{"slug":"tlg0645.tlg002","id":"greek:tlg0645.tlg002","title":"Apologia secunda","author":"Justin Martyr","genre":"other","date":"","tradition":"greek","coverage":"none","publication":{"status":"machine-draft","reviewed_by":null,"model":"deepseek/deepseek-v4-flash:floor","provider":"Relace","generated":"2026-11-14T23:42:08Z","cost_usd":0.018535},"source":{"registry_id":"greek:tlg0645.tlg002","work_id":"tlg0645.tlg002","edition":"first1k","language":"","license":"CC BY-SA 4.0","url":"https://scaife.perseus.org/reader/urn:cts:greekLit:tlg0645.tlg002.perseus-grc2:1"},"stats":{"passages":38,"english_words":8472,"coptic_letters":0,"commentary_units":217,"commentary_kinds":10,"derived_notes":3,"ambiguities":52,"work_notes":5,"external_links":5,"timeline":5},"summary":{"work":"tlg0645.tlg002","abstract":"The Apologia secunda of Justin Martyr is a short apologetic work likely composed around 155–160 CE, during the reign of Antoninus Pius. It survives only in a single 14th-century Greek manuscript (Paris. gr. 450) and later copies. The text defends Christians against persecution, attributing hostility to malevolent demons and appealing to shared humanity. Its division from the First Apology is not original; some scholars consider it a fragment or appendix. The work was first clearly cited by Eusebius of Caesarea in his Historia ecclesiastica, who treats it as a continuation of the First Apology. The edition lacks a full apparatus of textual variants.","historical_context":"The Apologia secunda was composed in Rome around 155–160 CE, during the reign of Antoninus Pius (138–161 CE). The dating relies on internal references to the urban prefect Urbicus, who held office ca. 144–160 CE. The work is addressed to the Roman Senate and people, continuing the apologetic strategy of the First Apology. Justin, a Greek-speaking Christian philosopher, wrote in Greek, the language of educated discourse in the Roman Empire. The text survives in a single 14th-century manuscript (Paris. gr. 450) and later copies derived from it. Its transmission is fragmentary; the division between the First and Second Apologies is a later editorial construct, and the work may have originally circulated as part of a larger apology. Early Christian reception is sparse; Eusebius of Caesarea (Hist. eccl. 4.16–17) is the first to cite it as a distinct work. The text reflects Middle Platonic demonology, attributing persecution to evil demons, and employs rhetorical appeals to shared humanity.","significance":"The Apologia secunda is a key witness to second-century Christian apologetics, illustrating how Justin Martyr adapted Greek philosophical concepts to defend Christianity. Its fragmentary survival and disputed textual identity highlight the challenges of reconstructing early Christian literature. The work also provides evidence for the persecution of Christians under Antoninus Pius and the use of demonology in early Christian polemic.","timeline":[{"date":"ca. 155–160 CE","event":"Composition of the Apologia secunda by Justin Martyr in Rome, during the reign of Antoninus Pius."},{"date":"ca. 144–160 CE","event":"Urbicus serves as urban prefect of Rome; his actions are referenced in the work."},{"date":"4th century","event":"Eusebius of Caesarea cites the Apologia secunda in his Historia ecclesiastica (4.16–17), treating it as a continuation of the First Apology."},{"date":"14th century","event":"The sole surviving Greek manuscript (Paris. gr. 450) is copied."},{"date":"1915","event":"E. J. Goodspeed publishes a critical edition of the work."}],"relations":[{"work":"First Apology","relation":"The Apologia secunda is traditionally considered a continuation or appendix of the First Apology; the division is not original.","key":"ed:tlg0645.tlg002","label":"source edition: Apologia secunda","url":"https://scaife.perseus.org/reader/urn:cts:greekLit:tlg0645.tlg002.perseus-grc2:1"},{"work":"Historia ecclesiastica","relation":"Eusebius of Caesarea provides the first clear reception of the Apologia secunda, citing it as a distinct work.","key":"wikipedia:Eusebius","label":"Wikipedia: Eusebius","url":"https://en.wikipedia.org/wiki/Eusebius"},{"work":"Dialogue with Trypho","relation":"Another work by Justin Martyr, sharing similar theological and philosophical themes.","key":"","label":null,"url":null}],"external_links":[{"key":"wikipedia:Justin Martyr","label":"Justin Martyr","url":"https://en.wikipedia.org/wiki/Justin_Martyr","reason":"Provides background on the author and his works."},{"key":"wikipedia:Antoninus Pius","label":"Antoninus Pius","url":"https://en.wikipedia.org/wiki/Antoninus_Pius","reason":"The Roman emperor during the work's composition."},{"key":"wikipedia:Urbicus","label":"Urbicus","url":"https://en.wikipedia.org/wiki/Urbicus","reason":"The urban prefect referenced in the work."},{"key":"wikipedia:Middle Platonism","label":"Middle Platonism","url":"https://en.wikipedia.org/wiki/Middle_Platonism","reason":"Philosophical context for Justin's demonology."},{"key":"wikipedia:Eusebius","label":"Eusebius of Caesarea","url":"https://en.wikipedia.org/wiki/Eusebius","reason":"First author to cite the Apologia secunda."}],"cautions":["The dating to 155–160 CE is approximate, based on internal references to Urbicus.","The division between the First and Second Apologies is not original; the work may be a fragment or appendix.","The sole surviving Greek manuscript is from the 14th century, with later copies derived from it.","The work was not widely cited in early Christian literature; its reception is limited.","The edition lacks a full apparatus of textual variants; critical reconstruction requires consulting the TLG or Goodspeed edition."],"model":"deepseek/deepseek-v4-flash:floor","provider":"Relace","cost_usd":0.0005,"generated":"2026-11-14T23:42:08Z"},"checks":{"work":"tlg0645.tlg002","status":"pass","blocking":[],"warnings":[],"stats":{"passages":38,"translated":38,"commentary_passages":38,"commentary_units":217,"english_words":8472,"source_letters":34968,"commentary_kinds":10},"model":"deepseek/deepseek-v4-flash:floor"},"work_notes":[{"unit":"dating","kind":"chronology","basis":"background","lemma":"","severity":"info","text":"The Apologia secunda was likely composed shortly after the First Apology, around 155–160 CE, during the reign of Antoninus Pius. The dating rests on internal references to the prefect Urbicus.","cites":[{"key":"ed:tlg0645.tlg002","label":"source edition: Apologia secunda","url":"https://scaife.perseus.org/reader/urn:cts:greekLit:tlg0645.tlg002.perseus-grc2:1"}],"named_sources":[],"dropped_cites":[]},{"unit":"transmission","kind":"transmission","basis":"text","lemma":"","severity":"info","text":"The sole surviving Greek manuscript tradition for this work is incomplete; the text is preserved in a single 14th-century codex (Paris. gr. 450) and supplemented by later copies derived from it.","cites":[{"key":"ed:tlg0645.tlg002","label":"source edition: Apologia secunda","url":"https://scaife.perseus.org/reader/urn:cts:greekLit:tlg0645.tlg002.perseus-grc2:1"}],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"background","lemma":"","severity":"info","text":"The Apologia secunda was not widely cited in early Christian literature; its first clear reception is in Eusebius of Caesarea’s Historia ecclesiastica (4.16–17), who treats it as a continuation of the First Apology.","cites":[{"key":"ed:tlg0645.tlg002","label":"source edition: Apologia secunda","url":"https://scaife.perseus.org/reader/urn:cts:greekLit:tlg0645.tlg002.perseus-grc2:1"}],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"","severity":"caution","text":"The division between the First and Second Apologies is not original; some scholars argue the so-called Second Apology is a fragment or appendix of the First, complicating its independent textual identity.","cites":[{"key":"ed:tlg0645.tlg002","label":"source edition: Apologia secunda","url":"https://scaife.perseus.org/reader/urn:cts:greekLit:tlg0645.tlg002.perseus-grc2:1"}],"named_sources":[],"dropped_cites":[]},{"unit":"sense","kind":"sense","basis":"external","lemma":"","severity":"info","text":"This edition does not include a full apparatus of textual variants; for a critical reconstruction of the manuscript tradition, the reader must consult the TLG edition or the 1915 edition by E. J. Goodspeed.","cites":[{"key":"ed:tlg0645.tlg002","label":"source edition: Apologia secunda","url":"https://scaife.perseus.org/reader/urn:cts:greekLit:tlg0645.tlg002.perseus-grc2:1"}],"named_sources":[],"dropped_cites":[]}],"derived_work_notes":[{"kind":"limit","severity":"caution","text":"The English is a machine draft produced passage by passage from the transcribed Coptic; no human has verified it. The commentary is model-written and cites only keys the pipeline could resolve."},{"kind":"register","severity":"info","text":"Register: other in ancient Greek; the English keeps the liturgical formulae and the vocatives rather than normalising them."},{"kind":"structure","severity":"info","text":"Passages: 38 narrative."},{"kind":"caution","severity":"caution","text":"3 passage(s) are fragmentary in the source; the English bridges each break and says so in the note."},{"kind":"source","severity":"info","text":"Source edition: first1k — CC BY-SA 4.0"}],"derived_structure":{"narrative":38},"term_index":[],"citations":{"ed:tlg0645.tlg002":{"label":"source edition: Apologia secunda","url":"https://scaife.perseus.org/reader/urn:cts:greekLit:tlg0645.tlg002.perseus-grc2:1"}},"segments":[{"i":1,"ref":"p1","source":"ΑΠΟΛΟΓΙΑ ΙΙ.","english":"Second Apology.","structure":"narrative","commentary":[{"unit":"structure","kind":"structure","basis":"text","lemma":"ΑΠΟΛΟΓΙΑ ΙΙ.","severity":"info","text":"The heading marks the beginning of the Second Apology, a distinct work from the First Apology, though both are by Justin Martyr.","cites":[{"key":"ed:tlg0645.tlg002","label":"source edition: Apologia secunda","url":"https://scaife.perseus.org/reader/urn:cts:greekLit:tlg0645.tlg002.perseus-grc2:1"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"external","lemma":"","severity":"info","text":"The Second Apology was likely composed shortly after the First Apology (c. 155–157 CE), addressing Roman authorities in defense of Christians.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"transmission","kind":"transmission","basis":"text","lemma":"ΑΠΟΛΟΓΙΑ ΙΙ.","severity":"info","text":"The title is a later editorial addition; the original text may have circulated without a formal heading.","cites":[{"key":"ed:tlg0645.tlg002","label":"source edition: Apologia secunda","url":"https://scaife.perseus.org/reader/urn:cts:greekLit:tlg0645.tlg002.perseus-grc2:1"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":[],"confidence":"high","notes":[]},{"i":2,"ref":"p2","source":"Καὶ τὰ χθὲς δὲ καὶ πρώην ἐν τῇ πόλει ὑμῶν γενόμενα ἐπὶ Οὐρβίκου, ὦ Ῥωμαῖοι,\n καὶ τὰ πανταχοῦ ὁμοίως ὑπὸ τῶν ἡγουμένων ἀλόγως πραττόμενα ἐξηνάγκασέ με\n ὑπὲρ ὑμῶν, ὁμοιοπαθῶν ὄντων καὶ ἀδελφῶν, κἂν ἀγνοῆτε καὶ μὴ θέλητε διὰ τὴν\n δόξαν τῶν νομιζομένων ἀξιωμάτων, τὴν τῶνδε τῶν λόγων σύνταξιν ποιήσασθαι.\n Πανταχοῦ γάρ, ὃς ἂν σωφρονίζηται ὑπὸ πατρὸς ἢ γείτονος ἢ τέκνου ἢ φίλου ἢ\n ἀδελφοῦ ἢ ἀνδρὸς ἢ γυναικὸς κατ᾿ ἔλλειψιν, (χωρὶς τῶν πεισθέντων τοὺς\n ἀδίκους καὶ ἀκολάστους ἐν αἰωνίῳ πυρὶ κολασθήσεσθαι, τοὺς δ᾿ ἐναρέτους καὶ\n ὁμοίως Χριστῷ βιώσαντας ἐν ἀπαθείᾳ συγγενήσεσθαι τῷ θεῷ, λέγομεν δὲ τῶν\n γενομένων Χριστιαῶν), διὰ τὸ δυσμετάθετον καὶ φιλήδονον καὶ δυσκίνητον πρὸς\n τὸ καλὸν ὁρμῆσαι, καὶ οἱ φαῦλοι δαίμονες, ἐχθραίνοντες ἡμῖν καὶ τοὺς\n τοιούτους δικαστὰς ἔχοντες ὑποχειρίους καὶ λατρεύοντας, ὡς οὖν ἄρχοντας\n δαιμονιῶντας, φονεύειν ἡμᾶς παρασκευάζουσιν. Ὅπως δὲ καὶ ἡ αἰτία τοῦ παντὸς\n γενομένου ἐπὶ Οὐρβίκου φανερὸ ὑμῖν γένηται, τὰ πεπραγμένα ἀπαγγελῶ.","english":"And the events that occurred yesterday and the day before in your city under Urbicus, O Romans, and the things everywhere similarly done without reason by those in authority, have compelled me, on your behalf—since you are of like passions and are brothers, even if you are ignorant and unwilling because of the glory of your supposed dignities—to compose this discourse. For everywhere, whoever is admonished by a father or neighbor or child or friend or brother or husband or wife on account of deficiency (apart from those who are persuaded that the unjust and licentious will be punished in eternal fire, and that the virtuous and those who have lived like Christ will dwell in impassibility with God—we speak of those who have become Christians), because of their difficulty in changing, love of pleasure, and reluctance to strive for the good, and the evil demons, hostile to us and having such judges as their subjects and servants, as rulers possessed by demons, they cause us to be put to death. And so that the cause of the whole affair that occurred under Urbicus may become clear to you, I will relate what was done.","structure":"narrative","commentary":[{"unit":"background","kind":"background","basis":"background","lemma":"Οὐρβίκου","severity":"info","text":"Urbicus was the urban prefect of Rome (ca. 144–160 CE) under Antoninus Pius, before whom Justin's trial likely occurred.","cites":[{"key":"ed:tlg0645.tlg002","label":"source edition: Apologia secunda","url":"https://scaife.perseus.org/reader/urn:cts:greekLit:tlg0645.tlg002.perseus-grc2:1"}],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"text","lemma":"ὁμοιοπαθῶν","severity":"info","text":"The term 'of like passions' (ὁμοιοπαθῶν) underscores Justin's appeal to shared humanity with the Roman audience, a rhetorical strategy in apologetic literature.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"Πανταχοῦ γάρ","severity":"info","text":"The phrase 'For everywhere' introduces a generalizing argument that expands the specific case of Urbicus to a universal pattern of persecution.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"background","lemma":"δαίμονες","severity":"info","text":"Justin's attribution of persecution to 'evil demons' reflects Middle Platonic demonology, where daimones mediate between gods and humans and can be malevolent.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"background","lemma":"ἐν αἰωνίῳ πυρὶ κολασθήσεσθαι","severity":"info","text":"The mention of eternal fire for the unjust echoes early Christian eschatological teaching and anticipates later patristic and medieval depictions of hell.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"χωρὶς τῶν πεισθέντων","severity":"caution","text":"The parenthetical clause beginning 'apart from those who are persuaded' is syntactically ambiguous; it may qualify the preceding list of admonishers or introduce a separate category of Christians.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The referent of 'those who are persuaded' (τῶν πεισθέντων) is unclear: it may be a subset of the admonishers or a distinct group of Christians.","The phrase 'κατ᾿ ἔλλειψιν' ('on account of deficiency') is vague; it may refer to a moral or doctrinal shortcoming."],"confidence":"high","notes":[]},{"i":3,"ref":"p3","source":"Γυνή τις συνεβίου ἀνδρὶ ἀκολασταίνοντι, ἀκολασταίνουσα καὶ αὐτὴ πρότερον. Ἐπεὶ δὲ τὰ τοῦ Χριστοῦ διδάγματα ἔγνω, αὐτὴ ἐσωφρονίσθη καὶ τὸν ἄνδρα ὁμοίως\n σωφρονεῖν πείθειν ἐπειρᾶτο, τὰ διδάγματα ἀναφέρουσα, τήν τε μέλλουσαν τοῖς\n οὐ σωφρόνως καὶ μετὰ λόγου ὀρθοῦ βιοῦσιν ἔσεσθαι ἐν αἰωνίῳ πυρὶ κόλασιν\n ἀπαγγέλλουσα. Ὁ δὲ ταῖς αὐταῖς ἀσελγείαις ἐπιμένων ἀλλοτρίαν διὰ τῶν πράξεων\n ἐποιεῖτο τὴν γαμετήν. Ἀσεβὲς γὰρ ἡγουμένη τὸ λοιπὸν ἡ γυνὴ συγκατακλίνεσθαι\n ἀνδρί, παρὰ τὸν τῆς φύσεως νόμον καὶ παρὰ τὸ δίκαιον πόρους ἡδονῆς ἐκ παντὸς\n πειρωμένῳ ποιεῖσθαι, τῆς συζυγίας χωρισθῆναι ἐβουλήθη. Καὶ ἐπεὶ ἐξεδυσωπεῖτο\n ὑπο τῶν αὐτῆς, ἔτι προσμένειν συμβουλευόντων, ὡς εῖς ἐλπίδα μεταβολῆς\n ἥξοντός ποτε τοῦ ἀνδρός, βιαζομένη ἑαυτὴν ἐπέμενεν. Ἐπειδὴ δὲ ὁ ταύτης ἀνὴρ\n εἰς τὴν Ἀλεξάνδρειαν πορευθεὶς χαλεπώτερα πράττειν ἀπηγγέλθη, ὅπως μὴ\n κοινωνὸς τῶν ἀδικημάτων καὶ ἀσεβημάτων γένηται μένουσα ἐν τῇ συζυγίᾳ καὶ\n ὁμοδίαιτος καὶ ὁμόκοιτος γινομένη, τὸ λεγόμενον παρ᾿ ὑμῖν ῥεπούδιον δοῦσα\n ἐχωρίσθη. Ὁ δὲ καλὸς κἀγαθὸς ταύτης ἀνήρ, δέον αὐτὸν χαίρειν, ὅτι, ἃ πάλαι\n μετὰ τῶν ὑπηρετῶν καὶ τῶν μισθοφόρων εὐχερῶς ἔπραττε, μέθαις χαίρουσα καὶ\n κακίᾳ πάσῃ, τούτων μὲν τῶν πράξεων πέπαυτο καὶ αὐτὸν τὰ αὐτὰ παύσασθαι\n πράττοντα ἐβούλετο, μὴ βουλομένου ἀπαλλαγείσης κατηγορίαν πεποίηται, λέγων\n αὐτὴν Χριστιανὴν εἶναι.","english":"A certain woman was living with a husband who was licentious, she herself having previously been licentious as well. But when she learned the teachings of Christ, she became self-controlled and tried to persuade her husband likewise to be self-controlled, setting forth the teachings and announcing the punishment in eternal fire that will be for those who do not live temperately and in accordance with right reason. He, persisting in the same debaucheries, made his wife estranged through his actions. The woman, considering it impious henceforth to lie with a husband who, contrary to the law of nature and contrary to justice, tried to procure pleasures from every means, wished to be separated from the marriage. And when she was entreated by her own people, who advised her to remain still, in the hope that her husband might someday change, she forced herself to stay. But when it was reported that her husband, having gone to Alexandria, was doing even worse things, so that she might not become a sharer in his crimes and impieties by remaining in the marriage and being his housemate and bedfellow, she gave him what is called among you a repudium and separated. This noble and good husband of hers, though he ought to have rejoiced that she, who formerly readily did with the servants and hired men what she delighted in with drunkenness and every vice, had ceased from these practices and wished him also to cease doing the same, instead, because she had left him against his will, brought an accusation, saying that she was a Christian.","structure":"narrative","commentary":[{"unit":"term","kind":"term","basis":"glossary","lemma":"ῥεπούδιον","severity":"info","text":"Latin repudium, a formal notice of divorce. Justin uses the Latin term to address a Roman audience, highlighting the legal context of the woman's action.","cites":[{"key":"ed:tlg0645.tlg002","label":"source edition: Apologia secunda","url":"https://scaife.perseus.org/reader/urn:cts:greekLit:tlg0645.tlg002.perseus-grc2:1"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"external","lemma":"","severity":"info","text":"The woman's fear of becoming a 'sharer in his crimes' reflects early Christian anxiety about complicity in pagan immorality, a theme in apologetic literature.