CHAPTER TWO JUSTICE DEMANDED Reason directs those who are truly pious and philosophical to honor and love only what is true, declining to follow traditional opinions if these be worthless. For not only does sound reason direct us to refuse the guidance of those who did or taught anything wrong, but it is incumbent on the lover of truth, by all means, and if death be threatened, even before his own life, to choose and do and say what is right. Do you, then, since ye are called pious and philosophers, guardians of justice and lovers of learning, give good heed, and hearken to my address, and if ye are indeed such it will be manifested. For we have come not to flatter you by this writing, nor please you by our address, but to beg that you pass judgment, after an accurate and searching investigation, not flattered by prejudice or by a desire of pleasing superstitious men, nor induced by irrational impulse or evil rumors which have long been prevalent, to give a decision which will prove to be against yourselves.  CHAPTER III. Claim of judicial investigation. But lest any one think that this is an unreasonable and reckless utterance, we demand that the charges against the Christians be investigated, and that, if these be substantiated, they be punished as they deserve, or rather, indeed, we ourselves will punish them. And if no one can convict us of anything, true reason forbids you, for the sake of a wicked rumor, to wrong blameless men, and indeed rather yourselves, who think fit to direct affairs, not by judgment, but by passion. And every sober-minded person will declare this to be the only fair and equitable adjustment, namely, that the subjects render an unexceptional account of their own life and doctrine, and that, on the other hand, the rulers should give their decision in obedience, not to violence and tyranny, but to piety and philosophy, for thus would both rulers and ruled reap benefit. For even one of the ancients somewhere said, unless both rulers and ruled philosophize, it is impossible to make states blessed.  For if, when ye have learned the truth, you do not what is just, you will be before God without excuse. Chapter 4.  By the mere application of a name, nothing is decided, either good or evil, apart from the actions implied in the name, and indeed, so far at least as one may judge from the name we are accused of, we are the most excellent people. But as we do not think it just to beg to be acquitted on account of the name, if we be convicted as evildoers, so, on the other hand, if we be found to have committed no offense, either in the matter of thus naming ourselves or of our conduct as citizens, it is your part very earnestly to guard against incurring just punishment by unjustly punishing those who are not convicted. For from a name neither praise nor punishment could reasonably spring, unless something excellent or base in action be proved. And those among yourselves who are accused you do not punish before they are convicted, but in our case you receive the name as proof against us. And this, although so far as the name goes, you ought rather to punish our accusers. For we are accused of being Christians, and to hate what is excellent, Christian, is unjust. Again, if any of the accused deny the name and say that he is not a Christian, you acquit him, as having no evidence against him as a wrongdoer.  This requires that you inquire into the life both of him who confesses and of him who denies, that by his deeds it may be apparent what kind of man each is. For as some who have been taught by the Master, Christ, not to deny him, give encouragement to others when they are put to the question, so in all probability to those who lead wicked lives give occasion to those who, without consideration, take upon them to accuse all the Christians of impiety and wickedness. And this also is not right. For of philosophy, too, some assume the name and the garb who do nothing worthy of their profession, and you are well aware that those of the ancients whose opinions and teachings were quite diverse are yet all called by the one name of philosophers.  Chapter 5 Christians Charged with Atheism Why then should this be? In our case, who pledge ourselves to do no wickedness, nor to hold these atheistic opinions, you do not examine the charges made against us, but yielding to unreasoning passion and to the instigation of evil demons, you punish us without consideration or judgment. For the truth shall be spoken, since of old these evil demons, effecting apparitions of themselves, both defiled women and corrupted boys, and showed such fearful sights to men that those who did not use their reason in judging of the actions that were done were struck with terror, and being carried away by fear and not knowing that these were demons, they called them gods, and gave to each the name which each of the demons chose for himself. And when Socrates endeavored, by true reason and examination, to bring these things to light and deliver men from the demons, then the demons themselves, by means of men who rejoiced in iniquity, compassed his death as an atheist and a profane person, on the charge that he was introducing new divinities. And in our case they display a similar activity. For not only among the Greeks did reason, logos, prevail to condemn these things through Socrates, but also among the barbarians were they condemned by reason, or the word the logos, himself, who took shape and became man, and was called Jesus Christ, and in obedience to him we not only deny that they who did such things as these are gods, but assert that they are wicked and impious demons, whose actions will not bear comparison with those even of men desirous of virtue. CHAPTER VI. CHARGE OF ATHEISM REFUTED. Hence we are called atheists, and we confess that we are atheists so far as the gods of this sort are concerned, but not with respect to the most true god, the father of righteousness and temperance and the other virtues, who is free from all impurity. But both him and the son, who came forth from him and taught us these things, and the host of the other good angels who follow and are made like to him, and the prophetic spirit, we worship and adore, knowing them in reason and truth, and declaring without grudging to everyone who wishes to learn as we have been taught. CHAPTER VII. Each Christian must be tried by his own life. But someone will say, some have ere now been arrested and convicted as evildoers, for you condemn many, many a time, after inquiring into the life of each of the accused severally, but not on account of those of whom we have been speaking, and this we acknowledge that as among the Greeks those who teach such theories as please themselves are all called by the one name, philosopher, though their doctrines be diverse, so also among the barbarians this name on which accusations are accumulated is the common property of those who are and those who seem wise. For all are called Christians, wherefore we demand that the deeds of all those who are accused to you be judged in order that each one who is convicted may be punished as an evildoer and not as a Christian, and if it is clear that anyone is blameless that he may be acquitted, since by the mere fact of his being a Christian he does no wrong, for we will not require that you punish our accusers, they being sufficiently punished by their present wickedness and ignorance of what is right. CHAPTER VIII Christians confess their faith in God. And reckon ye that it is for your sakes that we have been saying these things, for it is in our power, when we are examined, to deny that we are Christians, but we would not live by telling a lie. For, impelled by the desire of the eternal and pure life, we seek the abode that is with God, the Father and Creator of all, and hasten to confess our faith, persuaded and convinced as we are that they who have proved to God by their works that they followed him, and loved to abide with him where there is no sin to cause disturbance, can obtain these things. This then, to speak shortly, is what we expect and have learned from Christ, and teach. And Plato, in like manner, used to say that Radamanthus and Minos would punish the wicked who came before them, and we say that the same thing will be done, but at the hand of Christ, and upon the wicked in the same bodies united again to their spirits, which are now to undergo everlasting punishment, and not only as Plato said for a period of a thousand years. And if any one say that this is incredible or impossible, this error of ours is one which concerns ourselves only, and no other person, so long as you cannot convict us of doing any harm. CHAPTER IX VOLLY OF IDLE WERSHIP And neither do we honor with many sacrifices and garlands of flowers such deities as men have formed and set in shrines and called gods, since we see that these are soulless and dead, and have not the form of God, for we do not consider that God has such a form as some say that they imitate to His honor, but have the names and forms of those wicked demons which have appeared. For why need we tell you who already know into what forms the craftsmen carving and cutting, casting and hammering fashion the materials? And often out of vessels of dishonor, by merely changing the form and making an image of the requisite shape, they make what they call a god, which we consider not only senseless, but to be even insulting to God, who, having ineffable glory and form, thus gets His name attached to things that are corruptible and require constant service, and that the artificers of these are both intemperate and, not to enter into particulars, are practiced in every vice you very well know, even their own girls who work along with them they corrupt. But infatuation, that disillute men should be said to fashion and make gods for your worship, and that you should appoint such men the guardians of the temples where they are enshrined, not recognizing that it is unlawful even to think or say that men are the guardians of gods. CHAPTER X. HOW GOD IS TO BE SERVED. But we have received by tradition that God does not need the material offerings which men can give, seeing, indeed, that He Himself is the provider of all things. And we have been taught, and are convinced, and do believe, that He accepts those only who imitate the Excellences which reside in Him, temperance and justice and philanthropy, and as many virtues as are peculiar to a God who is called by no proper name. And we have been taught that He in the beginning did of His goodness for man's sake create all things out of unformed matter, and if men by their works show themselves worthy of this His design they are deemed worthy, and so we have received of reigning in company with Him being delivered from corruption and suffering. For as in the beginning He created us when we were not, so do we consider that, in like manner, those who choose what is pleasing to Him are, on account of their choice, deemed worthy of in corruption and of fellowship with Him. For the coming into being at first was not in our own power, and in order that we may follow those things which please Him, choosing them by means of the rational faculties He has Himself endowed us with, He both persuades