Justin the philosopher, his works on the Jewish heresy. Mozhaisk deanery

The Holy Martyr Justin the Philosopher was born in Shechem, the ancient city of Samaria. Justin's parents, Greeks, were pagans. Since childhood, the saint was distinguished by his deep intelligence, love of science and ardent desire to know the Truth. He perfectly studied the various directions of Greek philosophy: the Stoics, the Peripatetics, the Pythagoreans, the Platonists - and became convinced that none of these pagan teachings opens the way to the knowledge of the True God.

One day, while walking in a secluded place outside the city and thinking about where to look for the path to knowledge of the Truth, he met an elder who, in a long conversation, revealed to Justin the essence of Christian teaching and advised him to seek solutions to all questions of life in the books of the Holy Scriptures. “But first of all,” said the elder, “pray diligently to God so that He will open the doors of Light for you. No one can comprehend the Truth unless God Himself gives him understanding, Who opens it to everyone who seeks Him with prayer and love.”

In the 30th year of his life, Justin received holy Baptism (between 133 and 137 years). From that time on, Saint Justin devoted his talents and extensive philosophical knowledge to preaching the Gospel among the pagans. He began to wander throughout the Roman Empire, sowing the seeds of saving faith everywhere. “Whoever can proclaim the Truth and does not proclaim it will be condemned by God,” he wrote.

Justin opened a school where he preached Christian philosophy. Saint Justin consistently defended the truth and salvific value of Christian teaching, convincingly refuting both pagan wisdom (as, for example, in a dispute with the Cynic philosopher Criskent) and heretical perversions of Christianity (in particular, he opposed the teachings of Marcion the Gnostic).

Around the year 155, when Emperor Antoninus Pius (138 - 161) opened the persecution of Christians, Saint Justin personally submitted to him an “Apology” in defense of the innocent Christians condemned to execution - Ptolemy and Lucius, the name of the third remained unknown. In the "Apology" he proved the falsehood of the accusations leveled against Christians "on behalf of unjustly hated and persecuted Christians." The Apology had such a beneficial effect on the emperor that he stopped the persecution. With the emperor’s decision, Saint Justin went to Asia, where Christians were especially persecuted, and he himself spread the joyful news of the imperial decree throughout the surrounding cities and countries.

A debate between Saint Justin and Rabbi Tryphon took place in Ephesus. The Orthodox philosopher, based on the Old Testament prophetic writings, proved the truth of Christian doctrine. This dispute is set forth by Saint Justin in his essay “Conversation with Tryphon the Jew.”

The second "Apology" of Saint Justin was addressed to the Roman Senate. It was written in 161, shortly after the accession to the throne of Marcus Aurelius (161 - 180).

Returning to Italy, Saint Justin, like the Apostles, preached the Gospel everywhere and with his Divinely inspired word converted many to the Christian faith. When the saint came to Rome, Criscentus, who was jealous of him, whom Justin always defeated in debates, brought many false accusations against him before the Roman court. Saint Justin was taken into custody, tortured and suffered martyrdom (+ 166).

In addition to the works mentioned above, the holy martyr Justin the Philosopher owns a number of works: “Notes on the Soul,” “Reproaches against the Hellenes,” “Speech against the Hellenes.” Saint John of Damascus preserved a significant part of the work of Saint Justin “On the Resurrection” that has not reached us. The church historian Eusebius testifies that Saint Justin wrote the books “The Singer,” “The Denunciation of All Former Heresies,” and “Against Marcion.”

The relics of Saint Justin the Philosopher rest in Rome. In the Russian Church the memory of the martyr is especially glorified in churches named after him.

1. Biography

2. Significance

2.1. Attitude to philosophy

2.2. Theology of Saint Justin

3. Proceedings

3.1. First Apology (large)

3.2. Second Apology (small)

3.3. Conversation with Tryphon Judas

3.4. Other works

4. Martyrdom

5. Bibliography

1. Biography

Saint Justin the Philosopher- one of the apologetic men and Fathers of the Church. Tertullian called him “philosopher,” and this was retained by him not only because he was a philosopher by training, but also because he was the first to instill the concepts of Greek philosophy into the Christian faith and laid the foundation for the theological interpretation of history.

He himself says the following about his origin: “Justin, son of Priscus, grandson of Bacchius, natives of Flavius ​​of Naples in Palestine Syria” (I Apology, 1).

In modern biographical information, his place of birth is called the city of Nablus. Archimandrite Cyprian (Kern) explains that St. Justin was born in ancient Shechem in Samaria, destroyed in the year 70 and restored by Flavius ​​Vespasian, which is why it received the name of the New City of Flavius, Flavia Neapolis, now distorted into the Arabic Nablus. Thus, near the source of the Samaritan, where she sought and asked the Savior for living water, this Christian sage was born, who sought and found this living water in Christianity.

The year of birth cannot be accurately restored. By the time of the Bar Kochba revolt (132-135), Justin was still young, but already possessed some philosophical knowledge. It is likely that he was born in the first decade of the 2nd century.

His family was pagan, although they lived in a Jewish environment. His father and grandfather are Greek by name, but most likely already Latinized.

Justin came to Christianity through disappointment in philosophy. He searched a lot for the truth from various philosophical schools, but gradually became disillusioned with the Stoics and lingered somewhat more on Platonic philosophy (Conversation 2). In his own words, he “hoped to achieve the contemplation of God, this ultimate goal of Plato’s philosophy” (Conversation, 1).

He writes that he turned from Greek philosophy to the veneration of God not thoughtlessly, but by reasoning: “I myself loved the teachings of Plato, but hearing the slander against Christians and seeing how fearless they are before death and before everything that is considered terrible, I thought: it is impossible for such people to live in vices and pleasures; a man who loves pleasure, is intemperate, and believes that it is good to eat human flesh, can he welcome death as a deliverance from all passions? Wouldn’t he try in every possible way to prolong his earthly life and hide from the authorities, rather than denounce himself and have him executed?” (Eusebius, 4).

Conversion to Christianity occurred after a conversation with a certain old man somewhere on the seashore. This is unlikely to have taken place in Palestine, since Shechem is significantly removed from the sea. Eusebius places this event at Ephesus. Having learned about Justin's passion for Platonism, the elder began to prove to him that this best of philosophical systems contains a lot of contradictions and is not able to give a complete knowledge of the truth, since from it it is impossible to know not only the essence of God, but even the nature of the human soul and its appointments. The elder’s arguments were so strong and convincing that Justin, with all his adherence to Platonic philosophy, had to admit their justice. Deeply saddened by the loss of his faith in the philosophy of Plato, Justin exclaimed: “What teacher can one trust, where can one expect help, if these philosophers do not have the truth?” (Conversation, 7). In response to this, the elder pointed to prophetic books written at the inspiration of the Holy Spirit, from which one can obtain knowledge “about the beginning and end of things and about everything that a philosopher should know.” “Pray,” the stranger concluded his speech, “that the doors of light will be opened to you, for these things cannot be seen or understood by anyone unless God and Christ give Him understanding” (Conversation, 7). The conversation ended there, the elder left, but his words made a deep impression on Justin. “Immediately,” he says, “a fire kindled in my heart, and I was overcome by love for the prophets and those men who are friends of Christ; and reflecting with myself on his words, I saw that this philosophy is united, solid and useful” (Conversation, 8). According to some researchers, this elder could be one of the apostolic men (according to Eusebius), or St. Polycarp of Smyrna (after Fabricius).