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"","severity":"info","text":"This passage is a narrative exemplum within the apology, illustrating the moral transformation of a Christian convert and the unjust persecution that follows.","cites":[{"key":"ed:tlg0645.tlg002","label":"source edition: Apologia secunda","url":"https://scaife.perseus.org/reader/urn:cts:greekLit:tlg0645.tlg002.perseus-grc2:1"}],"named_sources":[],"dropped_cites":[]},{"unit":"sense","kind":"sense","basis":"text","lemma":"","severity":"info","text":"The husband's accusation that his wife is a Christian is presented as a malicious tactic, not a genuine religious concern, underscoring Justin's critique of Roman legal abuse.","cites":[{"key":"ed:tlg0645.tlg002","label":"source edition: Apologia secunda","url":"https://scaife.perseus.org/reader/urn:cts:greekLit:tlg0645.tlg002.perseus-grc2:1"}],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"","severity":"caution","text":"The Greek text at 'τὸ λεγόμενον παρ᾿ ὑμῖν ῥεπούδιον' shows a transliteration of Latin; the precise legal force in a 2nd-century context is debated.","cites":[{"key":"ed:tlg0645.tlg002","label":"source edition: Apologia secunda","url":"https://scaife.perseus.org/reader/urn:cts:greekLit:tlg0645.tlg002.perseus-grc2:1"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The woman's previous licentiousness is stated but not detailed; the narrative focuses on her conversion and subsequent actions."],"confidence":"high","notes":[]},{"i":4,"ref":"p4","source":"Καὶ ἡ μὲν βιβλίδιόν σοι τῷ αὐτοκράτορι ἀναδέδωκε,\n πρότερον συγχωρηθῆναι αὐτῇ διοικήσασθαι τὰ ἑαυτῆς ἀξιοῦσα, ἔπειτα\n ἀπολογήσασθαι περὶ τοῦ κατηγορήματος μετὰ τὴν τῶν πραγμάτων αὐτῆς διοίκησιν,\n καὶ συνεχώρησας τοῦτο. Ὁ δὲ ταύτης ποτὲ ἀνήρ, πρὸς ἐκείνην μὲν μὴ δυνάμενος\n τανῦν ἔτι λέγειν, πρὸς Πτολεμαῖόν τινα, ὃν Οὔρβικος ἐκαλέσατο, διδάσκαλον\n ἐκείνης τῶν Χριστιανῶν μαθημάτων γενόμενον ἐτράπετο διὰ τοῦδε τοῦ τρόπου. Ἑκατόνταρχον εἰς δεσμὰ ἐμβαλόντα τὸν Πτολεμαῖον, φίλον\n αὐτῷ ὑπάρχοντα, ἔπεισε λαβέσθαι τοῦ Πτολεμαίου καὶ ἀνερωτῆσαι, εἰ, αὐτὸ\n τοῦτο μόνον, Χριστιανός ἐστι. Καὶ τὸν Πτολεμαῖον, φιλαλήθη ἀλλ᾿ οὐκ ἀπατηλὸν\n οὐδὲ ψευδολόγον τὴν γνώμην ὄντα, ὁμολογήσαντα ἑαυτὸν εἶναι Χριστιανόν, ἐν\n δεσμοῖς γενέσθαι ὁ ἑκατόνταρχος πεποίηκε, καὶ ἐπὶ πολὺν χρόνον ἐν τῷ\n δεσμωτηρίῳ ἐκολάσατο. Τελευταῖον δέ, ὅτε ἐπὶ Οὔρβικον ἤχθη ὁ ἄνθρωπος,\n ὁμοίως αὐτὸ τοῦτο μόνον ἐξητάσθη, εἰ εἴη Χριστιανός. Καὶ πάλιν, τὰ καλὰ\n ἑαυτῷ συνεπιστάμενος διὰ τὴν ἀπὸ τοῦ Χριστοῦ διδαχήν, τὸ διδασκάλιον τῆς\n θείας ἀρετῆς ὡμολόγησεν. Ὁ γὰρ ἀρνούμενος ὁτιοῦν ἢ κατεγνωκὼς τοῦ πράγματος\n ἔξαρνος γίνεται, ἢ ἑαυτὸν ἀνάξιον ἐπιστάμενος καὶ ἀλλότριον τοῦ πράγματος\n τὴν ὁμολογίαν φεύγει· ὦν οὐδὲν πρόσεστι τῷ ἀληθινῷ Χριστιανῷ.","english":"And she presented a petition to you, the Emperor, first asking that she be permitted to manage her own affairs, and then to make her defense concerning the charge after the management of her affairs, and you granted this. But her former husband, being unable to say anything further against her, turned against a certain Ptolemaeus, whom Urbicus had summoned, who had become her teacher in the Christian teachings, in the following manner. He persuaded a centurion, who had put Ptolemaeus in chains, a friend of his, to seize Ptolemaeus and ask him only this one thing: whether he was a Christian. And Ptolemaeus, being truth-loving and not deceitful or false in character, confessed himself to be a Christian, and the centurion put him in chains and punished him for a long time in the prison. Finally, when the man was brought before Urbicus, he was similarly asked only this one thing: whether he was a Christian. And again, being conscious of his own good conduct through the teaching from Christ, he confessed the teaching of divine virtue. For one who denies something either has condemned the matter and becomes a denier, or, knowing himself unworthy and alien to the matter, avoids the confession; none of which applies to the true Christian.","structure":"narrative","commentary":[{"unit":"background","kind":"background","basis":"background","lemma":"Οὔρβικος","severity":"info","text":"Urbicus was the urban prefect of Rome under Antoninus Pius, responsible for judicial proceedings against Christians. His role here aligns with the historical context of the mid-2nd century.","cites":[{"key":"ed:tlg0645.tlg002","label":"source edition: Apologia secunda","url":"https://scaife.perseus.org/reader/urn:cts:greekLit:tlg0645.tlg002.perseus-grc2:1"}],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"glossary","lemma":"φιλαλήθη","severity":"info","text":"The term φιλαλήθης (truth-loving) is a key virtue in Justin’s apologetic, contrasting Christian truthfulness with pagan deceit. It underscores the moral character of the martyr Ptolemaeus.","cites":[{"key":"ed:tlg0645.tlg002","label":"source edition: Apologia secunda","url":"https://scaife.perseus.org/reader/urn:cts:greekLit:tlg0645.tlg002.perseus-grc2:1"}],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"Καὶ ἡ μὲν βιβλίδιόν σοι τῷ αὐτοκράτορι ἀναδέδωκε","severity":"info","text":"This passage continues the narrative from the previous section, shifting focus from the woman’s petition to the persecution of her teacher Ptolemaeus. The adversative δέ marks the transition.","cites":[{"key":"ed:tlg0645.tlg002","label":"source edition: Apologia secunda","url":"https://scaife.perseus.org/reader/urn:cts:greekLit:tlg0645.tlg002.perseus-grc2:1"}],"named_sources":[],"dropped_cites":[]},{"unit":"parallel","kind":"parallel","basis":"text","lemma":"αὐτὸ τοῦτο μόνον, Χριστιανός ἐστι","severity":"info","text":"The repeated question 'whether he was a Christian' mirrors the standard legal formula in Roman trials of Christians, as seen in Pliny’s correspondence with Trajan (Ep. 10.96).","cites":[{"key":"ed:tlg0645.tlg002","label":"source edition: Apologia secunda","url":"https://scaife.perseus.org/reader/urn:cts:greekLit:tlg0645.tlg002.perseus-grc2:1"}],"named_sources":["Pliny the Younger, Letters 10.96"],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"text","lemma":"τὸ διδασκάλιον τῆς θείας ἀρετῆς","severity":"info","text":"Justin’s phrase 'teaching of divine virtue' reflects the apologetic strategy of presenting Christianity as a philosophical school, a theme later developed by Eusebius and other Church historians.","cites":[{"key":"ed:tlg0645.tlg002","label":"source edition: Apologia secunda","url":"https://scaife.perseus.org/reader/urn:cts:greekLit:tlg0645.tlg002.perseus-grc2:1"}],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"Ἑκατόνταρχον εἰς δεσμὰ ἐμβαλόντα τὸν Πτολεμαῖον","severity":"caution","text":"The syntax is ambiguous: it is unclear whether the centurion had already put Ptolemaeus in chains before being persuaded, or whether the persuasion led to the imprisonment. The English draft resolves this by taking the participle as antecedent.","cites":[{"key":"ed:tlg0645.tlg002","label":"source edition: Apologia secunda","url":"https://scaife.perseus.org/reader/urn:cts:greekLit:tlg0645.tlg002.perseus-grc2:1"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The phrase 'Ἑκατόνταρχον εἰς δεσμὰ ἐμβαλόντα τὸν Πτολεμαῖον' is ambiguous: it could mean the centurion had already imprisoned Ptolemaeus before being persuaded, or that the persuasion led to the imprisonment. The translation adopts the latter reading."],"confidence":"high","notes":[]},{"i":5,"ref":"p5","source":"Καὶ τοῦ\n Οὐρβίκου κελεύσαντος αὐτὸν ἀπαχθῆναι, Λούκιός τις, καὶ αὐτὸς ὢν Χριστιανός,\n ὁρῶν τὴν ἀλόγως οὕτω γενομένην κρίσιν, πρὸς τὸν Οὔρβικον ἔφη· Τίς ἡ αἰτία,\n τοῦ μήτε μοιχὸν μήτε πόρνον μήτε ἀνδροφόνον μήτε λωποδύτην μήτε ἅρπαγα μήτε\n ἁπλῶς ἀδίκημά τι πράξαντα ἐλεγχόμενον, ὀνόματος δὲ Χριστιανοῦ προσωνυμίαν\n ὁμολογοῦντα τὸν ἄνθρωπον τοῦτον ἐκολάσω; Οὐ πρέποντα Εὐσεβεῖ αὐτοκράτορι\n οὐδὲ φιλοσόφῳ Καίσαρος παιδὶ οὐδὲ τῇ ἱερᾷ συγκλήτῳ κρίνεις, ὦ Οὔρβικε. Καὶ\n ὃς οὐδὲν ἄλλο ἀποκρινάμενος καὶ πρὸς τὸν Λούκιον ἔφη· Δοκεῖς μοι καὶ σὺ\n εἶναι τοιοῦτος. Καὶ τοῦ Λουκίου φήσαντος· Μάλιστα, πάλιν καὶ αὐτὸν ἀπαχθῆναι\n ἐκέλευσεν. Ὁ δὲ καὶ χάριν εἰδέναι ὡμολόγει, πονηρῶν δεσποτῶν τῶν τοιούτων\n ἀπηλλάχθαι γινώσκων καὶ πρὸς τὸν πατέρα καὶ βασιλέα τῶν οὐρανῶν πορεύεσθαι. Καὶ ἄλλος δὲ τρίτος ἐπελθὼν κολασθῆναι προσετιμήθη.","english":"And when Urbicus ordered him to be led away, a certain Lucius, himself also a Christian, seeing the judgment so unreasonably made, said to Urbicus: \"What is the cause that you have punished this man, who is convicted of neither adultery nor fornication nor murder nor theft nor robbery nor any crime whatsoever, but only confesses the name Christian? You are judging in a manner unworthy of a pious emperor, or of a philosopher son of Caesar, or of the sacred senate, Urbicus.\" And he, answering nothing else, said also to Lucius: \"You seem to me also to be such a one.\" And when Lucius said, \"Certainly,\" he ordered him also to be led away. And he acknowledged gratitude, knowing that he was being delivered from such evil masters and was going to the father and king of the heavens. And a third also came forward and was sentenced to be punished.","structure":"narrative","commentary":[{"unit":"background","kind":"background","basis":"external","lemma":"Οὔρβικος","severity":"info","text":"Urbicus was the urban prefect of Rome under Antoninus Pius, responsible for judicial proceedings against Christians in the 150s.","cites":[{"key":"ed:tlg0645.tlg002","label":"source edition: Apologia secunda","url":"https://scaife.perseus.org/reader/urn:cts:greekLit:tlg0645.tlg002.perseus-grc2:1"}],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"glossary","lemma":"Λούκιος","severity":"info","text":"Lucius is a Christian martyr otherwise unknown; his name appears only in this passage of Justin's Second Apology.","cites":[{"key":"ed:tlg0645.tlg002","label":"source edition: Apologia secunda","url":"https://scaife.perseus.org/reader/urn:cts:greekLit:tlg0645.tlg002.perseus-grc2:1"}],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"Καὶ ἄλλος δὲ τρίτος ἐπελθὼν κολασθῆναι προσετιμήθη","severity":"info","text":"This sentence introduces a third martyr who volunteers, mirroring the pattern of Lucius's intervention and showing a cumulative escalation of witness.","cites":[{"key":"ed:tlg0645.tlg002","label":"source edition: Apologia secunda","url":"https://scaife.perseus.org/reader/urn:cts:greekLit:tlg0645.tlg002.perseus-grc2:1"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"external","lemma":"φιλοσόφῳ Καίσαρος παιδί","severity":"info","text":"The phrase 'philosopher son of Caesar' likely refers to Marcus Aurelius, adopted son of Antoninus Pius and known for his Stoic philosophy.","cites":[{"key":"ed:tlg0645.tlg002","label":"source edition: Apologia secunda","url":"https://scaife.perseus.org/reader/urn:cts:greekLit:tlg0645.tlg002.perseus-grc2:1"}],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"external","lemma":"πρὸς τὸν πατέρα καὶ βασιλέα τῶν οὐρανῶν πορεύεσθαι","severity":"info","text":"Lucius's expression of gratitude for going to 'the father and king of the heavens' reflects early Christian martyrdom theology, echoed in later acts of martyrs.","cites":[{"key":"ed:tlg0645.tlg002","label":"source edition: Apologia secunda","url":"https://scaife.perseus.org/reader/urn:cts:greekLit:tlg0645.tlg002.perseus-grc2:1"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The Greek text does not specify whether the third person was a named individual or an anonymous Christian; the translation 'a third' is a reasonable reading."],"confidence":"high","notes":[]},{"i":6,"ref":"p6","source":"Ὅπως δὲ μή τις εἴπη· Πάντες οὖν ἑαυτους\n φονεύσαντες πορεύεσθε ἤδη παρὰ τὸν θεὸν καὶ ἡμῖν πράγματα μὴ παρέχετε, ἐρῶ\n δι᾿ ἣν αἰτίαν τοῦτο οὐ πράττομεν καὶ δι᾿ ἣν ἐξεταζόμενοι ἀφόβως ὁμολογοῦμεν.\n Οὐκ εἰκῇ τὸν κόσμον πεποιηκέναι τὸν θεὸν δεδιδάγμεθα, ἀλλ᾿ ἢ διὰ τὸ\n ἀνθρώπειον γένος· χαίρειν τε τοῖς τὰ προσόντα αὐτῷ μιμουμένοις φροέφημεν\n ἀπαρέσκεσθαι δὲ τοῖς τὰ φαῦλα ἀσπαζομένοις ἢ λόγῳ ἢ ἔργῳ. Εἰ οὖν πάντες\n ἑαυτοὺς φονεύσομεν, τοῦ μὴ γεννηθῆναί τινα καὶ μαθητευθῆναι εἰς τὰ θεῖα\n διδάγματα ἢ καὶ μὴ εἶναι τὸ ἀνθρώπειον γένος, ὅσον ἐφ᾿ ἡμῖν, αἰτιοι ἐσόμεθα,\n ἐναντίον τῇ τοῦ θεοῦ βουλῇ καὶ αὐτοὶ ποιοῦντες, ἐὰν τοῦτο πράξωμεν.\n Ἐξεταζόμενοι δὲ οὐκ ἀρνοίμεθα διὰ τὸ συνεπίστασθαι ἑαυτοῖς μηδὲν φαῦλον,\n ἀσεβὲς δὲ ἡγούμενοι μὴ κατὰ πάντα ἀληθεύειν, ὃ καὶ φίλον τῷ θεῷ γινώσκομεν,\n ὑμᾶς δὲ καὶ τῆς ἀδίκου προλήψεως ἀπαλλάξαι νῦν σπεύδοντες.","english":"Lest someone say, \"Then all of you should kill yourselves and go now to God and cause us no trouble,\" I will state the reason why we do not do this and why, when examined, we confess without fear. We have been taught that God did not make the world idly, but for the sake of the human race; and we have learned that he rejoices in those who imitate his attributes and is displeased with those who embrace evil in word or deed. If, therefore, we were all to kill ourselves, we would be responsible, as far as we are concerned, for no one being born and instructed in the divine teachings, or for the human race not existing, acting contrary to the will of God and doing so ourselves if we did this. When examined, we do not deny because we are conscious of no evil in ourselves, considering it impious not to speak the truth in all things, which we know is dear to God, and now hastening to free you from your unjust prejudice.","structure":"narrative","commentary":[{"unit":"sense","kind":"sense","basis":"text","lemma":"Πάντες οὖν ἑαυτους φονεύσαντες πορεύεσθε ἤδη παρὰ τὸν θεὸν","severity":"info","text":"Justin anticipates a pagan objection that Christians should simply commit suicide to hasten their reward. This rhetorical device frames the ensuing theological argument against voluntary martyrdom.","cites":[{"key":"ed:tlg0645.tlg002","label":"source edition: Apologia secunda","url":"https://scaife.perseus.org/reader/urn:cts:greekLit:tlg0645.tlg002.perseus-grc2:1"}],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"glossary","lemma":"ἀσεβὲς","severity":"info","text":"ἀσεβὲς (impious) is a key term in early Christian apologetic, contrasting Christian truthfulness with pagan impiety. Justin argues that lying under examination would be impious, as truth is dear to God.","cites":[{"key":"ed:tlg0645.tlg002","label":"source edition: Apologia secunda","url":"https://scaife.perseus.org/reader/urn:cts:greekLit:tlg0645.tlg002.perseus-grc2:1"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"background","lemma":"ἀδίκου προλήψεως","severity":"info","text":"ἀδίκου προλήψεως (unjust prejudice) refers to the legal and social bias against Christians in the Roman Empire. Justin aims to correct this prejudice through rational argument, a common apologetic strategy.","cites":[{"key":"ed:tlg0645.tlg002","label":"source edition: Apologia secunda","url":"https://scaife.perseus.org/reader/urn:cts:greekLit:tlg0645.tlg002.perseus-grc2:1"}],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"Εἰ οὖν πάντες ἑαυτοὺς φονεύσομεν","severity":"info","text":"This conditional clause (εἰ οὖν) introduces a reductio ad absurdum: if all Christians killed themselves, the human race would cease, contradicting God's purpose in creation. It reinforces the argument against suicide.","cites":[{"key":"ed:tlg0645.tlg002","label":"source edition: Apologia secunda","url":"https://scaife.perseus.org/reader/urn:cts:greekLit:tlg0645.tlg002.perseus-grc2:1"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"τὸν κόσμον πεποιηκέναι τὸν θεὸν ... διὰ τὸ ἀνθρώπειον γένος","severity":"info","text":"The idea that God created the world for humanity echoes Genesis 1:28 (LXX) and Stoic teleology, but Justin adapts it to argue against suicide, emphasizing divine purpose.","cites":[{"key":"ed:tlg0645.tlg002","label":"source edition: Apologia secunda","url":"https://scaife.perseus.org/reader/urn:cts:greekLit:tlg0645.tlg002.perseus-grc2:1"}],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"φροέφημεν","severity":"caution","text":"The Greek φροέφημεν is a hapax legomenon or rare form, likely a scribal error or variant for προσεφημεν (we have learned) or similar. The sense is clear from context, but the reading is uncertain.","cites":[{"key":"ed:tlg0645.tlg002","label":"source edition: Apologia secunda","url":"https://scaife.perseus.org/reader/urn:cts:greekLit:tlg0645.tlg002.perseus-grc2:1"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The form φροέφημεν is ambiguous; it may be a corruption of προσεφημεν or another verb meaning 'we have learned'.","The phrase 'χαίρειν τε τοῖς τὰ προσόντα αὐτῷ μιμουμένοις' could be interpreted as referring to God's attributes or to divine qualities imitated by humans."],"confidence":"high","notes":[]},{"i":7,"ref":"p7","source":"Εἰ δέ τινα ὑπέλθοι καὶ ἡ ἔννοια αὕτη\n ὅτι, εἰ θεὸν ὡμολογοῦμεν βοηθόν, οὐκ ἄν, ὡς λέγομεν, ὑπὸ ἀδίκων ἐκρατούμεθα\n καὶ ἐτιμωρούμεθα, καὶ τοῦτο διαλύσω. Ὁ θεὸς τὸν πάντα κόσμον ποιήσας καὶ τὰ\n ἐπίγεια ἀνθρώποις ὑποτάξας καὶ τὰ οὐράνια στοιχεῖα εἰς αὔξησιν καρπῶν καὶ\n ὡρῶν μεταβολὰς κοσμήσας καὶ θεῖον τούτοις νόμον τάξας, ἃ καὶ αὐτὰ δι᾿\n ἀνθρώπους φαίνεται πεποιηκώς, τὴν μὲν τῶν ἀνθρώπων καὶ τῶν ὑπὸ τὸν οὐρανὸν\n πρόνοιαν ἀγγέλοις, οὓς ἐπὶ τούτοις ἔταξε, παρέδωκεν. Οἱ δ᾿ ἄγγελοι,\n παραβάντες τήνδε τὴν τάξιν, γυναικῶν μίξεσιν ἡττήθησαν καὶ παῖδας ἐτέκνωσαν,\n οἵ εἰσιν οἱ λεγόμενοι δαίμονες. Καὶ προσέτι λοιπὸν τὸ ἀνθρώπειον γένος\n ἑαυτοῖς ἐδούλωσαν· τὰ μὲν διὰ μαγικῶν γραφῶν, τὰ δὲ διὰ φόβων καὶ τιμωριῶν,\n ὧν ἐπέφερον, τὸ δὲ διὰ διδαχῆς θυμάτων καὶ θυμιαμάτων καὶ σπονδῶν, ὧν\n ἐνδεεῖς γεγόνασι μετὰ τὸ πάθεσιν ἐπιθυμιῶν δουλωθῆναι· καὶ εἰς ἀνθρώπους\n φόνους, πολέμους, μοιχείας, ἀπολασίας καὶ πᾶσαν κακίαν ἔσπειραν. Ὅθεν καὶ\n ποιηταὶ καὶ μυθολόγοι, ἀγνοοῦντες τοὺς ἀγγέλους καὶ τοὺς ἐξ αὐτῶν\n γεννηθέντας δαίμονας ταῦτα πρᾶξαι εἰς ἄῤῥενας καὶ θηλείας καὶ\n πόλεις καὶ ἔθνη, ἅπερ συνέγραψαν, εἰς αὐτὸν τὸν θεὸν καὶ τοὺς ὡς ἀπ᾿ αὐτοῦ\n σπορᾷ γενομένους υἱοὺς καὶ τῶν λεχθέντων ἐκείνου ἀδελφῶν καὶ τέκνων ὁμοίως\n τῶν ἀπ᾿ ἐκείνων, Ποσειδῶνος καὶ Πλούτωνος, ἀνήνεγκαν. Ὀνόματι γὰρ ἕκαστον,\n ὅπερ ἕκαστος ἑαυτῷ τῶν ἀγγέλων καὶ τοῖς τέκνοις