Justin Martyr's Chapters

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Perhaps of use to some: all works by Sweet Jus, with chapter headings

DialogueWithTrypho:Chapter 1. Introduction
DialogueWithTrypho:Chapter 2. Justin describes his studies in philosophy
DialogueWithTrypho:Chapter 3. Justin narrates the manner of his conversion
DialogueWithTrypho:Chapter 4. The soul of itself cannot see God
DialogueWithTrypho:Chapter 5. The soul is not in its own nature immortal
DialogueWithTrypho:Chapter 6. These things were unknown to Plato and other philosophers
DialogueWithTrypho:Chapter 7. The knowledge of truth to be sought from the prophets alone
DialogueWithTrypho:Chapter 8. Justin by his colloquy is kindled with love to Christ
DialogueWithTrypho:Chapter 9. The Christians have not believed groundless stories
DialogueWithTrypho:Chapter 10. Trypho blames the Christians for this alone— the non-observance of the law
DialogueWithTrypho:Chapter 11. The law abrogated; the New Testament promised and given by God
DialogueWithTrypho:Chapter 12. The Jews violate the eternal law, and interpret ill that of Moses
DialogueWithTrypho:Chapter 13. Isaiah teaches that sins are forgiven through Christ's blood
DialogueWithTrypho:Chapter 15. In what the true fasting consists
DialogueWithTrypho:Chapter 16. Circumcision given as a sign, that the Jews might be driven away for their evil deeds done to Christ and the Christians
DialogueWithTrypho:Chapter 17. The Jews sent persons through the whole earth to spread calumnies on Christians
DialogueWithTrypho:Chapter 18. Christians would observe the law, if they did not know why it was instituted
DialogueWithTrypho:Chapter 19. Circumcision unknown before Abraham. The law was given by Moses on account of the hardness of their hearts
DialogueWithTrypho:Chapter 20. Why choice of meats was prescribed
DialogueWithTrypho:Chapter 21. Sabbaths were instituted on account of the people's sins, and not for a work of righteousness
DialogueWithTrypho:Chapter 22. So also were sacrifices and oblations
DialogueWithTrypho:Chapter 23. The opinion of the Jews regarding the law does an injury to God
DialogueWithTrypho:Chapter 24. The Christians' circumcision far more excellent
DialogueWithTrypho:Chapter 25. The Jews boast in vain that they are sons of Abraham
DialogueWithTrypho:Chapter 26. No salvation to the Jews except through Christ
DialogueWithTrypho:Chapter 27. Why God taught the same things by the prophets as by Moses
DialogueWithTrypho:Chapter 28. True righteousness is obtained by Christ
DialogueWithTrypho:Chapter 29. Christ is useless to those who observe the law
DialogueWithTrypho:Chapter 30. Christians possess the true righteousness
DialogueWithTrypho:Chapter 31. If Christ's power be now so great, how much greater at the second advent!
DialogueWithTrypho:Chapter 32. Trypho objecting that Christ is described as glorious by Daniel, Justin distinguishes two advents
DialogueWithTrypho:Chapter 33. Psalm 110 is not spoken of Hezekiah. He proves that Christ was first humble, then shall be glorious
DialogueWithTrypho:Chapter 34. Nor does Psalm 72 apply to Solomon, whose faults Christians shudder at
DialogueWithTrypho:Chapter 35. Heretics confirm the Catholics in the faith
DialogueWithTrypho:Chapter 36. He proves that Christ is called Lord of Hosts
DialogueWithTrypho:Chapter 37. The same is proved from other Psalms
DialogueWithTrypho:Chapter 38. It is an annoyance to the Jew that Christ is said to be adored. Justin confirms it, however, from Psalm 45
DialogueWithTrypho:Chapter 39. The Jews hate the Christians who believe this. How great the distinction is between both!
DialogueWithTrypho:Chapter 40. He returns to the Mosaic laws, and proves that they were figures of the things which pertain to Christ
DialogueWithTrypho:Chapter 41. The oblation of fine flour was a figure of the Eucharist
DialogueWithTrypho:Chapter 42. The bells on the priest's robe were a figure of the apostles
DialogueWithTrypho:Chapter 43. He concludes that the law had an end in Christ, who was born of the Virgin
DialogueWithTrypho:Chapter 44. The Jews in vain promise themselves salvation, which cannot be obtained except through Christ
DialogueWithTrypho:Chapter 45. Those who were righteous before and under the law shall be saved by Christ
DialogueWithTrypho:Chapter 46. Trypho asks whether a man who keeps the law even now will be saved. Justin proves that it contributes nothing to righteousness
DialogueWithTrypho:Chapter 47. Justin communicates with Christians who observe the law. Not a few Catholics do otherwise
DialogueWithTrypho:Chapter 48. Before the divinity of Christ is proved, he [Trypho] demands that it be settled that He is Christ
DialogueWithTrypho:Chapter 49. To those who object that Elijah has not yet come, he replies that he is the precursor of the first advent
DialogueWithTrypho:Chapter 50. It is proved from Isaiah that John is the precursor of Christ
DialogueWithTrypho:Chapter 51. It is proved that this prophecy has been fulfilled
DialogueWithTrypho:Chapter 52. Jacob predicted two advents of Christ
DialogueWithTrypho:Chapter 53. Jacob predicted that Christ would ride on an ass, and Zechariah confirms it
DialogueWithTrypho:Chapter 54. What the blood of the grape signifies
DialogueWithTrypho:Chapter 55. Trypho asks that Christ be proved God, but without metaphor. Justin promises to do so
DialogueWithTrypho:Chapter 56. God who appeared to Moses is distinguished from God the Father
DialogueWithTrypho:Chapter 57. The Jew objects, why is He said to have eaten, if He be God? Answer of Justin
DialogueWithTrypho:Chapter 58. The same is proved from the visions which appeared to Jacob
DialogueWithTrypho:Chapter 59. God distinct from the Father conversed with Moses
DialogueWithTrypho:Chapter 60. Opinions of the Jews with regard to Him who appeared in the bush
DialogueWithTrypho:Chapter 61. Wisdom is begotten of the Father, as fire from fire
DialogueWithTrypho:Chapter 62. The words Let Us make man agree with the testimony of Proverbs
DialogueWithTrypho:Chapter 63. It is proved that this God was incarnate
DialogueWithTrypho:Chapter 64. Justin adduces other proofs to the Jew, who denies that he needs this Christ
DialogueWithTrypho:Chapter 65. The Jew objects that God does not give His glory to another. Justin explains the passage
DialogueWithTrypho:Chapter 66. He proves from Isaiah that God was born from a virgin
DialogueWithTrypho:Chapter 67. Trypho compares Jesus with Perseus; and would prefer [to say] that He was elected [to be Christ] on account of observance of the law. Justin speaks of the law as formerly
DialogueWithTrypho:Chapter 68. He complains of the obstinacy of Trypho; he answers his objection; he convicts the Jews of bad faith
DialogueWithTrypho:Chapter 69. The devil, since he emulates the truth, has invented fables about Bacchus, Hercules, and Æsculapius
DialogueWithTrypho:Chapter 70. So also the mysteries of Mithras are distorted from the prophecies of Daniel and Isaiah
DialogueWithTrypho:Chapter 71. The Jews reject the interpretation of the Septuagint, from which, moreover, they have taken away some passages
DialogueWithTrypho:Chapter 72. Passages have been removed by the Jews from Esdras and Jeremiah
DialogueWithTrypho:Chapter 73. [The words] From the wood have been cut out of Psalm 96
DialogueWithTrypho:Chapter 74. The beginning of Psalm 96 is attributed to the Father [by Trypho]. But [it refers] to Christ by these words: Tell among the nations that the Lord, etc
DialogueWithTrypho:Chapter 75. It is proved that Jesus was the name of God in the book of Exodus