Baptism of St. Justin accepted when he was about 30 years old. This did not stop him from continuing to wear the philosopher’s toga (Conversation, 1), for, according to him, only after becoming acquainted with the Old Testament and the teachings of Christ, he learned true philosophy and “in this way he became a philosopher.” He retains sympathy for his first teachers, but no longer belongs to them. At the same time, Christianity did not turn him away from the searching questions of the seeking mind, did not make him an obscurantist, but on the contrary, in Christianity he “found the sweetest peace,” since he was not afraid of “the work of knowing the Christ of God and became His perfect disciple” (ibid.).

He immediately devoted himself to preaching Christian teaching. Probably at the same time, around 135, he had a conversation with the Jew Tryphon, the recording of which later became one of his main works (c. 155).

Soon he moves to Rome. Here his preaching was systematic; perhaps he founded his own school. In Rome, around 150, he wrote his two Apologies to the Emperor Antoninus Pius and his heir Marcus Aurelius, with which he wanted to secure the patronage of these rulers, but at the same time tried to present pagan philosophy as the predecessor of Christianity, and Christianity as a revelation of the fact that philosophy is only I had a presentiment.

Around 165, Justin had a dispute with the Cynic philosopher Crescentus, whom he accused of dishonest argumentation and a desire to justify his many vices with philosophy.

St. Justin foresaw his martyrdom, saying: “I expect that I will be caught in a net and hanged on a tree by one of those whom I have mentioned, at least by Crescent” (2 Apol. 3). This prediction came true under the Roman prefect Junius Rusticus (160-167) - after the scourging of St. Justin was beheaded along with the other six martyrs. His memory in the Orthodox Church is celebrated on June 1.

2. Significance

Justin's works are extremely important for revealing the teaching of the Church of the mid-2nd century, especially on the issue of applying the doctrine of the Word to the Christian worldview. They contain a unique description of the rites of baptism and the Eucharist accepted among early Christians. Justin knew all the synoptic gospels; He was one of the first to quote the Acts of the Apostles.

Archimandrite Cyprian quotes the following words about him: “He belonged to those typical and characteristic personalities in whom the aspirations and ideas of an entire era, the life, hopes and disappointments of an entire generation of people are expressed, embodied and concentrated. He represents that rather large class of honest and noble pagans of the 2nd century who were sincerely, with all the strength of their souls, devoted to the truth, who set serving it as the task of their entire lives and who, in order to find it, to solve the questions that haunted them... walked through all religious systems, all philosophical schools were in order... and, not finding here what they were looking for, they finally met with some Christian preacher and converted to Christianity.”

2.1 Attitude to philosophy

Patriarch Photius made a remarkable review of Justin: “Saint Justin was a profound Christian philosopher, and also even more experienced in pagan wisdom.”

This Christian philosopher did not present his thoughts in the form of simple instructions, as the apostolic men presented them, but examined, compared, verified. Speaking with a pagan about Christian truths, he led him into thinking about them, presented the subjects clearly and distinctly, so that later he could leave the pagan unresponsible to his conscience for unbelief. Justin was the first to try to introduce the reader to the very foundations of Christianity, to reveal its spirit, so that he would see its divine dignity, revealed to all peoples and times. Thus establishing the relationship between philosophy and Revelation, reason and faith, he predicted the scientific method in presenting the truths of Christian theology - it was not for nothing that the Holy Church named him after the philosopher.

He is a wonderful example of combining fidelity to Christ and the Gospel with respect for human knowledge and wisdom. The word philosophy itself entered Christian use after him. Justin believed that true wisdom, fully realized only in perfect Christian virtue, cannot be identified with the denial of enlightenment, with the rejection of God-given reason. The basis of the Christian philosophy of Justin and his followers is the love for “Christians before Christ,” for the “Moses of Athens,” as Clement of Alexandria called Socrates and Plato.

Justin Philosopher repeats Plato's words many times from his various dialogues (Republic, Timaeus, Phaedrus, Gorgias). Not finding the whole truth in pagan wisdom, he nevertheless believes that glimmers of true light can be found in every philosopher. He explains this for two reasons:

First is that the best in pagan philosophy must be attributed to the influence of Moses. “Moses is more ancient than all Greek writers. And in everything that philosophers and poets spoke about the immortality of souls, about punishments after death, about the contemplation of heavenly things and about similar subjects, they used the prophets; through them they could understand and express it” (I Apol., 44).

Second the reason is especially characteristic of Justin. He sees it in the fact that the Logos is involved in all people and all generations. Therefore, even before Christ, the truth was partially revealed to other people. "Everyone seems to have the seeds of truth" (I Apol., 44). “The seed of the Word is planted in the whole human race.” Before the appearance of the Word in the flesh, philosophers and legislators discovered and spoke to the extent of their finding and contemplation of the Word, but since They did not know all the properties of the Word, which is Christ, and they often contradicted themselves.

2.2 Theology of Saint Justin

God the Father

In I Apology (13) St. Justin, gives his brief definition of faith, which cannot yet be called a “symbol of faith” even in the narrowest sense of the word, but still a kind of confession of faith: “Our teacher Jesus Christ, who was born for the resurrection in incorruptibility and was crucified under Pontius Pilate... And we know that He is the Son of the true God Himself and we place Him in second place, and the Spirit of the Prophet in third..."

God is transcendent and ineffable. He cannot have a name, because “if He were called by any name, He would have someone older than Himself who gave Him a name. As for the words: Father, God, Creator, Lord and Master - these are not the essence of names, but names taken from His good deeds and deeds...” The very “name “God” is not a name, but a thought implanted in human nature about which something inexplicable! But Jesus has a name and a meaning and a man, the Savior” (II Apol. 6, 1-3).

Logos and Christology

At St. Justin does not have to look for clarity and completeness in the development of the Trinitarian doctrine, but in his theology he does not stop only at the doctrine of God in general, i.e. on one monotheistic principle. He penetrates with thought into the intra-Trinitarian life of the Divine. He clearly distinguishes the Hypostases of the Holy Trinity, although his terminology is not sufficiently defined and stable. Both in both Apologies and in the Conversation he often speaks of the Son of God, the Logos and Christ.

Besides God the Father, there is His begotten Word, and He is God. God and Logos are different in number, but not in will. Logos is the mediator between God and the world. Before the creation of man, God speaks to “some kind of being different from Him in number and intelligence... saying “as one of Us”... (Conversation, 62)

Justin teaches with exceptional certainty about the incarnation of the Word. “Jesus Christ, the only proper Son, begotten of God, His Word, the firstborn and the power” (I Apol. 23). “He is the worshiped one, both God and Christ” (Conversation, 63).

Here he confronts both philosophers and the Jewish tradition. If for the former the Logos is more of a mediator and a cosmic principle, and if the latter can, on the basis of the Old Testament texts, recognize the Word of God as God, then the incarnation of this Logos, His putting on flesh is truly madness for some, and a temptation for others.

Pneumatology

In his teaching about the Holy Spirit, St. Justin is less precise and clear than in the doctrine of the Logos, where he was inspired by both the tradition of Scripture and the teaching of philosophers.

This is explained by the fact that the Church of his time did almost no theology about the Holy Spirit, with the exception of the second ecumenical council. This is because they lived by the Holy Spirit. The Spirit really manifested itself and is manifesting itself in the life of the Church through His action. In the time of Justin this was especially noticeable and visible.