ἔθετο, προσηγόρευσαν.","english":"If this thought should occur to anyone—that if we truly believed God was our helper, we would not, as we say, be overpowered and punished by unjust men—I will also resolve this. God, having made the entire world, subordinated earthly things to men, arranged the heavenly elements for the increase of crops and the changes of seasons, and ordained a divine law for them—all of which he evidently made for the sake of men—entrusted the care of men and of all things under heaven to angels, whom he appointed for this purpose. But these angels, transgressing this order, were overcome by intercourse with women and begot children, who are the so-called demons. Moreover, they subsequently enslaved the human race to themselves: partly through magical writings, partly through the fears and punishments they inflicted, and partly through the teaching of sacrifices, incense, and libations, of which they became needy after being enslaved by the passions of desires; and they sowed among men murders, wars, adulteries, debaucheries, and every kind of evil. Hence poets and mythologists, ignorant that it was the angels and the demons born from them who did these things to males and females, cities and nations, which they recorded, attributed them to God himself, to the sons born from his seed, and likewise to his so-called brothers and children of those, Poseidon and Pluto. For they gave each the name that each of the angels and their children had given to themselves.","structure":"narrative","commentary":[{"unit":"sense","kind":"sense","basis":"text","lemma":"Εἰ δέ τινα ὑπέλθοι καὶ ἡ ἔννοια αὕτη","severity":"info","text":"Justin introduces a hypothetical objection: if God is our helper, why are we punished? This rhetorical move is typical of apologetic literature.","cites":[{"key":"ed:tlg0645.tlg002","label":"source edition: Apologia secunda","url":"https://scaife.perseus.org/reader/urn:cts:greekLit:tlg0645.tlg002.perseus-grc2:1"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"external","lemma":"δαίμονες","severity":"info","text":"Justin presents a distinctive demonology: demons are offspring of fallen angels and human women, a view that diverges from earlier Jewish and pagan traditions and influences later Christian thought.","cites":[{"key":"ed:tlg0645.tlg002","label":"source edition: Apologia secunda","url":"https://scaife.perseus.org/reader/urn:cts:greekLit:tlg0645.tlg002.perseus-grc2:1"}],"named_sources":[],"dropped_cites":[]},{"unit":"parallel","kind":"parallel","basis":"external","lemma":"Ποσειδῶνος καὶ Πλούτωνος","severity":"info","text":"Justin equates pagan gods Poseidon and Pluto with demons, a common apologetic strategy to reinterpret Greco-Roman mythology as demonic deception.","cites":[{"key":"ed:tlg0645.tlg002","label":"source edition: Apologia secunda","url":"https://scaife.perseus.org/reader/urn:cts:greekLit:tlg0645.tlg002.perseus-grc2:1"}],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"Διαλύσω","severity":"info","text":"The verb 'διαλύσω' (I will resolve) marks a new argumentative section, responding to the objection raised in the previous passage.","cites":[{"key":"ed:tlg0645.tlg002","label":"source edition: Apologia secunda","url":"https://scaife.perseus.org/reader/urn:cts:greekLit:tlg0645.tlg002.perseus-grc2:1"}],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"text","lemma":"ἄγγελοι","severity":"info","text":"Here 'ἄγγελοι' (angels) are divine agents appointed to oversee humanity, but they fall and produce demons, a key concept in Justin's theodicy.","cites":[{"key":"ed:tlg0645.tlg002","label":"source edition: Apologia secunda","url":"https://scaife.perseus.org/reader/urn:cts:greekLit:tlg0645.tlg002.perseus-grc2:1"}],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"external","lemma":"δαίμονες","severity":"info","text":"Justin's angel-demon genealogy was influential in early Christian demonology, echoed by later writers such as Tatian and Athenagoras.","cites":[{"key":"ed:tlg0645.tlg002","label":"source edition: Apologia secunda","url":"https://scaife.perseus.org/reader/urn:cts:greekLit:tlg0645.tlg002.perseus-grc2:1"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The phrase 'εἰς ἄῤῥενας' is textually uncertain; the reading 'εἰς ἄρρενας' (to males) is adopted here."],"confidence":"high","notes":[]},{"i":8,"ref":"p8","source":"Ὄνομα δὲ τῷ πάντων πατρὶ θετόν, ἀγεννήτῳ\n ὄντι, οὐκ ἔστιν· ᾧ γὰρ ἂν καὶ ὄνομά τι προσαγορεύεται, πρεσβύτερον ἔχει τὸν\n θέμενον τὸ ὄνομα. Τὸ δὲ πατὴρ καὶ θεὸς καὶ κτίστης καὶ κύριος καὶ δεσπότης\n οὐκ ὀνόματά ἐστιν, ἀλλ᾿ ἐκ τῶν εὐποιϊῶν καὶ τῶν ἔργων προσρήσεις. Ὁ δὲ υἱὸς\n ἐκείνου, ὁ μόνος λεγόμενος κυρίως υἱός, ὁ λόγος πρὸ τῶν ποιημάτων καὶ συνὼν\n καὶ γεννώμενος, ὅτε τὴν ἀρχὴν δι᾿ αὐτοῦ πάντα ἔκτισε καὶ ἐκόσμησε, Χριστὸς\n μὲν κατὰ τὸ κεχρῖσθαι καὶ κοσμῆσαι τὰ πάντα δι᾿ αὐτοῦ τὸν θεὸν λέγεται,\n ὄνομα καὶ αὐτὸ περιέχον ἄγνωστον σημασίαν, ὃν τρόπον καὶ τὸ θεὸς\n προσαγόρευμα οὐκ ὄνομά ἐστιν, ἀλλὰ πράγματος δυσεξηγήτου ἔμφυτος τῇ φύσει\n τῶν ἀνθρώπων δόξα. Ἰησοῦς δὲ καὶ ἀνθρώπου καὶ σωτῆρος ὄνομα καὶ σημασίαν\n ἔχει. Καὶ γὰρ καὶ ἄνθρωπος, ὡς προέφημεν, γέγονε κατὰ τὴν τοῦ θεοῦ καὶ\n πατρὸς βουλὴν ἀποκυηθεὶς ὑπὲρ τῶν πιστευόντων ἀνθρώπων καὶ ἐπὶ καταλύσει τῶν\n δαιμόνων· καὶ νῦν ἐκ τῶν ὑπ᾿ ὄψιν γινομένων μαθεῖν δύνασθε. Δαιμονιολήπτους\n γὰρ πολλοὺς κατὰ πάντα τὸν κόσμον καὶ ἐν τῇ ὑμετέρᾳ πόλει πολλοὶ τῶν\n ἡμετέρων ἀνθρώπων, τῶν Χριστιανῶν, ἐπορκίζοντες κατὰ τοῦ ὀνόματος Ἰησοῦ\n Χριστοῦ, τοῦ σταυρωθέντος ἐπὶ Ποντίου Πιλάτου, ὑπὸ τῶν ἄλλων πάντων\n ἐπορκιστῶν καὶ ἐπᾳστῶν καὶ φαρμακευτῶν μὴ ἰαθέντας, ἰάσαντο καὶ ἔτι νῦν\n ἰῶνται, καταργοῦντες καὶ ἐκδιώκοντες τοὺς κατέχοντας τοὺς ἀνθρώπους\n δαίμονας.","english":"There is no name for the father of all, since he is unbegotten; for whatever name one might call him, he who set the name is older. But father and god and creator and lord and master are not names, but appellations derived from his benefactions and works. His son, the one alone called son in the proper sense, the word who was before the creatures and was with him and was begotten when through him he created and ordered all things in the beginning, is called Christ according to his being anointed and to god’s ordering all things through him, a name also containing an unknown meaning, just as the appellation god is not a name, but an opinion innate in human nature concerning an inexpressible thing. Jesus has the name and meaning of both man and savior. For he also became man, as we said before, being born according to the will of god and father for the sake of believing men and for the overthrow of demons; and now you can learn from what happens before your eyes. For many demon-possessed people throughout the whole world and in your own city, many of our people, the Christians, exorcising by the name of Jesus Christ, who was crucified under Pontius Pilate, have healed and still heal those who were not healed by all other exorcists and enchanters and sorcerers, vanquishing and driving out the demons that possess men.","structure":"narrative","commentary":[{"unit":"term","kind":"term","basis":"text","lemma":"Ὄνομα","severity":"info","text":"Justin argues that the Father is strictly nameless; 'father', 'god', 'creator', 'lord', 'master' are appellations (προσρήσεις) from his works, not proper names. This reflects Middle Platonic negative theology.","cites":[{"key":"ed:tlg0645.tlg002","label":"source edition: Apologia secunda","url":"https://scaife.perseus.org/reader/urn:cts:greekLit:tlg0645.tlg002.perseus-grc2:1"}],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"text","lemma":"λόγος","severity":"info","text":"The Son is identified as the λόγος, pre-existent and begotten at creation. Justin distinguishes 'Christ' (anointed) as a title with an unknown meaning, parallel to 'god' as an innate opinion.","cites":[{"key":"ed:tlg0645.tlg002","label":"source edition: Apologia secunda","url":"https://scaife.perseus.org/reader/urn:cts:greekLit:tlg0645.tlg002.perseus-grc2:1"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Ἰησοῦς","severity":"info","text":"Justin states 'Jesus' means both man and saviour, and that he was crucified under Pontius Pilate. This aligns with the Gospel accounts (e.g., Matt 27:2, Luke 23:24) and Justin's earlier references to Pilate.","cites":[{"key":"ed:tlg0645.tlg002","label":"source edition: Apologia secunda","url":"https://scaife.perseus.org/reader/urn:cts:greekLit:tlg0645.tlg002.perseus-grc2:1"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"δαιμονιολήπτους","severity":"info","text":"Justin cites contemporary exorcisms by Christians using the name of Jesus Christ, contrasting them with ineffective pagan exorcists, enchanters, and sorcerers. This serves as empirical proof of Christ's power.","cites":[{"key":"ed:tlg0645.tlg002","label":"source edition: Apologia secunda","url":"https://scaife.perseus.org/reader/urn:cts:greekLit:tlg0645.tlg002.perseus-grc2:1"}],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"","severity":"info","text":"The passage moves from negative theology (nameless Father) to Christology (Son as Logos, titles 'Christ' and 'Jesus') and concludes with a practical demonstration: Christian exorcisms succeed where pagan ones fail.","cites":[{"key":"ed:tlg0645.tlg002","label":"source edition: Apologia secunda","url":"https://scaife.perseus.org/reader/urn:cts:greekLit:tlg0645.tlg002.perseus-grc2:1"}],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"text","lemma":"ἐπορκίζοντες","severity":"info","text":"Justin's claim that Christians exorcise by the name of Jesus crucified under Pilate is an early witness to the use of the crucifixion narrative in exorcistic practice, later standard in Christian liturgy.","cites":[{"key":"ed:tlg0645.tlg002","label":"source edition: Apologia secunda","url":"https://scaife.perseus.org/reader/urn:cts:greekLit:tlg0645.tlg002.perseus-grc2:1"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The Greek text has 'πάντων πατρὶ' (father of all) but the English draft reads 'father of all' without specifying if 'all' includes the Son; Justin elsewhere distinguishes the Father as source of the Son.","The phrase 'ὃν τρόπον καὶ τὸ θεὸς προσαγόρευμα' could be read as 'just as the appellation god' or 'just as the name god'; the translation takes it as appellation, consistent with Justin's denial of proper names for the divine."],"confidence":"high","notes":[]},{"i":9,"ref":"p9","source":"Ὅθεν καὶ ἐπιμένει ὁ θεὸς τὴν σύγχυσιν\n καὶ κατάλυσιν τοῦ παντὸς κόσμου μὴ ποιῆσαι, ἵνα καὶ οἱ φαῦλοι ἄγγελοι καὶ\n δαίμονες καὶ ἄνθρωποι μηκέτι ὦσι, διὰ τὸ σπέρμα τῶν Χριστιανῶν, ὃ γινώσκει\n ἐν τῇ φύσει ὅτι αἴτιόν ἐστιν. Ἐπεὶ εἰ μὴ τοῦτο ἦν, οὐκ ἂν οὐδὲ ὑμῖν ταῦτα\n ἔτι ποιεῖν καὶ ἐνεργεῖσθαι ὑπὸ τῶν φαύλων δαιμόνων δυνατὸν ἦν, ἀλλὰ τὸ πῦρ\n τὸ τῆς κρίσεως κατελθὸν ἀνέδην πάντα διέκρινεν, ὡς καὶ πρότερον ὁ\n κατακλυσμὸς μηδένα λιπὼν ἀλλ᾿ ἢ τὸν μόνον σὺν τοῖς ἰδίοις παρ᾿ ἡμῖν\n καλούμενον Νῶε, παρ᾿ ὑμῖν δὲ Δευκαλίωνα, ἐξ οὗ πάλιν οἱ τοσοῦτοι γεγόνασιν,\n ὧν οἱ μὲν φαῦλοι, οἱ δὲ σπουδαῖοι. Οὕτω γὰρ ἡμεῖς τὴν ἐκπύρωσίν φαμεν\n γενήσεσθαι, ἀλλ᾿ οὐχ, ὡς οἱ Στωϊκοί, κατὰ τὸν τῆς εἰς ἄλληλα πάντων\n μεταβολῆς λόγον, ὃ αἴσχιστον ἐφάνη· ἀλλ᾿ οὐδὲ καθ᾿ εἱμαρμένην πράττειν τοὺς\n ἀνθρώπους ἢ πάσχειν τὰ γινόμενα, ἀλλὰ κατὰ μὲν τὴν προαίρεσιν ἕκαστον\n κατορθοῦν ἢ ἁμαρτάνειν, καὶ κατὰ τὴν τῶν φαύλων δαιμόνων ἐνέργειαν τοὺς\n σπουδαίους, οἷον Σωκράτην καὶ τοὺς ὁμοίους, διώκεσθαι καὶ ἐν\n δεσμοῖς εἶναι, Σαρδανάπαλον δὲ καὶ Ἐπίκουρον καὶ τοὺς ὁμοίους ἐν ἀφθονίᾳ καὶ\n δόξῃ δοκεῖν εὐδαιμονεῖν. Ὃ μὴ νοήσαντες οἱ Στωϊκοὶ καθ᾿ εἱμαρμένης ἀνάγκην\n πάντα γίνεσθαι ἀπεφήναντο. Ἀλλ᾿ ὅτι αὐτεξούσιον τό τε τῶν ἀγγέλων γένος καὶ\n τῶν ἀνθρώπων τὴν ἀρχὴν ἐποίησεν ὁ θεός, δικαίως ὑπὲρ ὦν ἂν πλημμελήσωσι τὴν\n τιμωρίαν ἐν αἰωνίῳ πυρὶ κομίσονται. Γενητοῦ δὲ παντὸς ἥδε ἡ φύσις, κακίας\n καὶ ἀρετῆς δεκτικὸν εἶναι· οὐ γὰρ ἂν ἦν ἐπαινετὸν οὐδὲν αὐτῶν, εἰ οὐκ ἂν ἐπ᾿\n ἀμφότερα τρέπεσθαι καὶ δύναμιν εἶχε.","english":"Hence God also refrains from bringing about the confusion and dissolution of the whole world, so that the wicked angels, demons, and men may no longer exist, because of the seed of the Christians, which he knows in nature is the cause. For if this were not so, it would not even be possible for you to continue doing these things and for them to be set in motion by the wicked demons, but the fire of judgment would have descended and openly separated everything, just as previously the flood left no one except the one called by us Noah, and by you Deucalion, from whom again so many have come, some wicked, some good. For thus we say the conflagration will occur, but not, as the Stoics hold, according to the principle of the transformation of all things into one another, which seemed most shameful; nor yet that men act or suffer what happens according to fate, but that each succeeds or errs according to his own choice, and that according to the activity of the wicked demons, the good, such as Socrates and those like him, are persecuted and kept in bonds, while Sardanapalus and Epicurus and those like them seem to flourish in abundance and glory. Not understanding this, the Stoics declared that everything happens by necessity of fate. But that God originally made the race of angels and of men self-determined, they will justly receive punishment in eternal fire for whatever transgressions they commit. And the nature of everything that is created is this: to be capable of vice and virtue; for nothing among them would be praiseworthy if it did not have the power to turn in both directions.","structure":"narrative","commentary":[{"unit":"sense","kind":"sense","basis":"text","lemma":"σπέρμα τῶν Χριστιανῶν","severity":"info","text":"The phrase 'seed of the Christians' is a distinctive metaphor for the Christian community as a preserving remnant that delays cosmic dissolution.","cites":[{"key":"ed:tlg0645.tlg002","label":"source edition: Apologia secunda","url":"https://scaife.perseus.org/reader/urn:cts:greekLit:tlg0645.tlg002.perseus-grc2:1"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"external","lemma":"Στωϊκοί","severity":"info","text":"Justin contrasts Christian eschatology with Stoic cyclical conflagration (ἐκπύρωσις) and fate (εἱμαρμένη), rejecting materialist determinism.","cites":[],"named_sources":["Justin Martyr, Apologia secunda"],"dropped_cites":[]},{"unit":"parallel","kind":"parallel","basis":"text","lemma":"Νῶε ... Δευκαλίωνα","severity":"info","text":"Justin equates the biblical flood (Noah) with the Greek myth of Deucalion, a common apologetic strategy to show pagan parallels to biblical history.","cites":[{"key":"ed:tlg0645.tlg002","label":"source edition: Apologia secunda","url":"https://scaife.perseus.org/reader/urn:cts:greekLit:tlg0645.tlg002.perseus-grc2:1"}],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"text","lemma":"αὐτεξούσιον","severity":"info","text":"The term 'self-determined' (αὐτεξούσιον) is key to Justin's argument for free will in angels and humans, against Stoic fate.","cites":[{"key":"ed:tlg0645.tlg002","label":"source edition: Apologia secunda","url":"https://scaife.perseus.org/reader/urn:cts:greekLit:tlg0645.tlg002.perseus-grc2:1"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"external","lemma":"Σαρδανάπαλον","severity":"info","text":"Sardanapalus, a legendary Assyrian king, symbolizes decadent luxury; Justin uses him as a foil to the persecuted virtuous (Socrates).","cites":[],"named_sources":["Justin Martyr, Apologia secunda"],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"σύγχυσιν καὶ κατάλυσιν","severity":"caution","text":"The phrase 'confusion and dissolution' may echo Stoic cosmic dissolution but is adapted to Christian eschatology; the precise referent is ambiguous.","cites":[{"key":"ed:tlg0645.tlg002","label":"source edition: Apologia secunda","url":"https://scaife.perseus.org/reader/urn:cts:greekLit:tlg0645.tlg002.perseus-grc2:1"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The identity of 'the seed of the Christians' as a specific group or a theological principle is left vague.","The relation between the flood and the future conflagration is analogical but not fully explained."],"confidence":"high","notes":[]},{"i":10,"ref":"p10","source":"Δεικνύουσι δὲ τοῦτο καὶ οἱ πανταχοῦ\n κατά λόγον τὸν ὀρθὸν νομοθετήσαντες καὶ φιλοσοφήσαντες ἄθρωποι ἐκ τοῦ\n ὑπαγορεύειν τάδε μὲν πράττειν, τῶνδε δὲ ἀπέχεσθαι. Καὶ σι῾ Στωϊκοὶ φιλόσοφοι\n ἐν τῷ περὶ ἠθῶν λόγῳ τὰ αὐτὰ τιμῶσι καρτερῶς, ὡς δηλοῦσθαι ἐν τῷ περὶ ἀρχῶν\n καὶ ἀσωμάτων λόγῳ οὐκ εὐοδοῦν αὐτούς. Εἴτε γὰρ καθ᾿ εἱμαρμένην φήσουσι τὰ\n γινόμενα πρὸς ἀνθρώπων γίνεσθαι, ἢ μηδὲν εἶναι θεὸν παρὰ τρεπόμενα καὶ\n ἀλλοιούμενα καὶ ἀναλυόμενα εἰς τὰ αὐτὰ ἀεί, φθαρτῶν μόνων φανήσονται\n κατάληψιν ἐσχηκέναι καὶ αὐτὸν θεὸν διά τε τῶν μερῶν καὶ διὰ τοῦ ὅλου ἐν πάσῃ\n κακίᾳ γινόμενον ἢ μηδὲν εἶναι κακίαν μηδ᾿ ἀρετήν· ὅπερ καὶ παρὰ πᾶσαν\n σώφρονα ἔννοιαν καὶ λόγον καὶ νοῦν ἐστι.","english":"This is also demonstrated by all people everywhere who have legislated and philosophized according to right reason, from their prescribing that certain things be done and others abstained from. And the Stoic philosophers, in their discourse on ethics, honor the same things steadfastly, as is made clear by the fact that in their discourse on principles and incorporeal things they do not succeed. For if they say that events occur by fate, or that there is no god apart from things that are changed, altered, and resolved into the same things always, they will appear to have attained an understanding only of perishable things, and to have made god himself, through both the parts and the whole, subject to every evil, or else to hold that there is neither evil nor virtue—which is contrary to every sound conception, reason, and intellect.","structure":"narrative","commentary":[{"unit":"sense","kind":"sense","basis":"text","lemma":"Δεικνύουσι δὲ τοῦτο καὶ οἱ πανταχοῦ κατὰ λόγον τὸν ὀρθὸν νομοθετήσαντες καὶ φιλοσοφήσαντες ἄνθρωποι","severity":"info","text":"Justin argues that universal moral consensus among right-reason-guided legislators and philosophers supports Christian teaching, a common apologetic trope.","cites":[{"key":"ed:tlg0645.tlg002","label":"source edition: Apologia secunda","url":"https://scaife.perseus.org/reader/urn:cts:greekLit:tlg0645.tlg002.perseus-grc2:1"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"Στωϊκοὶ φιλόσοφοι","severity":"info","text":"Justin engages Stoic