Liberty Baptist Theological Seminary
Justin Martyr Apologies: Becoming all to win some
Submitted to Dr. John Monroe Landers
In Partial Fulfillment
Of the Requirements for the
Course Church History I
CHHI 520
BY
Lynchburg, VA. – December of 2010
Topic
The life and work and contribution of Justin Martyr.
2
Thesis Statement
This research paper will show how Justin, in his apologetic writings, effectively
defended Christianity to both Jews and pagans
4
Justin Martyr Apologies: Becoming all to win some
I. Introduction
This research paper will show how Justin, in his apologetic writings, effectively
defended Christianity to both Jews and pagans
A characteristic of second century Christian apologists was the deepness of
their writings. They stood up not only to defend the Christian faith, but at the risk of their
own lives, they defended Christians themselves, and they were bold to challenge and
denounce the emptiness of the philosophical mindset of their time. Dr. Smither explained
that Christians were accused of being atheists because they believed in a God they could
not see; they were accused of cannibalism because they would “eat” and “drink” Jesus
Christ’s body and blood when they celebrated the Lord’s Supper; even the Roman
government would accuse them of being criminals because to be pagan was to be
Roman1.
The apologists stood for their faith and to give an accurate answer for these
wrong accusations. Their discussions went from doctrinal defenses to Christian
conduct. For example, Athenagoras answered pagans’ charges demonstrating the
superiority of Christian morality and the Christian view of God opposed to the pagan
view of their gods2. Ferguson describes a powerful passion from these second-century
1Ed Smither, Apologetics - Being a Christian in a Pagan World, presented by Liberty University,
4mins., Liberty University, 2010, blackboardhttp://bb7.liberty.edu/webapps/portal/frameset.jsp?
tab_tab_group_id=_2_1&url=%2Fwebapps%2Fblackboard%2Fexecute%2Flauncher%3Ftype%3DCourse
%26id%3D_1018539_
2Evett Ferguson, Church History Vol. 1 From Christ to Pre- Reformation (Grand Rapids,
Michigan: Zondervan, 2005). P72
5
apologists. They charged against the immorality and irrationality of the pagan beliefs.
Through fulfilled prophecy they fought to prove Christianity; with this argument they
were demonstrating that Christianity was not a new religion, but it was the fulfillment of
God’s plan prophesied in the Old Testament. Ferguson describes them as pioneering
Christian theology by explaining monotheism and God the creator3.
II. Justin Martyr’s Background
Justin Martyr was the most important and influential apologist of his
generation. His importance lies on his affirmation and presentation of Christianity as the
true philosophy4; this affirmation was bold and it is on of the basis for later apologetics.
Justin Martyr was born of Greek parents in Samaria at the beginning of the second
century. He was interested in learning more about philosophical training and leaned
toward Platonism5. L. W. Barnard seems to suggest that Middle Platonism was more a
stage in Justin’s life than philosophical system6.
He came form a pagan family; he was educated as a philosopher. He spent a
lot of time studying and in search of truth. Barnard considers that Justin had a Christian
background. It seemed important to Justin to appeal to Old and New Testament writings,
showing the worshipping life of the second century church7.
3Ibid 78.
4Abraham Malherbe, “Towards understanding the apologists: a review article,” Restoration Quarterly
11, no. 4, 1968: 215-224. 221
5Graham A. Keith, “Justin Martyr and religious exclusivism,” Tyndale Bulletin 43, May 1992: 57-80. P. 58
6Malherbe, 221.
7Ibid 221.
6
When he got converted in Christian, he displayed a holy life that was a display
of his faith. He refused to offer sacrifice to the pagan gods, and actually confessed his
faith in Jesus Christ.
Before Justin’s conversion to Christianity, he was a philosopher searching for
truth, and he was drawn by the courage and the faith the Christian martyrs displayed.
After his conversion he did not reject pagan philosophy8. From that moment on, he used
philosophy to teach about the real truth found only in Jesus Christ. He taught that
Christianity was the fulfillment of the prophecies of Hebrew Scriptures found in the Old
Testament9.
According to Eusebius and Tatian, Crescens, a Cynical philosopher, accused
Justin Martyr. Eusebius wrote that was honored with divine martyrdrom after presenting
a second book in defense of Christian doctrine10.
III.Justin Martyr and Apologetics
Justin felt that philosophy was a way of preparation for the preaching of the
Christian doctrine. He did not regard Christian Scripture and Greek philosophy as equal
8Veselin Kesich, “St Justin Martyr: The first and second apologies,” St. Vladimir's Theological
Quarterly, 1998: 85-97. P.87
9Ibid.
10 Lorraine P. Buck, “Justin Martyr’s Apologies: Their Number, Destination and Form,” Journal of
Theological Studies 54, no. 1 45-59. P. 48 and 55.