us and leads us to faith. And we think it for the advantage of all men that they are not restrained from learning these things, but are even urged thereto. For the restraint which human laws could not effect, the word, even as much as He is divine, would have effected, had not the wicked demons taking as their ally the lust of wickedness which is in every man, and which draws variously to all manner of vice, scattered many false and profane accusations, none of which attach to us. CHAPTER XI. WHAT KINGDOM CHRISTIANS LOOK FOR. And when you hear that we look for a kingdom, you suppose, without making any inquiry, that we speak of a human kingdom, whereas we speak of that which is with God, as appears also from the confession of their faith made by those who are charged with being Christians, though they know that death is the punishment awarded to him who so confesses. For if we looked for a human kingdom, we should also deny our Christ that we might not be slain, and we should strive to escape detection that we might obtain what we expect. But since our thoughts are not fixed on the present, we are not concerned when men cut us off, since also death is a debt which must at all events be paid. CHAPTER XII. CHRISTIANS LIVE AS UNDER GOD'S EYE. And more than all other men are we your helpers and allies in promoting peace, seeing that we hold this view that it is alike impossible for the wicked, the covetous, the conspirator, and for the virtuous to escape the notice of God, and that each man goes to everlasting punishment or salvation according to the value of his actions. For if all men knew this, no one would choose wickedness even for a little, knowing that he goes to the everlasting punishment of fire, but would by all means restrain himself, and adorn himself with virtue that he might obtain the good gifts of God and escape the punishments. For those who, on account of the laws and punishments you impose, endeavor to escape detection when they offend, and they offend, too, under the impression that it is quite possible to escape your detection, since you are but men, those persons, if they learned and were convinced that nothing, whether actually done or only intended, can escape the knowledge of God, would by all means live decently on account of the penalties threatened, as even you yourselves will admit. But you seem to fear lest all men become righteous, and you no longer have any to punish. Such would be the concern of public executioners, but not of good princes. But as we before said, we are persuaded that these things are prompted by evil spirits, who demand sacrifices and service even from those who live unreasonably. But as for you, we presume that you who aim at a reputation for piety and philosophy will do nothing unreasonable. And if you also, like the foolish, prefer custom to truth, do what you have power to do. But just so much power have rulers who esteem opinion more than truth, as robbers have in a desert. And that you will not succeed is declared by the Word, than whom, after God who begat him, we know there is no ruler more kingly and just. For as all shrink from succeeding to the poverty or sufferings or obscurity of their fathers, so whatever the Word forbids us to choose, the sensible man will not choose. That all these things should come to pass, I say, our teacher foretold, he who is both son and apostle of God, the father of all, and the ruler, Jesus Christ, from whom also we have the name of Christians. Whence we become more assured of all the things he taught us, since whatever he beforehand foretold should come to pass, is seen in fact coming to pass, and this is the work of God, to tell of a thing before it happens, and as it was foretold so to show it happening. It were possible to pause here and add no more, reckoning that we demand what is just and true, but because we are well aware that it is not easy suddenly to change a mind possessed by ignorance, we intend to add a few things, for the sake of persuading those who love the truth, knowing that it is not impossible to put ignorance to flight by presenting the truth. After thirteen, Christians serve God rationally. What sober-minded man, then, will not acknowledge that we are not atheists, worshiping as we do the maker of this universe, and declaring, as we have been taught, that he has no need of streams of blood and libations and incense, whom we praise to the utmost of our power by the exercise of prayer and thanksgiving for all things wherewith we are supplied, as we have been taught, that the only honor that is worthy of him is not to consume by fire what he has brought into being for our sustenance, but to use it for ourselves and those who need, and with gratitude to him to offer thanks by invocations and hymns for our creation, and for all the means of health, and for the various qualities of the different kinds of things, and for the changes of the seasons, and to present before him petitions for our existing again in incorruption through faith in him. Our teacher of these things is Jesus Christ, who also was born for this purpose, and was crucified under Pontius Pilate, procurator of Judea, in the times of Tiberius Caesar, and that we reasonably worship him, having learned that he is the son of the true God himself, and holding him in the second place, and the prophetic spirit in the third, we will prove. For they proclaim our madness to consist in this, that we give to a crucified man a place second to the unchangeable and eternal God, the creator of all, for they do not discern the mystery that is herein, to which, as we make it plain to you, we pray you to give heed. Chapter 14 The Demons Misrepresent Christian Doctrine For we forewarn you to be on your guard, lest those demons whom we have been accusing should deceive you, and quite divert you from reading and understanding what we say. For they strive to hold you their slaves and servants, and sometimes by appearances in dreams, and sometimes by magical impositions, they subdue all who make no strong opposing effort for their own salvation. And thus do we also, since our persuasion by the word, stand aloof from them, i.e. the demons, and follow the only unbegotten God through his son, we who formerly delighted in fornication, but now embrace chastity alone. We who formerly used magical arts dedicate ourselves to the good and unbegotten God. We who valued above all things the acquisition of wealth and possessions now bring what we have into a common stock and communicate to every one in need. We who hated and destroyed one another, and on account of their different manners would not live with men of a different tribe, now, since the coming of Christ, live familiarly with them, and pray for our enemies, and endeavour to persuade those who hate us unjustly to live conformably to the good precepts of Christ, to the end that they may become partakers with us of the same joyful hope of a reward from God the ruler of all. But lest we should seem to be reasoning sophistically, we consider it right, before giving you the promised explanation, to cite a few precepts given by Christ himself, and be it yours, as powerful rulers, to inquire whether we have been taught and do teach these things truly. Brief and concise utterances fell from him, for he was no sophist, but his word was the power of God. Chapter 15 What Christ Himself Taught Concerning chastity he uttered such sentiments as these, whosoever looketh upon a woman to lust after her hath committed adultery with her already in his heart before God, and, if thy right eye offend thee, cut it out, for it is better for thee to enter into the kingdom of heaven with one eye than having two eyes to be cast into everlasting fire, and whosoever shall marry her that is divorced from another husband, commiteth adultery.  And many, both men and women, who have been Christ's disciples from childhood, remain pure at the age of sixty or seventy years, and I boast that I could produce such from every race of men. For what shall I say, too, of the countless multitude of those who have reformed in temperate habits, and learned these things? For Christ called not the just nor the chaste to repentance, but the ungodly and the licentious and the unjust. His words being, I came not to call the righteous but sinners to repentance. For the heavenly Father desires rather the repentance than the punishment of the sinner. And of our love to all, he taught thus. If ye love them that love you, what new thing do ye? For even fornicators do this.  In that we should communicate to the needy and do nothing for glory, he said, Give to him that asketh, and from him that would borrow turn not away. For if ye lend to them of whom ye hope to receive, what new thing do ye? Even the publicans do this. Lay not up for yourselves treasure upon earth, where moth and rust doth corrupt, and where robbers break through, but lay up for yourselves treasure in heaven, where neither moth nor rust doth corrupt. For what is a man profited, if he should gain the whole world, and lose his own soul? Or what shall a man give in exchange for it? Lay up treasure therefore in heaven, where neither moth nor rust doth corrupt. And be ye kind and merciful, as your Father also is kind and merciful, and maketh his Son to rise on sinners, and the righteous, and the wicked. Take no thought what ye shall eat, or what ye shall put on, are ye not better than the birds and the beasts, and God feedeth them? Take no thought therefore what ye shall eat, or what ye shall put on, for your heavenly Father knoweth that ye have need of these things. But seek ye the kingdom of heaven, and all these things shall be added unto you, for where his treasure is, there also is the mind of a man. And do not these things to be seen of men, otherwise ye have no reward from your Father which is in heaven. CHAPTER 16 CONCERNING PATIENCE AND SWEARING And concerning our being patient of injuries and ready to serve all and free from anger, this is what he said, to him that smideth thee on the one cheek offer also the other, and him that taketh away thy cloak or coat forbid not, and whosoever shall be angry is in danger of the fire, and every one that compeleth thee to go with him a mile, follow him too, and let your good works shine before men, that they, seeing them, may glorify your Father which is in heaven. For we ought not to strive, neither has he desired us to be imitators of wicked men, but he has exhorted us to lead all men by patience and gentleness, from shame and the love of evil. And this indeed is proved in the case of many who once were of your way of thinking, but have changed their violent and tyrannical disposition, being overcome either by the constancy which they have witnessed in their neighbor's lives, or by the extraordinary forbearance they have observed in their fellow travelers when defrauded, or by the honesty of those with whom they have transacted business. And with regard to our not swearing at all, and always speaking the truth, he enjoined as follows, swear not at all, but let your yea be yea, and your nay nay, for whatsoever is more than thee's cometh of evil, and that we ought to worship God alone, he thus persuaded us. The greatest commandment is, thou