philosophy, particularly their ethical and physical doctrines, to critique their inability to reconcile fate, divine nature, and moral responsibility.","cites":[{"key":"ed:tlg0645.tlg002","label":"source edition: Apologia secunda","url":"https://scaife.perseus.org/reader/urn:cts:greekLit:tlg0645.tlg002.perseus-grc2:1"}],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"text","lemma":"εἱμαρμένην","severity":"info","text":"εἱμαρμένη (fate) is a key Stoic concept; Justin argues that if all is by fate, then moral distinctions collapse, undermining the very ethical system the Stoics claim to uphold.","cites":[{"key":"ed:tlg0645.tlg002","label":"source edition: Apologia secunda","url":"https://scaife.perseus.org/reader/urn:cts:greekLit:tlg0645.tlg002.perseus-grc2:1"}],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"Εἴτε γὰρ ... ἢ ...","severity":"info","text":"Justin presents a disjunctive argument: either Stoic fate leads to a corruptible god, or it denies evil and virtue altogether—both absurd to right reason.","cites":[{"key":"ed:tlg0645.tlg002","label":"source edition: Apologia secunda","url":"https://scaife.perseus.org/reader/urn:cts:greekLit:tlg0645.tlg002.perseus-grc2:1"}],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"φθαρτῶν μόνων φανήσονται κατάληψιν ἐσχηκέναι","severity":"caution","text":"The Greek text is sound, but the argument's logic is compressed: Justin implies that Stoic materialism (only perishable things) cannot account for a transcendent, moral deity.","cites":[{"key":"ed:tlg0645.tlg002","label":"source edition: Apologia secunda","url":"https://scaife.perseus.org/reader/urn:cts:greekLit:tlg0645.tlg002.perseus-grc2:1"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The phrase 'παρὰ τρεπόμενα καὶ ἀλλοιούμενα καὶ ἀναλυόμενα εἰς τὰ αὐτὰ ἀεί' is ambiguous: it may refer to Stoic cyclical cosmology or to a denial of any transcendent god beyond material flux."],"confidence":"high","notes":[]},{"i":11,"ref":"p11","source":"Καὶ τοὺς ἀπὸ τῶν Στωϊκῶν δὲ δογμάτων,\n ἐπειδὴ κἂν τὸν ἠθικὸν λόγον κόσμιοι γεγόνασιν, ὡς καὶ ἔν τισιν σι῾ ποιηταί,\n διὰ τὸ ἔμφυτον παντὶ γένει ἀνθρώπων σπέρμα τοῦ λόγου, μεμισῆσθαι καὶ\n πεφονεῦσθαι οἴδαμεν· Ἡράκλειτον μέν, ὡς προέφημεν, καὶ Μουσώνιον δὲ ἐν τοῖς\n καθ᾿ ἡμᾶς καὶ ἄλλους οἴδαμεν. Ὡς γὰρ ἐσημάναμεν, πάντας τοὺς κἂν ὁπωσδήποτε\n κατὰ λόγον βιοῦν σπουδάζοντας καὶ κακίαν φεύγειν μισεῖσθαι ἀεὶ ἐνήργησαν οἱ\n δαίμονες. Οὐδὲν δὲ θαυμαστόν, εἰ τοὺς οὐ κατὰ σπερματικοῦ λόγου μέρος, ἀλλὰ\n κατὰ τὴν τοῦ παντὸς λόγου, ὅ ἐστι Χριστοῦ, γνῶσιν καὶ θεωρίαν πολὺ μᾶλλον\n μισεῖσθαι οἱ δαίμονες ἐλεγχόμενοι ἐνεργοῦσιν· οἳ τὴν ἀξίαν κόλασιν καὶ\n τιμωρίαν κομίσονται ἐν αἰωνίῳ πυρὶ ἐγκλεισθέντες. Εἰ γὰρ ὑπὸ τῶν ἀνθρώπων\n ἤδη διὰ τοῦ ὀνόματος Ἰησοῦ Χριστοῦ ἡττῶνται, δίδαγμά ἐστι τῆς καὶ μελλούσης\n αὐτοῖς καὶ τοῖς λατρεύουσιν αὐτοῖς ἐσομένης ἐν πυρὶ αἰωνίῳ κολάσεως. Οὕτως\n καὶ γὰρ οἱ προφῆται πάντες προεκήρυξαν γενήσεσθαι, καὶ Ἰησοῦς ὁ ἡμέτερος\n διδάσκαλος ἐδίδαξε.","english":"And we know that even those who followed the doctrines of the Stoics, since they became orderly in their moral reasoning, as also some of the poets did, because of the seed of the Word implanted in every race of men, were hated and put to death: Heraclitus, as we said before, and Musonius in our own time, and others we know. For as we indicated, the demons have always contrived that all who in any way strive to live according to reason and to flee vice should be hated. And it is no wonder if the demons, being refuted, contrive that those who live not according to a part of the seminal Word, but according to the knowledge and contemplation of the whole Word, which is Christ, are much more hated; they will receive the fitting punishment and retribution, being confined in eternal fire. For if they are already defeated by men through the name of Jesus Christ, this is a lesson of the punishment in eternal fire that will befall them and those who serve them. Thus all the prophets foretold that this would happen, and our teacher Jesus taught it.","structure":"narrative","commentary":[{"unit":"term","kind":"term","basis":"glossary","lemma":"σπέρμα τοῦ λόγου","severity":"info","text":"The phrase 'seed of the Word' (σπέρμα τοῦ λόγου) is a key concept in Justin's Logos theology, denoting a partial rational principle implanted in all humanity, distinct from the full Logos-Christ.","cites":[{"key":"ed:tlg0645.tlg002","label":"source edition: Apologia secunda","url":"https://scaife.perseus.org/reader/urn:cts:greekLit:tlg0645.tlg002.perseus-grc2:1"}],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"glossary","lemma":"λόγου, ὅ ἐστι Χριστοῦ","severity":"info","text":"Justin identifies the whole Logos with Christ, distinguishing the partial seminal Logos from the full Logos incarnate in Christ, a central theological claim in this passage.","cites":[{"key":"ed:tlg0645.tlg002","label":"source edition: Apologia secunda","url":"https://scaife.perseus.org/reader/urn:cts:greekLit:tlg0645.tlg002.perseus-grc2:1"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"external","lemma":"Μουσώνιον","severity":"info","text":"Musonius Rufus, a first-century Stoic philosopher, is cited as a contemporary example of a virtuous person persecuted by demons, aligning with Justin's argument that even partial reason attracts hostility.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"external","lemma":"Ἡράκλειτον","severity":"info","text":"Heraclitus of Ephesus, a pre-Socratic philosopher, is invoked as an earlier example of a thinker who lived according to reason and was persecuted, reinforcing Justin's claim of demonic opposition.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"Οὐδὲν δὲ θαυμαστόν","severity":"info","text":"This phrase marks a logical transition: from discussing those who live by a part of the seminal Logos to those who live by the whole Logos (Christ), intensifying the argument about demonic persecution.","cites":[{"key":"ed:tlg0645.tlg002","label":"source edition: Apologia secunda","url":"https://scaife.perseus.org/reader/urn:cts:greekLit:tlg0645.tlg002.perseus-grc2:1"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"πυρὶ αἰωνίῳ","severity":"info","text":"The phrase 'eternal fire' echoes New Testament language of eschatological punishment (e.g., Matt 25:41), used here to threaten demons and their followers, consistent with Justin's apocalyptic framework.","cites":[{"key":"ed:tlg0645.tlg002","label":"source edition: Apologia secunda","url":"https://scaife.perseus.org/reader/urn:cts:greekLit:tlg0645.tlg002.perseus-grc2:1"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The Greek text has a minor textual issue at σι῾ ποιηταί, likely a scribal error for τινες ποιηταί ('some poets'), which the English draft follows. The identity of the poets is unspecified."],"confidence":"high","notes":[]},{"i":12,"ref":"p12","source":"Κἀγὼ οὖν προσδοκῶ ὑπό τινος τῶν\n ὠνομασμένων ἐπιβουλευθῆναι καὶ ξύλῳ ἐμπαγῆναι, ἢ κἂν ὑπὸ Κρίσκεντος τοῦ\n φιλοψόφου καὶ φιλοκόμπου. Οὐ γὰρ φιλόσοφον εἰπεῖν ἄξιον τὸν\n ἄνδρα, ὅς γε περὶ ἡμῶν ἃ μὴ ἐπίσταται δημοσίᾳ καταμαρτυρεῖ, ὡς ἀθέων καὶ\n ἀσεβῶν Χριστιανῶν ὄντων, πρὸς χάριν καὶ ἡδονὴν τῶν πολλῶν τῶν πεπλανημένων\n ταῦτα πράττων. Εἴτε γὰρ μὴ ἐντυχὼν τοῖς τοῦ Χριστοῦ διδάγμασι κατατρέχει\n ἡμῶν, παμπόνηρός ἐστι καὶ ἰδιωτῶν πολὺ χείρων, οἳ φυλάττονται πολλάκις περὶ\n ὧν οὐκ ἐπίστανται διαλέγεσθαι καὶ ψευδομαρτυρεῖν· ἢ εἰ ἐντυχών, μὴ συνῆκε τὸ\n ἐν αὐτοῖς μεγαλεῖον ἢ συνεὶς πρὸς τὸ μὴ ὑποπτευθῆναι τοιοῦτος ταῦτα ποιεῖ,\n πολὺ μᾶλλον ἀγεννὴς καὶ παμπόνηρος, ἰδιωτικῆς καὶ ἀλόγου δόξης καὶ φόβου\n ἐλάττων ὤν. Καὶ γὰρ προσθέντα με καὶ ἐρωτήσαντα αὐτὸν ἐρωτήσεις τινὰς\n τοιαύτας καὶ μαθεῖν καὶ ἐλέγξαι, ὅτι ἀληθῶς μηδὲν ἐπίσταται, εἰδέναι ὑμᾶς\n βούλομαι. Καὶ ὅτι ἀληθῆ λέγω, εἰ μὴ ἀνηνέχθησαν ὑμῖν αἱ κοινωνίαι τῶν λόγων,\n ἕτοιμος καὶ ἐφ᾿ ὑμῶν κοινωνεῖν τῶν ἐρωτήσεων πάλιν· βασιλικὸν δ᾿ ἂν καὶ\n τοῦτο ἔργον εἴη. Εἰ δὲ καὶ ἐγνώσθησαν ὑμῖν αἱ ἐρωτησεις μου καὶ αἱ ἐκείνου\n ἀποκρίσεις, φανερὸν ὑμῖν ἐστιν, ὅτι οὐδὲν τῶν ἡμετέρων ἐπίσταται· ἢ εἰ καὶ\n ἐπίσταται, διὰ τοὺς ἀκούοντας δὲ οὐ τολμᾷ λέγειν ὁμοίως Σωρκάτει, ὡς\n προέφην, οὐ φιλόσοφος ἀλλὰ φιλόδοξος ἀνὴρ δείκνυται, ὅς γε μηδὲ τὸ\n σωκρατικὸν ἀξιέραστον ὂν τιμᾷ· Ἀλλ᾿ οὔτι γε πρὸ τῆς ἀληθείας τιμητέος ἀνήρ“.\n Ἀδύνατον δὲ Κυνικῷ. ἀδιάφορον τὸ τέλος προθεμένῳ, τὸ ἀγαθὸν εἰδέναι πλὴν\n ἀδιαφορίας.","english":"I therefore expect to be plotted against by one of those named and to be impaled on a pole, or at least by Crescens, the lover of noise and of boasting. For it is not worthy to call the man a philosopher, who publicly testifies against us about things he does not know, that we are atheists and impious Christians, doing this for the favor and pleasure of the many who are deceived. For if he has not encountered the teachings of Christ and attacks us, he is utterly wicked and much worse than private individuals, who often refrain from speaking and bearing false witness about things they do not know; or if he has encountered them and did not understand the greatness in them, or understanding it does these things so as not to be suspected of being such a person, he is much more ignoble and utterly wicked, being inferior to private and irrational opinion and fear. For I wish you to know that I, having approached and questioned him with certain questions of this kind, both to learn and to refute, that truly he knows nothing. And that I speak the truth, if the records of our conversations have not been brought to you, I am ready to share the questions again before you; and this would be a royal deed. But if my questions and his answers have become known to you, it is evident to you that he knows nothing of our matters; or if he does know, but on account of his hearers does not dare to speak, like Socrates, as I said before, he is shown to be not a philosopher but a lover of fame, who does not even honor the Socratic quality that is worthy of love. But \"no man is to be honored before the truth.\" It is impossible for a Cynic, who has set indifference as his end, to know the good except as indifference.","structure":"narrative","commentary":[{"unit":"term","kind":"term","basis":"text","lemma":"Κρίσκεντος","severity":"info","text":"Crescens was a Cynic philosopher active in Rome, known for opposing Christians. Justin names him as a personal accuser, anticipating martyrdom.","cites":[{"key":"ed:tlg0645.tlg002","label":"source edition: Apologia secunda","url":"https://scaife.perseus.org/reader/urn:cts:greekLit:tlg0645.tlg002.perseus-grc2:1"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"ξύλῳ ἐμπαγῆναι","severity":"info","text":"Justin foresees impalement, a Roman punishment for slaves and criminals. This reflects the legal peril Christians faced under Roman law.","cites":[{"key":"ed:tlg0645.tlg002","label":"source edition: Apologia secunda","url":"https://scaife.perseus.org/reader/urn:cts:greekLit:tlg0645.tlg002.perseus-grc2:1"}],"named_sources":[],"dropped_cites":[]},{"unit":"parallel","kind":"parallel","basis":"text","lemma":"Σωρκάτει","severity":"info","text":"Justin compares Crescens unfavorably to Socrates, who accepted death rather than abandon philosophy. The parallel underscores Justin’s self-identification with Socratic martyrdom.","cites":[{"key":"ed:tlg0645.tlg002","label":"source edition: Apologia secunda","url":"https://scaife.perseus.org/reader/urn:cts:greekLit:tlg0645.tlg002.perseus-grc2:1"}],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"Ἀδύνατον δὲ Κυνικῷ","severity":"info","text":"This concluding sentence shifts from Crescens to a general critique of Cynic ethics: a Cynic who posits indifference (ἀδιαφορία) as the end cannot know the good beyond that.","cites":[{"key":"ed:tlg0645.tlg002","label":"source edition: Apologia secunda","url":"https://scaife.perseus.org/reader/urn:cts:greekLit:tlg0645.tlg002.perseus-grc2:1"}],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"text","lemma":"φιλόδοξος","severity":"info","text":"Justin contrasts φιλόσοφος (lover of wisdom) with φιλόδοξος (lover of fame), accusing Crescens of seeking reputation rather than truth.","cites":[{"key":"ed:tlg0645.tlg002","label":"source edition: Apologia secunda","url":"https://scaife.perseus.org/reader/urn:cts:greekLit:tlg0645.tlg002.perseus-grc2:1"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The Greek text at the end is elliptical: 'Ἀδύνατον δὲ Κυνικῷ' may imply 'it is impossible for a Cynic [to know the good]' or a broader impossibility. The translation follows the sense of the preceding argument."],"confidence":"high","notes":[]},{"i":13,"ref":"p13","source":"Ἰνα δὲ μή τις εἰπῃ τὸ λεγόμενον ὑπὸ τῶν νομιζομένων φιλοσόφων, ὅτι κόμποι καὶ\n φόβητρά ἐστι τὰ λεγόμενα ὑφ ἡμῶν ὅτι κολάζονται ἐν αἰωνίῳ πυρὶ οἱ ἄδικοι,\n καὶ διὰ φόβον ἀλλ᾿ οὐ διὰ τὸ καλὸν εἶναι καὶ ἀρεστὸν ἐναρέτως βιοῦν τοὺς\n ἀνθρώπους ἀξιοῦμεν, βραχυεπῶς πρὸς τοῦτο ἀποκρινοῦμαι, ὅτι, εἰ μὴ τοῦτό\n ἐστιν, οὔτε ἔστι θεός, ἤ, εἰ ἔστιν, οὐ μέλει αὐτῷ τῶν ἀνθρώπων, καὶ οὐδέν\n ἐστιν ἀρετὴ οὐδὲ κακία, καί, ὡς προέφημεν, ἀδίκως τιμωροῦσιν οἱ νομοθέται\n τοὺς παραβαίνοντας τὰ διατεταγμένα καλά. Ἀλλ᾿ ἐπεὶ οὐκ ἄδικοι ἐκεῖνοι καὶ ὁ\n αὐτῶν πατήρ, τὰ αὐτὸ αὐτῷ πράττειν διὰ τοῦ λόγου διδάσκων, οἱ τούτοις\n συντιθέμενοι οὐκ ἄδικοι. Ἐὰν δέ τις τοὺς διαφόρους νόμους τῶν ἀνθρώπων\n προβάληται, λέγων, ὅτι παρ᾿ οἷς μὲν ἀνθρώποις τάδε καλά, τάδε αἰσχρὰ\n νενόμισται, παρ᾿ ἄλλοις δὲ τὰ παρ᾿ ἐκείνοις αἰσχρὰ καλά, καὶ τὰ καλὰ αἰσχρὰ νομίζεται, ἀκουέτω καὶ τῶν εἰς τοῦτο λεγομένων. Καὶ\n νόμους διατάξασθαι τῇ ἑαυτῶν κακίᾳ ὁμοίους τοὺς πονηροὺς ἀγγέλλους\n ἐπιστάμεθα, οἷς χαίρουσιν οἱ ὅμοιοι γενόμενοι ἄνθρωποι, καὶ ὀρθὸς λόγος\n παρελθὼν οὐ πάσας δόξας οὐδὲ πάντα δόγματα καλὰ ἀποδείκνυσιν, ἀλλὰ τὰ μὲν\n φαῦλα, τὰ δὲ ἀγαθά· ὥστε μοι καὶ πρὸς τοὺς τοιούτους τὰ αὐτὰ καὶ τὰ ὅμοια\n εἰρήσεται, καὶ λεχθήσεται διὰ πλειόνων, ἐὰν χρεία ᾖ. Τανῦν δὲ ἐπὶ τὸ\n προκείμενον ἀνέρχομαι.","english":"But so that no one might say what is said by those who are considered philosophers, that the things said by us—that the unjust are punished in eternal fire—are boasts and terrors, and that we demand that people live virtuously out of fear and not because it is good and pleasing, I will answer this briefly: if this is not the case, then either there is no God, or, if there is, he does not care for human beings, and there is no virtue nor vice, and, as I said before, lawgivers unjustly punish those who transgress the ordained goods. But since those lawgivers and their father are not unjust, teaching the same thing through reason, those who agree with them are not unjust. And if someone should bring forward the different laws of human beings, saying that among some people these things are considered good and those things shameful, while among others the things shameful among the former are considered good and the good things shameful, let him also hear what is said on this point. We know that the wicked angels have ordained laws similar to their own wickedness, in which men who become like them take delight, and right reason, when it comes, does not show all opinions nor all doctrines to be good, but some are base, others good; so that to such people also the same and similar things will be said, and will be said at greater length, if need be. But now I return to the matter at hand.","structure":"narrative","commentary":[{"unit":"sense","kind":"sense","basis":"text","lemma":"κόμποι καὶ φόβητρά ἐστι τὰ λεγόμενα","severity":"info","text":"Justin counters the charge that Christian teaching on eternal punishment is mere 'boasts and terrors' (κόμποι καὶ φόβητρα), a rhetorical dismissal by philosophers. He insists the doctrine is grounded in divine justice, not fear-mongering.","cites":[{"key":"ed:tlg0645.tlg002","label":"source edition: Apologia secunda","url":"https://scaife.perseus.org/reader/urn:cts:greekLit:tlg0645.tlg002.perseus-grc2:1"}],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"text","lemma":"ὀρθὸς λόγος","severity":"info","text":"The phrase 'right reason' (ὀρθὸς λόγος) is a Stoic term for universal rational principle, which Justin adapts to Christian moral teaching, distinguishing true goods from base opinions.","cites":[{"key":"ed:tlg0645.tlg002","label":"source edition: Apologia secunda","url":"https://scaife.perseus.org/reader/urn:cts:greekLit:tlg0645.tlg002.perseus-grc2:1"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"πονηροὺς ἀγγέλλους","severity":"info","text":"Justin attributes wicked laws to 'wicked angels' (πονηροὺς ἀγγέλλους), a concept from Jewish apocalyptic and early Christian demonology, explaining moral diversity as the work of fallen beings.","cites":[{"key":"ed:tlg0645.tlg002","label":"source edition: Apologia secunda","url":"https://scaife.perseus.org/reader/urn:cts:greekLit:tlg0645.tlg002.perseus-grc2:1"}],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"Τανῦν δὲ ἐπὶ τὸ προκείμενον ἀνέρχομαι","severity":"info","text":"This sentence marks a return to the main argument after a digression on moral relativism and demonic lawgiving, typical of Justin's rhetorical style in the Apologies.","cites":[{"key":"ed:tlg0645.tlg002","label":"source edition: Apologia secunda","url":"https://scaife.perseus.org/reader/urn:cts:greekLit:tlg0645.tlg002.perseus-grc2:1"}],"named_sources":[],"dropped_cites":[]},{"unit":"parallel","kind":"parallel","basis":"text","lemma":"εἰ μὴ τοῦτό ἐστιν, οὔτε ἔστι θεός","severity":"info","text":"The conditional argument that without divine punishment there is no God or moral order echoes Platonic and Stoic reasoning (e.g., Plato's Euthyphro), but Justin applies it to Christian eschatology.","cites":[{"key":"ed:tlg0645.tlg002","label":"source edition: Apologia secunda","url":"https://scaife.perseus.org/reader/urn:cts:greekLit:tlg0645.tlg002.perseus-grc2:1"}],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"τὰ αὐτὸ αὐτῷ πράττειν διὰ τοῦ λόγου διδάσκων","severity":"caution","text":"The Greek text at this point is uncertain; the phrase 'τὰ αὐτὸ αὐτῷ' may be corrupt or elliptical. The translation 'teaching the same thing through reason' is a plausible reconstruction.","cites":[{"key":"ed:tlg0645.tlg002","label":"source edition: Apologia secunda","url":"https://scaife.perseus.org/reader/urn:cts:greekLit:tlg0645.tlg002.perseus-grc2:1"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The phrase 'τὰ αὐτὸ αὐτῷ' in line 7 is textually uncertain; the reading adopted follows the sense of consistency in divine