Saint Theophilus of Antioch

Bishop, Martyr, and Early Church Father

Saint Theophilus of Antioch, is one of the Greek Fathers of the Church, and one of whom was a great apologist, an apologist in truth, as great as Justin Martyr or Irenaeus of Lyons in his understanding and reasoning. Born a pagan in the second century, he was originally a philosopher in the eastern Roman Empire, and he began studying the Scriptures with the intent of attacking Christianity. However, his study of the Scriptures demonstrated the absurdity of the pagan gods, and convinced him of the truth of Christianity, and so, he converted.

Little is known of the early life of Theophilus, other than that he came from that part of Syria which bordered upon Mesopotamia. Theophilus received a Greek education and seems to have had some knowledge of Hebrew. Eusebius in his History of the Church (Ch.4,20), wrote that Theophilus was the sixth bishop of Antioch from the apostles, the names of his predecessors being Eros, Cornelius, Hero, Ignatius, and Euodius. We also learn from Eusebius, that Theophilus succeeded to the bishopric in the 8^th year of the reign of the emperor Marcus Aurelius, which would have been about 168 A.D. There is some disagreement as to when Theophilus died, some sources saying his episcopate lasted 13 years until 181 A.D, others indicating his episcopate lasted 21 years until his death in 189 A.D.

Saint Theophilus was apparently a prolific writer, and Eusebius, Saint Jerome, and others mention his numerous works against the prevailing heresies of the day. The only work which survives, is his three volume “Apology” or “Defense of Christianity” to his friend Autolycus, a pagan. In this three volume work, Theophilus has the distinction of his being the earliest writing to contain the Greek term “triados” (Book 2, Chapter 15) which is the equivalent of the English word Trinity. It would be 1 or 2 decades later before we find in the North African writer Tertullian's writings, the Latin equivalent "Trinitas" for the first time. Eusebius mentions other writings of his, a work against the heresy of Hermogenes, another against Marcion, and a few books for the instruction and edification of the faithful. St. Jerome mentions a Commentary on the Book of Proverbs and Commentaries on the Gospel. Of all these works, there remain but the fragments of the Commentaries cited by St. Jerome.

Some believe that Theophilus' Apology was written in response to a published work against Christianity written by Autolycus, but, Theophilus himself indicates in his work, that what he writes is in response to disparaging remarks Autolycus made to him in conversation. Indeed, at the very beginning of his Apology, Theophilus wrote:

A fluent tongue and an elegant style afford pleasure and such praise as vainglory delights in, to wretched men who have been corrupted in mind; the lover of truth does not give heed to ornamented speeches, but examines the real matter of the speech, what it is, and what kind it is. Since, then, my friend, you have assailed me with empty words, boasting of your gods of wood and stone, hammered and cast, carved and graven, which neither see nor hear, for they are idols, and the works of men's hands; and since, besides, you call me a Christian, as if this were a damning name to bear, I, for my part, avow that I am a Christian, and bear this name beloved of God, hoping to be serviceable to God. For it is not the case, as you suppose, that the name of God is hard to bear; but possibly you entertain this opinion of God, because you are yourself yet unserviceable to Him. (Book 1, Chapter 1)

Theophilus is severe, yet also gentle is his dealings with his antagonistic friend, and his contempt with the pagan heathenism is apparent, and he even repudiates Plato and Socrates, and stressed his maxim, "The world by wisdom knew not God." The entire work is well suited to lead an intelligent pagan to at least a cordial acceptance of Christianity. The three books are not however, as one might suppose, one work, but, were three distinct works which were joined together. This was done because there is a very real connection between the three books, in that all three are addressed to the same person, Autolycus, and all three deal with almost the same topics.

The first book has 14 chapters, and is a response to Autolycus who had asked Theophilus to show him his God, had praised the pagan gods, and had mocked the name Christian. Theophilus explains the nature of God who is invisible to the eyes, but, who's presence is known to us:

You will say, then, to me, "Do you, who see God, explain to me the appearance of God." Hear, O man. The appearance of God is ineffable and indescribable, and cannot be seen by eyes of flesh. For in glory He is incomprehensible, in greatness unfathomable, in height inconceivable, in power incomparable, in wisdom unrivaled, in goodness inimitable, in kindness unutterable. For if I say He is Light, I name but His own work; if I call Him Word, I name but His sovereignty; if I call Him Mind, I speak but of His wisdom; if I say He is Spirit, I speak of His breath; if I call Him Wisdom, I speak of His offspring; if I call Him Strength, I speak of His sway; if I call Him Power, I am mentioning His activity; if Providence, I but mention His goodness; if I call Him Kingdom, I but mention His glory; if I call Him Lord, I mention His being judge; if I call Him Judge, I speak of Him as being just; if I call Him Father, I speak of all things as being from Him; if I call Him Fire, I but mention His anger. You will say, then, to me, "Is God angry?" Yes; He is angry with those who act wickedly, but He is good, and kind, and merciful, to those who love and fear Him; for He is a chastener of the godly, and father of the righteous; but he is a judge and punisher of the impious. (Book 1, Chapter 3)

Theophilus goes on to explain in the first book, that we can only contemplate God when we are clothed in incorruptibility. He then denounces the pagan gods, the worship of the emperors and extols the Christians:

Wherefore I will rather honor the king [than your gods], not, indeed, worshiping him, but praying for him. But God, the living and true God, I worship, knowing that the king is made by Him. You will say, then, to me, "Why do you not worship the king?" Because he is not made to be worshiped, but to be reverenced with lawful honor, for he is not a god, but a man appointed by God, not to be worshiped, but to judge justly. For in a kind of way his government is committed to him by God: as He will not have those called kings whom He has appointed under Himself; for "king" is his title, and it is not lawful for another to use it; so neither is it lawful for any to be worshiped but God only. Wherefore, O man, you are wholly in error. Accordingly, honor the king, be subject to him, and pray for him with loyal mind; for if you do this, you do the will of God. For the law that is of God, says, "My son, fear thou the Lord and the king, and be not disobedient to them; for suddenly they shall take vengeance on their enemies."

And about your laughing at me and calling me "Christian," you know not what you are saying. First, because that which is anointed is sweet and serviceable, and far from contemptible. For what ship can be serviceable and seaworthy, unless it be first caulked [anointed]? Or what castle or house is beautiful and serviceable when it has not been anointed? And what man, when he enters into this life or into the gymnasium, is not anointed with oil? And what work has either ornament or beauty unless it be anointed and burnished? Then the air and all that is under heaven is in a certain sort anointed by light and spirit; and are you unwilling to be anointed with the oil of God? Wherefore we are called Christians on this account, because we are anointed with the oil of God. (Book 1, Chapters 11 and 12)

The second book of Theophilus' Apology to Autolycus contains 38 chapters, and more fully develops the thoughts and ideas expressed in the first book. Theophilus exposes the insufficiency and childishness of the pagan teachings, and contrasts those teachings with those of Holy Scripture concerning the origin of the world, the worship due to God, and the moral life man should lead:

When we had formerly some conversation, my very good friend Autolycus, and when you inquired who was my God, and for a little paid attention to my discourse, I made some explanations to you concerning my religion; and then having bid one another adieu, we went with much mutual friendliness each to his own house although at first you had home somewhat hard upon me. For you know and remember that you supposed our doctrine was foolishness. As you then afterwards urged me to do, I am desirous, though not educated to the art of speaking, of more accurately demonstrating, by means of this tractate, the vain labour and empty worship in which you are held; and I wish also, from a few of your own histories which you read, and perhaps do not yet quite understand, to make the truth plain to you. (Book 2, Chapter 1)

The third book in Theophilus' Apology to Autolycus, contains 30 chapters, and is a response to Autolycus' charge that “your religion is new, and your Scriptures are recent writings." The first 15 chapters Theophilus devoted to showing the futility of the accusations brought against Christians concerning immorality and cannibalism, and in the remainder he takes up the chronological discussion and gives a resume of Jewish history, and concludes that Moses must have lived from 900 to 1000 years before the Trojan War. He counts 5695 years from the beginning of the world to the death of Marcus Aurelius. He begins:

Theophilus to Autolycus, greeting: Seeing that writers are fond of composing a multitude of books for vainglory,--some concerning gods, and wars, and chronology, and some, too, concerning useless legends, and other such labour in vain, in which you also have been used to employ yourself until now, and do not grudge to endure that toil; but though you conversed with me, are still of opinion that the word of truth is an idle tale, and suppose that our writings are recent and modern;--on this account I also will not grudge the labour of compendiously setting forth to you, God helping me, the antiquity of our books, reminding you of it in few words, that you may not grudge the labour of reading it, but may recognise the folly of the other authors. (Book 3, Chapter 1)

Theophilus was a most patient man, who took a great deal of time and care in his defense of the true faith. He had an intimate knowledge of Holy Scripture, and was very apt at demonstrating the truth of God and His Church as compared to the absurdities and childishness of the pagan gods and their followers. The Apology to Autolycus can be read in it's entirety online.