Justin the philosopher also speaks about other important concepts of Christian doctrine: about angels and demons, the judgment of the dead and the second coming of Christ. His works contain descriptions of the sacraments Baptism And Eucharist.

3. Proceedings

Undoubtedly, the authentic creations of St. Justin, according to the general opinion of scientists of ancient and modern times, are:

1) Two Apologies;

2) "Conversation with Tryphon the Jew."

3.1 First Apology (large)

The first or greater apology dates back to the reign of Emperor Antoninus Pius (the Pious) (138-161). The reason for its writing was the executions to which Christians were subjected in different regions of the Roman Empire without any guilt, for the name of Christians. With all the meekness and love of mankind, which historians testify to and the very name of the pious (Pius), Antoninus could not prevent cruel persecutions against Christians from being carried out locally by rulers or fanatical mobs.

Justin wrote his apology in order to show the injustice of the trial and persecution of Christians for one name and to reveal that the accusations against them are unfounded and false, that their way of life is righteous, and their teaching, like their worship of God, is pure and reasonable.

Researchers determine the exact time of writing this apology in different ways, but it is most likely that it was written no earlier than 150 AD.

This apology consists of 68 chapters and is addressed to the emperor himself, his adopted heir Marcus Ellius Aurelius Verus, the sacred Senate and the entire Roman people. Justin fearlessly identifies himself and, having confessed his Christianity, directly addresses his speech to the rulers of the empire: “You are called pious and philosophers and are known everywhere as guardians of the truth and lovers of science: now it will turn out whether you really are like that. We have turned to you not to flatter you or speak for your pleasure, but to demand that you judge us according to strict and thorough research, and not be guided by prejudice or servility to superstitious people, not carried away by an unreasonable impulse or the bad rumor that has long been established in you ; - through this you would only pronounce a sentence against yourself.” (Ch. 2, 3).

IN first part(chap. 1-13) the apologist shows the injustice of the trial of Christians and the groundlessness of the accusations brought against them. They were condemned and executed for one name, “Christian,” without any further investigation. Against this, Justin says that one name, in addition to actions, does not provide a reasonable basis for either approval or condemnation, and that justice requires examining the actions of the accused and judging by them, regardless of whether someone confesses himself to be a Christian or renounces. Three main accusations were made by pagans against Christians:

1) They were represented atheists, because they did not worship any of the pagan gods, did not make sacrifices, and did not have idols. “We confess,” says Justin, that we are atheists in relation to these imaginary gods, but not in relation to the true God, the Father of chastity and all virtue, Who does not require material sacrifices, and Whom we honor with the word of prayer and thanksgiving; We also honor Jesus Christ, the Son of God, who appeared in the flesh, and the Prophetic Spirit, who taught us the true knowledge of God. And for this, evil demons inspire us to persecute us, because we have fallen behind in worshiping them; Likewise, they persecuted Socrates, who taught the truth through the action of the same Word, which took on a visible form and was called Jesus Christ.”

2) Christians were representedenemies of the empire, disturbers of state peace and order, misinterpreting their expectation of the Kingdom of Christ. To this accusation, Justin says: “You hear that we are waiting for the Kingdom, but in vain you believe that we are talking about the kingdom of man; Meanwhile, we are talking about the spiritual, about reigning with God, otherwise we would renounce, so as not to lose life and receive what we expect. We even contribute more than anyone else to public peace, for according to our teaching, neither a virtuous person nor a villain can hide from the All-Seeing God, and each, according to his deeds, will receive eternal torment or salvation. And human laws are powerless to curb criminals, because you can always hide from human eyes.”

3) Accusations of immorality Justin contrasts the picture of the amazing change that the teaching of Christ produces in the morals of the people who believed him (chap. 4-15).

In second part(ch. 15-53) Justin defends Christian teaching, proving its truth and divine origin:

1) the dignity of the teaching, citing the sayings of Christ the Savior about love for enemies, about mercy, chastity and kindness;

2) by comparing it with the philosophical teachings and beliefs of the pagans, showing that on the one hand only Christian teaching can satisfy the deepest needs of the human spirit, recognized by pagan philosophy itself, and on the other hand, that everything good that has ever been said and discovered by philosophers and legislators through the seeds of the Divine Logos embedded in them actually belong to Christians;

3) exact fulfillment of Old Testament prophecies.

Finally in third part(chap. 54-68), to refute the absurd rumors about Christian meetings, Justin sets out in some detail the rituals of Christian worship and mainly the way of performing the sacraments of Baptism and Communion.

Justin ends his apology by repeating a request to the rulers for justice. “If everything I have said seems to you to agree with reason and truth, then respect it; if it seems like idle talk to you, then leave it as idle talk, but do not inflict the death penalty on people who are innocent of anything, as enemies. We tell you in advance that you will not escape the future judgment of God if you do not give up untruth, and we will exclaim: whatever God pleases, let it be.”

3.2 Second Apology (small)

The second apology submitted to the Roman Senate does not contain an appeal to specific addressees, therefore some researchers date the time of its writing to 161, when Antoninus Pius had already died and believe that its recipient was only Marcus Aurelius Verus. Others more reasonably believe that this apology is a direct continuation of the first, and was submitted to the same addressees shortly after 150.

It was written on a special occasion that took place in Rome itself. Here a Roman woman, having converted to Christianity, divorced her dissolute husband. To get back at her for this, he told the authorities that she was a Christian, as a result of which she had to appear in court to testify. Knowing how Christian trials usually ended, she submitted a request to the emperor to be allowed to put her household affairs in order before answering the accusation. Her request was respected. Then the embittered husband drew the attention of the authorities to Ptolemy, who was her mentor in Christian teaching. Ptolemy, presented to the court of the prefect Urbic, firmly confessed himself to be a Christian and for this he was sentenced to death. Another Christian, named Lucius, who was present at this condemnation, indignant at the violation of ancient Roman justice, said to Urbicus: “Why did you condemn to death a man who is not guilty of fornication or adultery, is not a murderer, not a robber or thief, and has not been convicted at all?” of any crime, but only confessed that he was a Christian? You, Urbicus, judge how indecent it is to judge either a pious autocrat, or a philosopher, the son of Caesar, or the sacred Senate.” Urbicus said to Lucius: “And you, it seems to me, are the same?” (Christian). “Yes,” answered Lucius, and was also led away to execution. The same fate befell the third Christian who approached this matter (chap. 2-3).

Not content with unfairly condemning innocent Christians, the pagans often mocked them. Seeing the firmness of Christians when enduring torture and dispassion before death itself, they mockingly asked: “Why don’t Christians kill themselves in order to go to their God and thereby save the pagans from unnecessary troubles (chapter 4),” or “why does the Christian God allow , that lawless people rule over Christians and torture them? (chapter 5).

The answer to these attacks forms the main content of the second apology, consisting of 15 chapters and containing many references to the first.

Justin answers the first question that suicide is a criminal death and a rebellion against the law of God (chapter 4).

Regarding the second bewilderment, the apologist says that God’s Providence does not disrupt the natural course of affairs in the world, and the persecution of Christians is the action of evil demons, according to whose inspiration people who were always of good character were hated and killed: for example, Socrates and Heraclitus, especially they persecute Christians. At the same time, no one believed Socrates to the point that they were ready to die for his teaching; but for Christ, wise men, craftsmen, and completely unlearned people die every day, despite human opinions and fear.