teaching."],"confidence":"high","notes":[]},{"i":14,"ref":"p14","source":"Μεγαλειότερα μὲν οὖν πάσης ἀνθρωπείου διδασκαλίας φαίνεται τὰ ἡμέτερα διὰ τοῦ\n τὸ λογικὸν τὸ ὅλον τὸν φανέντα δι᾿ ἡμᾶς Χριστὸν γεγονέναι καὶ σῶμα καὶ λόγον\n καὶ ψυχήν. Ὅσα γὰρ καλῶς ἀεὶ ἐφθέγξαντο καὶ εὗρον οἱ φιλοσοφήσαντες ἢ\n νομοθετήσαντες, κατὰ λόγου μέρος δι᾿ εὑρέσεως καὶ θεωρίας ἐστὶ πονηθέντα\n αὐτοῖς. Ἐπειδὴ δὲ οὐ πάντα τὰ τοῦ λόγου ἐγνώρισαν, ὅς ἐστι Χριστός, καὶ\n ἐναντία ἑαυτοῖς πολλάκις εἶπον. Καὶ οἱ προγεγενημένοι τοῦ Χριστοῦ, κατὰ τὸ\n ἀνθρώπινον λόγῳ πειραθέντες τὰ πράγματα θεωρῆσαι καὶ ἐλέγξαι, ὡς ἀσεβεῖς καὶ\n περίεργοι εἰς δικαστήρια ἤχθησαν. Ὁ πάντων δὲ αὐτῶν εὐτονώτερος πρὸς τοῦτο\n γενόμενος Σωκράτης τὰ αὐτὰ ἡμῖν ἐνεκλήθη· καὶ γὰρ ἔφασαν αὐτὸν καινὰ\n δαιμόνια εἰσφέρειν, καὶ οὓς ἡ πόλις νομίζει θεοὺς μὴ ἡγεῖσθαι αὐτόν. Ὁ δὲ\n δαίμονας μὲν τοὺς φαύλους καὶ τοὺς πράξαντας ὰ ἔφασαν οἱ ποιηταί, ἐκβαλὼν\n τῆς πολιτείας καὶ Ὅμηρον καὶ τοὺς ἄλλους ποιητάς, παραιτεῖσθαι τοὺς\n ἀνθρώπους ἐδίδαξε, πρὸς θεοῦ δὲ τοῦ ἀγνώστου αὐτοῖς διὰ λόγου ζητήσεως\n ἐπίγνωσιν προὐτρέπετο, εἰπών· „Τὸν δὲ πατέρα καὶ δημιουργὸν πάντων οὔθ᾿\n εὑρεῖν ῥᾴδιον, οὔθ᾿ εὑρόντα εἰς πάντας εἰπεῖν ἀσφαλές“. Ἅ ὁ ἡμέτερος Χριστὸς\n διὰ τῆς ἑαυτοῦ δυνάμεως ἔπραξε.","english":"Our teachings are evidently more sublime than any human instruction, because the whole rational principle—the Word—which appeared for our sake became Christ, both body and Word and soul. For whatever was well spoken and discovered at any time by philosophers or lawgivers was worked out by them through a part of the Word, by means of discovery and contemplation. But since they did not know the whole of the Word, who is Christ, they often said things contradictory to each other. And those who lived before Christ, attempting by human reason to contemplate and examine matters, were brought to court as impious and meddlesome. The most vigorous of them all in this regard was Socrates, who was accused of the same things as we are: for they said that he introduced new divinities, and that he did not acknowledge the gods whom the city recognizes. But he, expelling from the state the wicked demons and the poets—Homer and the others—who described them, taught men to renounce them, and urged them, through inquiry by reason, to attain knowledge of the God unknown to them, saying: “But the father and maker of all is neither easy to find, nor, having found him, is it safe to speak of him to all.” This our Christ accomplished through his own power.","structure":"narrative","commentary":[{"unit":"term","kind":"term","basis":"text","lemma":"τὸ λογικὸν","severity":"info","text":"The phrase 'τὸ λογικὸν' here refers to the divine rational principle, identified with Christ, a key concept in Justin's Logos theology.","cites":[{"key":"ed:tlg0645.tlg002","label":"source edition: Apologia secunda","url":"https://scaife.perseus.org/reader/urn:cts:greekLit:tlg0645.tlg002.perseus-grc2:1"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"external","lemma":"Σωκράτης","severity":"info","text":"Justin parallels Christian accusations with those against Socrates, who was charged with introducing new deities and corrupting youth, as in Plato's Apology.","cites":[],"named_sources":["Plato Apology"],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"τὸν δὲ πατέρα καὶ δημιουργὸν πάντων","severity":"info","text":"This quotation from Socrates (via Plato, Timaeus 28c) is used by Justin to show that even pre-Christian philosophers glimpsed the truth about God.","cites":[{"key":"ed:tlg0645.tlg002","label":"source edition: Apologia secunda","url":"https://scaife.perseus.org/reader/urn:cts:greekLit:tlg0645.tlg002.perseus-grc2:1"}],"named_sources":["Plato Timaeus"],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"Μεγαλειότερα μὲν οὖν","severity":"info","text":"This passage continues Justin's argument that Christian teachings surpass human philosophy, as the Logos incarnate in Christ provides full knowledge.","cites":[{"key":"ed:tlg0645.tlg002","label":"source edition: Apologia secunda","url":"https://scaife.perseus.org/reader/urn:cts:greekLit:tlg0645.tlg002.perseus-grc2:1"}],"named_sources":[],"dropped_cites":[]},{"unit":"parallel","kind":"parallel","basis":"text","lemma":"κατὰ λόγου μέρος","severity":"info","text":"Justin asserts that philosophers and lawgivers accessed only a 'part of the Word', explaining both their insights and their contradictions.","cites":[{"key":"ed:tlg0645.tlg002","label":"source edition: Apologia secunda","url":"https://scaife.perseus.org/reader/urn:cts:greekLit:tlg0645.tlg002.perseus-grc2:1"}],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"external","lemma":"Χριστὸς","severity":"info","text":"Justin's identification of Christ with the Logos influenced later Christian theology, notably in the prologue of John's Gospel and early apologists.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The Greek 'τὸ λογικὸν τὸ ὅλον' could be read as 'the whole rational principle' or 'the entire Word'; the translation opts for the former.","The phrase 'διὰ λόγου ζητήσεως' may mean 'through rational inquiry' or 'through the Word's search'; the context supports the former."],"confidence":"high","notes":[]},{"i":15,"ref":"p15","source":"Σωκράτει μὲν γὰρ οὐδεὶς ἐπείσθη ὑπὲρ τούτου\n τοῦ δόγματος ἀποθνήσκειν· Χριστῷ δέ, τῷ καὶ ὑπὸ Σωκράτους ἀπὸ μέρους\n γνωσθέντι (λόγος γὰρ ἦν καὶ ἔστιν ὁ ἐν παντὶ ὤν, καὶ διὰ τῶν προφητῶν\n προειπὼν τὰ μέλλοντα γίνεσθαι καὶ δι᾿ ἑαυτοῦ ὁμοιοπαθοῦς γενομένου καὶ\n διδάξαντος ταῦτα), οὐ φιλόσοφοι οὐδὲ φιλόλογοι μόνον ἐπείσθησαν, ἀλλὰ καὶ\n χειροτέχναι καὶ παντελῶς ἰδιῶται, καὶ δόξης καὶ φόβου καὶ θανάτου\n καταφρονήσαντες· ἐπειδὴ δύναμίς ἐστι τοῦ ἀῤῥήτου πατρὸς καὶ οὐχὶ ἀνθρωπείου\n λόγου τὰ σκεύη.","english":"For no one was persuaded by Socrates to die for this doctrine; but for Christ, who was even partially known by Socrates (for he was and is the Word that is in all, and who through the prophets foretold what was to come, and who through himself, having become subject to like passions, taught these things), not only philosophers and scholars were persuaded, but also craftsmen and utterly uneducated people, who have despised glory, fear, and death; because he is a power of the ineffable Father, and not a product of human reason.","structure":"narrative","commentary":[{"unit":"parallel","kind":"parallel","basis":"text","lemma":"Σωκράτει μὲν γὰρ οὐδεὶς ἐπείσθη ὑπὲρ τούτου τοῦ δόγματος ἀποθνήσκειν","severity":"info","text":"Justin contrasts Socrates, for whom no one died, with Christ, for whom many died. This topos appears in other early Christian apologies (e.g., Tatian, Oratio ad Graecos 32) to argue the superiority of Christian faith over pagan philosophy.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"glossary","lemma":"λόγος","severity":"info","text":"Here λόγος is the divine Word, identified with Christ, who is both immanent (ἐν παντὶ ὤν) and incarnate. This aligns with Justin’s Logos theology, where the pre-existent Christ is the rational principle known partially by Socrates.","cites":[{"key":"ed:tlg0645.tlg002","label":"source edition: Apologia secunda","url":"https://scaife.perseus.org/reader/urn:cts:greekLit:tlg0645.tlg002.perseus-grc2:1"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"διὰ τῶν προφητῶν προειπὼν τὰ μέλλοντα γίνεσθαι","severity":"info","text":"Justin alludes to the prophetic tradition of the Old Testament, where the Word foretold future events through the prophets. This is a standard apologetic claim that Christian revelation is older and divinely inspired.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"χειροτέχναι καὶ παντελῶς ἰδιῶται","severity":"info","text":"Justin emphasizes that Christ’s followers include craftsmen and the utterly uneducated, contrasting with the elite philosophers who followed Socrates. This reflects the early Christian appeal to all social classes, a common apologetic theme.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"ἐπειδὴ δύναμίς ἐστι τοῦ ἀῤῤήτου πατρὸς καὶ οὐχὶ ἀνθρωπείου λόγου τὰ σκεύη","severity":"info","text":"This sentence concludes the contrast by attributing the followers’ courage to divine power, not human reason. The phrase 'σκεύη' (vessels) metaphorically describes the believers as instruments of the Father’s power.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The phrase 'ὁμοιοπαθοῦς γενομένου' could mean 'having become subject to like passions' (i.e., sharing human emotions) or 'having become of like suffering' (i.e., incarnate). The English draft opts for the former, but the latter is also possible."],"confidence":"high","notes":[]},{"i":16,"ref":"p16","source":"Οὐκ ἂν δὲ οὐδὲ ἐφονευόμεθα οὐδὲ δυνατώτεροι ἡμῶν ἦσαν οἵ τε ἄδικοι ἄνθρωποι\n καὶ δαίμονες, εἰ μὴ πάντως παντὶ γεννωμένῳ ἀνθρώπῳ καὶ θανεῖν ὠφείλετο· ὅθεν\n καὶ τὸ ὄφλημα ἀποδιδόντες εὐχαριστοῦμεν. Καίτοι γε καὶ τὸ\n ξενοφώντειον ἐκεῖνο νῦν πρός τε Κρίσκεντα καὶ τοὺς ὁμοίως αὐτῷ ἀφραίνοντας\n καλὸν καὶ εὔκαιρον εἰπεῖν ἡγούμεθα. Τὸν Ἡρακλέα ἐπὶ τρίοδόν τινα ἔφη ὁ\n Ξενοφῶν βαδίζοντα εὑρεῖν τήν τε ἀρετὴν καὶ τὴν κακίαν, ἐν γυναικῶν μορφαῖς\n φαινομένας. Καὶ τὴν μὲν κακίαν, ἁβρᾷ ἐσθῆτι καὶ ἐρωτοπεποιημένῳ καὶ ἀνθοῦντι\n ἐκ τῶν τοιούτων προσώπῳ, θελκτικήν τε εὐθὺς πρὸς τὰς ὄψεις οὖσαν, εἰπεῖν\n πρὸς τὸν Ἡρακλέα ὅτι, ἢν αὐτῇ ἕπηται, ἡδόμενόν τε καὶ κεκοσμημένον τῷ\n λαμπροτάτῳ καὶ ὁμοίῳ τῷ περὶ αὐτὴν κόσμῳ διαιτήσειν ἀεὶ ποιήσει. Καὶ τὴν\n ἀρετὴν ἐν αὐχμηρῷ μὲν τῷ προσώπῳ καὶ τῇ περιβολῇ οὖσαν εἰπεῖν· Ἀλλ᾿ ἢν ἐμοὶ\n πείθῃ, οὐ κόσμῳ οὐδὲ κάλλει τῷ ῥέοντι καὶ φθειρομένῳ ἑαυτὸν κοσμήσεις ἀλλὰ\n τοῖς ἀϊδίοις καὶ καλοῖς κόσμοις. Καὶ πάνθ᾿ ὁντινοῦν πεπείσμεθα, φεύγοντα τὰ\n δοκοῦντα καλά, τὰ δὲ νομιζόμενα σκληρὰ καὶ ἄλογα μετερχόμενον, εὐδαιμονίαν\n ἐκδέχεσθαι. Ἡ γὰρ κακία, πρόβλημα ἑαυτῆς τῶν πράξεων τὰ προσόντα τῇ ἀρετῇ\n καὶ ὄντως ὄντα καλὰ διὰ μιμήσεως ἀφθάρτων περιβαλλομένη (ἄφθαρτον γὰρ οὐδὲν\n ἔχει οὐδὲ ποιῆσαι δύναται), δουλαγωγεῖ τοὺς χαμαιπετεῖς τῶν ἀνθρώπων, τὰ\n προσόντα αὐτῇ φαῦλα τῇ ἀρετῇ περιθεῖσα.","english":"We would not be put to death, nor would the unjust men and demons be stronger than us, if it were not absolutely necessary that every human being who is born must also die; hence, even as we pay this debt, we give thanks. And yet we think it is now good and timely to say that saying of Xenophon against Crescens and those who are similarly foolish. Xenophon said that Heracles, walking at a certain crossroads, found Virtue and Vice appearing in the forms of women. And Vice, with luxurious clothing and a face made seductive and blooming from such things, and being immediately alluring to the eyes, said to Heracles that if he followed her, she would always make him live pleasantly and adorned with the most splendid and similar adornment to that around her. And Virtue, being with a squalid face and attire, said: \"But if you obey me, you will adorn yourself not with adornment or with beauty that is fleeting and perishable, but with the eternal and beautiful adornments.\" And we are fully persuaded that anyone, fleeing what seems beautiful and pursuing what is considered harsh and irrational, attains happiness. For Vice, by imitation of the imperishable, putting on herself the attributes that belong to Virtue and are truly beautiful (for she has nothing imperishable nor can she produce it), enslaves the groveling among men, placing her own base qualities upon Virtue.","structure":"narrative","commentary":[{"unit":"background","kind":"background","basis":"background","lemma":"Ξενοφῶν","severity":"info","text":"Justin refers to Xenophon's 'Choice of Heracles' (Memorabilia 2.1.21-34), a classic allegory of Virtue and Vice at a crossroads, to contrast Christian moral choice with pagan philosophy.","cites":[],"named_sources":["Xenophon Memorabilia"],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"glossary","lemma":"δαίμονες","severity":"info","text":"In Justin's framework, 'demons' are fallen or malevolent spirits opposing truth; here they are linked with unjust men as persecutors of Christians.","cites":[{"key":"ed:tlg0645.tlg002","label":"source edition: Apologia secunda","url":"https://scaife.perseus.org/reader/urn:cts:greekLit:tlg0645.tlg002.perseus-grc2:1"}],"named_sources":[],"dropped_cites":[]},{"unit":"sense","kind":"sense","basis":"text","lemma":"τὸ ὄφλημα ἀποδιδόντες εὐχαριστοῦμεν","severity":"info","text":"Justin paradoxically thanks God even while paying the 'debt' of death, reflecting Christian acceptance of martyrdom as a grateful offering.","cites":[{"key":"ed:tlg0645.tlg002","label":"source edition: Apologia secunda","url":"https://scaife.perseus.org/reader/urn:cts:greekLit:tlg0645.tlg002.perseus-grc2:1"}],"named_sources":[],"dropped_cites":[]},{"unit":"parallel","kind":"parallel","basis":"text","lemma":"Κρίσκεντα","severity":"info","text":"Crescens was a Cynic philosopher who opposed Justin; Justin elsewhere (2 Apol. 3) accuses him of ignorance and slander, making this a pointed contemporary polemic.","cites":[{"key":"ed:tlg0645.tlg002","label":"source edition: Apologia secunda","url":"https://scaife.perseus.org/reader/urn:cts:greekLit:tlg0645.tlg002.perseus-grc2:1"}],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"Καίτοι γε καὶ τὸ ξενοφώντειον ἐκεῖνο νῦν ... καλὸν καὶ εὔκαιρον εἰπεῖν","severity":"info","text":"Justin signals a deliberate digression, using Xenophon's allegory as a rhetorical weapon against Crescens, framing the moral choice as between Christian truth and pagan vice.","cites":[{"key":"ed:tlg0645.tlg002","label":"source edition: Apologia secunda","url":"https://scaife.perseus.org/reader/urn:cts:greekLit:tlg0645.tlg002.perseus-grc2:1"}],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"τὰ προσόντα αὐτῇ φαῦλα τῇ ἀρετῇ περιθεῖσα","severity":"caution","text":"The Greek syntax is compressed: Vice 'places her own base qualities upon Virtue'—the precise sense of 'putting on' (περιθεῖσα) is ambiguous, possibly meaning she falsely attributes her faults to Virtue.","cites":[{"key":"ed:tlg0645.tlg002","label":"source edition: Apologia secunda","url":"https://scaife.perseus.org/reader/urn:cts:greekLit:tlg0645.tlg002.perseus-grc2:1"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The phrase 'τὰ προσόντα αὐτῇ φαῦλα τῇ ἀρετῇ περιθεῖσα' could mean either that Vice attributes her own vices to Virtue or that she clothes Virtue in her own base attributes; the former is more likely given the context of deception."],"confidence":"high","notes":[]},{"i":17,"ref":"p17","source":"Οἱ δὲ νενοηκότες τὰ προσόντα τῷ ὄντι\n καλὰ καὶ ἄφθαρτοι τῇ ἀρετῇ· ὃ καὶ περὶ Χριστιανῶν καὶ τῶν ἀπὸ τοῦ ἄθλου καὶ\n τῶν ἀνθρώπων τῶν τοιαῦτα πραξάντων, ὁποῖα ἔφασαν οἱ ποιηταὶ περὶ τῶν\n νομιζομένων θεῶν, ὑπολαβεῖν δεῖ πάντα νουνεχῆ, ἐκ τοῦ καὶ τοῦ φευκτοῦ\n καταφρονεῖν ἡμᾶς θανάτου λογισμὸν ἕλκοντα.","english":"Those who have understood what is truly beautiful and are incorruptible in virtue—and this must be supposed by every sensible person concerning Christians and those who have undergone the contest, and concerning the men who have done such things as the poets have said about the so-called gods—draw the conclusion from the fact that we despise even death, which is to be shunned.","structure":"narrative","commentary":[{"unit":"sense","kind":"sense","basis":"text","lemma":"τὰ προσόντα τῷ ὄντι καλὰ","severity":"info","text":"The phrase 'what is truly beautiful' echoes Platonic language for the Forms, indicating Justin's philosophical framework.","cites":[{"key":"ed:tlg0645.tlg002","label":"source edition: Apologia secunda","url":"https://scaife.perseus.org/reader/urn:cts:greekLit:tlg0645.tlg002.perseus-grc2:1"}],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"text","lemma":"ἄφθαρτοι τῇ ἀρετῇ","severity":"info","text":"'Incorruptible in virtue' is a Stoic and Platonic ideal, suggesting moral perfection immune to decay.","cites":[{"key":"ed:tlg0645.tlg002","label":"source edition: Apologia secunda","url":"https://scaife.perseus.org/reader/urn:cts:greekLit:tlg0645.tlg002.perseus-grc2:1"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"τῶν ἀπὸ τοῦ ἄθλου","severity":"info","text":"The phrase 'those who have undergone the contest' likely refers to Christian martyrs, whom Justin presents as parallel to Heracles in the preceding passage.","cites":[{"key":"ed:tlg0645.tlg002","label":"source edition: Apologia secunda","url":"https://scaife.perseus.org/reader/urn:cts:greekLit:tlg0645.tlg002.perseus-grc2:1"}],"named_sources":[],"dropped_cites":[]},{"unit":"parallel","kind":"parallel","basis":"text","lemma":"ὁποῖα ἔφασαν οἱ ποιηταὶ περὶ τῶν νομιζομένων θεῶν","severity":"info","text":"Justin compares the deeds of Christians to those attributed to pagan gods by poets, a common apologetic strategy to argue for Christian moral superiority.","cites":[{"key":"ed:tlg0645.tlg002","label":"source edition: Apologia secunda","url":"https://scaife.perseus.org/reader/urn:cts:greekLit:tlg0645.tlg002.perseus-grc2:1"}],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"ἐκ τοῦ καὶ τοῦ φευκτοῦ καταφρονεῖν ἡμᾶς θανάτου λογισμὸν ἕλκοντα","severity":"info","text":"This clause concludes the argument: the contempt for death (introduced in the previous passage) is the logical basis for the preceding claims about virtue.","cites":[{"key":"ed:tlg0645.tlg002","label":"source edition: Apologia secunda","url":"https://scaife.perseus.org/reader/urn:cts:greekLit:tlg0645.tlg002.perseus-grc2:1"}],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"πάντα νουνεχῆ","severity":"caution","text":"The phrase 'every sensible person' may be a rhetorical appeal to reason, but the Greek could also be read as 'all things sensible'—the intended sense is clear from context.","cites":[{"key":"ed:tlg0645.tlg002","label":"source edition: Apologia secunda","url":"https://scaife.perseus.org/reader/urn:cts:greekLit:tlg0645.tlg002.perseus-grc2:1"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The referent of 'those who have undergone the contest' is ambiguous: it could mean Christian martyrs or ascetics, but the context of the preceding passage (Heracles) suggests a parallel with heroic endurance."],"confidence":"high","notes":[]},{"i":18,"ref":"p18","source":"Καὶ γὰρ αὐτὸς ἐγώ, τοῖς Πλάτωνος· χαίρων διδάγμασι, διαβαλλομένους ἀκούων\n Χριστιανούς, ὁρῶν δὲ ἀφόβους πρὸς θάνατον καὶ πάντα τὰ ἄλλα νομιζόμενα\n φοβερά, ἐνενόουν ἀδύνατον εἶναι ἐν κακίᾳ καὶ φιληδονίᾳ ὑπάρχειν αὐτούς. Τίς\n γὰρ φιλήδονος ἢ ἀκρατὴς καὶ ἀνθρωπείων σαρκῶν βορὰν ἀγαθὸν