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in importance. Greek philosophy could not convert him to Christianity by itself. It took
the Hebrew prophets for him to understand the truth in Jesus11.
When Christianity became part of the Hellenistic world and many gentiles were
converted there was a great demand of Christian leaders that could address this new
mindset. Justin led the path for this to happen. He saw the importance of philosophy in
theological development12. He shows a deep knowledge about pagan religions and
mythology; he also understands philosophies that were taught in his time. He uses
common ground with these beliefs to present the Christian doctrine with an admirable
courage. His writings and apologies offer solid arguments to his listeners.
His approach was in public debate and in writing. From these we still have the
First Apology, Second Apology, and the Dialogue with Trypo. His battlefront was four
different audiences: pagan intellectuals, the state, the Jews, and heretics13. First Apology,
Second Apology, and the Dialogue with Trypo.
The First Apology was addressed to emperor Antoius Pius and his adopted son
Marcus Aurelius; Barnard dates this apology between 151 and 155 AD. The Second
Apology appeared early in Marcus Aurelius reign, around 161 and Justin’s martyrdom in
16514.
Christians were persecuted and charged with false accusations, alleging terrible
crimes in their secret gatherings. In an attempt to defend and explain what Christian
liturgy was about, he gives a step-by-step description of the service to the emperor so he
11 Ibid.
12 Kesich, 87.
13 Ferguson, 73.
14 Kesich, 85.
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may know the truth, and this would stop an unjust persecution against Christians15.
Barnard thinks that the terrible accusations of incest, child murder, and cannibalism
would not be ignored for long by the Roman authorities. Justin presents Christianity as
the highest ethical way of living. He presented proofs that Christian faith was indeed the
best representation of is noblest in Greek philosophy, and it actually was what Greeks
have been seeking through philosophy. This way, Justin not only answered the false
accusations, but he also made a good presentation of the only his faith, where reason and
philosophy can be found16.
In an intelligent way he responded to accusations of immorality (incest),
atheism, cannibalism, and being criminals. In Justin’s First Apology, he charges against
the accusation about atheism17. He argued that the pagan practices were actually demonic
practices, and that Christians worshiped the true God, who is free from any
impurity18. Justin wrote, “we cannot be atheists, since we worship the Maker of the
universe.. Whom we praise to the utmost of our power through the word of prayer and
thanksgiving for all things thaw we receive.” We worship Jesus Christ, who “was
crucified under Pontius Pilate… He is the Son of the true God Himself, and holding Him
in second place and the prophetic Spirit in the third rank.” In this part Justin makes a
distinction of the Logs and the Spirit, however, in his other writings the Spirit and the
Logos are indistinguishable19. He showed how Christians were good citizens, that paid
15 Ibid 94
16 Malherbe, 221.
17 Philip Schaff, "The Apostolic Fathers with Justin Martyr and Irenaeus," Christian Classics Ethereal
Library, 1885, www.ccel.org/ccel/schaff/anf01.pdf (accessed November 2010). P. 249.
18 Ibid, 250.
19 Kesich, 92.
9
their taxes, and even though they would not worship Caesar, they acknowledge the
authorities put there by God.
Against the charges of cannibalism he explained what the Christian worship
service was about. In his writings Justin explains how Christian worship was done, what
was the essence of a Christian life, and he explains the sacraments of Baptism and the
Lord’s Supper. He also explained that the reason for the Christian Celebration on
Sundays is because that was the day God rested of his work on creation20, and this was
the day that Jesus resurrected from the dead. He explained how everyone took care of
each other, that it was not a ritual. .
In his writing Dialogue with Trypo he defends Christianity against attacks
coning from the Jewish. This writing was based on a previous encounter with a Jewish
philosopher. Since it was written many years later, it contains some exaggerations added
information and material. But most scholars agree that this should be a good record of the
encounter of the two philosophers. He bases his arguments in the Old Testament,
demonstrating that the Law of Moses was only provisional, opposed to Christianity, the
new law, universal and definitive. Justin manifests his intense desire that his new friend
might embrace the Christian faith, embracing the wisdom given in the Way, and that
Trypho may believe that Jesus is the Christ of God21.
Justin’s Logos Christology showed that Christian teachings were compatible
with accepted philosophical truths. This presentation was a way of explaining the relation
of the Son to the Father in a context that philosophers understood. The Logos is the agent
20 Kesich, 91.
21 Bryan M. Liftin, Getting to know the church fathers: An evangelical introduction (Grand
Rapids: Brazos Press, 2007). P. 60-61.
10
of the Father’s will, and they are unified at the same time. The Hellenistic worldview of
belief on one Supreme Being, considered by many philosophers as the highest form of
religion22
In relation to this, he would attribute the philosopher’s possession of truth from
two sources: they had to derive red what was true either from the Hebrews Scriptures of
Moses, or from the universal Logos or Reason, Christ, that is shared in all rational
beings23. He stated that even poets and prose writers, and of course philosophers grasped
some truth through their possession of Logos (reason), manifested in the highest form and
completely in Christ24.