DialogueWithTrypho:Chapter 76. From other passages the same majesty and government of Christ are proved
DialogueWithTrypho:Chapter 77. He returns to explain the prophecy of Isaiah
DialogueWithTrypho:Chapter 78. He proves that this prophecy harmonizes with Christ alone, from what is afterwards written
DialogueWithTrypho:Chapter 79. He proves against Trypho that the wicked angels have revolted from God
DialogueWithTrypho:Chapter 80. The opinion of Justin with regard to the reign of a thousand years. Several Catholics reject it
DialogueWithTrypho:Chapter 81. He endeavours to prove this opinion from Isaiah and the Apocalypse
DialogueWithTrypho:Chapter 82. The prophetical gifts of the Jews were transferred to the Christians
DialogueWithTrypho:Chapter 83. It is proved that the Psalm, The Lord said to My Lord, etc., does not suit Hezekiah
DialogueWithTrypho:Chapter 84. That prophecy, Behold, a virgin, etc., suits Christ alone
DialogueWithTrypho:Chapter 85. He proves that Christ is the Lord of Hosts from Psalm 24, and from his authority over demons
DialogueWithTrypho:Chapter 86. There are various figures in the Old Testament of the wood of the cross by which Christ reigned
DialogueWithTrypho:Chapter 87. Trypho maintains in objection these words: And shall rest on Him, etc. They are explained by Justin
DialogueWithTrypho:Chapter 88. Christ has not received the Holy Spirit on account of poverty
DialogueWithTrypho:Chapter 89. The cross alone is offensive to Trypho on account of the curse, yet it proves that Jesus is Christ
DialogueWithTrypho:Chapter 90. The stretched-out hands of Moses signified beforehand the cross
DialogueWithTrypho:Chapter 91. The cross was foretold in the blessings of Joseph, and in the serpent that was lifted up
DialogueWithTrypho:Chapter 92. Unless the scriptures be understood through God's great grace, God will not appear to have taught always the same righteousness
DialogueWithTrypho:Chapter 93. The same kind of righteousness is bestowed on all. Christ comprehends it in two precepts
DialogueWithTrypho:Chapter 94. In what sense he who hangs on a tree is cursed
DialogueWithTrypho:Chapter 95. Christ took upon Himself the curse due to us
DialogueWithTrypho:Chapter 96. That curse was a prediction of the things which the Jews would do
DialogueWithTrypho:Chapter 97. Other predictions of the cross of Christ
DialogueWithTrypho:Chapter 98. Predictions of Christ in Psalm 22
DialogueWithTrypho:Chapter 99. In the commencement of the Psalm are Christ's dying words
DialogueWithTrypho:Chapter 100. In what sense Christ is [called] Jacob, and Israel, and Son of Man
DialogueWithTrypho:Chapter 101. Christ refers all things to the Father
DialogueWithTrypho:Chapter 102. The prediction of the events which happened to Christ when He was born. Why God permitted it
DialogueWithTrypho:Chapter 103. The Pharisees are the bulls: the roaring lion is Herod or the devil
DialogueWithTrypho:Chapter 104. Circumstances of Christ's death are predicted in this Psalm
DialogueWithTrypho:Chapter 105. The Psalm also predicts the crucifixion and the subject of the last prayers of Christ on Earth
DialogueWithTrypho:Chapter 106. Christ's resurrection is foretold in the conclusion of the Psalm
DialogueWithTrypho:Chapter 107. The same is taught from the history of Jonah
DialogueWithTrypho:Chapter 108. The resurrection of Christ did not convert the Jews. But through the whole world they have sent men to accuse Christ
DialogueWithTrypho:Chapter 109. The conversion of the Gentiles has been predicted by Micah
DialogueWithTrypho:Chapter 110. A portion of the prophecy already fulfilled in the Christians: the rest shall be fulfilled at the second advent
DialogueWithTrypho:Chapter 111. The two advents were signified by the two goats. Other figures of the first advent, in which the Gentiles are freed by the blood of Christ
DialogueWithTrypho:Chapter 112. The Jews expound these signs jejunely and feebly, and take up their attention only with insignificant matters
DialogueWithTrypho:Chapter 113. Joshua was a figure of Christ
DialogueWithTrypho:Chapter 114. Some rules for discerning what is said about Christ. The circumcision of the Jews is very different from that which Christians receive
DialogueWithTrypho:Chapter 115. Prediction about the Christians in Zechariah. The malignant way which the Jews have in disputations
DialogueWithTrypho:Chapter 116. It is shown how this prophecy suits the Christians
DialogueWithTrypho:Chapter 117. Malachi's prophecy concerning the sacrifices of the Christians. It cannot be taken as referring to the prayers of Jews of the dispersion
DialogueWithTrypho:Chapter 118. He exhorts to repentance before Christ comes; in whom Christians, since they believe, are far more religious than Jews
DialogueWithTrypho:Chapter 119. Christians are the holy people promised to Abraham. They have been called like Abraham
DialogueWithTrypho:Chapter 120. Christians were promised to Isaac, Jacob, and Judah
DialogueWithTrypho:Chapter 121. From the fact that the Gentiles believe in Jesus, it is evident that He is Christ
DialogueWithTrypho:Chapter 122. The Jews understand this of the proselytes without reason
DialogueWithTrypho:Chapter 123. Ridiculous interpretations of the Jews. Christians are the true Israel
DialogueWithTrypho:Chapter 124. Christians are the sons of God
DialogueWithTrypho:Chapter 125. He explains what force the word Israel has, and how it suits Christ
DialogueWithTrypho:Chapter 126. The various names of Christ according to both natures. It is shown that He is God, and appeared to the patriarchs
DialogueWithTrypho:Chapter 127. These passages of Scripture do not apply to the Father, but to the Word
DialogueWithTrypho:Chapter 128. The Word is sent not as an inanimate power, but as a person begotten of the Father's substance
DialogueWithTrypho:Chapter 129. That is confirmed from other passages of Scripture
DialogueWithTrypho:Chapter 130. He returns to the conversion of the Gentiles, and shows that it was foretold
DialogueWithTrypho:Chapter 131. How much more faithful to God the Gentiles are who are converted to Christ than the Jews
DialogueWithTrypho:Chapter 132. How great the power was of the name of Jesus in the Old Testament
DialogueWithTrypho:Chapter 133. The hard-heartedness of the Jews, for whom the Christians pray
DialogueWithTrypho:Chapter 134. The marriages of Jacob are a figure of the Church
DialogueWithTrypho:Chapter 135. Christ is king of Israel, and Christians are the Israelitic race
DialogueWithTrypho:Chapter 136. The Jews, in rejecting Christ, rejected God who sent him
DialogueWithTrypho:Chapter 137. He exhorts the Jews to be converted
DialogueWithTrypho:Chapter 138. Noah is a figure of Christ, who has regenerated us by water, and faith, and wood: [i.e., the cross.]
DialogueWithTrypho:Chapter 139. The blessings, and also the curse, pronounced by Noah were prophecies of the future
DialogueWithTrypho:Chapter 140. In Christ all are free. The Jews hope for salvation in vain because they are sons of Abraham
DialogueWithTrypho:Chapter 141. Free-will in men and angels
DialogueWithTrypho:Chapter 142. The Jews return thanks, and leave Justin
Discourse:Chapter I.--JUSTIN JUSTIFIES HIS DEPARTURE FROM GREEK CUSTOMS.
Discourse:Chapter II.--THE GREEK THEOGONY EXPOSED.
Discourse:Chapter III.--FOLLIES OF THE GREEK MYTHOLOGY.
Discourse:Chapter IV.--SHAMELESS PRACTICES OF THE GREEKS.
Discourse:Chapter V.--CLOSING APPEAL.
FirstApology:Chapter 1. Address
FirstApology:Chapter 2. Justice demanded
FirstApology:Chapter 3. Claim of judicial investigation
FirstApology:Chapter 4. Christians unjustly condemned for their mere name