Justin concludes his apology with a request that it be made public, “so that others may know about our cause and can be freed from error and ignorance about what is truly dear. We, for our part, have done everything we could and only wish that all people everywhere would be worthy to know the truth. Oh, that you too would judge correctly for your own sake, as piety and philosophy require.”

3.3 Dialogue with Tryphon Jewish

“Conversation with Tryphon the Jew” is the earliest known apology of Christianity against Judaism in history. It was undoubtedly written later than the two apologies against paganism, since there is a hint of this in the “Conversation” itself (chapter 120). Written in the form of a two-day discussion with the Jewish scholar Tryphon, which actually took place around 135 in Ephesus, the Conversation defends the Christian claim that their faith is a universal religion, the emergence of which was predicted by the Old Testament prophets.

Justin here widely applies a typological approach to Old Testament exegesis, showing that Old Testament events are not only historical facts, but also prototypes of what was revealed in the New Testament. This extensive work consists of 142 chapters.

The apology against Judaism in its logic differed significantly from the dialogue with the pagans. Unlike the falsity of paganism, here three points had to be proven:

1) that the ritual law of Moses is temporary, private and transformative in nature, and with the coming of the Savior lost its meaning;

2) that Jesus Christ, who came to earth in an inglorious form, is the true Messiah, foreshadowed by the prophets and typified by Old Testament symbols;

3) that the promises about the New Covenant of God with people, about the advent of a new blessed Kingdom, relate to Christianity.

The logical conclusion from here is that Jews should not hate Christianity, but accept it as a more perfect divine religion that has replaced Judaism. In the fight against Judaism, the apologist had to rely exclusively on Holy Scripture.

In the first eight chapters of his Conversation with Tryphon, Justin tells how in Ephesus he accidentally met Tryphon, a philosophizing Jew who became interested in his philosophical cloak, and how, as a result, a long conversation began between them. To Tryphon’s question about what philosophical direction he adheres to, Justin told (chap. 2-8) the story of his conversion to Christianity after a long search for truth from philosophers and concluded it with the words that Christianity is “a single, solid and useful philosophy.” After listening to this story, Tryphon, true to his philosophical sympathies and commitment to Judaism, said with a smile: “I approve of some of what you said, and I am surprised at your zeal for the divine, but it would be better for you to follow the philosophy of Plato or someone else and live in the feat of patience, abstinence and chastity, rather than being deceived by false words and following people who are worthless. For if you remained faithful to those philosophical principles and lived blamelessly, then there would still be hope for a better fate; but now that you have abandoned God and placed your hope in man, what means of salvation remain for you? Therefore, if you want to obey me (for I already look at you as a friend), then first accept circumcision, then, as legalized, keep the Sabbath and holidays and new moons of God and in general fulfill everything written in the law, and then, maybe , you will have mercy from God. As for Christ, if He was born and is somewhere, then He is unknown to others, and neither knows Himself nor has any power until Elijah comes, anoints Him and announces Him to everyone. But you, Christians, have accepted a false rumor and imagined some kind of Christ for yourself, and for His sake you are so recklessly ruining your life” (chapter 9).

These words of Tryphon about the need to accept Judaism as the only means of salvation and about the futility of the Christian faith evoked a worthy response from Justin. “I will prove,” he said, “that we have believed not empty fables and not unsubstantiated words, but a teaching that is filled with the Holy Spirit and abounds in power and grace” (chapter 9).

The “conversation” can be divided into three logical parts.

IN first the prejudice that "Christians do not keep the Law of Moses".

Justin explains that the Old Testament Law, as educational, by the coming of the Messiah - Christ, was deprived of its binding force and meaning and was replaced by a new Law, established according to the predictions of the prophets for all people and for all times, according to which righteousness does not consist in external ritual deeds, but in internal cleansing of the heart. He finds out that in ancient times, when these decrees had binding force, they were of a relative and temporary nature. The saving power lay not in them themselves, but in the moral actions associated with them, which is why Scripture says that God expresses His rebuke, seeing their formal implementation without corresponding purity of heart and thoughts.

He cites the example of the Old Testament patriarchs, who did not yet have an external law, but were accepted by God: Enoch was taken into heaven, Noah entered the ark, Lot was saved from Sodom, Melchizedek was a priest of the Most High and blessed Abraham. “What is the use,” says Justin, “of that washing that cleanses only the body? Wash your soul from anger and covetousness, from envy, from hatred, and then your whole body will be clean.” This is given “through the bath of repentance and the knowledge of God” (Baptism), which Isaiah speaks of (Isaiah 6:10).

Second part contains a resolution to Tryphon’s perplexities about the fact that “Christ is eternal God, at the same time He is a man, and a crucified man”. The Jews, as strict monotheists, were outraged by the fact that Christians, by deifying Jesus Christ, thereby creating another God besides God the Creator of all, while according to Scripture, there is only one true God.

In response, Saint Justin reveals the teaching about Jesus Christ, His incarnation, suffering, Resurrection and Ascension into heaven. He cites as evidence the epiphanies to the patriarchs, as well as numerous prophecies and types of the Old Testament (Moses, Isaiah, Jonah), (chap. 48-108).

“He,” says Justin, “who in Scripture appears to appear to Abraham, Isaac and Moses and is called God, is other than the Creator of all things, other, of course, in number, and not in will, for I affirm that He did only this “that God who created everything, above Whom there is no other God, wanted Him to do and say” (chapter 56). “No one, even one of little understanding, will dare to assert that the Creator of everything and the Father left everything that exists above the sky and appeared on a small part of the earth” (chapter 60).

“I will present to you,” continues Justin, “another testimony from the Scriptures as proof that, as the beginning, before all creatures, God gave birth from Himself to a certain intelligent power, which from the Holy Spirit is also called the glory of the Lord, sometimes the Son, sometimes Wisdom, sometimes by God, sometimes by the Lord and the Word. For He has all these names both from His service to the will of the Father and from His birth according to the will of the Father.”

Speaking about the birth of the Lord from the Blessed Virgin, he quotes Isaiah: “from the Virgin’s womb the Firstborn of all creatures will take His flesh, truly becoming a Child” (chapter 84).

Justin also refers to Isaiah and other prophets with regard to the ingloriousness of the first coming of Christ, especially His suffering up to and including crucifixion and death: “Like a sheep He will be led to the slaughter, and like a lamb silent before its shearers, so He will not He will open His mouth” (Isa. 53:3,5; ch. 13). Further, Justin says that the Risen One from the dead, upon his ascension into heaven, will be immeasurably exalted by God, will sit on the right side of the Father and will be installed as king and judge of all nations, as Daniel (Dan. 8:9-28) and David (Ps. . 109, 1-19; 46; 44;

IN third In part, Justin explains the prophecies of Micah, Zechariah and Malachi about the calling of the pagans to the Church of Christ, showing that those who believe in Christ have now become spiritual Israel and heirs of the promises of God (chap. 109-142).

Justin shows Tryphon that since the coming of Christ to earth, salvation has been granted not through the foundation of the Law of Moses, as was the case in the Old Testament, but through faith in the crucified Jesus, as a result of which the pagans who believed in Him will be called into the Kingdom of God more than the Jews who reject His. This is also foretold through Isaiah (Isa. 2, 5, 6; 60, 1-3). The Lord says: “Come with me, all you who fear God, who want to see the blessings of Jerusalem. Come, let us walk in the light of the Lord; He sent His people, the house of Jacob, away. Go, all nations, let us gather together in Jerusalem, no longer besieged by war for the sins of the people.”