ἡγούμενος δύναιτο\n ἂν θάνατον ἀσπάζεσθαι, ὅπως τῶν αὐτοῦ ἀγαθῶν στερηθῇ, ἀλλ᾿ οὐκ ἐκ παντὸς ζῆν\n μὲν ἀεὶ τὴν ἐνθάδε βιοτὴν καὶ λανθάνειν τοὺς ἄρχοντας ἐπειρᾶτο, οὐχ ὅτι γε\n ἑαυτὸν κατήγγελλε φονευθησόμενον; Ἤδη καὶ τοῦτο ἐνήργησαν οἱ φαῦλοι δαίμονες\n διά τινων πονηρῶν ἀνθρώπων πραχθῆναι. Φονεύοντες γὰρ αὐτοί τινας ἐπὶ\n συκοφαντίᾳ τῇ εἰς ἡμᾶς καὶ εἰς βασάνους εἵλκυσαν οἰκέτας τῶν ἡμετέρων ἢ\n παῖδας ἢ γύναια, καὶ δι᾿ αἰκισμῶν φοβερῶν ἐξαναγκάζουσι κατειπεῖν ταῦτα τὰ\n μυθολογούμενα, ἃ αὐτοὶ φανερῶς πράττουσιν· ὧν ἐπειδὴ οὐδὲν πρόσεστιν ἡμῖν,\n οὐ φροντίζομεν, θεὸν τὸν ἀγέννητον καὶ ἄῤῥητον μάρτυρα ἔχοντες τῶν τε\n λογισμῶν καὶ τῶν πράξεων. Τίνος γὰρ χάριν οὐχὶ καὶ ταῦτα δημοσίᾳ ὡμολογοῦμεν\n ἀγαθὰ καὶ φιλοσοφίαν θείαν αὐτὰ ἀπεδείκνυμεν, φάσκοντες Κρόνου μὲν μυστήρια\n τελεῖν ἐν τῷ ἀνδροφονεῖν, καὶ ἐν τῷ αἵματος ἐμπίπλασθαι, ὡς λέγεται, τὰ ἴσα\n τῷ παρ᾿ ὑμῖν τιμωμένῳ εἰδώλῳ, ᾧ οὐ μόνον ἀλόγων ζώων αἵματα\n προσραίνεται ἀλλὰ καὶ ἀνθρώπεια, διὰ τοῦ παρ᾿ ὑμῖν ἐπισημοτάτου καὶ\n εὐγενεστάτου ἀνδρὸς τὴν πρόσχυσιν τοῦ τῶν φονευθέντων αἵματος ποιούμενοι,\n Διὸς δὲ καὶ τῶν ἄλλων θεῶν μιμηταὶ γενόμενοι ἐν τῷ ἀνδροβατεῖν καὶ γυναιξὶν\n ἀδεῶς μίγνυσθαι, Ἐπικούρου μὲν καὶ τὰ τῶν ποιητῶν συγγράμματα ἀπολογίαν\n φέροντες;","english":"For I myself, delighting in the teachings of Plato, when I heard Christians being slandered, but saw them fearless before death and everything else considered fearful, I considered it impossible that they could be wicked and pleasure-loving. For what pleasure-lover or incontinent person, or one who considered the eating of human flesh a good, could welcome death, so as to be deprived of his own goods, and not rather try by every means to live always this present life and to escape the notice of the rulers, not to mention denouncing himself to be put to death? Already the wicked demons have caused this to be done through certain evil men. For they themselves, murdering some on false charges against us, have dragged into tortures our household slaves or children or women, and by terrible torments force them to confess these fabled things, which they themselves openly practice; since none of these things pertain to us, we do not care, having the unbegotten and ineffable God as witness of both our thoughts and actions. For why do we not also publicly acknowledge these things as good and demonstrate them as divine philosophy, claiming to celebrate the mysteries of Kronos by murdering men, and by being filled with blood, as it is said, in the same way as the idol honored among you, to which not only the blood of irrational animals is sprinkled but also human blood, through the most distinguished and noblest man among you making the aspersion of the blood of those murdered, and becoming imitators of Zeus and the other gods in pederasty and in freely having intercourse with women, bringing forward the writings of Epicurus and the poets as a defense?","structure":"narrative","commentary":[{"unit":"background","kind":"background","basis":"background","lemma":"τοῖς Πλάτωνος· χαίρων διδάγμασι","severity":"info","text":"Justin’s self-identification as a former Platonist is a standard topos in early Christian apologetic, used to establish intellectual credibility before critiquing pagan philosophy.","cites":[{"key":"ed:tlg0645.tlg002","label":"source edition: Apologia secunda","url":"https://scaife.perseus.org/reader/urn:cts:greekLit:tlg0645.tlg002.perseus-grc2:1"}],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"glossary","lemma":"ἀγέννητον","severity":"info","text":"The term 'unbegotten' (ἀγέννητον) is a key theological predicate for God in Justin, distinguishing the Christian God from the generated gods of pagan myth.","cites":[{"key":"ed:tlg0645.tlg002","label":"source edition: Apologia secunda","url":"https://scaife.perseus.org/reader/urn:cts:greekLit:tlg0645.tlg002.perseus-grc2:1"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"background","lemma":"Κρόνου μὲν μυστήρια τελεῖν ἐν τῷ ἀνδροφονεῖν","severity":"info","text":"Justin alludes to the accusation of ritual murder and cannibalism, a common anti-Christian slander, which he here inverts by attributing such practices to pagan mystery cults.","cites":[{"key":"ed:tlg0645.tlg002","label":"source edition: Apologia secunda","url":"https://scaife.perseus.org/reader/urn:cts:greekLit:tlg0645.tlg002.perseus-grc2:1"}],"named_sources":[],"dropped_cites":[]},{"unit":"parallel","kind":"parallel","basis":"text","lemma":"Ἐπικούρου μὲν καὶ τὰ τῶν ποιητῶν συγγράμματα ἀπολογίαν φέροντες","severity":"info","text":"The pairing of Epicurus and the poets as authorities for immoral behavior is a rhetorical move; Justin elsewhere (1 Apol. 44) criticizes Epicurean atomism and poetic myths.","cites":[{"key":"ed:tlg0645.tlg002","label":"source edition: Apologia secunda","url":"https://scaife.perseus.org/reader/urn:cts:greekLit:tlg0645.tlg002.perseus-grc2:1"}],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"Ἤδη καὶ τοῦτο ἐνήργησαν οἱ φαῦλοι δαίμονες","severity":"info","text":"This sentence marks a shift from Justin’s personal testimony to a general explanation of demonic persecution, a recurring structural element in the Apologies.","cites":[{"key":"ed:tlg0645.tlg002","label":"source edition: Apologia secunda","url":"https://scaife.perseus.org/reader/urn:cts:greekLit:tlg0645.tlg002.perseus-grc2:1"}],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"γύναια","severity":"caution","text":"The term γύναια (women) is a diminutive form; its use may reflect a rhetorical belittling of female witnesses, but the text is not textually uncertain here.","cites":[{"key":"ed:tlg0645.tlg002","label":"source edition: Apologia secunda","url":"https://scaife.perseus.org/reader/urn:cts:greekLit:tlg0645.tlg002.perseus-grc2:1"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The phrase 'τὰ ἴσα τῷ παρ᾿ ὑμῖν τιμωμένῳ εἰδώλῳ' could refer to a specific Roman cult statue or a general idol; the reference is ambiguous."],"confidence":"high","notes":[]},{"i":19,"ref":"p19","source":"Ἐπειδὴ δὲ ταῦτα τὰ μαθήματα καὶ τοὺς ταῦτα πράξαντας καὶ\n μιμουμένους φεύγειν πείθομεν, ὡς καὶ νῦν διὰ τῶνδε τῶν λόγων ἠγωνίσμεθα,\n ποικίλως πολεμούμεθα· ἀλλ᾿ οὐ φροντίζομεν, ἐπεὶ θεὸν τῶν πάντων ἐπόπτην\n δίκαιον οἴδαμεν. Εἴθε καὶ νῦν τις ἂν τραγικῇ φωνῇ ἀνεβόησεν ἐπί τι βῆμα\n ὑψηλὸν ἀναβάς· Αἰδέσθητε, αἰδέσθητε ἃ φανερᾶς πράττετε εἰς ἀναιτίους\n ἀναφέροντες, καὶ τὰ προσόντα καὶ ἑαυτοῖς καὶ τοῖς ὑμετέροις θεοῖς\n περιβάλλοντες τούτοις ὧν οὐδὲν οὐδ᾿ ἐπὶ ποσὸν μετουσία ἐστί. Μετάθεσθε,\n σωφρονίσθητε.","english":"Since we persuade people to flee from these teachings and from those who have practiced and imitated them, and have now contended through these words, we are attacked in various ways. But we do not care, because we know that God, the overseer of all, is just. Would that someone might now cry out in a tragic voice, standing on some high platform: \"Be ashamed, be ashamed of what you are openly doing, attributing to the innocent, and casting upon them what belongs to yourselves and to your gods, of which they have no share whatsoever. Change your ways, come to your senses.","structure":"narrative","commentary":[{"unit":"sense","kind":"sense","basis":"text","lemma":"ποικίλως πολεμούμεθα","severity":"info","text":"The phrase 'we are attacked in various ways' reflects the Christian experience of persecution from multiple fronts—popular slander, official interrogation, and philosophical opposition—which Justin frames as a consequence of his teaching.","cites":[{"key":"ed:tlg0645.tlg002","label":"source edition: Apologia secunda","url":"https://scaife.perseus.org/reader/urn:cts:greekLit:tlg0645.tlg002.perseus-grc2:1"}],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"glossary","lemma":"ἐπόπτην","severity":"info","text":"ἐπόπτην ('overseer') is a term from Platonic and Stoic theology for a deity who watches human actions. Justin adapts it to the Christian God, emphasizing divine justice as a comfort against persecution.","cites":[{"key":"ed:tlg0645.tlg002","label":"source edition: Apologia secunda","url":"https://scaife.perseus.org/reader/urn:cts:greekLit:tlg0645.tlg002.perseus-grc2:1"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"background","lemma":"τραγικῇ φωνῇ","severity":"info","text":"The 'tragic voice' and 'high platform' evoke the conventions of Greek tragedy, where a character (often a herald or god) delivers a public rebuke. Justin uses this rhetorical device to dramatize his appeal for justice.","cites":[{"key":"ed:tlg0645.tlg002","label":"source edition: Apologia secunda","url":"https://scaife.perseus.org/reader/urn:cts:greekLit:tlg0645.tlg002.perseus-grc2:1"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"θεὸν τῶν πάντων ἐπόπτην δίκαιον","severity":"info","text":"The phrase echoes the Septuagintal and early Christian conception of God as all-seeing judge (cf. Psalm 33:13-15 LXX; 1 Clement 59.3). Justin merges this with philosophical language.","cites":[{"key":"ed:tlg0645.tlg002","label":"source edition: Apologia secunda","url":"https://scaife.perseus.org/reader/urn:cts:greekLit:tlg0645.tlg002.perseus-grc2:1"}],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"Μετάθεσθε, σωφρονίσθητε","severity":"info","text":"The passage ends with two imperatives ('Change your ways, come to your senses'), forming a rhetorical climax that shifts from defense to exhortation, a common pattern in early Christian apologetic.","cites":[{"key":"ed:tlg0645.tlg002","label":"source edition: Apologia secunda","url":"https://scaife.perseus.org/reader/urn:cts:greekLit:tlg0645.tlg002.perseus-grc2:1"}],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"background","lemma":"αἰδέσθητε","severity":"info","text":"The repeated 'αἰδέσθητε' ('Be ashamed') recalls the language of moral reproach in Cynic-Stoic diatribe, which later Christian writers (e.g., Clement of Alexandria) adopted for ethical exhortation.","cites":[{"key":"ed:tlg0645.tlg002","label":"source edition: Apologia secunda","url":"https://scaife.perseus.org/reader/urn:cts:greekLit:tlg0645.tlg002.perseus-grc2:1"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The identity of the 'someone' who might cry out in a tragic voice is unspecified; it may be a hypothetical figure or a reference to a known Cynic orator.","The phrase 'τὰ προσόντα καὶ ἑαυτοῖς καὶ τοῖς ὑμετέροις θεοῖς' could be read as attributing to the innocent what belongs to the accusers and their gods, or as casting upon the innocent the qualities that belong to the accusers and their gods."],"confidence":"high","notes":[]},{"i":20,"ref":"p20","source":"Καὶ γὰρ ἐγώ, μαθὼν περίβλημα πονηρὸν εἰς ἀποστροφὴν τῶν ἄλλων ἀνθρώπων\n περιτεθειμένον ὑπὸ τῶν φαύλων δαιμόνων τοῖς Χριστιανῶν θείοις διδάγμασι, καὶ\n ψευδολογουμένων ταῦτα καὶ τοῦ περιβλήματος κατεγέλασα καὶ τῆς παρὰ τοῖς\n πολλοῖς δόξης. Χριστιανὸς εὑρεθῆναι καὶ εὐχόμενος καὶ παμμάχως ἀγωνιζόμενος\n ὁμολογῶ, οἰχ ὅτι ἀλλότριά ἐστι τὰ Πλάτωνος διδάγματα τοῦ Χριστοῦ, ἀλλ᾿ ὅτι\n οὐκ ἔστι πάντη ὅμοια, ὥσπερ οὐδὲ τὰ τῶν ἄλλων, Στωϊκῶν τε καὶ ποιητῶν καὶ\n συγγραφέων. Ἕκαστος γάρ τις ἀπὸ μέρους τοῦ σπερματικοῦ θείου λόγου τὸ\n συγγενὲς ὁρῶν καλῶς ἐφθέγξατο· οἱ δὲ τἀναντία ἑαυτοῖς ἐν κυριωτέροις\n εἰρηκότες οὐκ ἐπιστήμην τὴν ἄπτωτον καὶ γνῶσιν τὴν ἀνέλεγκτον φαίνονται\n ἐσχηκέναι. Ὅσα οὖν παρὰ καλῶς εἴρηται, ἡμῶν τᾶν Χριστιανῶν ἐστι· τὸν γὰρ ἀπὸ\n ἀγεννήτου καὶ ἀῤῥήτου θεοῦ λόγον μετὰ τὸν θεὸν προσκυνοῦμεν καὶ ἀγαπῶμεν,\n ἐπειδὴ καὶ δι᾿ ἡμᾶς ἄνθρωπος γέγονεν, ὅπως καὶ τῶν παθῶν τῶν ἡμετέρων\n συμμέτοχος γενόμενος καὶ ἴασιν ποιήσηται. Οἱ γὰρ συγγραφεῖς πάντες διὰ τῆς\n ἐνούσης ἐμφύτου τοῦ λόγου σπορᾶς ἀμυδρῶς ἐδύναντο ὁρᾶν τὰ ὄντα. Ἕτερον γάρ\n ἐστι σπέρμα τινὸς καὶ μίμημα κατὰ δύναμιν δοθέν, καὶ ἕτερον αὐτό, οὗ κατὰ\n χάριν τὴν ἀπ᾿ ἐκείνου ἡ μετουσία καὶ μίμησις γίνεται.","english":"For I myself, having learned that a wicked covering had been placed by the evil demons upon the divine teachings of the Christians for the purpose of turning away other people, and that these things were falsely spoken, I laughed at both the covering and the reputation among the many. I confess that I am found to be a Christian, both praying and contending with all my might, not because the teachings of Plato are foreign to those of Christ, but because they are not entirely similar, just as also those of the others, Stoics, poets, and writers, are not. For each one, seeing from a part of the spermatic divine word what is akin, spoke well; but those who have said things contrary to themselves on more essential matters do not appear to have possessed infallible knowledge and irrefutable understanding. Therefore, whatever has been well said belongs to us Christians; for we worship and love the word from the unbegotten and ineffable God, next to God himself, since he also became man for our sake, in order that, having become a partaker of our sufferings, he might also bring about a cure. For all writers, through the innate seed of the word implanted in them, were able to see things dimly. For one thing is a seed of something and a likeness given according to capacity, and another is that very thing, from which, by grace, the participation and imitation come.","structure":"narrative","commentary":[{"unit":"term","kind":"term","basis":"glossary","lemma":"σπερματικοῦ θείου λόγου","severity":"info","text":"The phrase 'spermatic divine word' is a key term in Justin's Logos theology, denoting the partial seed of the divine Logos present in pre-Christian philosophers.","cites":[{"key":"ed:tlg0645.tlg002","label":"source edition: Apologia secunda","url":"https://scaife.perseus.org/reader/urn:cts:greekLit:tlg0645.tlg002.perseus-grc2:1"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"background","lemma":"","severity":"info","text":"Justin here articulates his theory of 'logos spermatikos', arguing that pagan thinkers grasped fragments of the truth through participation in the divine Logos, a concept central to his apologetic strategy.","cites":[{"key":"ed:tlg0645.tlg002","label":"source edition: Apologia secunda","url":"https://scaife.perseus.org/reader/urn:cts:greekLit:tlg0645.tlg002.perseus-grc2:1"}],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"","severity":"info","text":"This passage forms a narrative of Justin's personal conversion and intellectual justification, contrasting his earlier mockery of Christian teachings with his later confession and defense of partial truth in Greek philosophy.","cites":[{"key":"ed:tlg0645.tlg002","label":"source edition: Apologia secunda","url":"https://scaife.perseus.org/reader/urn:cts:greekLit:tlg0645.tlg002.perseus-grc2:1"}],"named_sources":[],"dropped_cites":[]},{"unit":"parallel","kind":"parallel","basis":"text","lemma":"","severity":"info","text":"The distinction between 'seed' and 'that very thing' (αὐτό) parallels Justin's earlier argument in 1 Apology 44, where he distinguishes partial truth from the full truth revealed in Christ.","cites":[{"key":"ed:tlg0645.tlg002","label":"source edition: Apologia secunda","url":"https://scaife.perseus.org/reader/urn:cts:greekLit:tlg0645.tlg002.perseus-grc2:1"}],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"background","lemma":"","severity":"info","text":"Justin's concept of the 'spermatic logos' was influential in later Christian thought, notably in Clement of Alexandria's 'Stromata', where it is used to justify the study of Greek philosophy.","cites":[],"named_sources":["Clement of Alexandria"],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"ἀγεννήτου","severity":"caution","text":"The term 'ἀγεννήτου' (unbegotten) is textually uncertain; some manuscripts read 'ἀγενήτου' (unborn). The meaning is similar, but the variant affects the precise theological nuance of the Logos's origin.","cites":[{"key":"ed:tlg0645.tlg002","label":"source edition: Apologia secunda","url":"https://scaife.perseus.org/reader/urn:cts:greekLit:tlg0645.tlg002.perseus-grc2:1"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The phrase 'τῶν παθῶν τῶν ἡμετέρων συμμέτοχος' could be read as Christ partaking in human sufferings (passions) or in human emotions; the context favors the former.","The exact referent of 'αὐτό' (that very thing) is ambiguous: it may refer to the divine Logos itself or to the ultimate truth."],"confidence":"high","notes":[]},{"i":21,"ref":"p21","source":"Καὶ ὑμῦς οὖν ἀξιοῦμεν ὑπογράψαντας τὸ ὑμῖν δοκοῦν προθεῖναι \n τουτὶ τὸ βιβλίδιον, ὅπως καὶ τοῖς ἄλλοις τὰ ἡμέτερα γνωσθῇ καὶ δύνωνται της\n ψευδοδοξίας καὶ ἀγνοίας τῶν καλῶν ἀπαλλαγῆναι, οἳ παρὰ τὴν ἑαυτῶν αἰτίαν\n ὑπεύθυνοι ταῖς τιμωρίαις γίνονται [εἰς τὸ γνωσθῆναι τοῖς ἀνθρώποις ταῦτα],\n διὰ τὸ ἐν τῇ φύσει τῇ τῶν ἀνθρώπων εἶναι τὸ γνωριστικὸν καλοῦ καὶ αἰσχροῦ,\n καὶ διὰ τὸ ἡμῶν, οὓς οὐκ ἐπίστανται τοιαῦτα ὁποῖα λέγουσιν αἰσχρὰ πράττειν,\n καταψηφίζεσθαι, καὶ διὰ τὸ χαίρειν τοιαῦτα πράξασι θεοῖς καὶ ἔτι νῦν\n ἀπαιτοῦσι παρὰ ἀνθρώπων τὰ ὅμοια, ὡς ἐκ τοῦ καὶ ἡμῖν, ὡς τοιαῦτα πράττουσι,\n θάνατον ἢ δεσμὰ ἢ ἄλλο τι τοιοῦτον προστιμᾶν ἑαυτοὺς κατακρίνειν, ὡς μὴ\n δέεσθαι ἄλλων δικαστῶν.","english":"And so we ask you to subscribe what seems good to you and to set forth this little book, so that our affairs may become known to others as well and they may be freed from false opinion and ignorance of good things, who, through no fault of their own, become liable to punishments [in order that these things be known to men], because in human nature there exists the capacity to discern good and evil, and because they condemn us, whom they do not know to do such shameful things as they allege, and because they take delight in gods who have done such things and still now demand similar things from men, so that by punishing us, as if we did such things, with death or bonds or something else of the sort, they condemn themselves, as not needing other judges.","structure":"narrative","commentary":[{"unit":"sense","kind":"sense","basis":"text","lemma":"ὑπογράψαντας","severity":"info","text":"The verb 'to subscribe' likely refers to the emperor's endorsement or signature on the petition, a formal act of imperial approval.","cites":[{"key":"ed:tlg0645.tlg002","label":"source edition: Apologia secunda","url":"https://scaife.perseus.org/reader/urn:cts:greekLit:tlg0645.tlg002.perseus-grc2:1"}],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"glossary","lemma":"βιβλίδιον","severity":"info","text":"A 'little book' or petition, a standard term for a formal written request to an authority, here Justin's apology.","cites":[{"key":"ed:tlg0645.tlg002","label":"source edition: Apologia secunda","url":"https://scaife.perseus.org/reader/urn:cts:greekLit:tlg0645.tlg002.perseus-grc2:1"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"external","lemma":"ψευδοδοξίας","severity":"info","text":"False opinion' reflects the Platonic and Stoic concept of doxa as unreliable belief, which Justin uses to contrast with Christian truth.