FirstApology:Chapter 5. Christians charged with atheism
FirstApology:Chapter 6. Charge of atheism refuted
FirstApology:Chapter 7. Each Christian must be tried by his own life
FirstApology:Chapter 8. Christians confess their faith in God
FirstApology:Chapter 9. Folly of idol worship
FirstApology:Chapter 10. How God is to be served
FirstApology:Chapter 11. What kingdom Christians look for
FirstApology:Chapter 12. Christians live as under God's eye
FirstApology:Chapter 13. Christians serve God rationally
FirstApology:Chapter 14. The demons misrepresent Christian doctrine
FirstApology:Chapter 15. What Christ himself taught
FirstApology:Chapter 16. Concerning patience and swearing
FirstApology:Chapter 17. Christ taught civil obedience
FirstApology:Chapter 18. Proof of immortality and the resurrection
FirstApology:Chapter 19. The resurrection possible
FirstApology:Chapter 20. Heathen analogies to Christian doctrine
FirstApology:Chapter 21. Analogies to the history of Christ
FirstApology:Chapter 22. Analogies to the sonship of Christ
FirstApology:Chapter 23. The argument
FirstApology:Chapter 24. Varieties of heathen worship
FirstApology:Chapter 25. False Gods abandoned by Christians
FirstApology:Chapter 26. Magicians not trusted by Christians
FirstApology:Chapter 27. Guilt of exposing children
FirstApology:Chapter 28. God's care for men
FirstApology:Chapter 29. Continence of Christians
FirstApology:Chapter 30. Was Christ not a magician?
FirstApology:Chapter 31. Of the Hebrew prophets
FirstApology:Chapter 32. Christ predicted by Moses
FirstApology:Chapter 33. Manner of Christ's birth predicted
FirstApology:Chapter 34. Place of Christ's birth foretold
FirstApology:Chapter 35. Other fulfilled prophecies
FirstApology:Chapter 36. Different modes of prophecy
FirstApology:Chapter 37. Utterances of the Father
FirstApology:Chapter 38. Utterances of the Son
FirstApology:Chapter 39. Direct predictions by the Spirit
FirstApology:Chapter 40. Christ's advent foretold
FirstApology:Chapter 41. The crucifixion predicted
FirstApology:Chapter 42. Prophecy using the past tense
FirstApology:Chapter 43. Responsibility asserted
FirstApology:Chapter 44. Not nullified by prophecy
FirstApology:Chapter 45. Christ's session in heaven foretold
FirstApology:Chapter 46. The Word in the world before Christ
FirstApology:Chapter 47. Desolation of Judæa foretold
FirstApology:Chapter 48. Christ's work and death foretold
FirstApology:Chapter 49. His rejection by the Jews foretold
FirstApology:Chapter 50. His humiliation predicted
FirstApology:Chapter 51. The majesty of Christ
FirstApology:Chapter 52. Certain fulfilment of prophecy
FirstApology:Chapter 53. Summary of the prophecies
FirstApology:Chapter 54. Origin of heathen mythology
FirstApology:Chapter 55. Symbols of the cross
FirstApology:Chapter 56. The demons still mislead men
FirstApology:Chapter 57. And cause persecution
FirstApology:Chapter 58. And raise up heretics
FirstApology:Chapter 59. Plato's obligation to Moses
FirstApology:Chapter 60. Plato's doctrine of the cross
FirstApology:Chapter 61. Christian baptism
FirstApology:Chapter 62. Its imitation by demons
FirstApology:Chapter 63. How God appeared to Moses
FirstApology:Chapter 64. Further misrepresentations of the truth
FirstApology:Chapter 65. Administration of the sacraments
FirstApology:Chapter 66. Of the Eucharist
FirstApology:Chapter 67. Weekly worship of the Christians
FirstApology:Chapter 68. Conclusion
SecondApology:Chapter 1. Introduction
SecondApology:Chapter 2. Urbicus condemns the Christians to death
SecondApology:Chapter 3. Justin accuses Crescens of ignorant prejudice against the Christians
SecondApology:Chapter 4. Why the Christians do not kill themselves
SecondApology:Chapter 5. How the angels transgressed
SecondApology:Chapter 6. Names of God and of Christ, their meaning and power
SecondApology:Chapter 7. The world preserved for the sake of Christians. Man's responsibility
SecondApology:Chapter 8. All have been hated in whom the Word has dwelt
SecondApology:Chapter 9. Eternal punishment not a mere threat
SecondApology:Chapter 10. Christ compared with Socrates
SecondApology:Chapter 11. How Christians view death
SecondApology:Chapter 12. Christians proved innocent by their contempt of death
SecondApology:Chapter 13. How the Word has been in all men
SecondApology:Chapter 14. Justin prays that this appeal be published
SecondApology:Chapter 15. Conclusion
GovernmentGod:CHAPTER 1 Object of the author
GovernmentGod:CHAPTER 2 Testimonies to the unity of God
GovernmentGod:CHAPTER 3 Testimonies to a future judgment
GovernmentGod:CHAPTER 4 God desires not sacrifices, but righteousness
GovernmentGod:CHAPTER 5 The vain pretensions of false gods
GovernmentGod:CHAPTER 6 We should acknowledge only one God
HortatoryAddressToGreeks:Chapter I.-- REASONS FOR ADDRESSING THE GREEKS.
HortatoryAddressToGreeks:Chapter II--THE POETS ARE UNFIT TO BE RELIGIOUS TEACHERS.
HortatoryAddressToGreeks:Chapter III.--OPINIONS OF THE SCHOOL OF THALES.
HortatoryAddressToGreeks:Chapter IV.--OPINIONS OF PYTHAGORAS AND EPICURUS.
HortatoryAddressToGreeks:Chapter V.--OPINIONS OF PLATO AND ARISTOTLE.
HortatoryAddressToGreeks:Chapter VI.--FURTHER DISAGREEMENTS BETWEEN PLATO AND ARISTOTLE.
HortatoryAddressToGreeks:Chapter VII.--INCONSISTENCIES OF PLATO'S DOCTRINE.
HortatoryAddressToGreeks:Chapter VIII.--ANTIQUITY, INSPIRATION, AND HARMONY OF CHRISTIAN TEACHERS.
HortatoryAddressToGreeks:Chapter IX.--THE ANTIQUITY OF MOSES PROVED BY GREEK WRITERS.
HortatoryAddressToGreeks:Chapter X--TRAINING AND INSPIRATION OF MOSES.
HortatoryAddressToGreeks:Chapter XI.--HEATHEN ORACLES TESTIFY OF MOSES.
HortatoryAddressToGreeks:Chapter XII.--ANTIQUITY OF MOSES PROVED.
HortatoryAddressToGreeks:Chapter XIII.--HISTORY OF THE SEPTUAGINT.
HortatoryAddressToGreeks:Chapter XIV.--A WARNING APPEAL TO THE GREEKS.
HortatoryAddressToGreeks:Chapter XV.--TESTIMONY OF ORPHEUS TO MONOTHEISM.
HortatoryAddressToGreeks:Chapter XVI.--TESTIMONY OF THE SIBYL.
HortatoryAddressToGreeks:Chapter XVII--TESTIMONY OF HOMER.
HortatoryAddressToGreeks:Chapter XVIII.--TESTIMONY OF SOPHOCLES.
HortatoryAddressToGreeks:Chapter XIX.--TESTIMONY OF PYTHAGORAS.
HortatoryAddressToGreeks:Chapter XX.--TESTIMONY OF PLATO.
HortatoryAddressToGreeks:Chapter XXI.--THE NAMELESSNESS OF GOD.
HortatoryAddressToGreeks:Chapter XXII.--STUDIED AMBIGUITY PLATO.
HortatoryAddressToGreeks:Chapter XXIII.--PLATO'S SELF-CONTRADICTION.
HortatoryAddressToGreeks:Chapter XXIV.--AGREEMENT OF PLATO AND HOMER.
HortatoryAddressToGreeks:Chapter XXV.--PLATO'S KNOWLEDGE OF GOD'S ETERNITY.
HortatoryAddressToGreeks:Chapter XXVI.--PLATO INDEBTED TO THE PROPHETS.
HortatoryAddressToGreeks:Chapter XXVII.--PLATO'S KNOWLEDGE OF THE JUDGEMENT.
HortatoryAddressToGreeks:Chapter XXVIII.--HOMER'S OBLIGATIONS TO THE SACRED WRITERS.
HortatoryAddressToGreeks:Chapter XXIX.--ORIGIN OF PLATO'S DOCTRINE OF FORM.
HortatoryAddressToGreeks:Chapter XXX.--HOMER'S KNOWLEDGE OF MAN'S ORIGIN.
HortatoryAddressToGreeks:Chapter XXXI.--FURTHER PROOF OF PLATO'S ACQUAINTANCE WITH SCRIPTURE.
HortatoryAddressToGreeks:Chapter XXXII.--PLATO'S DOCTRINE OF THE HEAVENLY GIFT.
HortatoryAddressToGreeks:Chapter XXXIII.--PLATO'S IDEA OF THE BEGINNING OF TIME DRAWN FROM MOSES.
HortatoryAddressToGreeks:Chapter XXXIV.--WHENCE MEN ATTRIBUTED TO GOD HUMAN FORM.
HortatoryAddressToGreeks:Chapter XXXV.--APPEAL TO THE GREEKS.
HortatoryAddressToGreeks:Chapter XXXVI.--TRUE KNOWLEDGE NOT HELD BY THE PHILOSOPHERS.
HortatoryAddressToGreeks:Chapter XXXVII.--OF THE SIBYL.
HortatoryAddressToGreeks:Chapter XXXVIII.--CONCLUDING APPEAL.