Finally, Justin brings God's promises to Isaac and Jacob. So He says to Isaac: “Through your seed all the nations of the earth will be blessed” (Gen. 26:4) and to Jacob: “Through you and through your seed all the families of the earth will be blessed” (Gen. 28:14).

At the end of the conversation, the interlocutors parted, mutually expressing wishes for all sorts of blessings and praying for each other (chapter 142).

3.4 Other works

Other works of Justin can be divided into forged and controversial (lost):

¡ Forged works: 1. Message to Xena and Seren. 2. Exposition of the Orthodox faith. 3. Questions and answers for the Orthodox. 4. Questions of Christians to pagans and pagans to Christians. 5. Refutation of Aristotelian opinions. These are later works (IV or V centuries), compiled by some pious Christian writer and inscribed with the name of St. Justin to give these works greater authority. This is revealed by such details: mention of facts or persons much later, for example, about Origen, the Manichaeans, or Irenaeus. In addition, the language and general style of these works do not correspond to the era of St. Justina.

¡ Controversial (lost) works: 1. Speech to the Hellenes. 2. Admonition of the Hellenes 3. About autocracy (of God). 4. About the resurrection. 5. Against all heresies. 6. Against Marcion. These titles are found in Eusebius and in the Sacred Parallels of St. John of Damascus, but the creations themselves have not reached us, and what is passed off as them under such titles cannot be attributed to him.

4. Martyrdom

A detailed account of the death of Justin is contained in the acts of his martyrdom, preserved by Simeon Metaphrastus. These acts do not mention anything about Crescentus as the culprit of Justin’s death, nor in general about the immediate or remote reason for Justin’s imprisonment. They directly lead us to Rome, where Justin arrived for the second time and where he zealously labored in preaching the truth, and present to us the feat of his martyrdom and the interrogation that preceded it. Here we see Justin and with him five other confessors of the Faith (Chariton, Evelpist, Hierax, Paeon and Liberian) before the city prefect Rusticus, who was a Stoic philosopher and one of the teachers of Marcus Aurelius. When the latter asked Justin about his beliefs, he replied: “I tried to get acquainted with all systems of philosophy, but finally I leaned towards the true teaching of Christians, although it does not enjoy the approval of people infected with false opinions.”

When asked about the essence of Christian teaching, Justin expressed it in simple but powerful words. " We believe in one God, who is from the beginning the Creator and Creator of all creation, visible and invisible, and in the Lord Jesus Christ, the Son of God, about whom the prophets foretold that He would come to people as a messenger of salvation and a teacher of truth. I, as a person, cannot speak satisfactorily about His infinite deity: for this, I confess, prophetic power is needed...”

So are you a Christian? asked the prefect. “Yes, Christian,” was Justin’s decisive answer. After his other comrades courageously confessed themselves to be Christians, the prefect again turned to Justin with mocking words. “Listen, you who call yourself a scientist and think that you know the true teaching: if after scourging your head is cut off; Are you sure that you will ascend to heaven?” “I hope,” answered Justin, “to receive this gift if I endure all this.” “So you think that you will ascend to heaven and receive a reward there?” Rustic asked again. “I don’t just think, but I know and am quite sure of it,” Justin answered firmly. That was enough for Rustik. Not wanting to waste time; he ordered the defendants to make a sacrifice to the gods together. For their refusal and disobedience to the order of the autocrat, a sentence followed to beat them and cut off their heads. Thus Justin “crowned his holy life with holy martyrdom.” (Eusebius, 4). The Alexandrian Chronicle testifies that Justin died in 166 A.D.

5. Bibliography

1. St. Justin, philosopher and martyr. Creations. M., “Pilgrim” - “Blagovest”, 1995 (ApologiaI,II)
2. Works of St. Justin, philosopher and martyr. M., “University Printer”, 1892 (Conversation with Tryphon the Judeus)
3. Eusebius Pamphilus. Church history. M., “Amphora”, 2007
4. Bolotov V.V. Lectures on the history of the Ancient Church. History of the Church during the period of the Ecumenical Councils. “Harvest”, Belarusian Orthodox Church, 2008
5. Dvorkin A.L. Essays on the history of the Ecumenical Orthodox Church. Lecture course. Nizhny Novgorod: Publishing House of the Brotherhood in the name of St. Prince Alexander Nevsky, 2005
6. Archim. Cyprian (Kern). Patrology. T.1. St. Sergius Orthodox Theological Institute in Paris. M. Paris, 1996
7. Reversov I.P. Apologists. Defenders of Christianity. - St. Petersburg: “Satis”, 2002

(late 1st/early 2nd century – 165)

He also owns two apologies, first- Emperor Antoninus Pius, second- Marcus Aurelius. There, for the first time, the idea appears that for pagans it was philosophy that was the predecessor of Christianity. Interestingly, his apologies contain information about the practices of Baptism and the Eucharist accepted at that time. He is also credited with the anonymous "Message to Diognetus". They mention that he wrote another great work against the Gnostics, the so-called. "Syntagma".

Around 165, he entered into a dispute with Crescent, a philosopher of the Cynic school, who reported Justin’s Christianity to the authorities. Being arrested, he confessed his faith and suffered martyrdom.

Troparion to the martyr Justin the Philosopher and others like him, tone 4

Thy martyrs, O Lord, / in their suffering received incorruptible crowns from Thee, our God: for having Thy strength, / they overthrew the tormentors, / crushed the demons of weak insolence. / Those prayers // save our souls.

Kontakion to the Martyr Justin the Philosopher, tone 2

Through the wisdom of your Divine words, Justina, / the Church of God, having become all adorned, / illuminates the world with your lordship, / the outpouring of blood is received for the sake of the crown, / and with the Angels standing before Christ, // pray unceasingly for all of us.

Justin (Justin) Philosopher or Justin Martyr- one of the first Christian apologists in history, whose writings have reached us, and one of the first church theologians who used the categories of Hellenistic philosophy to explain the truths of faith. He was the first to call Socrates and the Stoics “Christians before Christ.”

Justin was probably born around the year 100 in a city with a Latin name Flavia Neapolis. This city is nothing more than Shechem, repeatedly mentioned in the Bible, located in the central part of Palestine called Samaria. This city still exists and is now called Nablus.
"Justin" is a Latin name meaning "fair, honest, decent." Justin's father (Priscus) and his grandfather (Bacchus) also had Latin names. Hence the assumption is made that Justin's family belonged to the number of Roman colonists who came to Palestine after the expulsion of Jews from it following the results of the Jewish War of 66-71. Justin himself in his “Dialogue with Tryphon” mentions his pagan origin and calls himself “uncircumcised.”

In the same work, Justin talks about his journey to faith. In search of the meaning of life and a strong system of moral values, he turned to philosophy and went through several philosophical schools: the Stoics, the Peripatetics (followers of Aristotle), the (neo-) Platonists, the Pythagoreans... However, he never found satisfaction until he met an elderly man, apparently a Syrian or Palestinian Christian who told him about the Personal God who created us, gives us life and saved us through His Son, Jesus Christ. Only God Himself can give man knowledge of Himself, and He gives such knowledge to those who seek Him with prayer and love.
In another of his works, Second Apology, Justin talks about another motive that prompted him to accept Christianity. In the philosophical schools he attended, Christians were spoken of extremely poorly, but in sharp contrast with these reviews was the fearlessness with which Christians defended their beliefs, their willingness to suffer and even die for their faith.

Justin received Baptism between 133 and 137, and from then on he himself became a traveling preacher of the Gospel, considering it his religious duty. Having visited Egypt and Asia Minor, he finally settled in Rome. This happened during the reign of Emperor Antoninus Pius (138 - 161), who, like his successor Marcus Aurelius, was considered a virtuous “philosopher on the throne”, but at the same time very hostile towards Christianity.

In Rome, Justin opened a philosophical school, which in fact was catechetical school, in which neophytes prepared to receive Baptism (interestingly, Justin himself called the Christian religion true philosophy ). One of the students of this school was another subsequently famous early Christian apologist writer, Tatian.
At some point, a public debate took place in Rome between Justin and the Cynic philosopher Crescentus, who accused Christians of atheism. In this dispute, Justin won a decisive victory, and then proposed to repeat the dispute in the presence of the emperor.

Already ancient Christian authors, such as Tatian, Eusebius of Caesarea, Jerome of Stridon, considered the disgraced Crescentus guilty of the death of Justin (perhaps there was a denunciation to the authorities on his part), but the Acts (of martyrdom) of Justin pass over this topic in silence.
One way or another, Justin appeared before the court of the prefect of Rome Rusticus, who questioned him about faith and the Christian way of life and convinced him to return to the veneration of the official Roman-Hellenic gods. Justin rejected this offer and, “for refusing to sacrifice to the gods and disobedience to the orders of the emperor,” along with six students from his school, was scourged and then beheaded. This happened around 165, during the reign of Emperor Marcus Aurelius.

Justin the Philosopher was a very prolific Christian writer-theologian, an exposer of heresies arising in the Christian environment, and a talented publicist who defended the young Christian religion and the Church from attacks by external opponents.
He himself mentions the extant work “Against All Heresies,” and Irenaeus of Lyons quotes his work “Against Marcion.” His evangelistic works addressed to the pagans are called “To the Hellenes” and “Reproof” (they also did not reach us). Justin has a treatise on God (“On the Divine Monocracy”) and a treatise on the nature of the soul (“Lyrnik”).

But the writings that have come down to us brought real fame to Justin over the centuries: two "Apologies" And "Dialogue with the Jew Tryphon".
First Apology, whose main addressee is the Emperor Antoninus Pius, was written in the context of his declared persecution of Christians (from 145), probably between 149 and 155. Its purpose was to protect Christians from charges of disrespect for the Roman-Hellenic gods, which was regarded as atheism and entailed criminal prosecution, and other related charges.
In the second part of the work, Justin sets out the Christian doctrine, describes the church liturgy and the morals of believers, lists Old Testament prophecies that have already come true and will come true, and points out the common elements of the Christian and Hellenic religions, which he explains by borrowing pagan sages from the Bible.
The text ends with a petition for an end to the persecution, accompanied by several letters from Roman officials testifying to the political reliability of Christians.

The reason for writing Second Apology, addressed to the Roman Senate (around 155), tragic events began. A certain Roman woman leading a dissolute life turned to Christ, after which she sharply changed her lifestyle. But her husband did not want to change anything, and the woman filed for divorce. Then, following the denunciation of her husband, who took advantage of his connections, her Christian mentor Ptolemy was imprisoned and then sentenced to death. And when another Christian, Lucius, stood up for him, he too was sentenced to death.
Addressing the Senate, Justin again sets out the main points of Christian doctrine and asks to free Christians from false accusations. It deals with the topics of suicide, false witness, theodicy, eschatology, persecution, and the acceptance of death. As in First Apology, he constantly draws parallels with Hellenic literature and philosophy.

Another work of Justin that has come down to us is "Dialogue with the Jew Tryphon", probably written around 160. Some historians believe that this is a description of a real dispute between a Christian theologian and a Hellenized Jewish rabbi. Others believe that Tryphon is a fictional literary character.
In this work, Justin carefully brought together and systematized all the arguments accumulated by the Church in polemics with Judaism that did not accept Christ. The theme of the first part of the “Dialogue” is the significance of the Mosaic Law, the second part – about the dignity and nature of Jesus Christ, the third part – about the possibility of salvation of the pagans.

It is curious that although Justin suffered martyrdom in Rome, his cult, which quickly arose in the Christian East, remained unknown in the West for a long time. First mention of his name in Latin Martyrology(under the date April 12) refers only to the 9th century. And the pan-church veneration of St. Justin Martyr in the Catholic world began only under Pope Pius IX, when his feast day was set on April 14th. But later, since April days often refer to Holy Week or Bright Week, when the days of remembrance of saints fall, the day of remembrance of St. Justina was moved to June 1, in accordance with the calendar of the Orthodox (Eastern) Church.

Relics of St. Justina was donated by Pope Urban VIII (1623 – 1644) to the monastery of Santa Maria della Concizione, but their true origin is unknown. In 1992, these relics were transferred to the Church of St. Justin in the Roman quarter of Alessandrino.

Homeland of St. Justina is the ancient Shechem in Samaria, destroyed in the year 70 and restored by Flavius ​​Vespasian, which is why it received the name of the New City of Flavius, Flavia Neapolis, now distorted into the Arabic Nablus. Thus, near the source of the Samaritan, where she sought and asked the Savior for living water, this Christian sage was born, who sought and found this living water in Christianity. His father is Priscus; grandfather - Bacchus, Greek names, but it is possible that they were also Latinized. The year of birth cannot be accurately restored. By the time of the Bar Kokhba revolt (132–135). Justin was still young, but already possessed some philosophical knowledge. It is likely that he was born in the first decade of the 2nd century. His family is pagan; he himself is not circumcised.

Justin came to Christianity through disappointment in philosophy. He searched a lot for the truth from different philosophical schools, but gradually became disillusioned with the Stoics: the Peripatetics, the Pythagoreans, and lingered somewhat more on Platonic philosophy, but left that too (Conversation 2). The conversion occurred after a conversation with a certain old man somewhere on the seashore. It is unlikely that this took place in Palestine, since Shechem is significantly removed from the sea. Eusebius ( NOT IV, II, 18) places this event in Ephesus. The time of baptism is guessed differently by different scientists. According to Conversation between Saint Justin and Tryphon the Jew it is more correct to assume, as Bardenhever and Bardi do (v. 2229), that by the time of the Jewish war 132–135. Justin had already been baptized. This, however, did not stop him from continuing to wear the philosopher’s toga ( Razg. 1), for, according to him, only after becoming acquainted with the Old Testament and the teachings of Christ, he learned true philosophy and “in this way he became a philosopher.” it did not turn him away from the searching questions of the seeking mind, did not make him an obscurantist and a gnosis, but on the contrary, in Christianity he “found the sweetest peace,” since he was not afraid of “the work of knowing the Christ of God and became His perfect disciple” (ibid.).

The Incarnation freed us from sin ( Dial. 61), the beginning of the evil serpent and angels like him defeated and trampled death ( Dial. 45). These are the fruits of the redemptive incarnation, which gives the foundation to the Christian Eucharistic Sacrifice.

Angelology and demonology

Defending himself from accusations of atheism, the apologist professes Christian faith in God, in His Son “together with the army of other good angels who follow and resemble Him, as well as in the Prophetic Spirit” ( 1 Apol. 6). One should not draw hasty conclusions from this that Justin does not distinguish between angels and the Son of God. Although he calls Christ an angel ( Dial. 56), but in a figurative, figurative sense, such as the Angel of the Great Council. There is no doubt that the angels, by their very nature, differed significantly from the Second Hypostasis and the Trinity. The question of the heavenly hierarchy does not concern him, but he clearly teaches about good angels as opposed to fallen demons.

Angels are spirits who, however, wear some kind of subtle flesh, so that they are not incorporeal in the absolute meaning of the word. Therefore, angels need food, and this heavenly food is manna, according to. Clement of Alexandria will later teach about this ( Educator. I 6, 41) and Tertullian (On the Flesh of Christ 6; Against the Jews, 3). “This feeding should not be understood as eating with teeth and jaws, but as devouring by fire” ( Dial. 57). The purpose of angels is to serve the world and people. “God entrusted the angels with the care of people and the heavenly realms” ( II Apol. 5). Angels, like people, were created by God with free will, which is why they will be punished in eternal fire for their sins; for such is the nature of every creature - to be capable of vice and virtue" ( II Apol. 7; Dial. 88; 102; 141).

St. teaches in much more detail. Justin about demons, their fall and fate. “The leader of evil spirits is called the serpent, Satan and the devil” ( I Apol. 28). St. Justin also gives a philological interpretation of the name “Satan.” It comes from the Hebrew words... (deviation, retreat) and... (serpent). Thus, Satan is the “apostate serpent” ( Dial. 103). Satan fell, apparently, after the creation of man, because the apologist says: “a serpent who fell into a great crime because he deceived Eve” ( Dial. 124). In addition to this main sin, “even in ancient times, evil demons appeared openly, desecrated women and youths and brought amazing horrors to people” ( 1 Apol. 5). Having violated their purpose, “the angels had intercourse with wives and gave birth to sons, the so-called demons, and then finally enslaved the human race for themselves” ( II Apol. 5). This is how Justin understands the meaning, meaning by “sons of God” angels who fell and copulated with wives. The same understanding of this passage from Genesis was shared by Irenaeus of Lyons, and Clement of Alexandria, and Tertullian, and Cyprian of Carthage, and Ambrose. The basis for this is also given by some translations of the Bible, for example Aquilla: “sons of the Gods”; Seventy: “sons of God” (in some codes “angels of God”); The Vulgates read: “Sons of God,” while Simachus and Targum read: “sons of rulers.” The opposite line in interpretive literature is occupied by Chrysostom, Theodoret, Cyril of Alexandria, and Blessed. Augustine understands this expression as “sons of Seth.”

The machinations of the demons did not end there. “They enslaved the human race partly through magical writings, partly through the fears and torments they inflicted, partly through the teaching of sacrifices, incense and libations” ( II Apol. 5). Knowing from the Old Testament prophecies about some of the circumstances of the coming and life of the Savior, here too they tried to deceive people. They inspired the pagans with myths about Perseus being born from a Virgin ( Dial. 68).

From demons come their origin: “murder, war, fornication, debauchery and all kinds of evil” ( II Apol. 5). Demons taught people to honor them as gods (1 Apol. 5; Dial. 55). Demons therefore fight against all sound teaching; it was they who taught people to kill Socrates ( 1 Apol. 5). The devil tempted Christ ( Dial. 103). After the ascension of Christ, demons act through the false teachers Simon, Menander, Marcion (1 Apol. 26; 5 B). Fables about the gods are spread by them (1 Apol. 54), in the same way sorcery, magic and carnal sin ( 1 Apol. 24). Even the persecution of government authorities against Christians was inspired by them ( II Apol. 1; 12).

Allows evil to operate among people “until the number of the righteous whom He foreknew is fulfilled” ( I Apol. 45; 28). Christians have been given power over demons ( II Apol. 6) conjure them in the name of Jesus Christ ( Dial. thirty; 85; 121). The ultimate fate of demons is eternal punishment by fire ( I Apol.28).

Anthropology

The topic of man occupied Justin the Philosopher, and in his works he often talks about it. However, one should not look to him for ready-made solutions and clear definitions. We will not have them in many later writers either. Its terminology is not clear and sometimes ambiguous.

Man is, first of all, a “reasonable animal.” It seems safe to characterize Justin the Philosopher as a dichotomist. This is clear both from the entire context of his works, and with particular clarity from one passage “on the resurrection,” no matter how the authenticity of this work is questioned. “What is a person if not a rational animal, consisting of soul and body? Is the soul itself a person? No, she is the soul of man. Can a body really be called a person? No, it is called the human body, but only a being consisting of compounds of both is called man, and God called man to life and resurrection: then He called not a part, but a whole, i.e. soul and body."

But this certainty in one place does not free the apologist from confusion in other expressions. The definition of the soul is not given to them, but he knows that it is divine and immortal, and is part of the supreme Mind. This last expression, despite all its seductiveness, will be used more than once, and not only by the unorthodox Tatian, but also by the most Orthodox theologian Gregory of Nazianza.

But, however, it is not clear what the soul is. Either she is a mind, she has the ability to think and is of divine origin, then she is no different from the souls of animals. So, in Dialogue we find the following passage: “Do the souls of all animals comprehend God? Or is the soul of a person of one kind, and the soul of a horse or a donkey of another? “No,” I answered, “but souls are all the same.”

From this it seems to be clear that the soul is not so much a hypostatic, spiritual principle in man, as a vital principle.

He does not say that the soul is created, but he does not seem inclined to agree with “the opinion of some Platonists that the soul is beginningless and immortal.” What? Is St. a creationist? Is Justin or professing some doctrine about the origin of the soul? It seems pointless to look for an answer to this. A little more is said in chapter six Dialogue: “The soul either itself is life, or only receives life. If it is life, then it animates something else, and not itself; just as movement moves something else rather than itself. And no one will deny that the soul lives. If it lives, it lives not because it is life, but because it participates in life: what is part of something is different from what it is part of. The soul participates in life because it wants it to live, and therefore it can cease to live if God wants it to no longer live. For it is not characteristic of the soul to live as God does. But just as a person does not always exist, and his body is not always united with the soul, but when this union needs to be destroyed, the soul leaves the body, and the person no longer exists: so from the soul, when it is necessary for it to no longer exist, the vital spirit is taken away , and the soul no longer exists, but goes back to the same place where it was taken from.” The terminology of this passage still leaves much to be desired. From the above words it does not become clearer that there is a soul. It is also unclear what "vital spirit" means, spiritus vitalis? Is this the work of the Holy Spirit? Or is it the highest part of the soul? In any case, by this expression there is no reason to understand something third in the composition of man, and, thus, to credit St. Justin into the trichotomists.

The soul, therefore, is not “natural to live as God does,” and “it participates in life, because God wants it to live...” Consequently, it is not immortal, i.e. does not possess immortality in itself. Her immortality is relative and depends on the highest divine principle. It is interesting that when discussing immortality, Justin the Philosopher takes an unexpected position, and his argumentation becomes narrowly judicial and legal. “God called man to life and resurrection,” however, the apologist argues: “souls are not immortal, but they will not be destroyed, for this would be very beneficial for the evil ones... What happens to them? The souls of the godly are in a better place, and the wicked are in a worse place, awaiting the time of judgment here. Thus, those who are worthy to see God no longer die, but others are punished as long as God wants them to exist and be punished.” This means that the immortality of the soul (not unconditional, of course, since only God is absolutely immortal) is postulated by a moral principle. Probably, this difference between the immortality of man and God was inspired by the Apostle Paul: “King of kings and Lord of lords, the One who has immortality” () in this Justin will also influence his disciple Tatian the Assyrian.

From the passage just cited, one might get the impression that Justin is a supporter of temporary torments after the grave: “they are subject to punishment as long as God wishes them to be punished.” But along with this, we also find completely opposite statements: “Their souls will be united with the same bodies and will be given over to eternal torment, and not for only a thousand years, as Plato says” “The devil will be sent into the fire... to suffer endlessly century." Moreover, in the second Apologies he speaks of "punishing unrighteous people in eternal fire", and in Dialogue refers to “the worm and the unquenchable fire.”

The second coming of Christ is associated with the resurrection of bodies and the punishment of sinners. Death is not “a state of insensibility, for this would be beneficial for all villains... Souls retain feeling even after death.” Necromancy, evocation of the souls of the dead, predictions, oracles and the writings of individual pagan writers (Empedocles, Pythagoras, Plato, etc.) convince us that souls do not die. “We believe and hope to receive again our dead and our bodies returned to the earth, affirming that nothing is impossible for God.” But how? The argument is based on the mysterious process of the birth of a person from a small drop of seed. It is difficult to understand and rationally justify the identity of the human seed and a ready-made, formed person, and this is no easier than to understand the image of the resurrection of a decomposed body. “Disbelief comes from the fact that you have not yet seen a dead man risen.” For the omnipotence of God, this is also possible.

Justin the Philosopher does not theologize about the image of God; he only mentions in passing that Adam is “that image which God created, and he was the habitation of the breath of God.”

They devoted a lot of attention to the question of knowledge of God. The soul has the ability to know God. God and man cannot be known in the same way as we can know music, arithmetic, astronomy, etc. “The Divine cannot be seen with the eyes like other living beings; It can only be comprehended by the mind, as Plato says.”

However, this knowledge is associated with special moral requirements. “The eye of the mind is like this and given to us so that through it, when it is pure, we can contemplate that truly existing one, which is the source of everything that is comprehended by the mind, which has neither color, nor shape, nor size, nor anything else.” - visible to the eye, but there is a being identical with itself, the highest of all essence, ineffable, the only beautiful and good, suddenly manifesting itself in noble souls because of their kinship and desire to see Him.” “We can comprehend the Divine with our minds and through this we can already be blissful,” since our soul “is divine and immortal and is a part of that supreme Mind.”

And although St. Justin in his Dialogue asserts that the souls of all living beings are the same, but the gift of knowledge of God is not given to everyone. Not only dumb animals are deprived of this gift, but also few people see God, but only those who lived righteously and became pure through righteousness and all virtue.

However, it is impossible to build any satisfactory epistemology on these fragmentary thoughts.

Justin the Philosopher, moreover, posed, but did not develop, an interesting theme: “That we were created in the beginning was not our business; but in order for us to choose to follow what is pleasing to Him, He, through the rational abilities given to us, convinces us and leads us to faith.” These words contain the painful problem of human freedom. Not of his own free will, not freely, but man had to accept his freedom. This is one of the most acute contradictions in anthropology.

Eschatology

The apologist teaches very clearly about the judgment of the dead. He points to the coming of Christ: “first, when the Jewish elders and priests brought Him out like a scapegoat, laid hands on Him and killed Him, and second, when in the same place in Jerusalem you recognize Him Whom you dishonored and Who was an offering for all sinners" ( Dial. 40). “Two comings of Christ have been announced: one in which He is presented as a Sufferer, inglorious, dishonored and crucified, and the other in which He will come with glory from heaven, when a man of backsliding, speaking proud words even against the Most High, dares to commit lawless deeds on earth against Christians" ( Dial. 110). “The prophets predicted two comings of Christ: one, already in the form of an unglorious and suffering man, and the other, when He, as announced, would come with glory from Heaven, surrounded by His angelic army, and when He would resurrect the bodies of all former people; and He will clothe the bodies of the worthy in incorruption, and the bodies of the wicked, who are capable of eternal feeling, He will send along with the evil demons into eternal fire" ( 1 Apol. 52). He speaks of the same second coming in glory and on the heavenly clouds in Dial. 14, 31, 49, 52. Christians await this second and glorious coming. “Meanwhile, times are approaching the end and already standing at the door is the one who will utter blasphemous and impudent words against the Almighty” ( Dial. 32). But the Jews did not understand the words of the prophecy, nor the coming of Christ himself, suffering, inglorious, dishonored. They are still waiting for His first coming, while Christians are waiting for the second" ( Dial. 110).

In his eschatology, Justin the Philosopher was open chiliast. He considered chiliasm to be a truly orthodox understanding of Christianity: “If some are called Christians... but do not recognize the resurrection of the dead and think that their souls immediately after death are taken to heaven, then do not consider them Christians... I and other Christians who are sane in everything know that there will be a resurrection of the body and millennium in Jerusalem" ( Dial. 80). He finds confirmation of this in the words of Ch. about “a new heaven and a new earth” and in the Apocalypse “of someone named John.” After the first there will be a general eternal resurrection of all together, and then judgment ( Dial. 81). The story will end with the destruction of the universe by a global fire ( I Apol. 60), and not by transforming all things into one another, as the Stoics taught ( 2 Apol. 7).

Doctrine of the Sacraments

The Holy Martyr Justin in his works was also supposed to touch upon the issue of Christian morality and the way of life of Christians. The followers of Christ were charged with heinous crimes against morality; they were spoken of as people devoted to vice and debauchery; they were considered guilty of cannibalism, of drinking human blood. All this came from a preconceived understanding of the closed life of Christians and from the slanderous information spread by the pagans about their love suppers and Eucharistic meetings. The apologist rebels against such accusations and explains this by saying that Christians are accused of what the pagans themselves are guilty of ( II Apol. 12). “Christian teaching is higher than any human philosophy and does not resemble the instructions of Sotas, Philenides, the Orchistic and Epicurean poets” ( II Apol. 15).

But the main interest in this regard is not the apologetic remarks of the philosopher and martyr, but his testimony about the meetings of Christians that took place and their time spent at them. Thanks to him, we have a description of Christian liturgical meetings and important evidence about the life and worship of the 2nd century.

From the Christian sacraments we find in him a description of baptism and the Eucharist. He also calls baptism enlightenment. Baptism is preceded by fasting not only of the person being baptized, but also of all Christians in a given community. They are baptized in water. This is rebirth and liberation from sins. It is performed “in the name of God and the Father and the ruler of all, and our Savior Jesus Christ, and the Holy Spirit” ( 1 Apol. 61). They also call baptism the bath of repentance and the knowledge of God, the water of life ( Dial. 14).

The Eucharist is offered according to the commandment of the Lord, in remembrance of His suffering. The Eucharist is a sacrifice ( Dial. 41). It is also a memory of the incarnation of the Lord ( Dial. 70). The Eucharistic food is not simply bread and wine, but “the flesh and blood of Jesus incarnate, made so through the prayer of thanksgiving” ( I Apol. 66).