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"διὰ τὸ ... καὶ διὰ τὸ ... καὶ διὰ τὸ","severity":"info","text":"A tripartite causal structure (because... and because... and because) lists reasons for the petitioners' request, building a logical argument.","cites":[{"key":"ed:tlg0645.tlg002","label":"source edition: Apologia secunda","url":"https://scaife.perseus.org/reader/urn:cts:greekLit:tlg0645.tlg002.perseus-grc2:1"}],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"external","lemma":"ἀπαιτοῦσι παρὰ ἀνθρώπων τὰ ὅμοια","severity":"info","text":"Justin's critique of pagan gods demanding human sacrifices echoes earlier Christian apologetic tropes, e.g., Athenagoras and Theophilus.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"εἰς τὸ γνωσθῆναι τοῖς ἀνθρώποις ταῦτα","severity":"caution","text":"This clause is bracketed in the Greek text, possibly a gloss or later insertion; its removal does not disrupt the syntax.","cites":[{"key":"ed:tlg0645.tlg002","label":"source edition: Apologia secunda","url":"https://scaife.perseus.org/reader/urn:cts:greekLit:tlg0645.tlg002.perseus-grc2:1"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The phrase 'οἳ παρὰ τὴν ἑαυτῶν αἰτίαν' could be read as 'who through no fault of their own' or 'who contrary to their own responsibility'; the translation adopts the former.","The bracketed clause 'εἰς τὸ γνωσθῆναι τοῖς ἀνθρώποις ταῦτα' may be an interpolation or a marginal note."],"confidence":"high","notes":[{"kind":"lacuna","severity":"caution","text":"The source is fragmentary here: the edition marks a break or an editorial bracket, and the English carries across it. Treat the bridge as supplied, not translated."}]},{"i":22,"ref":"p22","source":"[Καὶ τοῦ ἐν τῷ ἐμῷ ἔθνει ἀσεβοῦς καὶ πλάνου σιμωνιανοῦ διδάγματος\n κατεφρόνησα.] Ἐὰν δὲ ὑμεῖς τοῦτο προγράψητε, ἡμεῖς τοῖς πᾶσι φανερὸν\n ποιήσαιμεν, ἵνα εἰ δύναιντο μεταθῶνται· τούτου γε μόνου χάριν τούσδε τοὺς\n λόγους συνετάξαμεν. Οὐκ ἔστι δὲ ἡμῶν τὰ διδάγματα κατὰ κρίσιν σώφρονα\n αἰσχρά, ἀλλὰ πάσης μὲν φιλοσοφίας ἀνθρωπείου ὑπέρτερα· εἰ δὲ μή, κἂν\n σωταδείοις καὶ φιλαινιδείοις καὶ ἀρχεστρατείοις καὶ ἐπικουρείοις καὶ τοῖς\n ἄλλοις τοῖς τοιούτοις ποιητικοῖς διδάγμασιν οὐχ ὅμοια, οἷς ἐντυγχάνειν πᾶσι,\n καὶ λεγομένοις καὶ γεγραμμένοις, συγκεχώρηται. Καὶ παυσόμεθα λοιπόν, ὅσον\n ἐφ᾿ ἡμῖν ἦν πράξαντες, καὶ προσεπευξάμενοι τῆς ἀληθείας καταξιωθῆναι τοὺς\n πάντη πάντας ἀνθρώπους. Εἴη οὖν καὶ ὑμᾶς ἀξίως εὐσεβείας καὶ φιλοσοφίας τὰ\n δίκαια ὑπὲρ ἑαυτῶν κρῖναι. Καὶ τὰ χθὲς δὲ καὶ πρώην ἐν τῇ πόλει ὑμῶν γενόμενα ἐπὶ Οὐρβίκου, ὦ Ῥωμαῖοι,\n καὶ τὰ πανταχοῦ ὁμοίως ὑπὸ τῶν ἡγουμένων ἀλόγως πραττόμενα ἐξηνάγκασέ με\n ὑπὲρ ὑμῶν, ὁμοιοπαθῶν ὄντων καὶ ἀδελφῶν, κἂν ἀγνοῆτε καὶ μὴ θέλητε διὰ τὴν\n δόξαν τῶν νομιζομένων ἀξιωμάτων, τὴν τῶνδε τῶν λόγων σύνταξιν ποιήσασθαι.","english":"[And I have despised the teaching of the impious and deceitful Simonian in my own nation.] But if you should publish this, we would make it manifest to all, so that if they are able, they might change their minds; for the sake of this alone we have composed these words. Our teachings are not shameful according to sound judgment, but are superior to all human philosophy; and if not, at least they are not like the teachings of Sotades, Philaenis, Archestratus, Epicurus, and other such poets, which it is permitted for all to encounter, both in speech and in writing. And we will cease hereafter, having done what was in our power, and having prayed that all people everywhere might be deemed worthy of the truth. May you, therefore, judge what is just for yourselves in a manner worthy of piety and philosophy. And what happened yesterday and the day before in your city under Urbicus, O Romans, and what is everywhere similarly done irrationally by those in authority, has compelled me to compose these words on your behalf, since you are of like passions and are brothers, even if you are ignorant and unwilling because of the glory of supposed dignities.","structure":"narrative","commentary":[{"unit":"term","kind":"term","basis":"text","lemma":"Σιμωνιανοῦ","severity":"info","text":"The Simonians were a Gnostic sect following Simon Magus, often accused of licentious practices. Justin contrasts their impiety with his own teachings.","cites":[{"key":"ed:tlg0645.tlg002","label":"source edition: Apologia secunda","url":"https://scaife.perseus.org/reader/urn:cts:greekLit:tlg0645.tlg002.perseus-grc2:1"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"Σωταδείοις καὶ Φιλαινιδείοις καὶ Ἀρχεστρατείοις καὶ Ἐπικουρείοις","severity":"info","text":"These refer to schools or followers of Sotades (obscene poet), Philaenis (author of erotic manual), Archestratus (hedonistic poet), and Epicurus (philosopher). Justin argues his teachings are not like theirs.","cites":[{"key":"ed:tlg0645.tlg002","label":"source edition: Apologia secunda","url":"https://scaife.perseus.org/reader/urn:cts:greekLit:tlg0645.tlg002.perseus-grc2:1"}],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"Καὶ τὰ χθὲς δὲ καὶ πρῴην ἐν τῇ πόλει ὑμῶν γενόμενα ἐπὶ Οὐρβίκου","severity":"info","text":"This sentence introduces a new section, citing recent events under Urbicus as motivation for the composition, linking the apology to specific judicial actions.","cites":[{"key":"ed:tlg0645.tlg002","label":"source edition: Apologia secunda","url":"https://scaife.perseus.org/reader/urn:cts:greekLit:tlg0645.tlg002.perseus-grc2:1"}],"named_sources":[],"dropped_cites":[]},{"unit":"dating","kind":"chronology","basis":"text","lemma":"χθὲς δὲ καὶ πρῴην","severity":"info","text":"The phrase 'yesterday and the day before' suggests the events under Urbicus were very recent, likely around 150–155 CE, when Justin wrote the Second Apology.","cites":[{"key":"ed:tlg0645.tlg002","label":"source edition: Apologia secunda","url":"https://scaife.perseus.org/reader/urn:cts:greekLit:tlg0645.tlg002.perseus-grc2:1"}],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"text","lemma":"ὁμοιοπαθῶν ὄντων καὶ ἀδελφῶν","severity":"info","text":"Justin calls the Romans 'brothers' despite their ignorance, reflecting early Christian rhetoric of universal kinship, which later influenced apologetic literature.","cites":[{"key":"ed:tlg0645.tlg002","label":"source edition: Apologia secunda","url":"https://scaife.perseus.org/reader/urn:cts:greekLit:tlg0645.tlg002.perseus-grc2:1"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The phrase 'τὰ χθὲς δὲ καὶ πρῴην' may be rhetorical rather than strictly chronological, but the context suggests recent events.","The list of poets and philosophers (Sotades, etc.) is partly conjectural in identification; some names may be corrupt in transmission."],"confidence":"high","notes":[{"kind":"lacuna","severity":"caution","text":"The source is fragmentary here: the edition marks a break or an editorial bracket, and the English carries across it. Treat the bridge as supplied, not translated."}]},{"i":23,"ref":"p23","source":"Πανταχοῦ γάρ, ὃς ἂν σωφρονίζηται ὑπὸ πατρὸς ἢ γείτονος ἢ τέκνου ἢ φίλου ἢ\n ἀδελφοῦ ἢ ἀνδρὸς ἢ γυναικὸς κατ᾿ ἔλλειψιν, (χωρὶς τῶν πεισθέντων τοὺς\n ἀδίκους καὶ ἀκολάστους ἐν αἰωνίῳ πυρὶ κολασθήσεσθαι, τοὺς δ᾿ ἐναρέτους καὶ\n ὁμοίως Χριστῷ βιώσαντας ἐν ἀπαθείᾳ συγγενήσεσθαι τῷ θεῷ, λέγομεν δὲ τῶν\n γενομένων Χριστιαῶν), διὰ τὸ δυσμετάθετον καὶ φιλήδονον καὶ δυσκίνητον πρὸς\n τὸ καλὸν ὁρμῆσαι, καὶ οἱ φαῦλοι δαίμονες, ἐχθραίνοντες ἡμῖν καὶ τοὺς\n τοιούτους δικαστὰς ἔχοντες ὑποχειρίους καὶ λατρεύοντας, ὡς οὖν ἄρχοντας\n δαιμονιῶντας, φονεύειν ἡμᾶς παρασκευάζουσιν. Ὅπως δὲ καὶ ἡ αἰτία τοῦ παντὸς\n γενομένου ἐπὶ Οὐρβίκου φανερὸ ὑμῖν γένηται, τὰ πεπραγμένα ἀπαγγελῶ. Γυνή τις συνεβίου ἀνδρὶ ἀκολασταίνοντι, ἀκολασταίνουσα καὶ αὐτὴ πρότερον. Ἐπεὶ δὲ τὰ τοῦ Χριστοῦ διδάγματα ἔγνω, αὐτὴ ἐσωφρονίσθη καὶ τὸν ἄνδρα ὁμοίως\n σωφρονεῖν πείθειν ἐπειρᾶτο, τὰ διδάγματα ἀναφέρουσα, τήν τε μέλλουσαν τοῖς\n οὐ σωφρόνως καὶ μετὰ λόγου ὀρθοῦ βιοῦσιν ἔσεσθαι ἐν αἰωνίῳ πυρὶ κόλασιν\n ἀπαγγέλλουσα. Ὁ δὲ ταῖς αὐταῖς ἀσελγείαις ἐπιμένων ἀλλοτρίαν διὰ τῶν πράξεων\n ἐποιεῖτο τὴν γαμετήν. Ἀσεβὲς γὰρ ἡγουμένη τὸ λοιπὸν ἡ γυνὴ συγκατακλίνεσθαι\n ἀνδρί, παρὰ τὸν τῆς φύσεως νόμον καὶ παρὰ τὸ δίκαιον πόρους ἡδονῆς ἐκ παντὸς\n πειρωμένῳ ποιεῖσθαι, τῆς συζυγίας χωρισθῆναι ἐβουλήθη. Καὶ ἐπεὶ ἐξεδυσωπεῖτο\n ὑπο τῶν αὐτῆς, ἔτι προσμένειν συμβουλευόντων, ὡς εῖς ἐλπίδα μεταβολῆς\n ἥξοντός ποτε τοῦ ἀνδρός, βιαζομένη ἑαυτὴν ἐπέμενεν.","english":"For everywhere, whoever is corrected by a father or neighbor or child or friend or brother or husband or wife due to deficiency (apart from those who have been persuaded that the unjust and licentious will be punished in eternal fire, and that the virtuous and those who have lived like Christ will dwell in impassibility with God—and we speak of those who have become Christians), because of the difficulty of change, love of pleasure, and reluctance to set out toward the good, the evil demons, hostile to us and having such judges as their subjects and worshippers, as rulers possessed by demons, they cause us to be killed. And so that the cause of the whole affair that occurred under Urbicus may become clear to you, I will relate what was done. A certain woman lived with a husband who was licentious, she herself having previously been licentious. But when she learned the teachings of Christ, she became self-controlled and tried to persuade her husband likewise to be self-controlled, citing the teachings and announcing the future punishment in eternal fire for those who do not live temperately and with right reason. But he, persisting in the same debaucheries, through his actions made his wife a stranger. For the woman considered it impious thereafter to lie with a husband who, contrary to the law of nature and contrary to what is right, tried to make ways of pleasure from every source, and she wished to be separated from the marriage. And since she was entreated by her own people, who advised her to remain still, on the hope that her husband might someday come to a change, she forced herself and remained.","structure":"narrative","commentary":[{"unit":"background","kind":"background","basis":"background","lemma":"Οὐρβίκου","severity":"info","text":"Urbicus was the urban prefect of Rome (c. 163–168 CE) under whom Justin was martyred. This passage introduces a narrative exemplum of persecution under his jurisdiction.","cites":[{"key":"ed:tlg0645.tlg002","label":"source edition: Apologia secunda","url":"https://scaife.perseus.org/reader/urn:cts:greekLit:tlg0645.tlg002.perseus-grc2:1"}],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"glossary","lemma":"ἀπαθείᾳ","severity":"info","text":"ἀπαθείᾳ (impassibility) is a Stoic term adopted by early Christian writers to denote freedom from passions, here describing the state of the virtuous after death in communion with God.","cites":[{"key":"ed:tlg0645.tlg002","label":"source edition: Apologia secunda","url":"https://scaife.perseus.org/reader/urn:cts:greekLit:tlg0645.tlg002.perseus-grc2:1"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"αἰωνίῳ πυρὶ","severity":"info","text":"The phrase 'eternal fire' echoes New Testament warnings of eschatological punishment (e.g., Matt 25:41; 2 Thess 1:9), a common motif in early Christian paraenesis.","cites":[{"key":"ed:tlg0645.tlg002","label":"source edition: Apologia secunda","url":"https://scaife.perseus.org/reader/urn:cts:greekLit:tlg0645.tlg002.perseus-grc2:1"}],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"Γυνή τις","severity":"info","text":"This passage shifts from general apologetic argument to a specific narrative exemplum (a married woman's conversion and marital conflict), illustrating the social consequences of Christian teaching.","cites":[{"key":"ed:tlg0645.tlg002","label":"source edition: Apologia secunda","url":"https://scaife.perseus.org/reader/urn:cts:greekLit:tlg0645.tlg002.perseus-grc2:1"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"background","lemma":"συζυγίας χωρισθῆναι","severity":"info","text":"The woman's desire to separate from her licentious husband reflects early Christian debates on divorce; while the New Testament discourages divorce (e.g., 1 Cor 7:10-11), Justin presents it as a moral necessity here.","cites":[{"key":"ed:tlg0645.tlg002","label":"source edition: Apologia secunda","url":"https://scaife.perseus.org/reader/urn:cts:greekLit:tlg0645.tlg002.perseus-grc2:1"}],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"χωρὶς τῶν πεισθέντων","severity":"caution","text":"The phrase 'apart from those who have been persuaded' is syntactically ambiguous: it may mean that the preceding generalization excludes Christians, or that the correction applies to all except those already convinced.","cites":[{"key":"ed:tlg0645.tlg002","label":"source edition: Apologia secunda","url":"https://scaife.perseus.org/reader/urn:cts:greekLit:tlg0645.tlg002.perseus-grc2:1"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The phrase 'χωρὶς τῶν πεισθέντων' is ambiguous: it could mean 'except for those who have been persuaded' (i.e., Christians are excluded from the general statement about correction) or 'apart from the fact that some have been persuaded' (i.e., the correction occurs regardless). The translation takes the latter reading.","The clause 'κατ᾿ ἔλλειψιν' (due to deficiency) is unclear: it may refer to a deficiency in moral correction or in the person being corrected."],"confidence":"high","notes":[]},{"i":24,"ref":"p24","source":"Ἐπειδὴ δὲ ὁ ταύτης ἀνὴρ\n εἰς τὴν Ἀλεξάνδρειαν πορευθεὶς χαλεπώτερα πράττειν ἀπηγγέλθη, ὅπως μὴ\n κοινωνὸς τῶν ἀδικημάτων καὶ ἀσεβημάτων γένηται μένουσα ἐν τῇ συζυγίᾳ καὶ\n ὁμοδίαιτος καὶ ὁμόκοιτος γινομένη, τὸ λεγόμενον παρ᾿ ὑμῖν ῥεπούδιον δοῦσα\n ἐχωρίσθη. Ὁ δὲ καλὸς κἀγαθὸς ταύτης ἀνήρ, δέον αὐτὸν χαίρειν, ὅτι, ἃ πάλαι\n μετὰ τῶν ὑπηρετῶν καὶ τῶν μισθοφόρων εὐχερῶς ἔπραττε, μέθαις χαίρουσα καὶ\n κακίᾳ πάσῃ, τούτων μὲν τῶν πράξεων πέπαυτο καὶ αὐτὸν τὰ αὐτὰ παύσασθαι\n πράττοντα ἐβούλετο, μὴ βουλομένου ἀπαλλαγείσης κατηγορίαν πεποίηται, λέγων\n αὐτὴν Χριστιανὴν εἶναι. Καὶ ἡ μὲν βιβλίδιόν σοι τῷ αὐτοκράτορι ἀναδέδωκε,\n πρότερον συγχωρηθῆναι αὐτῇ διοικήσασθαι τὰ ἑαυτῆς ἀξιοῦσα, ἔπειτα\n ἀπολογήσασθαι περὶ τοῦ κατηγορήματος μετὰ τὴν τῶν πραγμάτων αὐτῆς διοίκησιν,\n καὶ συνεχώρησας τοῦτο. Ὁ δὲ ταύτης ποτὲ ἀνήρ, πρὸς ἐκείνην μὲν μὴ δυνάμενος\n τανῦν ἔτι λέγειν, πρὸς Πτολεμαῖόν τινα, ὃν Οὔρβικος ἐκαλέσατο, διδάσκαλον\n ἐκείνης τῶν Χριστιανῶν μαθημάτων γενόμενον ἐτράπετο διὰ τοῦδε τοῦ τρόπου. Ἑκατόνταρχον εἰς δεσμὰ ἐμβαλόντα τὸν Πτολεμαῖον, φίλον\n αὐτῷ ὑπάρχοντα, ἔπεισε λαβέσθαι τοῦ Πτολεμαίου καὶ ἀνερωτῆσαι, εἰ, αὐτὸ\n τοῦτο μόνον, Χριστιανός ἐστι. Καὶ τὸν Πτολεμαῖον, φιλαλήθη ἀλλ᾿ οὐκ ἀπατηλὸν\n οὐδὲ ψευδολόγον τὴν γνώμην ὄντα, ὁμολογήσαντα ἑαυτὸν εἶναι Χριστιανόν, ἐν\n δεσμοῖς γενέσθαι ὁ ἑκατόνταρχος πεποίηκε, καὶ ἐπὶ πολὺν χρόνον ἐν τῷ\n δεσμωτηρίῳ ἐκολάσατο. Τελευταῖον δέ, ὅτε ἐπὶ Οὔρβικον ἤχθη ὁ ἄνθρωπος,\n ὁμοίως αὐτὸ τοῦτο μόνον ἐξητάσθη, εἰ εἴη Χριστιανός.","english":"Since her husband, having gone to Alexandria, was reported to be committing even more grievous acts, in order not to become a participant in his crimes and impieties by remaining in the marriage and sharing his table and bed, she gave him what you call a repudium and separated from him. That noble and good husband of hers, though he ought to have rejoiced that she, who formerly took pleasure in drunkenness and every vice and readily engaged in such acts with his servants and hired men, had ceased from these practices and wished him also to cease from the same, instead, when she left against his will, brought an accusation against her, saying she was a Christian. And she submitted a petition to you, the Emperor, first asking to be permitted to manage her own affairs, and then to defend herself against the charge after the management of her affairs, and you granted this. But her former husband, no longer able to proceed against her, turned against a certain Ptolemy, whom Urbicus had summoned, who had become her teacher in Christian teachings, in the following manner. He persuaded a centurion, who had put Ptolemy, a friend of his, in chains, to take hold of Ptolemy and ask him only this: whether he was a Christian. And Ptolemy, being truthful in character and not deceitful or false, having confessed himself to be a Christian, the centurion had him put in bonds and punished him for a long time in the prison. Finally, when the man was brought before Urbicus, he was likewise asked only this: whether he was a Christian.","structure":"narrative","commentary":[{"unit":"term","kind":"term","basis":"glossary","lemma":"ῥεποέδιον","severity":"info","text":"A Latin loanword (repudium) meaning a formal notice of divorce. Justin uses it to describe the wife's legal separation from her husband, a key act in the narrative.","cites":[{"key":"ed:tlg0645.tlg002","label":"source edition: Apologia secunda","url":"https://scaife.perseus.org/reader/urn:cts:greekLit:tlg0645.tlg002.perseus-grc2:1"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"external","lemma":"Οὔρβικος","severity":"info","text":"Urbicus was the urban prefect of Rome under Antoninus Pius, responsible for judicial proceedings against Christians. His role here illustrates the legal process leading to martyrdom.","cites":[],"named_sources":["Eusebius Historia Ecclesiastica 4.8"],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"","severity":"info","text":"This passage shifts from the wife's legal petition to the husband's indirect attack on her teacher Ptolemy, introducing a new episode within the broader narrative of Christian persecution.","cites":[{"key":"ed:tlg0645.tlg002","label":"source edition: Apologia secunda","url":"https://scaife.perseus.org/reader/urn:cts:greekLit:tlg0645.tlg002.perseus-grc2:1"}],"named_sources":[],"dropped_cites":[]},{"unit":"sense","kind":"sense","basis":"text","lemma":"","severity":"info","text":"The centurion's action of putting Ptolemy in bonds and punishing him for a long time before trial reflects the extrajudicial abuse common in early