shalt worship the Lord thy God, and him only shall thou serve, with all thy heart, and with all thy strength, the Lord God that made thee. And when a certain man came to him and said, Good master, he answered and said, There is none good but God only, who made all things, and let those who are not found living as he taught be understood to be no Christians, even though they profess with the lip the precepts of Christ, for not those who make profession, but those who do the works shall be saved, according to his word. Not every one who sayeth to me, Lord, Lord, shall enter into the kingdom of heaven, but he that doeth the will of my Father which is in heaven. For whosoever heareth me, and doeth my sayings, heareth him that sent me, and many will say unto me, Lord, Lord, have we not eaten and drunken thy name, and done wonders? And then will I say unto them, depart from me, ye workers of iniquity, then shall there be wailing and gnashing of teeth, when the righteous shall shine as the sun, and the wicked are sent into everlasting fire. For many shall come in my name, clothed outwardly in sheep's clothing, but inwardly being ravening wolves. By their works ye shall know them. And every tree that bringeth not forth good fruit, is hewn down and cast into the fire. And as to those who are not living pursuant to these his teachings, and are Christians only in name, we demand that all such be punished by you. CHAPTER 17 Christ Taught Civil Obedience And everywhere we, more readily than all men, endeavor to pay to those appointed by you the taxes both ordinary and extraordinary, as we have been taught by him. For at that time some came to him and asked him if one ought to pay tribute to Caesar, and he answered, Tell me, whose image does the coin bear? And they said, Caesars. And again he answered them, Render therefore to Caesar the things that are Caesar's, and to God the things that are God's.  But if you pay no regard to our prayers and frank explanations, we shall suffer no loss, since we believe, or rather indeed are persuaded, that every man will suffer punishment in eternal fire according to the merit of his deed, and will render account according to the power he has received from God, as Christ intimated when he said, To whom God has given more of him shall more be required. CHAPTER XVIII. PROEF OF IMMORTALITY AND THE RESURRECTION. For reflect upon the end of each of the preceding kings, how they died the death common to all, which, if it issued in insensibility, would be a godsend to all the wicked. But since sensation remains to all who have ever lived, and eternal punishment is laid up, i.e. for the wicked, see that he neglect not to be convinced, and to hold as your belief that these things are true. For let even necromancy, and the divinations you practice by immaculate children, and the evoking of departed human souls, and those who are called among the magi, dream-senders, and assistant spirits, familiars, and all that is done by those who are skilled in such matters, let these persuade you that even after death souls are in a state of sensation, and those who are seized and cast about by the spirits of the dead, whom all call demoniacs or madmen, and what you repute as oracles, both of Amphilochus, Dodana, Pitho, and as many others such as exist, and the opinions of your authors in pedocles and Pythagoras, Plato and Socrates, and the pit of Homer, and the descent of Ulysses to inspect these things, and all that has been uttered of a like kind. Such favor as you grant to these grant also to us, who not less but more firmly than they believe in God, since we expect to receive again our own bodies, though they be dead and cast into the earth, for we maintain that with God nothing is impossible. CHAPTER XIX The Resurrection Possible And to any thoughtful person would anything appear more incredible than if we were not in the body, and some one were to say that it was possible that from a small drop of human seed, bones and sinews and flesh be formed into a shape such as we see? For let this now be said hypothetically, if you yourselves were not such as you are now, and born of such parents and causes, and one were to show you human seed and a picture of a man, and were to say with confidence that from such a substance such a being could be produced? Would you believe before you saw the actual production? No one will dare to deny that such a statement would surpass belief. In the same way then, you are now incredulous because you have never seen a dead man rise again. But as at first you would not have believed it possible that such persons could be produced from the small drop, and yet now you see them thus produced? So also judge ye that it is not impossible that the bodies of men, after they have been dissolved, and like seeds resolved into earth, should in God's appointed time rise again and put on incorruption? For what power worthy of God those imagine who say that each thing returns to that from which it was produced, and that beyond this not even God himself can do anything we are unable to conceive? But this we see clearly, that they would not have believed it possible that they could have become such and produced from such materials as they now see both themselves and the whole world to be, and that it is better to believe even what is impossible to our own nature and to men than to be unbelieving like the rest of the world we have learned, for we know that our Master Jesus Christ said that what is impossible with men is possible with God, and fear not them that kill you and after that can do no more, but fear him who after death is able to cast both soul and body into hell, and hell is a place where those are to be punished who have lived wickedly, and who do not believe that those things which God has taught us by Christ will come to pass. End of Part 1. Part 2 of the First Apology of Justin Martyr. This is a LibriVox recording. All LibriVox recordings are in the public domain. For more information or to volunteer, please visit LibriVox.org. Recording by David Leeson. The First Apology by Justin Martyr, translated by Alexander Roberts and James Donaldson. Part 2, chapters 20 through 39. Chapter 20. Heathen Analogies to Christian Doctrine. And the Sybil and Histaspis said that there should be a dissolution by God of things corruptible, and the philosophers called Stoics teach that even God himself shall be resolved into fire, and they say that the world is to be formed anew by this revolution. But we understand that God, the creator of all things, is superior to the things that are to be changed. If therefore on some points we teach the same things as the poets and philosophers whom you honor, and on other points are fuller and more divine in our teaching, and if we alone afford proof of what we assert, why are we unjustly hated more than all others? For while we say that all things have been produced and arranged into a world by God, we shall seem to utter the doctrine of Plato, and while we say that there will be a burning up of all, we shall seem to utter the doctrine of the Stoics. And while we affirm that the souls of the wicked being endowed with sensation even after death are punished, and that those of the good being delivered from punishment spend a blessed existence, we shall seem to say the same things as the poets and philosophers. And while we maintain that men ought not to worship the works of their hands, we say the very things which have been said by the comic poet Menander and other similar writers, for they have declared that the workmen is greater than the work. Chapter 21 Analogies to the History of Christ And when we say also that the word, who is the first birth of God, was produced without sexual union, and that he, Jesus Christ, our teacher, was crucified and died and rose again and ascended into heaven, we propound nothing different from what you believe regarding those whom you esteem sons of Jupiter. For you know how many sons your esteemed writers ascribed to Jupiter, Mercury, the interpreting word and teacher of all, Escalapius, who, though he was a great physician, was struck by a thunderbolt and so ascended to heaven, and Bacchus, too, after he had been torn limb from limb, and Hercules, when he had committed himself to the flames to escape his toils, and the sons of Leda, and Dioscari, and Perseus, son of Dany, and Belerophon, who, though sprung from mortals, rose to heaven on the horse Pegasus. For what shall I say of Ariadne, and those who, like her, have been declared to be set among the stars?  And what kind of deeds are recorded of these reputed sons of Jupiter, it is needless to tell to those who already know. This only shall be said that they are written for the advantage and encouragement of youthful scholars, for all reckon it an honourable thing to imitate the gods. But far be such a thought concerning the gods from every well-conditioned soul as to believe that Jupiter himself, the governor and creator of all things, was both a parasite and the son of a parasite, and that being overcome by the love of base and shameful pleasures he came in to Ganymede and those many women whom he had violated and that his sons did like actions. But, as we said above, wicked devils perpetrated these things, and we have learned that those only are deified who have lived near to God in holiness and virtue, and we believe that those who live wickedly and do not repent are punished in everlasting fire. Chapter 22 Analogies to the Sonship of Christ Moreover the son of God called Jesus, even if only a man by ordinary generation yet on account of his wisdom is worthy to be called the son of God, for all writers call God the father of men and gods. And if we assert that the word of God was born of God 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 of God. But if any one objects that he was crucified, in this also he is on a par with those reputed sons of Jupiter of yours, who suffered as we have now enumerated, for their sufferings at death are recorded to have been not all alike but diverse, so that not even by the peculiarity of his sufferings does he seem to be inferior to them, but on the contrary, as we promised in the preceding part of this discourse, we will now prove him superior, or rather have already proved him to be so, for the superior is revealed by his actions. And if we even affirm that he was born of a virgin, except this in common with what you accept of Perseus, and in that we say that he made whole the lame, the paralytic, and those born blind, we seem to say what is very similar to the deed said to have been done by Escalapius. CHAPTER XXIII THE ARGUMENT And that this may now become evident to you, firstly, that whatever we assert in conformity with what has been taught us by Christ, and by the prophets who preceded him, are alone true, and are older than all the writers who have existed, that we claim to be acknowledged, not because we say the same things as these writers said, but because we say true things, and secondly, that Jesus Christ is the only proper Son who has been begotten by God, being his word and first begotten and power, and becoming man according to his will, he taught us these things for the conversion and restoration