions of God are marked by impiety, but because it says in the supplication addressed to the Divinity, You are the same, it being, moreover, an article of faith that God has said, I change not.

Subjects of this text:

subject	book bibliographic info
angelic sin, as epistemological transgression	Reed, Fallen Angels and the History of Judaism and Christianity: The Reception of Enochic Literature (2005) 171
apocalyptic literature, and book of daniel	Reed, Fallen Angels and the History of Judaism and Christianity: The Reception of Enochic Literature (2005) 171
apocalyptic literature, history of scholarship on	Reed, Fallen Angels and the History of Judaism and Christianity: The Reception of Enochic Literature (2005) 171
apology, apologetics, christian	Reed, Fallen Angels and the History of Judaism and Christianity: The Reception of Enochic Literature (2005) 171
aratos	Lampe, Christians at Rome in the First Two Centuries: From Paul to Valentinus (2003) 419
bible	Osborne, Irenaeus of Lyons (2001) 165
children	Lampe, Christians at Rome in the First Two Centuries: From Paul to Valentinus (2003) 103
christ, as logos	Reed, Fallen Angels and the History of Judaism and Christianity: The Reception of Enochic Literature (2005) 171
christianity, and greco-roman culture	Reed, Fallen Angels and the History of Judaism and Christianity: The Reception of Enochic Literature (2005) 171
christians, numbers of	Lampe, Christians at Rome in the First Two Centuries: From Paul to Valentinus (2003) 103
clivus	Lampe, Christians at Rome in the First Two Centuries: From Paul to Valentinus (2003) 103
creszens	Lampe, Christians at Rome in the First Two Centuries: From Paul to Valentinus (2003) 275
deacon	Lampe, Christians at Rome in the First Two Centuries: From Paul to Valentinus (2003) 103
demons, and pagan gods	Reed, Fallen Angels and the History of Judaism and Christianity: The Reception of Enochic Literature (2005) 171
demons	Lampe, Christians at Rome in the First Two Centuries: From Paul to Valentinus (2003) 419
divine intellect	Osborne, Irenaeus of Lyons (2001) 165
dwellings	Lampe, Christians at Rome in the First Two Centuries: From Paul to Valentinus (2003) 103
educated, erudite	Lampe, Christians at Rome in the First Two Centuries: From Paul to Valentinus (2003) 258, 262, 263, 275, 419
enochic literary tradition, place of book of dreams in	Reed, Fallen Angels and the History of Judaism and Christianity: The Reception of Enochic Literature (2005) 171
epicurean	Lampe, Christians at Rome in the First Two Centuries: From Paul to Valentinus (2003) 262
ethics	Lampe, Christians at Rome in the First Two Centuries: From Paul to Valentinus (2003) 103, 275
family	Lampe, Christians at Rome in the First Two Centuries: From Paul to Valentinus (2003) 103
fraud, deceit	Lampe, Christians at Rome in the First Two Centuries: From Paul to Valentinus (2003) 103
friendship	Lampe, Christians at Rome in the First Two Centuries: From Paul to Valentinus (2003) 103
fullers (cloth)	Lampe, Christians at Rome in the First Two Centuries: From Paul to Valentinus (2003) 103
genesis, and book of the watchers	Reed, Fallen Angels and the History of Judaism and Christianity: The Reception of Enochic Literature (2005) 171
god, direct contemplation of	Lampe, Christians at Rome in the First Two Centuries: From Paul to Valentinus (2003) 258
godlessness, reproach of	Lampe, Christians at Rome in the First Two Centuries: From Paul to Valentinus (2003) 103
incarnation	Osborne, Irenaeus of Lyons (2001) 165
integration	Lampe, Christians at Rome in the First Two Centuries: From Paul to Valentinus (2003) 103
intermarriage	Reed, Fallen Angels and the History of Judaism and Christianity: The Reception of Enochic Literature (2005) 171
jesus christ	Osborne, Irenaeus of Lyons (2001) 165
jews, jewish	Lampe, Christians at Rome in the First Two Centuries: From Paul to Valentinus (2003) 103
