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INTRODUCTION 1.1USTIN'S First Apology is one of the earliest extant in the annals of Christianity. Right from the start the reader cannot but admire its author's courage, his firmness of purpose, his love for truth, righteousness, and wisdom. The petition is addressed to the Emperor, the Emperor's sons, the sacred Senate and the whole Roman people. The petitioner is 'Justin, the son of Priscus and grandson of Bacchius of the city of Flavia Neapolis in Syria-Palestine.'l He is just 'one of those men of every race2 who are unjustly hated and mistreated.' He fearlessly states that his discourse contains neither words of flattery nor a request for favors. The purpose of his petition is to prove that truth and right are equal for all men and to demand that all should be treated equally; that the guardians of justice and lovers of wisdom must dispassionately base their judgment on truth, and truth alone, rather than on irrational impulse or evil rumors. Not without a flair of satire he states: 'Common sense dictates that they who are truly pious men and philosophers [such as state authorities should be] must honor and cherish what is true, . . . rulers should pass judgment not through force and tyranny, but in accordance with piety and philosophy.' He demands that, in every individual case, 'the accusations against the Christians receive unbiased examination, and if proved true, they should be punished as any guilty person', . . . 'sane reason, on the other hand,' I Justin was apparently a Roman citizen. cf. Foreword p. 10 2 Refers to the Catholicity of Christianity. 23 24 SAINT JUSTIN MARTYR he declares, 'does not allow that injustice is done to innocent men just because of mischievous rumors'; no one should be condemned unheard for merely carrying a name [Christian]; for, a name without supporting deeds is but an empty shell. 'As far as we [Christians] are concerned,' he states, 'we believe that no evil can befall us unless we be proved to be criminals and sinful persons,' adding the proud words, 'you, indeed, may be able to kill us, but you cannot harm us.' Some scholars like O. Bardenhewer3 and G. Rauschen4 do not find a strict sequence and clear exposition of thoughts in this Apology. Others like T. H. Wehofer5 and A. Erhard6 hold that Justin had composed his petition according to a preconceived plan.7 Even if we concede that the material brought forth by Justin is not arranged in an exact order, one may see three setsR of ideas developed in its sixty-eight chapters. In Chapters 1-20, he describes clearly the principals in his discourse: the state authorities on one side, and the Christians on the other. He expounds then on the principles upon which their relationship should be based, in order that 'both rulers and subjects fare well.' He shows that the precepts of Christ are bare of impiety and all unjust ambition. Christians do not strive for earthly power, but for a heavenly kingdom. They obey the state authorities in all civil matters and lead holy and virtuous lives. He brands the charges of atheism, anthro3 Geschichte der altkirchlichen Literatur (Freiburg i B. 1913) P. 4 'Die formale Seite der Apologien Justin: Theol. Quartalschrift (Tiibingen 1899) 188ff. 5 'Die Apologie Justins des Philosophen und Miirtyrers in literar· historischer Beziehung zum erstenmal undersucht: Rom. Quartatschrift 6, Supp!. Heft. (Rom. 1897) 2. 6 Die altchristliche Literatur und ihre Erforschung (Freiburg 1884-1900) . 7 Cf. J. M. Pfiittisch, loc cit., who refers to the different opinions. 8 Cf. F. Cayre, toe. cit. 114f. INTRODUCTION 25 pophagy, and incest, held against the Christians, as untrue and baseless. Their belief in the immortality of the soul is, even according to the pagans, neither incredible nor against reason. In Chapters 21-60, the superiority of Christianity over paganism is demonstrated. He shows that many prophecies of the Old Testament were fulfilled by Christ and explains the difference between the wonders of Jesus Christ and the tricks of the heathen magicians. The Gentiles, especially the pagan philosophers, including Plato himself, borrowed from the Bible. In Chapters 61-68, Christian practices are explained: particularly the ceremony of initiation into the Christian fold (baptism) ,9 the sacrament of the Holy Eucharist, the Sunday assembly of the Christians, their fastings, prayers, and care for less fortunate brethren. At the end, Justin attached a copy of Hadrian's Rescript [69J written in favor of the Christians. Other scribes, at a later date...

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