From Saint Jerome's “Lives of Illustrious Men”:

Theophilus the bishop

Theophilus, sixth bishop of the church of Antioch, in the reign of the emperor Marcus Antoninus Verus composed a book Against Marcion, which is still extant, also three volumes To Autolycus and one Against the heresy of Hermogenes and other short and elegant treatises, well fitted for the edification of the church. I have read, under his name, commentaries On the Gospel and On the proverbs of Solomon which do not appear to me to correspond in style and language with the elegance and expressiveness of the above works.

Copyright © 2006 Steve Smith. All Rights Reserved.

Saint Melito of Sardis: Early Church Father, Bishop, and Martyr

"Come, then, all you nations of men, receive forgiveness for the sins that defile you. I am your forgiveness. I am the Passover that brings salvation. I am the lamb who was immolated for you. I am your ransom, your life, your resurrection, your light, I am your salvation and your king. I will bring you to the heights of heaven. With my own right hand I will raise you up, and I will show you the eternal Father."
--From a letter by Saint Melito of Sardis

Saint Melito of Sardis was Bishop of the Church in Sardis, and a prominent ecclesiastical writer in the latter half of the second century. Indications are that he was the second Bishop of Sardis, and was successor to “the angel of the Church of Sardis” (the apostle of that Church) to whom was addressed one of the apocalyptic messages. Very little is known of his life, and the majority of his writings exist only in fragments, and quotations from Eusebius, Polycrates, Tertullian, and others. A letter of Polycrates of Ephesus to Pope Victor about 194 states that "Melito the eunuch (this is interpreted "the virgin" by Rufinus in his translation of Eusebius), whose whole walk was in the Holy Spirit", was interred at Sardis, and had been one of the great authorities in the Church of Asia who held the Quartodeciman theory (this was those Churches, primarily in Asia Minor, who celebrated Easter according to the Jewish calendar for Passover).

Saint Melito gave us the earliest indications of the Canon of the Old Testament in his writings, and Saint Jerome, speaking of this canon, quotes Tertullian that Melito was esteemed as a prophet by many of the faithful. Saint Melito, also wrote an apology to the emperor Marcus Aurelius, in which he defended the Christians against accusations made against them, urged the emperor to end the persecutions of the Christians, and even urged Aurelius to proclaim Christianity the religion of the Roman Empire!

Saint Melito was also one of the earliest writers to have written on the dual natures of Christ: "For there is no need, to persons of intelligence, to attempt to prove, from the deeds of Christ subsequent to His baptism, that His soul and His body, His human nature like ours, were real, and no phantom of the imagination. For the deeds done by Christ after His baptism, and especially His miracles, gave indication and assurance to the world of the Deity hidden in His flesh. For, being at once both God and perfect man likewise, He gave us sure indications of His two natures: of His Deity, by His miracles during the three years that elapsed after His baptism; of His humanity, during the thirty similar periods which preceded His baptism, in which, by reason of His low estate as regards the flesh, He concealed the signs of His Deity, although He was the true God existing before all ages."

In the early 20th century, there was great excitement among Christian scholars when a homily by Saint Melito on Easter, “Peri Pascha”, was discovered. This homily shows how the early Christians saw Christ's suffering, death, and resurrection foreshadowed throughout The Old Testament. Indeed, in the writings attributed to Saint Melito by Eusebius, the prolific writer Melito gave a listing of the books of The Old Testament, which Saint Melito referred to as “The Old Books”, which indicates to many scholars that the Church of Melito's time may well have had a New Testament as well. There is also a strong indication from the fragments of Melito's writing that exist in references by Tertullian, Eusebius, Polycrates, and others, that Saint Melito made extensive use of the Gospel of Saint John, and he may have been acquainted with Saint Polycarp, Saint Ignatius of Antioch, and other Early Church Fathers of his day. His writings influenced the thinking of Irenaeus of Lyons, Clement of Alexandria, and Tertullian.

One always gets a great insight to the beliefs and workings of the early Church by reading the writings of those great men, who lived and died for the truth, which is Christ Jesus, was Christ Jesus, and will be Christ Jesus, now and forever. You may read some of those writings (fragments and a homily) online by clicking the titles to go to the sites. You can read Melito the Philosopher, also Easter Praise of Christ by Melito of Sardis, Lamb That Was Slain by Melito, and On The Passover by Melito. Saint Melito is believed to have been martyred around the time he wrote his apology to Marcus Aurelius circa 180 A.D.

The following was written by Saint Jerome, in his book, Lives of Illustrious Men :

Melito the Bishop

Melito of Asia, bishop of Sardis, addressed a book to the emperor Marcus Antoninus Verus, a disciple of Fronto the orator, in behalf of the Christian doctrine. He wrote other things also, among which are the following: On the passover, two books, one book On the lives of the prophets, one book On the church, one book On the Lord's day, one book On faith, one book On the psalms, one On the senses, one On the soul and body, one On baptism, one On truth, one On the generation of Christ, On His prophecy, one On hospitality and another which is called the Key, one On the devil, one On the Apocalypse of John, one On the corporeality of God, and six books of Eclogues. Of his fine oratorical genius, Tertullian, in the seven books which he wrote against the church on behalf of Montanus, satirically says that he was considered a prophet by many of us.

A prayer written by Saint Melito of Sardis

Prayer in Praise of Christ

Born as a son,
led forth as a lamb,
sacrificed as a sheep,
buried as a man,
he rose from the dead as a God,
for he was by nature God and man.

He is all things:
he judges, and so he is Law;
he teaches, and so he is Wisdom;
he saves, and so he is Grace;
he begets, and so he is Father;
he is begotten, and so he is Son;
he suffers, and so he is Sacrifice;
he is buried, and so he is man;
he rises again, and so he is God.
This is Jesus Christ,
to whom belongs glory for all ages.
Quotes from the writings of Saint Melito of Sardis:


"God has suffered from the right hand of Israel. Head of the Lord--His simple Divinity; because He is the Beginning and Creator of all things". --From “The Oration on Our Lord's Passion”.

"God who is from God; the Son who is from the Father; Jesus Christ the King for evermore...He that bore up the earth was borne up on a tree. The Lord was subjected to ignominy with naked body--God put to death, the King of Israel slain!" --From “The Discourse On The Cross”.

"We have collected together extracts from the Law and the Prophets relating to those things which have Been declared concerning our Lord Jesus Christ, that we may prove to your love that this Being is perfect reason, the Word of God; He who was begotten before the light; He who is Creator together with the Father; He who is the Fashioner of man; He who is all in all; He who among the patriarchs is Patriarch; He who in the law is the Law; among the priests, Chief Priest; among kings, the Ruler; among prophets, the Prophet; among the angels, Archangel; in the voice of the preacher, the Word; among spirits, the Spirit; in the Father, the Son; in God, God; King for ever and ever." --From “The Discourse On Faith”

“The Lord, though he was God, became man. He suffered for the sake of whose who suffer, he was bound for those in bonds, condemned for the guilty, buried for those who lie in the grave; but he rose from the dead, and cried aloud: "Who will contend with me? Let him confront me." I have freed the condemned, brought the dead back to life, raised men from their graves. Who has anything to say against me? I, he said, am the Christ; I have destroyed death, triumphed over the enemy, trampled hell underfoot, bound the strong one, and taken men up to the heights of heaven: I am the Christ.” --From a letter by Saint Melito.

Copyright © 2005 Steve Smith. All Rights Reserved

Saint Irenaeus of Lyons

Bishop of Lyons and Defender of Catholic Orthodoxy

Saint Irenaeus was born somewhere around 115 to 125 AD in Asia Minor, where the memory of the Apostles was still cherished, and where there were numerous Christians already. As young man, along with Saint Ignatius of Antioch, he was a disciple of Saint Polycarp of Smyrna, who himself had been a disciple of Saint John the Apostle. Saint Irenaeus once remarked to a friend that all through his life, he could recall every detail of Polycarp's appearance, his voice, and the very words he used when telling what he had heard from John the Evangelist and others who had seen Jesus, because Irenaeus said, they were written on his heart.

There was a vibrant trade between Asia Minor and ancient Gaul, particularly so in Marseilles. With this trade, there also began the arrival of Christian missionaries from Asia Minor who worked to convert the Pagans of Gaul. Saint Polycarp sent Saint Pothinus to Gaul, who established his See at Lyons. Still a young man, Irenaeus joined Pothinus as a priest., and in 177 AD, after having shown himself to be an exceptional priest, he was sent on a peace mission to Rome, bearing a letter to Pope Eleutherius in reference to the Montanists (some sources say it was to deal firmly with the Montanists and others say it was to encourage leniency towards them) in Phrygia, as this heresy was rampant in the East.

During his trip to Rome, there was a persecution of the Church in Gaul in 177 under the pagan “philosopher emperor”, Marcus Aurelius, and Saint Pothinus, as well as several priests in Gaul were martyred. Saint Irenaeus was ordained as bishop of Lyons upon his return. That brief period of persecutions was over, and the next twenty or so years of his episcopate were fairly peaceful. In addition to his pastoral duties, Irenaeus is said to have increased the sphere of Christian influence in other towns of Gaul by sending Saint Felix, Saint Fortunatus, and Saint Achilleus to Valence, and sending Saint Ferrutius and Saint Ferreolus to Besancon. Saint Irenaeus is said to have identified with his flock so completely, that he spoke to them in their native tongue instead of in Latin or Greek, and he encouraged all priests to do the same.

In later years, he encouraged Pope Victor I to lift his excommunication of Churches in the East because of disagreement over the correct date of Easter. The Eastern Churches tended to follow the Jewish calendar in their observance of Easter instead of the date followed by Rome. In his letter to Pope Victor I, Irenaeus pointed out that the Eastern Churches were following their Apostolic tradition, and that this point, had not prevented Saint Polycarp and many other Eastern bishops from staying in communion. It must have been a fruitful letter, because in the 4th century, Saint Jerome wrote that many of the Eastern bishops still followed the ancient Jewish calendar.

Yet, the thing that Saint Irenaeus is best remembered for, is his defense of the Catholic Faith against the heresy of Gnosticism, which was spreading rapidly throughout Gaul, and even into Rome. This led Irenaeus to make a careful study of the tenets of Gnosticism, which was quite a task in itself, because each Gnostic teacher was inclined to introduce ideas of their own. He then wrote a five book exposition, “Against the Heresies”, which set forth the doctrines of Gnosticism, and then contrasted them with Scripture, and the teaching of the Apostles preserved not only in the sacred writings, but, also the oral tradition in the churches which the Apostles founded. Saint Irenaeus successfully defended the belief that the Old Testament God and the New Testament God are one and the same.

Interestingly, Irenaeus apologized for his writing style and ability at the beginning of his piece. He wrote in part, “thou wilt not expect from me, who am resident among the Keltæ, and am accustomed for the most part to use a barbarous dialect, any display of rhetoric, which I have never learned, or any excellence of composition, which I have never practised, or any beauty and persuasiveness of style, to which I make no pretensions. But thou wilt accept in a kindly spirit what I in a like spirit write to thee simply, truthfully, and in my own homely way...so that thou wilt expand those ideas of which I send thee...so as to set with power before thy companions those things which I have uttered in weakness”. What Saint Irenaeus didn't realize, is that his writing of “Against the Heresies”, was so thorough and complete, that it would deal such a severe blow to Gnosticism, that it would never again be seen as a serious major threat to the tenets of Christianity.

Saint Irenaeus felt that most of the attraction of Gnosticism came from a veil of mystery which surrounded it, and he was determined to “strip the fox” as he called it. He effectively used Scripture, and particularly the writings and teachings of Paul, Peter, and John to effectively refute the tenets of Gnosticism and destroyed it's influence on Christianity. Saint Irenaeus was the first early writer to effectively utilize the Gospel of Saint John in his writings. He recognized the warnings from Our Lord, Saint Paul, Saint Peter, Saint Jude, and Saint John about false teachers, and wolves in sheep's clothing. He recognized that the false claims of special or secret knowledge claimed by Gnosticism was a serious threat to Christianity, and was an attempt at the revival of Paganism. He was also the first person to cite reasons for admitting or rejecting books into the canon. He emphasized the unity of the Old and New Testaments, and Christ's having both a divine and a human nature.

He wrote his treatise in Greek, and it was quickly translated into Latin, and rapidly spread throughout the Church. Irenaeus' main point was the unity of God, in opposition to Gnosticism's view of a division of God into 30 divine “Aeons” and their heretical perception of a “high God” and a wicked “Demiurge” that they said created the world. Irenaeus spoke of the Son and the Holy Spirit as the hands of God, and showed that Jesus Christ is the invisible Father made visible. He showed that God was not indifferent to His creation, but, that He has taken an active role in the salvation of man. Everything that has happened to man since the fall of Adam and Eve, has been planned by God to help man overcome their fall. Irenaeus shows in his writings, that Christ is the new Adam, who corrected everything wrong that Adam did. Irenaeus is the first to contrast the differences between Eve and Mary, showing how Mary's faithfulness was in opposition to Eve's faithlessness.

In essence, what Irenaeus did through “Against Heresies”, was layout the truth of Catholic Christian theology, and then in his later writing, "Proof of the Apostolic Preaching", he confirms the faithful by explaining Christian doctrine to them, and also by demonstrating the truth of the Gospel through explaining and clarifying the Old Testament prophecies. Saint Irenaeus was one of the first Christian writers to use the principle of apostolic succession to refute his opponents.

Saint Irenaeus is believed to have been martyred by some sources, others saying there is little evidence to support his martyrdom. The exact date of his death is unknown, but, it's believed to have been around 202 AD. His remains were buried in a crypt under the altar of what was then called the church of Saint John, but, was later known as the church of Saint Irenaeus, himself. This tomb or shrine was destroyed by the Calvinists in 1562, and all trace of his relics seems to have perished, but, the head is said by some sources to be in Saint John's church, Lyons, France.

You can read “Against Heresies” online, and there is a book, “Scandal of the Incarnation: Irenaeus against the Heresies” by Saint Irenaeus, John Saward (translator), Hans U. Von Balthasar (introduction).

Below are some quotes from Saint Irenaeus of Lyons, and at the bottom, a writing about him from Saint Jerome's “Lives of Illustrious Men”:

1. For this is why the Word became man, and the Son of God became the Son of man: so that man, by entering into communion with the Word and thus receiving divine sonship, might become a son of God.

2. God is the source of all activity throughout creation. He cannot be seen or described in his own nature and in all his greatness by any of his creatures. Yet he is certainly not unknown. Through his Word the whole creation learns that there is one God the Father, who holds all things together and gives them their being. As it is written in the Gospel, "No man has ever seen God, except the only-begotten Son, who is in the bosom of the Father; he has revealed him."

3. This is the course followed by the barbarian peoples[the Gallic provincials where Irenaeus lived] who believe in Christ and have salvation written in their hearts by the Spirit without paper or ink, but who guard carefully the ancient tradition. For they believe in one God, the Creator of heaven and earth and of all things therein through Christ Jesus, the Son of God, who for his surpassing love towards his creation underwent birth from a virgin, uniting man through himself to God, and who suffered under Pontius Pilate and rose again and was received up in splendor, and who shall come in glory, the Saviour of those who are saved and the Judge of those who are judged, to send into eternal fire those who pervert the truth and despise his Father and his coming.

4. Error, indeed is never set forth in its naked deformity, lest, being thus exposed, it should at once be detected. But it is craftily decked out in an attractive dress, so as, by its outward form, to make it appear to the inexperienced more true than truth itself.

Saint Jerome: Lives of Illustrious Men
Irenaeus the bishop

Irenaeus, a presbyter trader Pothinus the bishop who ruled the church of Lyons in Gaul, being sent to Rome as legate by the martyrs of Ibis place, on account of certain ecclesiastical questions, presented to Bishop Eleutherius certain letters under his own name which are worthy of honour. Afterwards when Pothinus, nearly ninety years of age, received the crown of martyrdom for Christ, he was put in his place. It is certain too that he was a disciple of Polycarp, the priest and martyr, whom we mentioned above. He wrote five books Against heresies and a short volume, Against the nations and another On discipline, a letter to Marcianus his brother On apostolical preaching, a book of Various treatises; also to Blastus, On schism, to Florinus On monarchy or That God is not the author of evil, also an excellent Commentary on the Ogdoad at the end of which indicating that he was near the apostolic period he wrote:

"I adjure thee whosoever shall transcribe this book, by our Lord Jesus Christ and by his glorious advent at which He shall judge the quick and the dead, that you diligently compare, after you have transcribed, and amend it according to the copy from which you have transcribed it and also that you shall similarly transcribe this adjuration as you find it in your pattern."

Other works of his are in circulation to wit: to Victor the Roman bishop On the Paschal controversy in which he warns him not lightly to break the unity of the fraternity, if indeed Victor believed that the many bishops of Asia and the East, who with the Jews celebrated the passover, on the fourteenth day of the new moon, were to be condemned. But even those who differed from them did not support Victor in his opinion. He flourished chiefly in the reign of the Emperor Commodus, who succeeded Marcus Antoninus Verus in power.

Copyright © 2005 Steve Smith. All Rights Reserved

Saint Justin Martyr- Apologist and Martyr

Justin Martyr was born circa 100 AD at at Nablus, Palestine (Samaria) of pagan parents. He was an early Christian Apologist (defender of the faith), and although he was most certainly not the first apologist, his writings which are still existent, are the earliest surviving apologies. Most of what we know of his life come from his writings, three of which the majority of scholars agree are attributable to him, and some later writings mentioning him and his writings from Eusebius, Saint Irenaeus, and Saint Jerome. There are some other works in which Saint Justin is identified as the author, but, most scholars attribute these to having been written by unknown sources one to three centuries or more after his death. The works most definitely agreed upon as being his are (the titles are clickable links to read the works) :

1. The Apology addressed to Antoninus Pius, his sons, and the senate;
2. a Second Apology addressed to Marcus Aurelius and Lucius Verus; and
3. the Dialogue with Trypho.

Justin calls himself a Samaritan, but, his father and grandfather were most likely Greek or Roman, and he was raised a pagan. He began searching for God, and he began studying philosophy as a means to help him understand God, and to bring him closer to God, as he felt that only philosophy could bring him true knowledge and understanding of God.

In the beginning of “The Dialogue with Trypho”, Justin relates his story of his vain search for the knowledge of God among the Stoics ( an originally Greek school of philosophy, founded by Zeno about 308 B.C., believing that God determined everything for the best and that virtue is sufficient for happiness. Its later Roman form advocated the calm acceptance of all occurrences as the unavoidable result of divine will or of the natural order), Peripatetics (followers of the philosophy of Aristotle), and Pythagoreans (philosophy expounded by Pythagoras, distinguished chiefly by its description of reality in terms of arithmetical relationships).

Among the Stoics, he found he had learned nothing about God,and that his teacher had nothing to teach him on God. The Peripatetic teacher welcomed him at first, yet later demanded a fee, proving to Justin that this “teacher” was not a philosopher. The Pythagorean teacher refused to accept him until he had learned music, astronomy, and geometry. He found what he thought was the most helpful philosophy for him in the ideas of Plato, yet even still he was not quite satisfied, not quite happy with what he was finding.

He was still infatuated with Platonist philosophy, when he went for a walk alone along the seashore one day, as he had done many times before, in an area where he never saw anyone else, and where he could think and consider what he had learned from the Platonist school of thought. This day however, he unexpectedly met an old man who was searching “for members of his household”. They began a discussion, and the old man convinced him, that there could be no understanding of God through human knowledge, and that only through the Prophets and the guidance of the Holy Spirit could man know God. He showed to Justin, how the Prophets told of the coming of Jesus Christ, and that Christ was the fulfillment of all that the Prophets had said, taught, and written. He convinced Justin, that Christianity was a far nobler philosophy than anything he had yet studied. Justin was never to see this man again, and he felt the urge to learn more about these Prophets and these Christians. He became convinced, that Christianity, was the true philosophy, and he converted and was baptized at the age of 30. Later in his “Second Apology”, he would write, "When I was a disciple of Plato, hearing the accusations made against the Christians and seeing them intrepid in the face of death and of all that men fear, I said to myself that it was impossible that they should be living in evil and in the love of pleasure" (Second Apology, Chapter 18).

Saint Justin continued to wear his philosophers gown, to indicate that he had attained to the truth. For Saint Justin knew he had now attained the true philosophy, and traveled widely where he would contend with pagans, and use his philosophical skills to explain and defend the Faith. He eventually made his way to Rome where he opened a school of public debate. In the year 165 AD, along with six others, Saint Justin Martyr (during the persecutions of the emperor Marcus Aurelius) was tried before the Roman Prefect Rusticus, and they were all condemned and were beheaded.