Octavius:Chapter 1. Argument: Minucius Relates How Delightful to Him is the Recollection of the Things that Had Happened to Him with Octavius While He Was Associated with Him at Rome, and Especially of This Disputation.

Octavius:Chapter 2. Argument: The Arrival of Octavius at Rome During the Time of the Public Holidays Was Very Agreeable to Minucius. Both of Them Were Desirous of Going to the Marine Baths of Ostia, with Cæcilius Associated with Them as a Companion of Minucius. On Their Way Together to the Sea, Cæcillus, Seeing an Image of Serapis, Raises His Hand to His Mouth, and Worships It.

Octavius:Chapter 3. Argument: Octavius, Displeased at the Act of This Superstitious Man, Sharply Reproaches Minucius, on the Ground that the Disgrace of This Wicked Deed is Reflected Not Less on Himself, as Cæcilius' Host, Than on Cæcilius.

Octavius:Chapter 4. Argument: Cæcilius, Somewhat Grieved at This Kind of Rebuke Which for His Sake Minucius Had Had to Bear from Octavius, Begs to Argue with Octavius on the Truth of His Religion. Octavius with His Companion Consents, and Minucius Sits in the Middle Between Cæcilius and Octavius.

Octavius:Chapter 5. Argument: Cæcilius Begins His Argument First of All by Reminding Them that in Human Affairs All Things are Doubtful and Uncertain, and that Therefore It is to Be Lamented that Christians, Who for the Most Part are Untrained and Illiterate Persons, Should Dare to Determine on Anything with Certainty Concerning the Chief of Things and the Divine Majesty: Hence He Argues that the World is Governed by No Providence, and Concludes that It is Better to Abide by the Received Forms of Religion.

Octavius:Chapter 6. Argument: The Object of All Nations, and Especially of the Romans, in Worshipping Their Divinities, Has Been to Attain for Their Worship the Supreme Dominion Over the Whole Earth.

Octavius:Chapter 7. Argument: That the Roman Auspices and Auguries Have Been Neglected with Ill Consequences, But Have Been Observed with Good Fortune.

Octavius:Chapter 8. Argument: The Impious Temerity of Theodorus, Diagoras, and Protagoras is Not at All to Be Acquiesced In, Who Wished Either Altogether to Get Rid of the Religion of the Gods, or at Least to Weaken It. But Infinitely Less to Be Endured is that Skulking and Light-Shunning People of the Christians, Who Reject the Gods, and Who, Fearing to Die After Death, Do Not in the Meantime Fear to Die.

Octavius:Chapter 9. Argument: The Religion of the Christians is Foolish, Inasmuch as They Worship a Crucified Man, and Even the Instrument Itself of His Punishment. They are Said to Worship the Head of an Ass, and Even the Nature of Their Father. They are Initiated by the Slaughter and the Blood of an Infant, and in Shameless Darkness They are All Mixed Up in an Uncertain Medley.

Octavius:Chapter 10. Argument: Whatever the Christians Worship, They Strive in Every Way to Conceal: They Have No Altars, No Temples, No Acknowledged Images. Their God, Like that of the Jews, is Said to Be One, Whom, Although They are Neither Able to See Nor to Show, They Think Nevertheless to Be Mischievous, Restless, and Unseasonably Inquisitive.