Christian persecutions.","cites":[{"key":"ed:tlg0645.tlg002","label":"source edition: Apologia secunda","url":"https://scaife.perseus.org/reader/urn:cts:greekLit:tlg0645.tlg002.perseus-grc2:1"}],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"","severity":"caution","text":"The phrase 'φιλαλήθη ἀλλ᾿ οὐκ ἀπατηλὸν οὐδὲ ψευδολόγον' may be a rhetorical topos rather than a factual description of Ptolemy's character, as Justin idealizes the Christian confessor.","cites":[{"key":"ed:tlg0645.tlg002","label":"source edition: Apologia secunda","url":"https://scaife.perseus.org/reader/urn:cts:greekLit:tlg0645.tlg002.perseus-grc2:1"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The identity of the centurion and the precise legal basis for his detention of Ptolemy are not specified; Justin may be condensing events for rhetorical effect."],"confidence":"high","notes":[]},{"i":25,"ref":"p25","source":"Καὶ πάλιν, τὰ καλὰ\n ἑαυτῷ συνεπιστάμενος διὰ τὴν ἀπὸ τοῦ Χριστοῦ διδαχήν, τὸ διδασκάλιον τῆς\n θείας ἀρετῆς ὡμολόγησεν. Ὁ γὰρ ἀρνούμενος ὁτιοῦν ἢ κατεγνωκὼς τοῦ πράγματος\n ἔξαρνος γίνεται, ἢ ἑαυτὸν ἀνάξιον ἐπιστάμενος καὶ ἀλλότριον τοῦ πράγματος\n τὴν ὁμολογίαν φεύγει· ὦν οὐδὲν πρόσεστι τῷ ἀληθινῷ Χριστιανῷ. Καὶ τοῦ\n Οὐρβίκου κελεύσαντος αὐτὸν ἀπαχθῆναι, Λούκιός τις, καὶ αὐτὸς ὢν Χριστιανός,\n ὁρῶν τὴν ἀλόγως οὕτω γενομένην κρίσιν, πρὸς τὸν Οὔρβικον ἔφη· Τίς ἡ αἰτία,\n τοῦ μήτε μοιχὸν μήτε πόρνον μήτε ἀνδροφόνον μήτε λωποδύτην μήτε ἅρπαγα μήτε\n ἁπλῶς ἀδίκημά τι πράξαντα ἐλεγχόμενον, ὀνόματος δὲ Χριστιανοῦ προσωνυμίαν\n ὁμολογοῦντα τὸν ἄνθρωπον τοῦτον ἐκολάσω; Οὐ πρέποντα Εὐσεβεῖ αὐτοκράτορι\n οὐδὲ φιλοσόφῳ Καίσαρος παιδὶ οὐδὲ τῇ ἱερᾷ συγκλήτῳ κρίνεις, ὦ Οὔρβικε. Καὶ\n ὃς οὐδὲν ἄλλο ἀποκρινάμενος καὶ πρὸς τὸν Λούκιον ἔφη· Δοκεῖς μοι καὶ σὺ\n εἶναι τοιοῦτος. Καὶ τοῦ Λουκίου φήσαντος· Μάλιστα, πάλιν καὶ αὐτὸν ἀπαχθῆναι\n ἐκέλευσεν. Ὁ δὲ καὶ χάριν εἰδέναι ὡμολόγει, πονηρῶν δεσποτῶν τῶν τοιούτων\n ἀπηλλάχθαι γινώσκων καὶ πρὸς τὸν πατέρα καὶ βασιλέα τῶν οὐρανῶν πορεύεσθαι. Καὶ ἄλλος δὲ τρίτος ἐπελθὼν κολασθῆναι προσετιμήθη. Ὅπως δὲ μή τις εἴπη· Πάντες οὖν ἑαυτους\n φονεύσαντες πορεύεσθε ἤδη παρὰ τὸν θεὸν καὶ ἡμῖν πράγματα μὴ παρέχετε, ἐρῶ\n δι᾿ ἣν αἰτίαν τοῦτο οὐ πράττομεν καὶ δι᾿ ἣν ἐξεταζόμενοι ἀφόβως ὁμολογοῦμεν.","english":"And again, knowing well the noble things in himself because of the teaching from Christ, he confessed the instruction of divine virtue. For he who denies anything either condemns the matter and becomes a denier, or, knowing himself unworthy and alien to the matter, he avoids the confession; none of which applies to the true Christian. And when Urbicus ordered him to be led away, a certain Lucius, himself also a Christian, seeing the judgment so unreasonably made, said to Urbicus: \"What is the reason that you have punished this man, who is proven to be neither an adulterer nor a fornicator nor a murderer nor a thief nor a robber nor to have committed any wrongdoing at all, but only confesses the name of Christian? You are judging in a manner unworthy of a pious emperor, or of a philosopher son of Caesar, or of the sacred senate, O Urbicus.\" And he, answering nothing else, said also to Lucius: \"You seem to me to be such a one as well.\" And when Lucius said, \"Certainly,\" he ordered that he also be led away. And he confessed gratitude, knowing that he was being delivered from such evil masters and was going to the father and king of the heavens. And a third man, coming forward, was also sentenced to be punished. But so that no one may say, \"Then do you all go and kill yourselves to go to God at once and not cause us trouble,\" I will state the reason why we do not do this and why, when examined, we fearlessly confess.","structure":"narrative","commentary":[{"unit":"term","kind":"term","basis":"glossary","lemma":"τὸ διδασκάλιον τῆς θείας ἀρετῆς","severity":"info","text":"This phrase, 'the instruction of divine virtue,' reflects Justin's conceptualization of Christian teaching as a philosophical discipline, aligning with Middle Platonic and Stoic ethical frameworks.","cites":[{"key":"ed:tlg0645.tlg002","label":"source edition: Apologia secunda","url":"https://scaife.perseus.org/reader/urn:cts:greekLit:tlg0645.tlg002.perseus-grc2:1"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"background","lemma":"Οὔρβικος","severity":"info","text":"Urbicus was the urban prefect of Rome under Antoninus Pius, responsible for judicial proceedings against Christians. His role here illustrates the legal context of early Christian martyrdom.","cites":[{"key":"ed:tlg0645.tlg002","label":"source edition: Apologia secunda","url":"https://scaife.perseus.org/reader/urn:cts:greekLit:tlg0645.tlg002.perseus-grc2:1"}],"named_sources":[],"dropped_cites":[]},{"unit":"parallel","kind":"parallel","basis":"external","lemma":"πρὸς τὸν πατέρα καὶ βασιλέα τῶν οὐρανῶν","severity":"info","text":"The phrase 'father and king of the heavens' echoes contemporary Jewish and Christian apocalyptic language, e.g., in the Martyrdom of Polycarp, where God is similarly described as the heavenly king.","cites":[],"named_sources":["Martyrdom of Polycarp"],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"Καὶ πάλιν","severity":"info","text":"The phrase 'And again' marks a transition to a new exemplum of Christian confession, following the narrative of the woman's divorce. It signals a series of martyrdom accounts.","cites":[{"key":"ed:tlg0645.tlg002","label":"source edition: Apologia secunda","url":"https://scaife.perseus.org/reader/urn:cts:greekLit:tlg0645.tlg002.perseus-grc2:1"}],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"external","lemma":"Λούκιος","severity":"info","text":"Lucius is otherwise unknown, but his bold interrogation of Urbicus and subsequent martyrdom became a model of fearless confession in later Christian hagiographical traditions.","cites":[],"named_sources":["Eusebius, Historia Ecclesiastica"],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"Ὅπως δὲ μή τις εἴπη","severity":"caution","text":"Justin anticipates a potential objection that Christians should commit suicide to hasten martyrdom. The Greek is rhetorically defensive; the English 'go and kill yourselves' may overstate the force of the original.","cites":[{"key":"ed:tlg0645.tlg002","label":"source edition: Apologia secunda","url":"https://scaife.perseus.org/reader/urn:cts:greekLit:tlg0645.tlg002.perseus-grc2:1"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The identity of 'the third man' who comes forward is unspecified; he may be a literary construct to illustrate the pattern of voluntary martyrdom.","The phrase 'πονηρῶν δεσποτῶν' could refer to earthly rulers or demonic forces; the translation 'evil masters' is ambiguous."],"confidence":"high","notes":[]},{"i":26,"ref":"p26","source":"Οὐκ εἰκῇ τὸν κόσμον πεποιηκέναι τὸν θεὸν δεδιδάγμεθα, ἀλλ᾿ ἢ διὰ τὸ\n ἀνθρώπειον γένος· χαίρειν τε τοῖς τὰ προσόντα αὐτῷ μιμουμένοις φροέφημεν\n ἀπαρέσκεσθαι δὲ τοῖς τὰ φαῦλα ἀσπαζομένοις ἢ λόγῳ ἢ ἔργῳ. Εἰ οὖν πάντες\n ἑαυτοὺς φονεύσομεν, τοῦ μὴ γεννηθῆναί τινα καὶ μαθητευθῆναι εἰς τὰ θεῖα\n διδάγματα ἢ καὶ μὴ εἶναι τὸ ἀνθρώπειον γένος, ὅσον ἐφ᾿ ἡμῖν, αἰτιοι ἐσόμεθα,\n ἐναντίον τῇ τοῦ θεοῦ βουλῇ καὶ αὐτοὶ ποιοῦντες, ἐὰν τοῦτο πράξωμεν. Ἐξεταζόμενοι δὲ οὐκ ἀρνοίμεθα διὰ τὸ συνεπίστασθαι ἑαυτοῖς μηδὲν φαῦλον,\n ἀσεβὲς δὲ ἡγούμενοι μὴ κατὰ πάντα ἀληθεύειν, ὃ καὶ φίλον τῷ θεῷ γινώσκομεν,\n ὑμᾶς δὲ καὶ τῆς ἀδίκου προλήψεως ἀπαλλάξαι νῦν σπεύδοντες. Εἰ δέ τινα ὑπέλθοι καὶ ἡ ἔννοια αὕτη\n ὅτι, εἰ θεὸν ὡμολογοῦμεν βοηθόν, οὐκ ἄν, ὡς λέγομεν, ὑπὸ ἀδίκων ἐκρατούμεθα\n καὶ ἐτιμωρούμεθα, καὶ τοῦτο διαλύσω. Ὁ θεὸς τὸν πάντα κόσμον ποιήσας καὶ τὰ\n ἐπίγεια ἀνθρώποις ὑποτάξας καὶ τὰ οὐράνια στοιχεῖα εἰς αὔξησιν καρπῶν καὶ\n ὡρῶν μεταβολὰς κοσμήσας καὶ θεῖον τούτοις νόμον τάξας, ἃ καὶ αὐτὰ δι᾿\n ἀνθρώπους φαίνεται πεποιηκώς, τὴν μὲν τῶν ἀνθρώπων καὶ τῶν ὑπὸ τὸν οὐρανὸν\n πρόνοιαν ἀγγέλοις, οὓς ἐπὶ τούτοις ἔταξε, παρέδωκεν. Οἱ δ᾿ ἄγγελοι,\n παραβάντες τήνδε τὴν τάξιν, γυναικῶν μίξεσιν ἡττήθησαν καὶ παῖδας ἐτέκνωσαν,\n οἵ εἰσιν οἱ λεγόμενοι δαίμονες.","english":"We have been taught that God did not make the world in vain, but for the sake of the human race; and we have declared that he rejoices in those who imitate the attributes that belong to him, and is displeased with those who embrace base things either in word or deed. If, therefore, we were all to kill ourselves, so that no one might be born and instructed in the divine teachings, or so that the human race might not exist, we would, as far as it depends on us, be responsible, acting contrary to the will of God, if we were to do this. But when examined, we do not deny, because we are conscious of no baseness in ourselves, and we consider it impious not to speak the truth in all things, which we know is dear to God, and we are now eager to free you from your unjust prejudice. But if this thought should occur to someone, that if we confessed God as our helper, we would not, as we say, be overpowered and punished by unjust men, I will also resolve this. God, having made the whole world, and having subjected earthly things to men, and having ordered the heavenly elements for the increase of fruits and the changes of seasons, and having set a divine law for them—things which he evidently made for the sake of men—entrusted the providence of men and of things under heaven to angels, whom he appointed for these purposes. But these angels, having transgressed this order, were overcome by intercourse with women and begot children, who are the so-called demons.","structure":"narrative","commentary":[{"unit":"sense","kind":"sense","basis":"text","lemma":"Οὐκ εἰκῇ τὸν κόσμον πεποιηκέναι τὸν θεὸν δεδιδάγμεθα","severity":"info","text":"Justin asserts that the world was created for the human race, a teleological claim that underpins his argument against suicide and for Christian endurance.","cites":[{"key":"ed:tlg0645.tlg002","label":"source edition: Apologia secunda","url":"https://scaife.perseus.org/reader/urn:cts:greekLit:tlg0645.tlg002.perseus-grc2:1"}],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"glossary","lemma":"δαίμονες","severity":"info","text":"Here δαίμονες are the offspring of angels who transgressed by mixing with women, a distinctive Christian demonology that Justin uses to explain evil and persecution.","cites":[{"key":"ed:tlg0645.tlg002","label":"source edition: Apologia secunda","url":"https://scaife.perseus.org/reader/urn:cts:greekLit:tlg0645.tlg002.perseus-grc2:1"}],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"Εἰ δέ τινα ὑπέλθοι καὶ ἡ ἔννοια αὕτη","severity":"info","text":"Justin introduces a hypothetical objection (if God helps Christians, why are they punished?) and then resolves it, a rhetorical structure common in apologetic literature.","cites":[{"key":"ed:tlg0645.tlg002","label":"source edition: Apologia secunda","url":"https://scaife.perseus.org/reader/urn:cts:greekLit:tlg0645.tlg002.perseus-grc2:1"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"ἀγγέλοις, οὓς ἐπὶ τούτοις ἔταξε","severity":"info","text":"The notion of angels entrusted with providential care over humanity and the sublunary realm reflects Middle Platonic and Jewish angelology, adapted by Justin to explain the origin of demons.","cites":[{"key":"ed:tlg0645.tlg002","label":"source edition: Apologia secunda","url":"https://scaife.perseus.org/reader/urn:cts:greekLit:tlg0645.tlg002.perseus-grc2:1"}],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"φροέφημεν","severity":"caution","text":"The form φροέφημεν is likely a scribal error or variant for προεφήκαμεν (we have declared); the text is otherwise sound.","cites":[{"key":"ed:tlg0645.tlg002","label":"source edition: Apologia secunda","url":"https://scaife.perseus.org/reader/urn:cts:greekLit:tlg0645.tlg002.perseus-grc2:1"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The precise referent of 'the attributes that belong to him' (τὰ προσόντα αὐτῷ) is left unspecified; it may denote divine qualities like justice or providence."],"confidence":"high","notes":[]},{"i":27,"ref":"p27","source":"Καὶ προσέτι λοιπὸν τὸ ἀνθρώπειον γένος\n ἑαυτοῖς ἐδούλωσαν· τὰ μὲν διὰ μαγικῶν γραφῶν, τὰ δὲ διὰ φόβων καὶ τιμωριῶν,\n ὧν ἐπέφερον, τὸ δὲ διὰ διδαχῆς θυμάτων καὶ θυμιαμάτων καὶ σπονδῶν, ὧν\n ἐνδεεῖς γεγόνασι μετὰ τὸ πάθεσιν ἐπιθυμιῶν δουλωθῆναι· καὶ εἰς ἀνθρώπους\n φόνους, πολέμους, μοιχείας, ἀπολασίας καὶ πᾶσαν κακίαν ἔσπειραν. Ὅθεν καὶ\n ποιηταὶ καὶ μυθολόγοι, ἀγνοοῦντες τοὺς ἀγγέλους καὶ τοὺς ἐξ αὐτῶν\n γεννηθέντας δαίμονας ταῦτα πρᾶξαι εἰς ἄῤῥενας καὶ θηλείας καὶ\n πόλεις καὶ ἔθνη, ἅπερ συνέγραψαν, εἰς αὐτὸν τὸν θεὸν καὶ τοὺς ὡς ἀπ᾿ αὐτοῦ\n σπορᾷ γενομένους υἱοὺς καὶ τῶν λεχθέντων ἐκείνου ἀδελφῶν καὶ τέκνων ὁμοίως\n τῶν ἀπ᾿ ἐκείνων, Ποσειδῶνος καὶ Πλούτωνος, ἀνήνεγκαν. Ὀνόματι γὰρ ἕκαστον,\n ὅπερ ἕκαστος ἑαυτῷ τῶν ἀγγέλων καὶ τοῖς τέκνοις ἔθετο, προσηγόρευσαν. Ὄνομα δὲ τῷ πάντων πατρὶ θετόν, ἀγεννήτῳ\n ὄντι, οὐκ ἔστιν· ᾧ γὰρ ἂν καὶ ὄνομά τι προσαγορεύεται, πρεσβύτερον ἔχει τὸν\n θέμενον τὸ ὄνομα. Τὸ δὲ πατὴρ καὶ θεὸς καὶ κτίστης καὶ κύριος καὶ δεσπότης\n οὐκ ὀνόματά ἐστιν, ἀλλ᾿ ἐκ τῶν εὐποιϊῶν καὶ τῶν ἔργων προσρήσεις. Ὁ δὲ υἱὸς\n ἐκείνου, ὁ μόνος λεγόμενος κυρίως υἱός, ὁ λόγος πρὸ τῶν ποιημάτων καὶ συνὼν\n καὶ γεννώμενος, ὅτε τὴν ἀρχὴν δι᾿ αὐτοῦ πάντα ἔκτισε καὶ ἐκόσμησε, Χριστὸς\n μὲν κατὰ τὸ κεχρῖσθαι καὶ κοσμῆσαι τὰ πάντα δι᾿ αὐτοῦ τὸν θεὸν λέγεται,\n ὄνομα καὶ αὐτὸ περιέχον ἄγνωστον σημασίαν, ὃν τρόπον καὶ τὸ θεὸς\n προσαγόρευμα οὐκ ὄνομά ἐστιν, ἀλλὰ πράγματος δυσεξηγήτου ἔμφυτος τῇ φύσει\n τῶν ἀνθρώπων δόξα. Ἰησοῦς δὲ καὶ ἀνθρώπου καὶ σωτῆρος ὄνομα καὶ σημασίαν\n ἔχει.","english":"Furthermore, they enslaved the human race to themselves: partly through magical writings, partly through the fears and punishments they inflicted, and partly through the teaching of sacrifices, incense, and libations, of which humans became in need after being enslaved by the passions of desires; and they sowed among humans murders, wars, adulteries, debaucheries, and every evil. Hence also poets and mythologists, ignorant that the angels and the demons born from them did these things to males and females, cities and nations, which they recorded, attributed them to God himself and to the sons born from him by seed, and likewise to his so-called brothers and children, and to those descended from them, Poseidon and Pluto. For they named each one by the name which each of the angels gave to himself and to his children. But the father of all, being unbegotten, has no set name; for whatever name he might be called, the one who set the name is older. But \"father,\" \"god,\" \"creator,\" \"lord,\" and \"master\" are not names, but appellations derived from his benefactions and works. His son, the one properly called son, the Word, who was before the creations and was with him and was begotten when through him he began to create and order all things, is called Christ according to his being anointed and to God's ordering all things through him, a name also containing an unknown meaning, just as the appellation \"god\" is not a name but an innate opinion in human nature of a thing difficult to explain. \"Jesus\" has the meaning and name of both a man and a savior.","structure":"narrative","commentary":[{"unit":"sense","kind":"sense","basis":"text","lemma":"δαίμονας","severity":"info","text":"Justin distinguishes angels from demons born of angels, a key point in his demonology: demons are fallen angels' offspring, not divine beings.","cites":[{"key":"ed:tlg0645.tlg002","label":"source edition: Apologia secunda","url":"https://scaife.perseus.org/reader/urn:cts:greekLit:tlg0645.tlg002.perseus-grc2:1"}],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"text","lemma":"λόγος","severity":"info","text":"Here λόγος is the pre-existent Son, begotten before creation, identified with Christ. This anticipates Johannine theology but Justin uses Middle Platonic logos doctrine.","cites":[{"key":"ed:tlg0645.tlg002","label":"source edition: Apologia secunda","url":"https://scaife.perseus.org/reader/urn:cts:greekLit:tlg0645.tlg002.perseus-grc2:1"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"Ποσειδῶνος καὶ Πλούτωνος","severity":"info","text":"Justin argues that pagan myths misattribute demonic acts to gods like Poseidon and Pluto, reflecting a Euhemerist and demonological critique of polytheism common in early Christian apologetic.","cites":[{"key":"ed:tlg0645.tlg002","label":"source edition: Apologia secunda","url":"https://scaife.perseus.org/reader/urn:cts:greekLit:tlg0645.tlg002.perseus-grc2:1"}],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"","severity":"info","text":"The passage moves from demonic enslavement to a critique of pagan naming of gods, then to a positive statement on divine names: God is unnameable, but titles derive from his works.","cites":[{"key":"ed:tlg0645.tlg002","label":"source edition: Apologia secunda","url":"https://scaife.perseus.org/reader/urn:cts:greekLit:tlg0645.tlg002.perseus-grc2:1"}],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"text","lemma":"Χριστὸς","severity":"info","text":"Justin's etymology of Χριστός (from χρίω, 'anoint') and his claim that the name has an 'unknown meaning' reflects early Christian attempts to interpret Christ's title, later standard in patristic literature.","cites":[{"key":"ed:tlg0645.tlg002","label":"source edition: Apologia secunda","url":"https://scaife.perseus.org/reader/urn:cts:greekLit:tlg0645.tlg002.perseus-grc2:1"}],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"ἀγεννήτῳ","severity":"caution","text":"The Greek ἀγεννήτῳ means 'unbegotten,' not 'uncreated'; Justin's distinction between begetting and creation is precise but often blurred in translation.","cites":[{"key":"ed:tlg0645.tlg002","label":"source edition: Apologia secunda","url":"https://scaife.perseus.org/reader/urn:cts:greekLit:tlg0645.tlg002.perseus-grc2:1"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The phrase 'τῶν λεχθέντων ἐκείνου ἀδελφῶν' could refer to brothers of God or of the sons; the translation takes it as 'his so-called brothers,' following Justin's polemic against polytheistic genealogies."],"confidence":"high","notes":[]},{"i":28,"ref":"p28","source":"Καὶ γὰρ καὶ ἄνθρωπος, ὡς προέφημεν, γέγονε κατὰ τὴν τοῦ θεοῦ καὶ\n πατρὸς βουλὴν ἀποκυηθεὶς ὑπὲρ τῶν πιστευόντων ἀνθρώπων καὶ ἐπὶ καταλύσει τῶν\n δαιμόνων· καὶ νῦν ἐκ τῶν ὑπ᾿ ὄψιν γινομένων μαθεῖν δύνασθε. Δαιμονιολήπτους\n γὰρ πολλοὺς κατὰ πάντα τὸν κόσμον καὶ ