Holy Martyr Justin the Philosopher
Of all the Christian philosophers of the 2nd century, Justin is the most famous and significant. People like him can stir the very depths of our being. A secular and educated man, he strived for dialogue between Jews and pagans. His whole life is a long path to the truth. The centuries that have passed since then have only increased the value of his works, written with austere simplicity and artlessness. Christianity for him is not a doctrine, but first of all a Person - the Word, incarnate and crucified in Christ. In the fate of this man, who lived eighteen centuries ago, we hear the echo of our quests, our contradictions, our hopes. We see her as an open soul, a readiness for agreement, an ability for dialogue - this is disarming and attractive. Many of his works are now lost, but those that have reached us provide an opportunity to penetrate into the inner world of a Christian; they are sufficient evidence of his life, starting from birth, the formation of his personality and up to his martyrdom.
Spiritual life in the 2nd century
In the time of Justin, philosophers had the right of residence in Rome. Militarily victorious Rome depended on the cultural and religious movements of the East. Leaders of the minds from Asia teach in Rome, the Romans are fascinated by Greek philosophy and religious mysteries. Rome has swallowed up empires, now the time has come to accept foreign gods into its pantheon.
Fed up with a religion that is soulless and devoid of poetry, the Romans turn to philosophers. Philosophy becomes a spiritual school of peace and tranquility, and the philosopher who guides consciousness becomes a spiritual mentor and leader. Emperor Marcus Aurelius himself drapes himself in the toga of a stoic moralist.
When Justin turned to Christ, there was complete confusion in the Church. A person coming from outside, a pagan from Rome or Ephesus, could with great difficulty recognize the Church of Christ among the numerous sects that had proliferated around it. False preachers multiplied the number of communities opposing the Church. How to distinguish the wheat from the chaff? The pagan of that time, like the unbeliever of today, could not help but be taken by surprise by such an abundance of sects calling on Christ.
Christian environment
The internal life of the Church has not yet been formed. The tradition is just beginning. Justin may have known people who saw the apostles Peter and Paul. In Ephesus, of course, he also met those who had the chance to hear John the Seer of Mysteries. A hundred years separate Justin from the life of Jesus—that’s about the same amount of time. How far are we from the era of, say, Victor Hugo?
Justin enters the young Christian Church with an ardent and infectious faith that is eager to express itself. Justin's thought reveals his own history; his conversion is his main argument, his works defend the choice he made, the faith he acquired.
In the era of Justin, a cultural layer of the population reached out to the Church: philosophers and noble women wanted to be baptized and freed their porters and slaves. The spread of Christianity causes ridicule from pagan writers and slanderous rumors. Christians respond to this with all the youthful ardor of their faith. “The main thing is life, not literature,” says Minucius Felix. “Actions, not words,” Justin echoes him.
These are propitious times for the spread of the Gospel. To hinder this, various absurd rumors are spread, to which gullible people are so susceptible. Christians are accused of worshiping the donkey's head, orgies, and participating in cannibal festivities; philosophers and eloquent orators try to discredit dangerous rivals.
Hostility to the preaching of the Gospel should not be attributed solely to someone's evil machinations. In the 2nd century, as in all other periods in the history of religion, opposition was fueled by prejudices, stereotypes of thinking, ignorance and misunderstandings, which Christian writers tried to dispel so that contact between faith and thought, between the Church and the world, would become possible. The man who sought such dialogue was Justin. One of his main works is called “Dialogue with Tryphon the Jew.”
Human
Indeed, few were better prepared for this than Justin. He explored philosophical thought, found application for it in life, he loved it, knew all its crossroads, he always sought the truth in order to live by it. Hard work, travel, adversity - everything paved the way for knowledge. His path is marked by analysis and evidence that you can trust. That is why this philosopher, who lived in the middle of the second century, is closer to us than many modern thinkers. “Justin, son of Priscus, grandson of Bacchius, natives of Flavius of Naples in Palestinian Syria”—with these words Justin introduces himself on the first page of his Apology. He was born in the heart of Galilee, in Nablus, a Roman and pagan city built on the site of ancient Shechem, not far from Jacob's well, where Jesus revealed a new faith to a Samaritan woman. According to those ideas, Nablus was a modern city. Pomegranate and lemon trees were blooming there; it is sandwiched between a mountain ridge and two hills halfway between fertile Galilee and Jerusalem.
Justin's parents are wealthy colonists of Latin rather than Greek origin; hence, probably, the nobility of his character, the taste for historical accuracy, but hence the weakness of logical thinking. Justin did not have the flexibility of the Greeks, the ability for the sophistications of dialectics. He interacted with Jews and Samaritans.
Philosopher
Noble by nature, devoted to absolute truth, already in his youth he became interested in philosophy in the sense that was given to it in that era: not amateurish speculation, but the search for wisdom and truth, bringing one closer to God. Philosophy led him step by step to the threshold of faith. In the Dialogue with Tryphon, Justin outlined the long path of his quest (without this it would have been impossible to separate “literature” in his texts from autobiographical descriptions). In Napluse, he takes lessons first from a Stoic, then from a student of Aristotle, whom he soon leaves to join the followers of Plato. He innocently hopes that Plato's philosophy will allow him to "see God at once."
Once on a deserted seashore, painfully thinking about the possibility of seeing God, Justin meets a mysterious old man who dispels his illusions and reveals to him that the human soul cannot reach God, relying only on its own strength; only Christianity is a true philosophy, containing all particular truths: “Plato predisposes to Christianity,” Pascal would later say.
An unforgettable moment, a milestone in the history of Christianity (Pegi likes to resurrect it in memory) - the Platonic and Christian souls met. The Church accepted Justin and Plato. Converted around the year 130, the Christian philosopher claims that in Christianity he has found the only true philosophy that answers all questions. He always wears the robes of a philosopher. For him, this is a sign of the greatness of the soul. He does not reject the teachings of Plato and even introduces it into the Church. Justin often claims that the philosophers were Christians without knowing it. He first justifies this assertion by an argument taken from Jewish apologetics, according to which all thinkers have drawn their best ideas from the books of Moses (Apol. 44, 40). The Word of God illuminates all people, this explains the fact that the seeds of truth are hidden in the teachings of all philosophers. Christians should not envy them for this, for they possess the Word of God himself.
Christian Community Witness
Justin never aspired to the priesthood. He lives in Rome as a simple member of the Christian community, describes its Sunday meetings, the rite of baptism and the Eucharist. It is he who gives us the first description of the liturgy and testifies to the fraternal bonds that inspired and united the members of the community.
First in Ephesus, then (about 150) in Rome he creates philosophical Christian schools. In the capital of the empire, he lived (Justin spoke about this during interrogation) near the Timotin bathhouse with a certain Martin. A school arose here where he expounded the philosophy of Christ.
Roman school
Rome was the center of Christian life, all sects sought to take root here and prevail. It was all the more important to present in Rome an orthodox doctrine that defended Christian truth from heresy and paganism.
Justin had successors. History has preserved the name of Tatian, who later fell into heresy. Six disciples would follow him in his martyrdom. His success aroused the envy of the Cynic philosopher Crescent, and instead of honest competition, he resorted to vile denunciation. The teaching of Christian philosophy forced the authorities and thinkers to take Christianity into account; the school gave Christian thought the rights of citizenship. The martyrdom of Justin proves that the Roman authorities feared his influence.
Justin made every effort to profess the Christian faith and convert Jews and pagans to Christ. His struggle was meant to refute the heresy that was beginning to spread with dangerous force. Fifty years later, Irenaeus of Lyons testifies to his deep respect for the teacher from Rome, his predecessor.