The account of the trial still exists (read it in entirety here: Martyrdom of Saint Justin), and some excerpts are included below. Along with six others (Chariton, Charito, Euelpistus, Hierax, Paeon, and Liberianus) he was brought before the Roman prefect, Rusticus:

And when they had been brought before his judgment-seat, said to Justin, “Obey the gods at once, and submit to the kings.” Justin said, “To obey the commandments of our Saviour Jesus Christ is worthy neither of blame nor of condemnation.” Rusticus the prefect said, “What kind of doctrines do you profess?” Justin said, “I have endeavoured to learn all doctrines; but I have acquiesced at last in the true doctrines, those namely of the Christians, even though they do not please those who hold false opinions.” Rusticus the prefect said, “Are those the doctrines that please you, you utterly wretched man?” Justin said, “Yes, since I adhere to them with right dogma.” Rusticus the prefect said, “What is the dogma?” Justin said, “That according to which we worship the God of the Christians, whom we reckon to be one from the beginning, the maker and fashioner of the whole creation, visible and invisible; and the Lord Jesus Christ, the Son of God, who had also been preached beforehand by the prophets as about to be present with the race of men, the herald of salvation and teacher of good disciples. And I, being a man, think that what I can say is insignificant in comparison with His boundless divinity, acknowledging a certain prophetic power, since it was prophesied concerning Him of whom now I say that He is the Son of God. For I know that of old the prophets foretold His appearance among men.”

...Rusticus the prefect said, “Tell me where you assemble, or into what place do you collect your followers?” Justin said, “I live above one Martinus, at the Timiotinian Bath; and during the whole time (and I am now living in Rome for the second time) I am unaware of any other meeting than his. And if any one wished to come to me, I communicated to him the doctrines of truth.” Rusticus said, “Are you not, then, a Christian?” Justin said, “Yes, I am a Christian.”

The prefect says to Justin, “Hearken, you who are called learned, and think that you know true doctrines; if you are scourged and beheaded, do you believe you will ascend into heaven?” Justin said, “I hope that, if I endure these things, I shall have His gifts. For I know that, to all who have thus lived, there abides the divine favour until the completion of the whole world.” Rusticus the prefect said, “Do you suppose, then, that you will ascend into heaven to receive some recompense?” Justin said, “I do not suppose it, but I know and am fully persuaded of it.” Rusticus the prefect said, “Let us, then, now come to the matter in hand, and which presses. Having come together, offer sacrifice with one accord to the gods.” Justin said, “No right-thinking person falls away from piety to impiety.” Rusticus the prefect said, “Unless ye obey, ye shall be mercilessly punished.” Justin said, “Through prayer we can be saved on account of our Lord Jesus Christ, even when we have been punished, because this shall become to us salvation and confidence at the more fearful and universal judgment-seat of our Lord and Saviour.” Thus also said the other martyrs: “Do what you will, for we are Christians, and do not sacrifice to idols.”

Rusticus the prefect pronounced sentence, saying, “Let those who have refused to sacrifice to the gods and to yield to the command of the emperor be scourged, and led away to suffer the punishment of decapitation, according to the laws.” The holy martyrs having glorified God, and having gone forth to the accustomed place, were beheaded, and perfected their testimony in the confession of the Saviour. And some of the faithful having secretly removed their bodies, laid them in a suitable place, the grace of our Lord Jesus Christ having wrought along with them, to whom be glory for ever and ever. Amen.

ADDENDUM

This is from Saint Jerome's work, "Lives of Illustrious Men":

Justin the philosopher

Justin, a philosopher, and wearing the garb of philosopher, a citizen of Neapolis, a city of Palestine, and the son of Priscus Bacchius, laboured strenuously in behalf of the religion of Christ, insomuch that he delivered to Antoninus Pius and his sons and the senate, a work written Against the nations, and did not shun the ignominy of the cross. He addressed another book also to the successors of this Antoninus, Marcus Antoninus Verus and Lucius Aurelius Com-modus. Another volume of his Against the nations, is also extant, where he discusses the nature of demons, and a fourth against the nations which he entitled, Refutation and yet another On the sovereignty of God, and another book which be entitled, Psaltes, and another On the Soul, the Dialogue against the Jews, which he held against Trypho, the leader of the Jews, and also notable volumes Against Marcion, which Irenaeus also mentions in the fourth book Against heresies, also another book Against all heresies which he mentions in the Apology which is addressed to Antoninus Pius. He, when he had held diatribae in the city of Rome, and had convicted Crescens the cynic, who said many blasphemous things against the Christians, of gluttony and fear of death, and bad proved him devoted to luxury and lusts, at last, accused of being a Christian, through the efforts and wiles of Crescens, he shed his blood for Christ.

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