Octavius:Chapter 11. Argument: Besides Asserting the Future Conflagration of the Whole World, They Promise Afterwards the Resurrection of Our Bodies: and to the Righteous an Eternity of Most Blessed Life; To the Unrighteous, of Extreme Punishment.

Octavius:Chapter 12. Argument: Moreover, What Will Happen to the Christians Themselves After Death, May Be Anticipated from the Fact that Even Now They are Destitute of All Means, and are Afflicted with the Heaviest Calamities and Miseries.

Octavius:Chapter 13. Argument: Cæcilius at Length Concludes that the New Religion is to Be Repudiated; And that We Must Not Rashly Pronounce Upon Doubtful Matters.

Octavius:Chapter 14. Argument: With Something of the Pride of Self-Satisfaction, Cæcilius Urges Octavius to Reply to His Arguments; And Minucius with Modesty Answers Him, that He Must Not Exult at His Own by No Means Ordinary Eloquence, and at the Harmonious Variety of His Address.

Octavius:Chapter 15. Argument: Cæcilius Retorts Upon Minucius, with Some Little Appearance of Being Hurt, that He is Foregoing the Office of a Religious Umpire, When He is Weakening the Force of His Argument. He Says that It Should Be Left to Octavius to Confute All that He Had Advanced.

Octavius:Chapter 16. Argument: Octavius Arranges His Reply, and Trusts that He Shall Be Able to Dilute the Bitterness of Reproach with the River of Truthful Words. He Proceeds to Weaken the Individual Arguments of Cæcilius. Nobody Need Complain that the Christians, Unlearned Though They May Be, Dispute About Heavenly Things Because It is Not the Authority of Him Who Argues, But the Truth of the Argument Itself, that Should Be Considered.

Octavius:Chapter 17. Argument: Man Ought Indeed to Know Himself, But This Knowledge Cannot Be Attained by Him Unless He First of All Acknowledges the Entire Scope of Things, and God Himself. And from the Constitution and Furniture of the World Itself, Every One Endowed with Reason Holds that It Was Established by God, and is Governed and Administered by Him.

Octavius:Chapter 18. Argument: Moreover, God Not Only Takes Care of the Universal World, But of Its Individual Parts. That by the Decree of the One God All Things are Governed, is Proved by the Illustration of Earthly Empires. But Although He, Being Infinite and Immense — And How Great He Is, is Known to Himself Alone — Cannot Either Be Seen or Named by Us, Yet His Glory is Beheld Most Clearly When the Use of All Titles is Laid Aside.

Octavius:Chapter 19. Argument: Moreover, the Poets Have Called Him the Parent of Gods and Men, the Creator of All Things, and Their Mind and Spirit. And, Besides, Even the More Excellent Philosophers Have Come Almost to the Same Conclusion as the Christians About the Unity of God.

Octavius:Chapter 20. Argument: But If the World is Ruled by Providence and Governed by the Will of One God, an Ignorant Antipathy Ought Not to Carry Us Away into the Error of Agreement with It: Although Delighted with Its Own Fables, It Has Brought in Ridiculous Traditions. Nor is It Shown Less Plainly that the Worship of the Gods Has Always Been Silly and Impious, in that the Most Ancient of Men Have Venerated Their Kings, Their Illustrious Generals, and Inventors of Arts, on Account of Their Remarkable Deeds, No Otherwise Than as Gods.

Octavius:Chapter 21. Argument: Octavius Attests the Fact that Men Were Adopted as Gods, by the Testimony of Euhemerus, Prodicus, Persæus, and Alexander the Great, Who Enumerate the Country, the Birthdays, and the Burial-Places of the Gods. Moreover He Sets Forth the Mournful Endings, Misfortunes, and Deaths of the Gods. And, in Addition, He Laughs at the Ridiculous and Disgusting Absurdities Which the Heathens Continually Allege About the Form and Appearance of Their Gods.

Octavius:Chapter 22. Argument: Moreover, These Fables, Which at First Were Invented by Ignorant Men, Were Afterwards Celebrated by Others, and Chiefly by Poets, Who Did No Little Mischief to the Truth by Their Authority. By Fictions of This Kind, and by Falsehoods of a Yet More Attractive Nature, the Minds of Young People are Corrupted, and Thence They Miserably Grow Old in These Beliefs, Although, on the Other Hand, the Truth is Obvious to Them If They Will Only Seek After It.

Octavius:Chapter 23. Argument: Although the Heathens Acknowledge Their Kings to Be Mortal, Yet They Feign that They are Gods Even Against Their Own Will, Not Because of Their Belief in Their Divinity, But in Honour of the Power that They Have Exerted. Yet a True God Has Neither Rising Nor Setting. Thence Octavius Criticises the Images and Shrines of the Gods.

Octavius:Chapter 24. Argument: He Briefly Shows, Moreover, What Ridiculous, Obscene, and Cruel Rites Were Observed in Celebrating the Mysteries of Certain Gods.

Octavius:Chapter 25. Argument: Then He Shows that Cæcilius Had Been Wrong in Asserting that the Romans Had Gained Their Power Over the Whole World by Means of the Due Observance of Superstitions of This Kind. Rather the Romans in Their Origin Were Collected by Crime, and Grew by the Terrors of Their Ferocity. And Therefore the Romans Were Not So Great Because They Were Religious, But Because They Were Sacrilegious with Impunity.

Octavius:Chapter 26. Argument: The Weapon that Cæcilius Had Slightly Brandished Against Him, Taken from the Auspices and Auguries of Birds, Octavius Retorts by Instancing the Cases of Regulus, Mancinus, Paulus, and Cæsar. And He Shows by Other Examples, that the Argument from the Oracles is of No Greater Force Than the Others.

Octavius:Chapter 27. Argument: Recapitulation. Doubtless Here is a Source of Error: Demons Lurk Under the Statues and Images, They Haunt the Fanes, They Animate the Fibres of the Entrails, Direct the Flights of Birds, Govern the Lots, Pour Forth Oracles Involved in False Responses. These Things Not from God; But They are Constrained to Confess When They are Adjured in the Name of the True God, and are Driven from the Possessed Bodies. Hence They Flee Hastily from the Neighbourhood of Christians, and Stir Up a Hatred Against Them in the Minds of the Gentiles Who Begin to Hate Them Before They Know Them.

Octavius:Chapter 28. Argument: Nor is It Only Hatred that They Arouse Against the Christians, But They Charge Against Them Horrid Crimes, Which Up to This Time Have Been Proved by Nobody. This is the Work of Demons. For by Them a False Report is Both Set on Foot and Propagated. The Christians are Falsely Accused of Sacrilege, of Incest, of Adultery, of Parricide; And, Moreover, It is Certain and True that the Very Same Crimes, or Crimes Like to or Greater Than These, are in Fact Committed by the Gentiles Themselves.

Octavius:Chapter 29. Argument: Nor is It More True that a Man Fastened to a Cross on Account of His Crimes is Worshipped by Christians, for They Believe Not Only that He Was Innocent, But with Reason that He Was God. But, on the Other Hand, the Heathens Invoke the Divine Powers of Kings Raised into Gods by Themselves; They Pray to Images, and Beseech Their Genii.

Octavius:Chapter 30. Argument: The Story About Christians Drinking the Blood of an Infant that They Have Murdered, is a Barefaced Calumny. But the Gentiles, Both Cruelly Expose Their Children Newly Born, and Before They are Born Destroy Them by a Cruel Abortion. Christians are Neither Allowed to See Nor to Hear of Manslaughter.

Octavius:Chapter 31. Argument: The Charge of Our Entertainments Being Polluted with Incest, is Entirely Opposed to All Probability, While It is Plain that Gentiles are Actually Guilty of Incest. The Banquets of Christians are Not Only Modest, But Temperate. In Fact, Incestuous Lust is So Unheard Of, that with Many Even the Modest Association of the Sexes Gives Rise to a Blush.

Octavius:Chapter 32. Argument: Nor Can It Be Said that the Christians Conceal What They Worship Because They Have No Temples and No Altars, Inasmuch as They are Persuaded that God Can Be Circumscribed by No Temple, and that No Likeness of Him Can Be Made. But He is Everywhere Present, Sees All Things, Even the Most Secret Thoughts of Our Hearts; And We Live Near to Him, and in His Protection.

Octavius:Chapter 33. Argument: That Even If God Be Said to Have Nothing Availed the Jews, Certainly the Writers of the Jewish Annals are the Most Sufficient Witnesses that They Forsook God Before They Were Forsaken by Him.

Octavius:Chapter 34. Argument: Moreover, It is Not at All to Be Wondered at If This World is to Be Consumed by Fire, Since Everything Which Has a Beginning Has Also an End. And the Ancient Philosophers are Not Averse from the Opinion of the Probable Burning Up of the World. Yet It is Evident that God, Having Made Man from Nothing, Can Raise Him Up from Death into Life. And All Nature Suggests a Future Resurrection.

Octavius:Chapter 35. Argument: Righteous and Pious Men Shall Be Rewarded with Never-Ending Felicity, But Unrighteous Men Shall Be Visited with Eternal Punishment. The Morals of Christians are Far More Holy Than Those of the Gentiles.

Octavius:Chapter 36. Argument: Fate is Nothing, Except So Far as Fate is God. Man's Mind is Free, and Therefore So is His Action: His Birth is Not Brought into Judgment. It is Not a Matter of Infamy, But of Glory, that Christians are Reproached for Their Poverty; And the Fact that They Suffer Bodily Evils is Not as a Penalty, But as a Discipline.

Octavius:Chapter 37. Argument: Tortures Most Unjustly Inflicted for the Confession of Christ's Name are Spectacles Worthy of God. A Comparison Instituted Between Some of the Bravest of the Heathens and the Holy Martyrs. He Declares that Christians Do Not Present Themselves at Public Shows and Processions, Because They Know Them, with the Greatest Certainty, to Be No Less Impious Than Cruel.

Octavius:Chapter 38. Argument: Christians Abstain from Things Connected with Idol Sacrifices, Lest Any One Should Think Either that They Yield to Demons, or that They are Ashamed of Their Religion. They Do Not Indeed Despise All the Color and Scent of Flowers, for They are Accustomed to Use Them Scattered About Loosely and Negligently, as Well as to Entwine Their Necks with Garlands; But to Crown the Head of a Corpse They Think Superfluous and Useless. Moreover, with the Same Tranquillity with Which They Live They Bury Their Dead, Waiting with a Very Certain Hope the Crown of Eternal Felicity. Therefore Their Religion, Rejecting All the Superstitions of the Gentiles, Should Be Adopted as True by All Men.

Octavius:Chapter 39. Argument: When Octavius Had Finished This Address, Minucius and Cæcilius Sate for Some Time in Attentive and Silent Wonder. And Minucius Indeed Kept Silence in Admiration of Octavius, Silently Revolving What He Had Heard.

Octavius:Chapter 40. Argument: Then Cæcilius Exclaims that He is Vanquished by Octavius; And That, Being Now Conqueror Over Error, He Professes the Christian Religion. He Postpones, However, Till the Morrow His Training in the Fuller Belief of Its Mysteries.

Octavius:Chapter 41. Argument: Finally, All are Pleased, and Joyfully Depart: Cæcilius, that He Had Believed; Octavius, that He Had Conquered; And Minucius, that the Former Had Believed, and the Latter Had Conquered.
Resurrection:Chapter I.--THE SELF-EVIDENCING POWER OF TRUTH.
Resurrection:Chapter II.--OBJECTIONS TO THE RESURRECTION OF THE FLESH.
Resurrection:Chapter III.--IF THE MEMBERS RISE, MUST THEY DISCHARGE THE SAME FUNCTIONS AS NOW?
Resurrection:Chapter IV.--MUST THE DEFORMED RISE DEFORMED?
Resurrection:Chapter V.--THE RESURRECTION OF THE FLESH IS NOT IMPOSSIBLE.
Resurrection:Chapter VI.--THE RESURRECTION CONSISTENT WITH THE OPINIONS OF THE PHILOSOPHERS.
Resurrection:Chapter VII.--THE BODY VALUABLE IN GOD'S SIGHT.
Resurrection:Chapter VIII.--DOES THE BODY CAUSE THE SOUL TO SIN?
Resurrection:Chapter IX.--THE RESURRECTION OF CHRIST PROVES THAT THE BODY RISES.
Resurrection:Chapter X.--THE BODY SAVED, AND WILL THEREFORE RISE.

[mlinssen]

And if one reads carefully Dialogue with Trypho here, the main topics become evident:

soul
knowledge of truth
observance of the law
sins forgiven through Christ's blood
true fasting
circumcision
choice meats prescribed
sabbath
sacrifices and oblations
sons of Abraham
salvation
righteousness

yet more importantly and frequently

divinity of IS
cross-stuff (wood, curse, etc)
virgin birth
resurrection

and in general

boatloads of prophecy stuff
Jews accused of removing passages from the Hebrew Tanakh (LOL)
God vs father

Yet most interestingly, there is an enormous stress on the fact that Gentiles have converted, are the chosen, and that Jews have not and are not.
In other words, Justin Martyr seems to very clearly attest to "gentile' "Christians", and an utter absence of Judaic Christians

If anything attests AGAINST Judeo-Christian origins, it is Sweet jus in Dialogue with Trypho. I mean he alleges to the origins in the Tanakh, but he clearly attests to an utter void of Judaics substantiating those origins

[GakuseiDon]

From what I've read, "Hortatory Address to the Greeks" and "Discourse to the Greeks" are not generally considered to have been written by Justin Martyr, and "Octavius" is by Minucius Felix.

[mlinssen]

From what I've read, "Hortatory Address to the Greeks" and "Discourse to the Greeks" are not generally considered to have been written by Justin Martyr, and "Octavius" is by Minucius Felix.

Thanks! I'll settle for the Dialogue and the Apologies

[lclapshaw]

Thank Bud, bookmarked.

[GakuseiDon]

One thing to notice in the Chapter titles of the First Apology is the number of times that Justin Martyr is referencing the Old Testament when pleading his case for clemency for Christians to the Roman Emperors. He is assuming that the Romans would be impressed by seeing that Christ had been prophecised in the Hebrew Scriptures, and I believe he was correct. In that polytheistic society respect for other gods and other holy books was a feature. Too often people imported their gods from the provinces into Rome and were able to gain fortune and fame from that. Justin Martyr would have been no exception.

Justin Martyr even refers the Romans to consult the Old Testament themselves to see that Christ was prophecised:

There were, then, among the Jews certain men who were prophets of God, through whom the prophetic Spirit published beforehand things that were to come to pass, ere ever they happened. And their prophecies, as they were spoken and when they were uttered, the kings who happened to be reigning among the Jews at the several times carefully preserved in their possession, when they had been arranged in books by the prophets themselves in their own Hebrew language. And when Ptolemy king of Egypt formed a library, and endeavoured to collect the writings of all men, he heard also of these prophets, and sent to Herod, who was at that time king of the Jews, requesting that the books of the prophets be sent to him. And Herod the king did indeed send them, written, as they were, in the foresaid Hebrew language. And when their contents were found to be unintelligible to the Egyptians, he again sent and requested that men be commissioned to translate them into the Greek language. And when this was done, the books remained with the Egyptians, where they are until now. They are also in the possession of all Jews throughout the world; but they, though they read, do not understand what is said, but count us foes and enemies; and, like yourselves, they kill and punish us whenever they have the power, as you can well believe... In these books, then, of the prophets we found Jesus our Christ foretold as coming, born of a virgin, growing up to man's estate, and healing every disease and every sickness, and raising the dead, and being hated, and unrecognised, and crucified, and dying, and rising again, and ascending into heaven, and being, and being called, the Son of God. We find it also predicted that certain persons should be sent by Him into every nation to publish these things, and that rather among the Gentiles [than among the Jews] men should believe on Him. And He was predicted before He appeared, first 5000 years before, and again 3000, then 2000, then 1000, and yet again 800; for in the succession of generations prophets after prophets arose.

Moses then, who was the first of the prophets, spoke in these very words: "The sceptre shall not depart from Judah, nor a lawgiver from between his feet, until He come for whom it is reserved; and He shall be the desire of the nations, binding His foal to the vine, washing His robe in the blood of the grape." It is yours to make accurate inquiry, and ascertain up to whose time the Jews had a lawgiver and king of their own...

And the name Jesus in the Hebrew language means Swthr (Saviour) in the Greek tongue. Wherefore, too, the angel said to the virgin, "Thou shalt call His name Jesus, for He shall save His people from their sins." And that the prophets are inspired by no other than the Divine Word, even you, as I fancy, will grant...

For among us the prince of the wicked spirits is called the serpent, and Satan, and the devil, as you can learn by looking into our writings.

Justin then spends quite a lot of time explaining Christianity using quotes from the Old Testament and referencing old Greek philosophers with regards to validating Christian beliefs. He very rarely refers to the Gospels (the word is mentioned once) or the memoirs of the apostles (twice), so the idea of "the newspaper reporter's Jesus" is absent. The proofs are all around conformity to Scriptures rather than eye-witness accounts of miraculous events.

[mlinssen]

Justin then spends quite a lot of time explaining Christianity using quotes from the Old Testament and referencing old Greek philosophers with regards to validating Christian beliefs. He very rarely refers to the Gospels (the word is mentioned once) or the memoirs of the apostles (twice), so the idea of "the newspaper reporter's Jesus" is absent. The proofs are all around conformity to Scriptures rather than eye-witness accounts of miraculous events.

Yes, exactly.
Naturally, Justin isn't quoting from any old testament at all; he is handing out his own mistranslations of the Tanakh

Yet when we analyse just the chapter headings for words, group those and then count their occurrence, we get 3 pivotal themes indeed:

1) Thomasine / likely Marcionite material that conflicts with Judaism:

-CIRCUMCISION- 4
-FASTING- 1
-MEATS 1
-SABBATH-s 1

Likely not conflicting, the following material is Thomasine / Marcionite, although the last 3 are so general that they could come from anywhere (or nowhere)

-FATHER- 7
-FIRE- 2
-SOUL- 2
-HOLY SPIRIT- 1

2) Christian material that conflicts with Judaism:

+A FIGURE OF+ 5
+ABRAHAM+ 5
+CURSE+ 4
+DANIEL+ 2
+EXODUS+ 1
+FIGURES+ 3
+FIRST ADVENT+ 2
+ISAIAH+ 6
+LORD OF HOSTS+ 2
+MOSAIC LAWS+ 1
+PROMISE+ 1
+PROPHECY+ 7
+PROPHETICAL+ 1
+PROPHETS+ 2
+PROVERBS+ 1
+PSALM+ 12
+PSALMS+ 1
+REPENTANCE+ 1
+RIGHTEOUSNESS+ 6
+SECOND ADVENT+ 2
+TWO ADVENTS+ 3
+VISIONS+ 1
+WOOD+ 3
+ZECHARIAH+ 2

These fall into two categories: "prophecies" (either proper ones or "of the Matthean kind") that Justin bends into the Christian direction and those that he repurposes from a proper Tanakh context into a Christian one - I believe the correct word there to be 'misappropriating'

3) Christian material that conflicts with Chrestianity:

*CROSS* 6
*DIVINITY* 1
*GENTILES* 5
*INCARNATE* 1
*ISRAEL* 4
*PREDICTION* 3
*PROMISED* 3
*TREE* 1
*VIRGIN* 3

The cross and the virgin resurface again, and none of this is in Thomas for sure. I am in doubt whether "Marcion" stressed the Gentiles / non-Judaics in any way and we will always be in the dark about the precise form he asserted to IS - but predictions and promises were out of the question. I have a special interest in Israel where that would mean Samaria but I am equally in doubt about its role in Chrestianity - and yes, I use Marcion, "Marcion" and Chrestianity interchangeably

Conclusion:

All of justin's Dialogue (by the way these chapter headings come from the Latin version, the Greek doesn't have any) is centered around three corner stones: its primary source, namely Chrestianity, that consists of -GENERAL THEMES- of which some conflict with Judaism, and which does not consist of *CHRISTIAN THEMES* that became a necessity after the story was changed to such an extent that conflicts arose. The last is its secondary source that makes up the main body of work, which largely consists of "Christian Tanakh" that is meant to support the +JUDAISATION THEMES+ introduced by Christianity

Last but most certainly not least: the close observer will notice that Justin actually is very anti-Judaic himself, and padding the "Christians" on the back for being "such good Judaics" while simultaneously he vehemently rejects any and all Judaics; he not only berates them and even accuses them of removing material from their own bible (and it is blatantly obvious how that is eerily similar to the false and failed accusations towards Marcion), but he outright denies them every bit of access to even the smallest bit of Christianity

And it is astounding how this so-called Church Father so very loudly attests to the fact that there never had been any Judaics converted to Christianity in his time - and allegedly we are speaking of 150+ CE here.
Could the following possibly be any more clear?

>>>
Chapter 39. The Jews hate the Christians who believe this. How great the distinction is between both!
Chapter 108. The resurrection of Christ did not convert the Jews. But through the whole world they have sent men to accuse Christ
Chapter 131. How much more faithful to God the Gentiles are who are converted to Christ than the Jews
<<<

The only Judaic roots to Christianity are to be found not "in the flesh", so to say: Justin Martyr denies the Judaics any and all Christian roots.
Go by the "prophecies" in the NT, in the original Greek, and you will find that they perfectly align with the LXX.
Then compare those LXX verses with the MT, and you'll find that the MT very much disagrees with the LXX.
And the real Judaic roots are in the Masoretic text and not the LXX of course, regardless of which creation story for either one adheres to: it is irrefutable that the MT preceded the LXX.
The LXX and the Patristics are the only place where the alleged Judaic roots to Christianity can be found, and while the former disagrees with THE true source to Judaism, namely the Masoretic Text, the latter disagrees with THE constituents of Judaism, namely the Judaics

Chrestianity + Judaisation (wholly unsupported by the Masoretic Text yet "justifixed" by the LXX) = Christianity

[Leucius Charinus]

And it is astounding how this so-called Church Father so very loudly attests to the fact that there never had been any Judaics converted to Christianity in his time - and allegedly we are speaking of 150+ CE here.
Could the following possibly be any more clear?

>>>
Chapter 39. The Jews hate the Christians who believe this. How great the distinction is between both!
Chapter 108. The resurrection of Christ did not convert the Jews. But through the whole world they have sent men to accuse Christ
Chapter 131. How much more faithful to God the Gentiles are who are converted to Christ than the Jews
<<<

Although chapter headings can represent a useful summary of material contained therein, Mac pointed out in another thread that chapter headings are often added to texts by later copyists. The earliest extant manuscript for Justin is some sort of "omnibus edition" dated to the 14th century.

14th century FFS.

Another very useful access path to the literature of the FF is provided by Joseph Wheless' "Forgery In Christianity". It is useful because Wheless continually cites his sources. Here is what he writes about Saint Justin:

7. JUSTIN MARTYR: (c. 100-165): Saint, Martyr, a foremost
Christian Apologist. A Gentile ex-Pagan of Samaria, turned
Christian, and supposed to have suffered martyrdom in the reign of
Marcus Aurelius, in whose name he forged a very preposterous
rescript. His principal works, in Greek, are his two Apologies, the
first addressed to the Emperor Antoninus Pius, whose reply he also
forged; the second to "the sacred Senate" of Rome; his Dialogue
with Trypho the Jew, and his Hortatory Address to the Greeks. He
describes himself and fellow Christian Fathers as "we who formerly
used magical arts." (I Apol. ch. xiv.) The burden of his arguments
is Pagan "analogies" of Christianity, the contents of many of his
chapters being indicated by their captions, as "The Demons Imitate
Christian Doctrine," and "Heathen Analogies to Christian Doctrine,"
in chapters xiv and xv of his First Apology, and elsewhere. His
whole faith in Christ and in Christianity, he declares, is
confirmed by these heathen precedents and analogies: "Be well
assured, then, Trypho, that I am established in the knowledge of
and faith in the Scriptures by those counterfeits which he who is
called the Devil is said to have performed among the Greeks; just
as some were wrought by the Magi in Egypt, and others by the false
prophets in Elijah's days. For when they tell that Bacchus, son of
Jupiter, was begotten by [Jupiter's) intercourse with Semele, and
that he was the discoverer of the vine; and when they relate, that
being torn in pieces, and having died, he rose again, and ascended
to heaven; and when they introduce wine into his mysteries, do I
not perceive that [the devil] has imitated the prophecy announced
by the patriarch Jacob, and recorded by Moses? ... And when he [the
devil] brings forward AEsculapius as the raiser of the dead and
healer of all diseases, may I not say in this matter likewise he
has imitated the prophecies about Christ? ... And when I hear that
Perseus was begotten of a virgin, I understand that the deceiving
serpent counterfeited this also." (Dial, with Trypho, ch. lxix;
ANF. i, 233.)

Father Justin accepts the heathen gods as genuine divine
beings; but says they are only wicked demons who lead men astray;
and he says that these "evil demons, effecting apparitions of
themselves, both defiled women and corrupted boys." (I Apol. ch. v,
eh. liv, passim.) The devils "having heard it proclaimed through
the prophets that the Christ was to come, ... they put forward many
to be called the sons of Jupiter, under the impression that they
would be able to produce in men the idea that the things which were
said in regard to Christ were more marvelous tales, like the things
which were said by the poets. The devils, accordingly, when they
heard these prophetic words, said that Bacchus was the son of
Jupiter, and gave out that he was the discoverer of the vine"; and
so through many twaddling chapters, repeating the argument with
respect to Bellerophon and his horse Pegasus, of Perseus, of
Hercules, of AEsculapius, etc., as "analogies" prophetic of
baptism, sacraments, the eucharist, resurrection, etc., etc. The
Pagan myths and miracles are true; therefore like fables of the
Christ are worthy of belief: "And when we say also that the Word,
who is the first-born of God, was produced without sexual union,
and that He, Jesus Christ, our Teacher, was crucified. and rose
again, and ascended into heaven, we propound nothing different from
what you believe regarding those whom you esteem sons of Jupiter.
... But as we have said above, wicked devils perpetrated these
things. And if we assert that the Word of God was born in a
peculiar manner, different from ordinary generation, let this, as
said above, be no extraordinary thing to you, who say that Mercury
is the angelic word [Logos] of God. ... And if we even affirm that
He was born of a virgin, accept this in common with what you accept
of Perseus. And in what we say that he made whole the lame, the
paralytic, and those born blind, we seem to say what is very
similar to the deeds said to have been done by AEsculapius." (I
Apol., chs. xxi, xxii; ANF. i, 170; cf. Add. ad Grace. ch. lxix;
Ib. 233.)

Father Justin also retails to the Emperor the old fable of
Simon Magus and his magical miracles at Rome, and attributes it all
to the work of the devils. For "the evil spirits, not being
satisfied with saying, before Christ's appearance, that those who
were said to be sons of Jupiter were born of him, but after he
appeared, ... and when they learned how He had been foretold by the
prophets, put forward again other men, the Samaritans Simon and
Menander, who did many mighty works by magic; ... and so greatly
astonished the sacred Senate and people of the Romans that he was
considered a god, and honored with a statue; ... which statue was
erected in the river Tiber, between the two bridges, and bore this
inscription in the language of Rome: 'Simoni Deo Sancto -- To Simon
the holy God" (I Apol. chs. xxvi, lvi; ANF. i, 171, 182; cf. Iren.
Adv. Haer. ch. xxiii; ANF. i, 347-8; Euseb. HE. II, 13.) We have
seen this much embroidered "tradition" myth exploded, and the
statue discovered and deciphered, it being a simple private pious
monument to a Pagan god!

Father Justin in many chapters cites and appeals for Christian
proofs to "The Testimony of the Sibyl," of Homer, of Sophocles, of
Pythagoras, of Plato. (Add. ad Grace. chs. 18-20; ANF. i, 279-280.)
Of the Sibyl, so often quoted: "And you may in part learn the right
religion from the ancient Sibyl, who by some kind of potent
inspiration teaches you, through her oracular predictions, truths
which seem to be much akin to the teachings of the prophets. ... Ye
men of Greece, ... do ye henceforth give heed to the words of the
Sibyl, ... predicting, as she does in a clear and patent manner,
the advent of our Savior Jesus Christ," quoting long verses of
Christian-forged nonsense. (Ib. chs. 37-38; ANF. i, 288-289.)

https://infidels.org/library/historical ... chapter-4/