Writer
Justin's literary works are numerous, but most of his works are now lost. Only three have reached us, the authenticity of which is indisputable: two “Apologies” and “Dialogue with Tryphon the Jew.” They allow us to imagine the apologetics of Christianity as it was in the middle of the second century.
Justin is not a writer. “He writes with stern simplicity,” notes Duchesne, “in the wrong language.” The philosopher cares only about the content, his composition is sluggish, his thought is inhibited by digressions and repetitions. This person influences us with his directness, openness of soul, and not with the art of dialectics and mastery of presentation. The originality of Justin's theological constructions does not lie in literary remoteness, but in their novelty. This is the testimony of a person who turned to Christ and made the final choice. The arguments he gives are based on the experience of his entire life. Justin himself went through the temptations against which he warns. For those who value hearing such testimony, Justin's word will always be spoken at the right time.
Exegete
Today's reader may be confused by some passages in Justin's interpretation. For him, the entire Bible is completely permeated with the Word of God, everything proclaims about Christ. The incarnate word existed before the prophets and inspired them. Justin combines the two Testaments. This interpretation, close to the ap. Pavel, will become traditional for the entire patriotic period. We will find it again in Irenaeus and Augustine.
Not a single theological treatise written by Justin has reached us; we are forced to limit ourselves to his apologetic books. We know the God of the universe only through His Word, which appears to us as a bridge between the Father and the world. Through the Word God creates the world, acts in it and controls it, and he illuminates every “man of good will.” Truth, which poets, philosophers or writers possess in varying degrees, is a ray of His luminous presence. The Word guides not only the history of Israel, but also any sincere search for God.
This fresco, created by Justin, is delightful in its broad and sublime vision of history and, despite the unwrittenness of some fragments, testifies to the brilliant intuition that the saints will inherit and develop. Augustine and St. Bonaventure (compare also with Maurice Blondel, who is closer to us). All this is surprisingly in tune with our modern problems.
“No one believed Socrates enough to decide to die for his teaching. But the followers of Christ, uneducated artisans, despised fear and death.” With these worthy words, which would have done honor to Pascal, Justin admonished the prefect of Rome.
Martyr
The Christian philosopher addressed his first apology to Emperor Marcus Aurelius. Defending the slandered Christians, he speaks to the philosopher-emperor not as an accused, but as an equal. The “Apology” did not dispose such a knowledgeable ruler to become more closely acquainted with the new sect of slaves and patricians united in a unanimous brotherhood. The emperor continued to be angry, not understanding. “This man,” notes Father Lagrange, “who daily tests his conscience and accuses himself of various minor offenses, has never once asked himself: Am I not acting like a real tyrant towards Christians?”
One envious philosopher denounced Justin; he was a philosopher only by name and insignia. The documents of the trial have been preserved, their authenticity is indisputable. The philosopher appeared before Rusticus, who taught the young Marcus Aurelius the morality of Epictetus. The game was lost, Justin knew it. He no longer expects to convince, he professes his faith. “What science have you devoted yourself to?”
“I studied all the sciences successively, and ended up accepting the true teaching of Christians!”
The answers are clear, simple and noble. Justin was sentenced to beatings with a cane and then to death. For this he thanks God. He ends his life, as the acts testify, with a doxology. This is his last glory.
Justin was not alone. He was surrounded by students. The acts name six. The very fact of the presence of students at the trial is an expression of veneration, all the more exciting because it was shown to the sage.
Justin left us the first description of the sacrament of Baptism, also called Enlightenment. He described the preparations for it, the order of its observance and its meaning.
(Chapter from the book The Path of the Fathers. A brief introduction to patristics. M.: “Propelaia”, 1994, pp. 23-32)
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Martyr Justin Philosopher, Great, Roman
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 reveals 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 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.
See also: “ The Life and Suffering of the Holy Martyr Justin the Philosopher” as presented by St. Demetrius of Rostov.