of the human race, and thirdly, that before he became a man among men, some, influenced by the demons before mentioned, related beforehand through the instrumentality of the poets, those circumstances as having really happened, which, having fictitiously devised, they narrated in the same manner as they have caused to be fabricated, the scandalous reports against us of infamous and impious actions, of which there is neither witness nor proof, we shall bring forward the following proof. CHAPTER XXIV Varieties of Heathen Worship In the first place we furnish proof, because, though we say things similar to what the Greeks say, we only are hated on account of the name of Christ, and though we do know wrong, are put to death as sinners. Other men in other places worshiping trees and rivers and mice and cats and crocodiles and many irrational animals, nor are the same animals esteemed by all, but in one place one is worshiped and another in another, so that all are profane in the judgment of one another, on account of they're not worshiping the same objects. And this is the sole accusation you bring against us, that we do not reverence the same gods as you do, nor offer to the dead libations and the savor of fat and crowns for their statues and sacrifices. For you very well know that the same animals are with some esteemed gods, with others wild beasts, and with others sacrificial victims. CHAPTER XXV FALSE GODS ABANDONED BY CHRISTIANS And secondly, because we, who, out of every race of men, used to worship Bacchus, the son of Semeli, and Apollo, the son of Latona, who in their loves with men did such things as it is shameful even to mention, and Proserpene and Venus, who were maddened with love of Adonis, and whose mysteries also you celebrate, or Escalapius, or some one or other of those who are called gods, have now, through Jesus Christ, begun to despise these, though we be threatened with death for it, and have dedicated ourselves to the unbegotten and impossible God, of whom we are persuaded that never was he goaded by lust of Antiope, or such other women, or of Ganymede, nor was rescued by that hundred-handed giant whose aid was obtained through Thetis, nor was anxious on this account that her son Achilles should destroy many of the Greeks because of his concubine Briseus. Those who believe these things we pity, and those who invented them we know to be devils. Chapter 26 Magicians Not Trusted by Christians And thirdly, because after Christ's ascension into heaven the devils put forward certain men who said that they themselves were gods, and they were not only not persecuted by you, but even deemed worthy of honors. There was a Samaritan, Simon, a native of the village called Gito, who in the reign of Claudius Caesar and in your royal city of Rome did mighty acts of magic by virtue of the art of the devils operating in him. He was considered a god, and as a god was honored by you with a statue, which statue was erected on the river Tiber between the two bridges and bore this inscription, in the language of Rome, Simon Deos Sancto, to Simon, the holy god. And almost all the Samaritans and a few even of other nations worship him, and acknowledge him as the first god, and a woman, Helena, who went about with him at that time, and had formerly been a prostitute, they say is the first idea generated by him. And a man, Miander, also a Samaritan, of the town Caparatia, a disciple of Simon and inspired by devils, we know to have deceived many while he was in Antioch by his magical art. He persuaded those who adhered to him that they should never die, and even now there are some living who hold this opinion of his. And there is Marcian, a man of Pontus, who is even at this day alive, and teaching his disciples to believe in some other god greater than the creator. And he, by the aid of the devils, has caused many of every nation to speak blasphemies, and to deny that God is the maker of this universe, and to assert that some other being greater than he has done greater works. All who take their opinions from these men are, as we before said, called Christians, just as also those who do not agree with the philosophers in their doctrines have yet in common with them the name of philosophers given to them. And whether they perpetrate those fabulous and shameful deeds, the upsetting of the lamp, and promiscuous intercourse, and eating human flesh, we know not, but we do know that they are neither persecuted nor put to death by you, at least on account of their opinions. But I have a treatise against all the heresies that have existed already composed, which, if you wish to read it, I will give you. CHAPTER XXVII. GUILT OF EXPOSING CHILDREN But as for us, we have been taught that to expose newly-born children is the part of wicked men, and this we have been taught lest we should do any one an injury, and lest we should sin against God first, because we see that almost all so exposed, not only the girls but also the males, are brought up to prostitution. And as the ancients are said to have reared herds of oxen or goats or sheep or grazing horses, so now we see you reared children only for this shameful use, and for this pollution a multitude of females and hermaphrodites, and those who commit unmentionable iniquities, are found in every nation, and you receive the hire of these, and duty and taxes from them, whom you ought to exterminate from your realm. And anyone who uses such persons, besides the godless and infamous and impure intercourse, may possibly be having intercourse with his own child, or relative, or brother. And there are some who prostitute even their own children and wives, and some are openly mutilated for the purpose of sodomy, and they refer these mysteries to the mother of the gods, and along with each of those whom you esteem gods there is painted a serpent, a great symbol and mystery. Indeed, the things which you do openly and with applause, as if the divine light were overturned and extinguished, these you lay to our charge, which, in truth, does no harm to us who shrink from doing any such things, but only to those who do them and bear false witness against us. CHAPTER XXVIII God's Care for Men 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, and that he would be sent into the fire with his host and the men who follow him, and would be punished for an endless duration, Christ foretold. For the reason why God has delayed to do this is his regard for the human race, for he foreknows that some are to be saved by repentance, some even that are perhaps not yet born. In the beginning he made the human race with the power of thought and of choosing the truth and doing right, so that all men are without excuse before God, for they have been born rational and contemplative. And if anyone disbelieves that God cares for these things, he will thereby either insinuate that God does not exist, or he will assert that though he exists he delights in vice, or exists like a stone, and that neither virtue nor vice are anything, but only in the opinion of men these things are reckoned good or evil. And this is the greatest profanity and wickedness. CHAPTER XXIX Continents of Christians And again we fear to expose children, lest some of them be not picked up but die, and we become murderers. But whether we marry, it is only that we may bring up children, or whether we decline marriage, we live continentally. And that you may understand that promiscuous intercourse is not one of our mysteries, one of our number a short time ago presented to Felix the Governor in Alexandria a petition, craving that permission might be given to a surgeon to make him a eunuch. For the surgeons there said that they were forbidden to do this without the permission of the Governor. And when Felix absolutely refused to sign such a permission, the youth remained single, and was satisfied with his own approving conscience and the approval of those who thought as he did. And it is not out of place, we think, to mention here Antinous, who was alive but lately, and whom all were prompt through fear to worship as a God, though they knew both who he was and what was his origin. CHAPTER 30 WAS CHRIST NOT A MAGICIAN? But lest any one should meet us with the question, what should prevent that he whom we call Christ, being a man born of men, performed what we call his mighty works by magical art, and by this appeared to be the Son of God. We will now offer proof, not trusting mere assertions, but being of necessity persuaded by those who prophesied of him before these things came to pass, for with our own eyes we behold things that have happened and are happening just as they were predicted, and this will, we think, appear even to you the strongest and truest evidence. CHAPTER 31 OF THE HEBREW PROPHETS 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 they ever 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 endeavored 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 wherever they have the power, as you can well believe. For in the Jewish war which lately raged, Bar Kokobas, the leader of the revolt of the Jews, gave orders that Christians alone should be led to cruel punishments, unless they would deny Jesus Christ and utter blasphemy. 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 unrecognized, 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 five thousand years before, and again three thousand, then two thousand, then one thousand, and yet again eight hundred, for in the succession of generations prophets after prophets arose. CHAPTER 32. CHRIST PREDICTED BY MOSES. Jesus, then, who was the first of the prophets, spoke in these very words, Deceptor 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 fold to the vine, washing his robe in the blood of the grape.  They had a lawgiver, as was foretold by the holy and divine spirit of prophecy through Moses, that a ruler would not fail the Jews until he should come for whom the kingdom was reserved, for Judah was the forefather of the Jews, from whom also they had their name of Jews, and after he, i.e., Christ, appeared, you began to rule the Jews, and gained possession of all their territory. In the prophecy he shall be the expectation of the nations, signified that there would be some of all nations who should look for him to come again. And this indeed you can see for yourselves, and be convinced of, by fact, for of all races of men there are some who look for him who was crucified in Judea, and after whose crucifixion the land was straightway surrendered to you as spoil of war.  For this washing his robe in the blood of the grape was predictive of the passion he was to endure, cleansing by his blood those who believe on him. For what is called by the divine spirit through the prophet his robe, are those men who believe in him in whom abideth the seed of God, the word, and what is spoken of as the blood of the grape signifies that he who should appear would have blood, though not of the seed of man, but of the power of God. And the first power after God the Father and Lord of all is the word, who is also the Son, and of him we will in what follows relate how he took flesh and became man, for as man did not make the blood of the vine but God, so it was hereby intimated that the blood should not be of human seed, but of divine power as we have said above, and Isaiah, another prophet, for telling the same things in other words spoke thus, a star shall rise out of Jacob, and a flower shall spring from the root of Jesse, and his arm shall the nation's trust, and a star of light has arisen, and a flower has sprung from the root of Jesse, this Christ. For by the power of God he was conceived by a virgin of the seed of Jacob, who was the father of Judah, who, as we have shown, was the father of the Jews, and Jesse was his forefather according to the oracle, and he was the son of Jacob and Judah according to lineal descent. CHAPTER 33 MANNER OF CHRIST'S BIRTH PREDICTED And here again how Isaiah in express words foretold that he should be born of a virgin, for he spoke thus, Behold, a virgin shall conceive and bring forth a son, and they shall say for his name God with us. For things which were incredible and seemed impossible with men, these God predicted by the spirit of prophecy as about to come to pass. In order that, when they came to pass, there might be no unbelief, but faith because of their prediction. But lest some, not understanding the prophecy now cited, should charge us with the very things we have been laying to the charge of the poets, who say that Jupiter went in to women through lust, let us try to explain the words. This then, Behold, a virgin shall conceive, signifies that a virgin should conceive without intercourse. For if she had had intercourse with any one whatever, she was no longer a virgin. But the power of God having come upon the virgin overshadowed her, and caused her while yet a virgin to conceive. And the angel of God who was sent to the same virgin at that time brought her good news, saying, Behold thou shall conceive of the holy ghost and shall bear a son, and he shall be called the son of the highest, and thou shall call his name Jesus, for he shall save his people from their sins. As they who have recorded all that concerns our Savior Jesus Christ have taught, whom we believed, since by Isaiah also, whom we have now adduced, the spirit of prophecy declared that he should be born as we intimated before. It is wrong, therefore, to understand the spirit and the power of God as anything else than the word, who is also the firstborn of God, as the foresaid Prophet Moses declared, and it was this which, when it came upon the virgin and overshadowed her, caused her to conceive, not by intercourse, but by power. And the name Jesus in the Hebrew language means soter, Savior, in the Greek tongue.  Chapter 34 Place of Christ's Birth For Told And hear what part of earth he was to be born in, as another prophet Micah foretold. He spoke thus, and now Bethlehem, the land of Judah, art not the least among the princes of Judah, for out of thee shall come forth a governor who shall feed my people. Now there is a village in the land of the Jews, thirty-five stadia from Jerusalem, in which Jesus Christ was born, as you can ascertain also from the registers of the taxing made under Serenius, your first procurator in Judea. Chapter 35 Other Fulfilled Prophecies And how Christ, after he was born, to escape the notice of other men until he grew to man's estate, which also came to pass, hear what was foretold regarding this. There are the following predictions. Unto us a child is born, and unto us a young man is given, and the government shall be upon his shoulders, which is significant of the power of the cross, for to it, when he was crucified, he applied his shoulders, as shall be more clearly made out in the ensuing discourse. And again the same prophet Isaiah, being inspired by the prophetic spirit, said, I have spread out my hands to a disobedient and gainsaying people, to those who walk in a way that is not good. They now ask of me judgment, and dare to draw near to God. And again in other words, through another prophet, he says, They pierced my hands and my feet, and for my vesture they cast lots. And indeed David, the king and prophet, who uttered these things, suffered none of them. But Jesus Christ stretched forth his hands, being crucified by the Jews speaking against him, and denying that he was the Christ, and as the prophets spoke, they tormented him, and set him on the judgment seat, and said, Judge us! And the expression, They pierced my hands and my feet, was used in reference to the nails of the cross which were fixed in his hands and feet. And after he was crucified, they cast lots upon his vesture, and they that crucified him parted it among them. And that these things did happen, you can ascertain from the acts of Pontius Pilate.   CHAPTER XXXVI. DIFFERENT MODES OF PROPHESY. But when you hear the utterances of the prophets spoken as if it were personally, you must not suppose that they are spoken by the inspired themselves, but by the divine word who moves them. For sometimes he declares things that are to come to pass, in the manner of one who foretells the future. Sometimes he speaks as from the person of God the Lord and Father of all, sometimes as from the person of Christ, sometimes as from the person of the people answering the Lord or his Father, just as you can see even in your own writers, one man being the writer of the whole, but introducing the persons who converse. And this the Jews who possessed the books of the prophets did not understand and therefore did not recognize Christ even when he came, but even hate us who say that he has come, and who proved that, as was predicted, he was crucified by them. CHAPTER XXXVII. Uterances of the Father. And that this too may be clear to you there were spoken from the person of the Father through Isaiah the Prophet the following words.   And again elsewhere, when the same Prophet speaks in like manner from the person of the Father, what is the house that ye will build for me, sayeth the Lord? The heaven is my throne, and the earth is my footstool. And again in another place, your new moons and your sabbaths, my soul, hateeth, and the great day of the fast and of ceasing from labor I cannot away with. Nor if ye come to be seen of me, will I hear you. Your hands are full of blood, and if ye bring fine flour, incense, it is an abomination to me. The fat of lambs and the blood of bulls I do not desire. For who hath required this at your hands? But loose every bond of wickedness. Tear asunder the tight knots of violent contracts. Cover the houseless, and naked deal thy bread to the hungry. What kind of things are taught through the prophets from the person of God you can now perceive? CHAPTER 38 UTERANCES OF THE SUN And when the spirit of prophecy speaks from the person of Christ, the utterances are of this sort. I have spread out my hands to a disobedient and gainsaying people, to those who walk in a way that is not good. And again I gave my back to the scourges, and my cheeks to the buffettings. I turned not away my face from the shame of spittings, and the Lord was my helper. Therefore was I not confounded, but I set my face as a firm rock, and I knew that I should not be ashamed, for he is near that justifies me. And again when he says, they cast lots upon my vesture, and pierced my hands and my feet, and I laid down and slept, and rose again, because the Lord sustained me.  And that all these things happen to Christ at the hands of the Jews you can ascertain. For when he was crucified they did shoot out the lip, and wagged their heads, saying, Let him who raised the dead save himself. Chapter 39 Direct Predictions by the Spirit And when the spirit of prophecy speaks as predicting things that are to come to pass, he speaks in this way, for out of Zion shall go forth the law, and the word of the Lord from Jerusalem, and he shall judge among the nations, and shall rebuke many people. And they shall beat their swords into plowshares, and their spears into pruning hooks. Nation shall not lift up sword against nation, neither shall they learn war any more. And that it did so come to pass we can convince you, for from Jerusalem there went out into the world men, twelve in number, and these illiterate, of no ability in speaking. But by the power of God they proclaimed to every race of men that they were sent by Christ to teach to all the word of God. And we who formerly used to murder one another do not only now refrain from making war upon our enemies, but also that we may not lie nor deceive our examiners, willingly die confessing Christ. For that saying the tongue has sworn but the mind is unsworn might be imitated by us in this matter, but if the soldiers enrolled by you and who have taken the military oath prefer their allegiance to their own life and parents and country and all kindred, though you can offer them nothing incorruptible, it were very ridiculous if we, who earnestly long for incorruption, should not endure all things in order to obtain what we desire from him who is able to grant it. END OF PART II PART III OF THE FIRST APOLOGY OF JUSTIN MARTER CHAPTER XIV CHRIST'S ADVENT FORTOLD And here how it was foretold concerning those who published his doctrine and proclaimed his appearance, the above-mentioned prophet and king speaking thus by the spirit of prophecy, day unto day uttereth speech and night unto night showeth knowledge. There is no speech nor language where their voice is not heard. Their voice has gone out into all the earth and their words to the ends of the world. In the sun hath he set his tabernacle, and he as a bridegroom going out of his chamber shall rejoice as a giant to run his course. And we have thought it right and relevant to mention some other prophetic utterances of David besides these, from which you may learn how the spirit of prophecy exhorts men to live and how he foretold the conspiracy which was formed against Christ by Herod, the king of the Jews, and the Jews themselves, and Pilate, who was your governor among them, with his soldiers, and how he should be believed on by men of every race, and how God calls him his son, and has declared that he will subdue all his enemies under him, and how the devils, as much as they can, strive to escape the power of God the Father and Lord of all, and the power of Christ himself, and how God calls all to repentance before the day of judgment comes. These things were uttered thus, blessed is the man who hath not walked in the council of the ungodly, nor stood in the way of sinners, nor sat in the seat of the scornful, but his delight is in the law of the Lord, and in his law will he meditate day and night. And he shall be like a tree planted by the rivers of waters, which shall give his fruit in his season, and his leaf shall not wither, and whatsoever he doeth shall prosper. The ungodly are not so, but are like the chaff which the wind driveeth away from the face of the earth. Therefore the ungodly shall not stand in the judgment, nor sinners in the council of the righteous. For the Lord knoweth the way of the righteous, but the way of the ungodly shall perish. Why do the heathen rage, and the people imagine new things? The kings of the earth set themselves, and the rulers take council together against the Lord, and against his anointed, saying, Let us break their bands asunder and cast their yoke from us. He that dwelleth in the heavens shall laugh at them, and the Lord shall have them in derision. Then shall he speak to them in his wrath, and vex them in his swordest pleasure. Yet have I been set by him a king on Zion, his holy hill, declaring the decree of the Lord. The Lord said to me, Thou art my son, this day have I begotten thee. Ask of me, and I shall give thee the heathen for thine inheritance, and the uttermost parts of the earth as thy possession. Thou shall herd them with a rod of iron, as the vessels of a potter shall thou dash them in pieces. Be wise now, therefore, O ye kings, be instructed, all ye judges of the earth. Serve the Lord with fear, and rejoice with trembling. Embrace instruction, lest at any time the Lord be angry, when ye perish from the right way, when his wrath has been suddenly kindled. Blessed are all they that put their trust in him. Chapter 41 The Crucifixion Predicted And again in another prophecy the spirit of prophecy, through the same David, intimated that Christ, after he had been crucified, should reign, and spoke as follows. Sing to the Lord all the earth, and day by day declare his salvation. For great is the Lord, and greatly to be praised, to be feared above all the gods. For all the gods of the nations are idols of devils, but God made the heavens. Glory and praise are before his face, strength and glorying are in the habitation of his holiness. Give glory to the Lord, the Father everlasting. Receive grace, and enter his presence, and worship in his holy courts. Let all the earth fear before his face, let it be established and not shaken. Let them rejoice among the nations, the Lord hath reigned from the tree. Chapter 42 Prophecy Using the Past Tents But when the spirit of prophecy speaks of things that are about to come to pass as if they had already taken place, as may be observed even in the passages already cited by me, that this circumstance may afford no excuse to readers for misinterpreting them, we will make even this also quite plain. The things which he absolutely knows will take place, he predicts as if already they had taken place, and that the utterances must be thus received, you will perceive if you give your attention to them. The words cited above David uttered fifteen hundred years before Christ became a man and was crucified, and no one of those who lived before him, nor yet of his contemporaries, afforded joy to the Gentiles by being crucified, but our Jesus Christ, being crucified and dead, rose again, and having ascended to heaven, reigned, and by those things which were published in his name among all nations by the Apostles there is joy afforded to those who expect the immortality promised by him. Chapter 43 Responsibility Asserted But lest some suppose, from what has been said by us, that we say that whatever happens, happens by a fatal necessity, because it is foretold, as known beforehand, this too we explain. We have learned from the prophets, and we hold it to be true, that punishments and chastisements and good rewards are rendered according to the merit of each man's actions. Since if it be not so, but all things happen by fate, neither is anything at all in our own power. For if it be fated that this man, e.g., be good, and this other, evil, neither is the former meritorious nor the latter to be blamed. And again, unless the human race have the power of avoiding evil and choosing good by free choice, they are not accountable for their actions of whatever kind they be, but that it is by free choice they both walk uprightly and stumble with us demonstrate. We see the same man making a transition to opposite things. Now if it had been fated that he were to be either good or bad, he could never have been capable of both the opposites, nor of so many transitions. But not even would some be good and others bad, since we thus make fate the cause of evil, and exhibit her as acting in opposition to herself. Or that which has been already stated would seem to be true, that neither virtue nor vice is anything, but that things are only reckoned good or evil by opinion, which, as the true word shows, is the greatest impiety and wickedness. But this we assert is inevitable fate, that they who choose the good have worthy rewards, and they who choose the opposite have their merited rewards. For not like other things, as trees and quadrupeds, which cannot act by choice, did God make man, for neither would he be worthy of reward or praise did he not of himself choose the good, but were created for this end, nor, if he were evil, would he be worthy of punishment, not being evil of himself, but being able to be nothing else than what he was made. Chapter 44 Not Nullified by Prophecy And the Holy Spirit of prophecy taught us this, telling us by Moses that God spoke thus to the man first created, Behold, before thy face are good and evil, choose the good. And again, by the other prophet Isaiah, that the following utterance was made as if from God the Father and Lord of all, wash you, make you clean, put away evils from your souls, learn to do well, judge the orphan and plead for the widow, and come and let us reason together, saith the Lord, and if your sins be as scarlet I will make them white as wool, and if they be red as crimson I will make them white as snow, and if ye be willing and obey me ye shall eat the good of the land, but if ye do not obey me the sword shall devour you, for the mouth of the Lord hath spoken it. And that expression the sword shall devour you does not mean that the disobedience shall be slain by the sword, but the sword of God is fire, of which they who choose to do wickedly become the fuel. Wherefore he says the sword shall devour you, for the mouth of the Lord hath spoken it. And if he had spoken concerning a sword that cuts and at once dispatches, he would not have said shall devour. And so too Plato, when he says the blame is his who chooses and God is blameless, took this from the prophet Moses and uttered it. For Moses is more ancient than all the Greek writers. And whatever both philosophers and poets have said concerning the immortality of the soul, or punishments after death, or contemplation of things heavenly, or doctrines of the like kind, they have received such suggestions from the prophets as have enabled them to understand and interpret these things. And hence there seem to be seeds of truth among all men, but they are charged with not accurately understanding the truth when they assert contradictories. So that what we say about future events being foretold, we do not say it as if they came about by a fatal necessity, but God for knowing all that shall be done by all men, and it being his decree that the future actions of men shall all be recompensed according to their several value, he foretells by the spirit of prophecy that he will bestow meat rewards according to the merit of the actions done, always urging the human race to effort and recollection showing that he cares and provides for men. But by the agency of the devils death has been decreed against those who read the books of Histaspis, or of the Sibyl, or of the prophets that through fear they may prevent men who read them from receiving the knowledge of the good, and may retain them in slavery to themselves, which, however, they could not always effect. For not only do we fearlessly read them, but as you see bring them for your inspection, knowing that their contents will be pleasing to all. And if we persuade even a few, our gain will be very great, for as good husband men we shall receive the reward from the master. CHAPTER 45 Christ's Session in Heaven foretold And that God the Father of all would bring Christ to heaven after he had raised him from the dead, and would keep him there until he has subdued his enemies, the devils, and until the number of those who are foreknown by him as good and virtuous is complete, on whose account he has still delayed the consummation, here what was said by the prophet David. These are his words. The Lord said unto my Lord, Sit thou at my right hand until I make thine enemies thy footstool. The Lord shall send to thee the rod of power out of Jerusalem, and rule thou in the midst of thine enemies. With thee is the government in the day of thy power, in the beauties of thy saints, from the womb of mourning have I begotten thee. That which he says he shall send to thee the rod of power out of Jerusalem is predictive of the mighty word, which his apostles, going forth from Jerusalem, preached everywhere. And though death is decreed against those who teach or at all confess the name of Christ, we everywhere both embrace and teach it.  Chapter 46 The Word in the World Before Christ But lest some should, without reason and for the perversion of what we teach, maintain that we say that Christ was born one hundred and fifty years ago under Cyreneus, and subsequently in the time of Pontius Pilate, taught what we say he taught, and should cry out against us as though all men who were born before him were irresponsible, let us anticipate and solve the difficulty. We have been taught that Christ is the firstborn of God, and we have declared above all that he is the word of whom every race of men were partakers. And those who lived reasonably are Christians, even though they have been thought atheists, as among the Greeks, Socrates and Heraclitus, and men like them, and among the Barbarians, Abraham and Ananias, and Azarias, and Michail, and Elias, and many others whose actions and names we now decline to recount because we know it would be tedious. So that even they who lived before Christ and lived without reason were wicked and hostile to Christ, and slew those who lived reasonably, but who, through the power of the word, according to the will of God the Father and Lord of all, he was born of a virgin as a man, and was named Jesus, and was crucified and died and rose again and ascended into heaven. An intelligent man will be able to comprehend from what has been already so largely said. And we, since the proof of this subject is less needful now, will pass for the present to the proof of those things which are urgent. Chapter 47 Desolation of Judea foretold That the land of the Jews, then, was to be laid waste, hear what was said by the Spirit of Prophecy. And the words were spoken as if from the person of the people wondering at what had happened. They are these. Zion is a wilderness, Jerusalem a desolation. The house of our sanctuary has become a curse, and the glory which our Father's blessed is burned up with fire, and all its glorious things are laid waste, and thou refrainest thyself at these things, and hast held thy peace, and hast humbled us very sore. And ye are convinced that Jerusalem has been laid waste as was predicted, and concerning its desolation, and that no one should be permitted to inhabit it, there was the following prophecy by Isaiah. Their land is desolate, their enemies consume it before them, and none of them shall dwell therein. And that it is guarded by you lest any one dwell in it, and that death is decreed against a Jew apprehended entering it, you know very well. CHAPTER 48 Christ's Work and Death foretold And that it was predicted that our Christ should