Justin showed conviction that truth can only be found in Jesus, the Verb. He
researched and used any truth he could find in philosophers, historians, and leaders of his
time; he even stated that any truth that they may use belongs to Christianity when he said,
“whatever has been spoken aright by any man belongs to us Christians”25
The apologist is looking for common ground when he explains the concept of
Logos. He identifies the Logos with Christ, showing that he is both Son and Apostle of
God the Father, Master of all, that is Jesus Christ, from whom also we receive the name
Christians”. The Logos incarnated, not by entering in one man, but by becoming a man.
God’s will with incarnation is the conversion and restoration of human race. He stated
that the fullness of Truth was incarnated in Christ. 26
22 Ibid, 66.
23 Malherbe, 219.
24 Keith, 60.
25 Ibid.
26 Kesich, 88-89.
11
The concept of Logos can be confused with today’s concept of reason, which
refers to the skills of reasoning. But Justin’s Logos is not mere neutral reason it has moral
connotations. It talks about the wisdom of justice and truth. Therefore, when Justin was
presenting the Gospel as the message of the Logos, he saw that the only reasonable
answer to it was to accept it27. This was his appeal in the apologies. He believed that if
the ignorance concerning to Christians was removed; pagans would be more disposed to
accept the truth in Christ. He addresses the emperor’s family saying “since you are called
pious and philosophers, guardians of justice and lovers of learning – and if you are indeed
such, it will be manifest.” This is a bold confrontation, but it demonstrates the deepness
of his commitment. If the Emperor did not accept the clear evidence, he would be
inexcusable before God and would not act as the philosopher people thought he was28. He
urged Antonius Pius to accept the doctrine of resurrection. Romans believed in the after
life but had a hard time believing in resurrection; however, in his appeal, Justin explains
that “even though they should be dead and buried in earth, will be revived; for we claim
that nothing is impossible with God.”29In this part Justin is not only presenting the
Christian belief of resurrection, but the reason to this belief is the incomprehensible
power of God.
II. Conclusion
27 Ibid, 60-61.
28 Ibid.
29 Christopher A. Hall, Learning theology with the church fathers (Downers, Grove: Intervarsity Press,
2002). P. 255.
12
Christians in the Second century endured several hardships. They were unfairly
persecuted and accused of terrible crimes; also, those were idolatrous times. Justin Martyr
did not pretend that these things were not happening. He set the path to defend the
Christian faith, and at the same time he used the opportunity to present the faith so his
listeners could come to Christ.
He demonstrated the high standards that Christians had in their walk, this was
important since the culture of his time valued a virtuous life30. He presented Christ as the
fulfillment and source of all Truth; Christ was the Logos of God. Justin presented
reasonable arguments on why Christianity should be accepted, and demonstrated they
were wrongly being persecuted.
Studying Justin Martyr’s life and ministry, one cannot help but admire the
passion on how the faith was defended. Christians ought to learn more and more of their
Christian doctrine and heritage, and be ignited by Jesus Christ’s transformational truth.
Understanding today’s culture enough to be able to present the Gospel of Jesus in a way
that is appealing to their mindset and cultural needs.
30 Liftin, 68.
13
Bibliography
Buck, Lorraine P. “Justin Martyr’s Apologies: Their Number, Destination and Form.”
Journal of Theological Studies 54, no. 1 45-59.
14
Ferguson, Evett. Church History Vol. 1 From Christ to Pre- Reformation. Grand Rapids,
Michigan: Zondervan, 2005.
Hall, Christopher A. Learning theology with the church fathers. Downers, Grove:
Intervarsity Press, 2002.
Keith, Graham A. “Justin Martyr and religious exclusivism.” Tyndale Bulletin 43, May
1992: 57-80.
Kesich, Veselin. “St Justin Martyr: The first and second apologies.” St. Vladimir's
Theological Quarterly, 1998: 85-97.
Liftin, Bryan M. Getting to know the church fathers: An evangelical introduction. Grand
Rapids: Brazos Press, 2007.
Malherbe, Abraham. “Towards understanding the apologists: a review article.”
Restoration Quarterly 11, no. 4, 1968: 215-224.
Schaff, Philip. "The Apostolic Fathers with Justin Martyr and Irenaeus." Christian
Classics Ethereal Library. 1885. www.ccel.org/ccel/schaff/anf01.pdf
(accessed November 2010).
Smither, Ed. "Being a Christian in a Pagan world." Blacboard. December 2010.
http://bb7.liberty.edu/webapps/portal/frameset.jsp?
tab_tab_group_id=_2_1&url=%2Fwebapps%2Fblackboard%2Fexecute
%2Flauncher%3Ftype%3DCourse%26id%3D_1018539_ (accessed December
15, 2010)..
