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 right and lovers of culture, which they are reported to be. He demands for himself and his fellows the justice of an exact and critical examination, without regard to prejudice, superstition, irrational panic, or any long-established evil fame. It is, as it were, for the sake of the governors and their justice that he seems to be asking a trial, for, "as for us Christians," he proudly declares, "we do not consider that we can suffer any ill from any one, unless we are convicted of wickedness or evil-doing; you can kill us indeed, but damage us you cannot" (Apol. i. 2, 54 ); "Princes who prefer prejudice to truth can do no more harm than robbers in a desert" (Apol. i. 12, § 59 ). So he opens his Apology, which can be roughly divided into three divisions, cc. 3–23, in which he refutes, generally, the false charges made against Christianity; cc. 23–61 exhibiting the truth of the Christian system and how it has got misunderstood; cc. 61–68 revealing the character of Christian worship and customs.

The charges against the Christians, encountered in pt. i., are: (1) The very fact of Christianity is itself treated as a punishable crime (c. iv.). (2) Atheism (c. vi.). How can they with any justice be called atheists, who reverence and worship the Father of all Righteousness, the Son Who came from the Father and taught us this, the whole Host of Angels and the Prophetical Spirit? "These are they whom we honour in reason and truth, offering our knowledge of them to all who will learn of us." (3) That some Christians have been proved malefactors. Yes, very likely, for we all are called Christians however much we vary. Therefore let every one be tried on his merits. If convicted of evil, let him pay the penalty, only as an evil-doer, not as a Christian. If innocent of crime, let him be acquitted though a Christian. (4) Christians are charged with aiming at a kingdom. But this can hardly be a kingdom on earth; for, then, we should be ruining all our hopes of it by our willingness to die for Christ. Yet we never attempt to conceal our faith; and here Justin makes a direct appeal. "Surely," he cries, "we are the best friends that a ruler could desire, we who believe in a God Whose eye no crime can escape, no falsehood deceive; we who look for an eternal judgment, not only on our deeds, but even on our thoughts! So our Master, Jesus Christ, the Son of God, has taught us." For the reality and true character of this faith in God through Christ, he offers the proof of the Christian's moral conversion. "We who once delighted in adultery, now are become chaste; once given to magic, now are consecrated to the one good God; once loving wealth above all things, now hold all our goods in common, and share them with the poor; once full of hatred and slaughter, now live together in peace, and pray for our enemies, and strive to convert our persecutors." All this is emphasised by our belief in the resurrection of the body, in which we shall hereafter suffer pain for all our sins done here (c. 18). Is this incredible? Yet it is believed not only by us, but by all who turn to magic rites, to spiritualists, to witches, to frenzied seers, to oracles at Dodona or Delphi; by Empedocles and Pythagoras, Plato and Socrates, by Homer and Virgil.

Here begins a defence of Christian doctrine, on the ground of its likeness to doctrines already held in heathenism (c. 21). We alone are hated, even though we hold the same as the Greeks; we alone are killed for our faith, even though we do nothing bad.

(c. 30.) He turns to a new objection. "How do you know the genuineness of your Christ, or that He was not some clever magic-worker?" Justin's answer is, by the proof of prophecy. The books of the Jews, translated in the LXX, in spite of the bitter hatred of the Jews against us, speak, years before the event, of us and of our Christ.

(C. 46.) A new objection: were all men irresponsible before 150 years ago, when Christ was born under Quirinus? No; there were Christians before Christ, men who lived in the power of the Word of God, Socrates and Heraclitus, Abraham and Elias.

(C. 56.) The demons have deceived men before Christ by the tales of Polytheism; and, after Christ, by the impieties of Simon, Menander, and Marcion: but have never been able to make men disbelieve in the end of the world and the judgment to come, nor to conceal the advent of Christ.

(Cc. 61–67.) He has spoken of Faith in Christ and Regeneration of Life; he will now tell what this exactly means; and so proceeds to describe the baptism by which the regeneration is effected; the reasons for this rite; its accomplishment in the Name of the Nameless God called the Father, in the Name of the Son Jesus Christ crucified under Pontius Pilate, and in the Name of the Holy Spirit Who spake by the Prophets. He describes (c. 65) the Eucharistic Feast to which the baptized are admitted, and gives a brief account of the character to be attributed to the bread and wine then consecrated and of the authority on which this rests.

He speaks once more of the feast, as it recurs on the Sundays, when they all assemble together, and (c. 68) closes rather abruptly, with the personal directness which throughout gives dignity to the Apology. "If my words seem to you agreeable to reason and truth, then give them their due value; if they strike you as trifling, then treat them lightly as trifles; but, at least, do not decree death against those who do nothing wrong, as if they were enemies of the state. For, if you continue in iniquity, we foretell that you will not be able to escape the future judgment of God; we shall be content to cry, God's will be done!"

He adds an epistle of Hadrian to Minucius Fundanus, by which he could claim a fair trial; but he would rather ask that as a matter of plain justice than by right of law or precedent. This letter of Hadrian's, we are told by Eusebius, was preserved by Justin in its Latin form (H. E. iv. 8), and thrown by him into Greek. Its style suits the age of Hadrian (Otto, ed. of Justin, vol. i. note on p. 190); it is considered genuine by Aubé, Ueberweg, doubted by Keim (Theol. Jahrb. t. xv. Tüb. 1856, p. 387). It gives so little to the Christians, that it seems hardly likely to be fictitious.