heal all diseases and raise the dead, hear what was said. There are these words. At his coming the lame shall leap as an heart, and the tongue of the stammerer shall be clear speaking. The blind shall see, and the lepers shall be cleansed, and the dead shall rise and walk about. And that he did those things you can learn from the acts of Pontius Pilate. And how it was predicted by the spirit of prophecy that he and those who hoped in him should be slain, hear what was said by Isaiah. These are the words. Behold now the righteous parishes, and no man layeth it to heart, and just men are taken away, and no man considereth. From the presence of wickedness is the righteous man taken, and his burial shall be in peace, he is taken from our midst. CHAPTER 49 His Rejection by the Jews foretold And again, how it was said by the same Isaiah, that the Gentile nations who were not looking for him should worship him, but the Jews who always expected him should not recognize him when he came. And the words are spoken as from the person of Christ, and they are these. I was manifest to them that asked not for me, I was found of them that sought me not, I said, behold me, to a nation that called not on my name. I spread out my hands to a disobedient and gainsaying people, to those who walked in a way that is not good, but follow after their own sins, a people that provoked me to anger to my face. For the Jews, having the prophecies, and being always in expectation of the Christ to come, did not recognize him, and not only so, but even treated him shamefully. But the Gentiles, who had never heard anything about Christ, until the apostles set out from Jerusalem and preached concerning him, and gave them the prophecies, were filled with joy and faith, and cast away their idols, and dedicated themselves to the unbegotten God through Christ. And that it was foreknown that these infamous things should be uttered against those who confessed Christ, and that those who slandered him, and said that it was well to preserve the ancient customs, should be miserable. Here what was briefly said by Isaiah, it is this, woe unto them that call sweet bitter, and bitter sweet. CHAPTER 50 His Humiliation Predicted But that, having become man for our sakes, he endured to suffer and to be dishonored, and that he shall come again with glory, near the prophecies which relate to this. They are these. Because they delivered his soul unto death, and he was numbered with the transgressors, he has borne the sin of many, and shall make intercession for the transgressors. For, behold, my servant shall deal prudently, and shall be exalted, and shall be greatly extolled. As many were astonished at thee, so marred shall thy form be before men, and so hidden from them thy glory. So shall many nations wander, and the kings shall shut their mouths at him. For they to whom it was not told concerning him, and they who have not heard shall understand. O Lord, who hath believed our report, and to whom is the arm of the Lord revealed? We have declared before him as a child, as a root in a dry ground. He had no form nor glory, and we saw him, and there was no form nor comeliness. But his form was dishonored and marred more than the sons of men. A man under the stroke, and knowing how to bear infirmity, because his face was turned away. He was despised and of no reputation. It is he who bears our sins, and is afflicted for us, yet we did esteem him smitten, stricken, and afflicted. But he was wounded for our transgressions. He was bruised for our iniquities. The chastisement of peace was upon him, and by his stripes we are healed. All we, like sheep, have gone astray. Every man has wandered in his own way. And he delivered him for our sins, and he opened not his mouth for all his affliction. He was brought as a sheep to the slaughter, and as a lamb before his shearer is dumb, so he openedeth not his mouth. In his humiliation his judgment was taken away. Accordingly after he was crucified even all his acquaintances forsook him, having denied him, and afterwards, when he had risen from the dead and appeared to them, and had taught them to read the prophecies in which all these things were foretold as coming to pass, and when they had seen him ascending into heaven, and had believed, and had received power sent thence by him upon them, and went to every race of men, they taught these things, and were called apostles. Chapter 51 The Majesty of Christ. And that the spirit of prophecy might signify to us that he who suffers these things has an ineffable origin, and rules his enemies, he spake thus.  And I will give the wicked for his burial, and the rich for his death, because he did no violence, neither was any deceit in his mouth. And the Lord is pleased to cleanse him from the stripe. If he be given for sin, your soul shall see his seed prolonged in days. And the Lord is pleased to deliver his soul from grief, to show him light, and to form him with knowledge, to justify the righteous who richly serveth many. And he shall bear our iniquities. Therefore he shall inherit many, and he shall divide the spoil of the strong, because his soul was delivered to death, and he was numbered with the transgressors, and he bear the sins of many, and he was delivered up for their transgressions. Here, too, how he was to ascend into heaven according to prophecy. It was thus spoken, Lift up the gates of heaven, be ye opened, that the King of glory may come in. Who is this King of glory? The Lord, strong and mighty. And how also he should come again out of heaven with glory? Hear what was spoken in reference to this by the Prophet Jeremiah. His words are, Behold, as the Son of man he cometh in the clouds of heaven, and his angels with him. Chapter 52 Certain Fulfillment of Prophecy Since then we proved that all things which have already happened had been predicted by the prophets before they came to pass. We must necessarily believe also that those things which are in like manner predicted, but are yet to come to pass, shall certainly happen. For as the things which have already taken place came to pass when foretold, and even though unknown, so shall the things that remain, even though they be unknown and disbelieved, yet come to pass. For the prophets have proclaimed two advents of his, the one that which is already passed when he came as a dishonored and suffering man. But the second, when according to prophecy, he shall come from heaven with glory, accompanied by his angelic host, when also he shall raise the bodies of all men who have lived, and shall clothe those of the worthy with immortality, and shall send those of the wicked, endued with eternal sensibility, into everlasting fire with the wicked devils. And that these things also have been foretold as yet to be, we will prove. By Ezekiel the prophet it was said, Joint shall be joined to joint, and bone to bone, and flesh shall grow again, and every knee shall bow to the Lord, and every tongue shall confess him. And in what kind of sensation and punishment the wicked are to be, here from what was said in like manner with reference to this, it is as follows. Their worm shall not rest, and their fire shall not be quenched, and then they shall repent when it profits them not. And what the people of the Jews shall say and do when they see him coming in glory, has been thus predicted by Zechariah the prophet. I will command the four winds to gather the scattered children. I will command the north wind to bring them, and the south wind that it keep not back. And then in Jerusalem there shall be great lamentation, not the lamentation of mouths or of lips, but the lamentation of the heart. And they shall rend not their garments, but their hearts. Tribe by tribe they shall mourn, and then they shall look on him whom they have pierced, and they shall say, Why, O Lord, hast thou made us to err from thy way? The glory which our fathers blessed has for us been turned into shame. Chapter 53. Summary of the prophecies. Though we could bring forward many other prophecies, we forbear, judging these sufficient for the persuasion of those who have ears to hear and understand. And considering also that those persons are able to see that we do not make mere assertions without being able to produce proof, like those fables that are told of the so-called sons of Jupiter, for with what reason should we believe of a crucified man that he is the first born of the unbegotten God, and himself will pass judgment on the whole human race, unless we had found testimonies concerning him, published before he came and was born as man, and unless we saw that things had happened accordingly, the devastation of the land of the Jews and men of every race persuaded by his teaching through the apostles and rejecting their old habits, in which being deceived they had their conversation, yea, seeing ourselves, too, and knowing that the Christians from among the Gentiles are both more numerous and more true than those from among the Jews and Samaritans, for all the other human races are called Gentiles by the spirit of prophecy, but the Jewish and Samaritan races are called the tribe of Israel and the house of Jacob. And the prophecy in which it was predicted that there should be more believers from the Gentiles than from the Jews and Samaritans, we will produce. It ran thus, Rejoice, O barren, thou that dost not bear, break forth and shout, thou that dost not travail, because many more are the children of the desolate than of her that hath unhusband. For all the Gentiles were desolate of the true God, serving the works of their hands, but the Jews and Samaritans, having the word of God delivered to them by the prophets and always expecting the Christ, did not recognize him when he came, except some few, of whom the spirit of prophecy by Isaiah had predicted that they should be saved. He spoke as from their person. Except the Lord had left us a seed, we should have been as Sodom and Gomorrah. For Sodom and Gomorrah are related by Moses to have been cities of ungodly men, which God burned with fire and brimstone and overthrew, no one of their inhabitants being saved except a certain stranger, a Chaldean by birth, whose name was Lot, with whom also his daughters were rescued. And those who care may yet see their whole country desolate and burned and remaining barren. And to show how those from among the Gentiles were foretold as more true and more believing, we will cite what was said by Isaiah the prophet, for he spoke as follows, Israel is uncircumcised in heart, but the Gentiles are uncircumcised in the flesh. So many things therefore as these, when they are seen with the eye, are enough to produce conviction and belief in those who embrace the truth and are not bigoted in their opinions, nor are governed by their passions. Chapter 54. Origin of heathen mythology. But those who hand down the myths which the poets have made, adduce no proof to the youths who learn them, and we proceed to demonstrate that they have been uttered by the influence of the wicked demons to deceive and lead astray the human race. For having heard it proclaimed through the prophets that the Christ was to come, and that the ungodly among men were to be punished by fire, they put forward many to be called sons of Jupiter, under the impression that they would be able to produce in men the idea that the things which were said with regard to Christ were mere marvellous tales, like the things which were said by the poets. And these things were said both among the Greeks and among all nations where they, the demons, heard the prophets foretelling that Christ would specially be believed in, but that in hearing what was said by the prophets they did not accurately understand it, but imitated what was said of our Christ, like men who are in error, we will make plain. The prophet Moses, then, was, as we have already said, older than all writers, and by him, as we have also said before, it was thus predicted. There shall not fail a prince from Judah nor a law-giver from between his feet, until he come for whom it is reserved, and he shall be the desire of the Gentiles, binding his fold to the vine, washing his robe in the blood of the grape. 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 they number wine, or the ass, among his mysteries, and they taught that, having been torn in pieces, he ascended into heaven.  And when they heard it said by the other prophet Isaiah that he should be born of a virgin, and by his own means ascended to heaven, they pretended that Perseus was spoken of. And when they knew what was said, as has been cited above, in the prophecies written a four time, strong as a giant to run his course, they said that Hercules was strong, and had journeyed over the whole earth, and when again they learned that it had been foretold that he should heal every sickness, and raise the dead, they produced Esculapius. Chapter 55. Symbols of the Cross. But in no instance, not even in any of those called sons of Jupiter, did they imitate the being crucified, for it was not understood by them, all the things said of it having been put symbolically, and this, as the prophet foretold, is the greatest symbol of his power and role, as is also proved by the things which fall under our observation. For consider all the things in the world, whether without this form they could be administered or have any community, for the sea is not traversed except that trophy which is called a sail abides safe in the ship, and the earth is not plowed without it, diggers and mechanics do not their work, except with tools which have this shape, and the human form differs from that of the irrational animals in nothing else than in its being erect and having the hands extended, and having on the face extending from the forehead what is called the nose, through which there is respiration for the living creature, and this shows no other form than that of the cross.  And the power of this form is shown by your own symbols on what are called vexilla, banners, and trophies, with which all your state possessions are made, using these as the insignia of your power and government, even though you do so unwittingly.  Thus therefore we have urged you both by reason and by an evident form, and to the utmost of our ability, we know that now we are blameless even though you disbelieve, for our part is done and finished. End of part three


Good afternoon. I'm Carol Chris the Chancellor. Thank you for joining in today's Memorial Campus Service in which we remember those from our community who have died in the past year. Faculty, staff, retirees, and students whose names we will read. I'm so glad that we can have the ceremony in person face to face after so many months of sheltering in place and minimizing social interaction that times we come together to gather are weighted with grateful meaning. This is particularly true on this occasion when we remember those we've lost. There's been so much death around us in the past two years. Death from COVID, deaths from natural disaster, deaths from despair, as well as the deaths from age and disease that are part of the narrative of life. It's a temptation to become numb, but we cannot be inured to tragedy. We can't be inured to mourning. When I returned to Berkeley in 2013 right after my husband had died, this memorial was one of the first campus events I attended. It gave me comfort to mourn his death with others that had also lost people dear to them. It gave me comfort to mourn his death in the context of the university and the community that had meant so much to him. I hope this ceremony gives you those same comforts. In my academic work, I study the British Victorians who had a culture that some people say was obsessed by death. I've thought a lot about what mourning meant to the Victorians. I've come to realize it was a way of keeping the dead alive. Present within us and present in our communities, it was an act of memory, of commemoration. This ceremony in its small way does the same kind of work. By mourning our losses together, we affirm our connectedness not only to those we mourn, but to each other as a campus community. I want particularly to mention the 12 students who lost their lives this year to violence, to illness, to tragic accidents. These are the deaths that hit us the hardest. When a young person dies, it reverses the order of nature. We mourn not only their loss, but so much life left unlived. When I worked with Chancellor Chen in the 1990s, we lost several students in the first months of his chancellorship to a terrible fraternity fire. I still remember his telling the grieving community that we needed to carry them in our hearts, our minds, and our eyes, so that they could continue to inspire our lives. I hope we can carry all those we've lost in this way. The Berkeley students who died this year left a vivid and indelible mark on all who knew and loved them and were inspired by them. I hope that some of their families are with us today proud that their children were students at Berkeley. We share in your terrible loss. Several of our faculty and staff also died and the prime of their lives was so much more to contribute. Their loss has left our community the poorer. Others, emeriti, faculty, and staff retirees lived long lives and made important contributions that have built Berkeley into the great university that it is today. The names of those we're remembering today appear on our memorial stand. We don't include alumni in this list because we don't hear of everyone's death, but we also think of them at this time because they're also members of the Cal family. We also remember those of our community lost in previous years. Let us now take a moment of silence to honor all the departed members of the Cal community, our faculty, staff, students, researchers, alumni, friends, and family. I now invite Professor Marianne Smart, Professor of Music and Chair of the Academic Senate to come forward and read the names of faculty, emeriti faculty, academics, and academic retirees. Academic and faculty. Gerard Roddy Creedon, architecture. Philip Geisler, chemistry. Luis Gonzalez-Reiman, south and southeast Asian studies. Ira Stewart-Jackness, Phoebe A. Hearst Museum of Anthropology. John Morgan, Haas School of Business. Robert Powell, social sciences and political science. Thomas Reynolds, law. Lucinda Sykes, law. Leo Simon, agricultural and resource economics. Steven Sugarman, law. Richard Teruskin, music. Thomas Walsh, Celtic Studies. Emeriti, Christopher Alexander, architecture. William Anderson, ancient Greek and Roman studies. Haruo Aoki, east Asian languages and culture. Richard Manley Bailey, public health. Frank Beale, environmental science, policy and management. Leo Bersani, French. Clarence Chan, civil and environmental engineering. Richard Crocker, music. Jotindra Dasgupta, social sciences and political science. Digier de Fontaine, materials science and engineering. Shell Doxham, statistics. John Drakeup, civil and environmental engineering. Helen Eckert, physical education. Paul Grooth, architecture. Robert Harris, chemistry. Richard Herr, letters in science and history. Gerhard Hillen, German. Teddy Hodges, school of information. Joyce Leshoff, public health. William Bill Liddiker, integrative biology. Carl Pister, civil and environmental engineering. Lynn Robertson, social sciences and psychology. Rudolf Schmidt, botany. Charles Sellers, history. George Sensoba, public health. Xie Wen Shen, civil and environmental engineering. Andrew Streitweiser, chemistry. Ronald Stroud, ancient Greek and Roman studies. Norman Terry, plant and microbial biology. Pravin Varaya, electrical engineering and computer sciences. Lawrence Larry James Waldron, Rouser College of Natural Resources. Joanna Williams, history of art and South and Southeast Asian studies. And the post-doctoral scholar Federica Micucci, ancient Greek and Roman studies. I'm Steve Sutton, the Vice Chancellor of Student Affairs. I'll be reading the names of the staff and staff retirees. Ray Avalos, academic facilities. Michael Cole, capital strategies. Diane Hill, graduate division. Dan Holgate, facility services. James Hummer, student affairs. Kevin Hurley, space sciences laboratory. Constance Lou Allen, Berkeley Art Museum and Pacific Film Archive. Carol Lopes Cooper, school of education. Andrew Moore, residential and student service programs. Robert Nichols, disabled students program. Gwendolyn Noakes, extramural funds accounting. Masako Osada, chemistry. Marcia Saxton, disability services, disability studies and undergraduate and interdisciplinary studies. Jane Lang-Scheiber, chemistry. Dorothy Snodgrass, law. John Stinson, facility services. Kurt Thyssen, technology licensing. Kwok Tran, facility services. Ellen Wilson, accounts payable. The Holy River got little stones are smooth When the water rushes through So I am a stone, rough and grainy still Trying to reconcile this river's chill But when I know that time and change Takes time and when the sun My prayer would be notice that I Just a little smoother in your hand Sometimes raging wild Sometimes swollen high Never once I've known this river dry The deepest part of you Is where I wanna stay See the roughest edges Wash away rushing by I know that time and notice That I'm just a little smoother in your hand I'm Sunny Lee, dean of students and I'll be reading the names of our graduate students Chen Yong Cheng of law and Madeleine Dickens of physics. Shadows and the stars appear My name is Shaka Tulem. I serve as the ASUC student body president and I'll be reading the names of our undergraduate students. Honesty Alexander, political science. Jacqueline Gastro, letters in science. Luca Eleganian, chemistry. Brittany Ng, molecular and cell biology. Anthony Antiveros, urban studies. Agodi Oñador, public health. RJ Skosapec, nuclear engineering. Devin Yacoshkin, environmental design. Christian Yassa, molecular and cell biology. Samuel Yen, letters in science. In the state of your time That you'll go from above I'd like to thank all those who have participated in today's memorial. Those who worked hard to prepare for the event and those who help every day to make the UC Berkeley response always a compassionate one whenever one of our community passes away. Thank you for attending.


This big? No, what was it? 05? I think it was huge, but my first time being in the city and doing it. Probably take a half an hour just on the other side.