justin	Lampe, Christians at Rome in the First Two Centuries: From Paul to Valentinus (2003) 103, 258, 262, 263, 275, 419
justin martyr	Osborne, Irenaeus of Lyons (2001) 165; Reed, Fallen Angels and the History of Judaism and Christianity: The Reception of Enochic Literature (2005) 171
knowledge, revealed	Reed, Fallen Angels and the History of Judaism and Christianity: The Reception of Enochic Literature (2005) 171
laborers, manual	Lampe, Christians at Rome in the First Two Centuries: From Paul to Valentinus (2003) 103
literary production	Reed, Fallen Angels and the History of Judaism and Christianity: The Reception of Enochic Literature (2005) 171
logos	Osborne, Irenaeus of Lyons (2001) 165
marcion	Lampe, Christians at Rome in the First Two Centuries: From Paul to Valentinus (2003) 419
metaphysic of mind	Osborne, Irenaeus of Lyons (2001) 165
mixed marriages	Lampe, Christians at Rome in the First Two Centuries: From Paul to Valentinus (2003) 103
nigrinus	Lampe, Christians at Rome in the First Two Centuries: From Paul to Valentinus (2003) 275
noah	Reed, Fallen Angels and the History of Judaism and Christianity: The Reception of Enochic Literature (2005) 171
palestine	Lampe, Christians at Rome in the First Two Centuries: From Paul to Valentinus (2003) 258
participation	Osborne, Irenaeus of Lyons (2001) 165
persecution, martyrs	Lampe, Christians at Rome in the First Two Centuries: From Paul to Valentinus (2003) 103, 258
persecution	Reed, Fallen Angels and the History of Judaism and Christianity: The Reception of Enochic Literature (2005) 171
philainis	Lampe, Christians at Rome in the First Two Centuries: From Paul to Valentinus (2003) 262
philosophy, and christianity	Reed, Fallen Angels and the History of Judaism and Christianity: The Reception of Enochic Literature (2005) 171
philosophy	Lampe, Christians at Rome in the First Two Centuries: From Paul to Valentinus (2003) 419
platonism	Lampe, Christians at Rome in the First Two Centuries: From Paul to Valentinus (2003) 258, 262, 263, 275, 419
propaedeutic	Lampe, Christians at Rome in the First Two Centuries: From Paul to Valentinus (2003) 258
provincials, immigrants	Lampe, Christians at Rome in the First Two Centuries: From Paul to Valentinus (2003) 258
pythagoreans	Lampe, Christians at Rome in the First Two Centuries: From Paul to Valentinus (2003) 258, 419
residences (tenement houses)	Lampe, Christians at Rome in the First Two Centuries: From Paul to Valentinus (2003) 103
revelation	Osborne, Irenaeus of Lyons (2001) 165
rusticus	Lampe, Christians at Rome in the First Two Centuries: From Paul to Valentinus (2003) 275
scripture, authority of	Osborne, Irenaeus of Lyons (2001) 165
shoemakers	Lampe, Christians at Rome in the First Two Centuries: From Paul to Valentinus (2003) 103
sibyl	Lampe, Christians at Rome in the First Two Centuries: From Paul to Valentinus (2003) 262
slaves, slavery	Lampe, Christians at Rome in the First Two Centuries: From Paul to Valentinus (2003) 103
socrates	Lampe, Christians at Rome in the First Two Centuries: From Paul to Valentinus (2003) 419; Reed, Fallen Angels and the History of Judaism and Christianity: The Reception of Enochic Literature (2005) 171
sophistry	Osborne, Irenaeus of Lyons (2001) 165
soul	Lampe, Christians at Rome in the First Two Centuries: From Paul to Valentinus (2003) 263, 419
spermatic logos	Osborne, Irenaeus of Lyons (2001) 165
stoicism, stoics	Lampe, Christians at Rome in the First Two Centuries: From Paul to Valentinus (2003) 263, 275
stoicism	Osborne, Irenaeus of Lyons (2001) 165
stratification, social	Lampe, Christians at Rome in the First Two Centuries: From Paul to Valentinus (2003) 103
trials	Lampe, Christians at Rome in the First Two Centuries: From Paul to Valentinus (2003) 258
truth	Osborne, Irenaeus of Lyons (2001) 165
women	Lampe, Christians at Rome in the First Two Centuries: From Paul to Valentinus (2003) 103
word of god'	Osborne, Irenaeus of Lyons (2001) 165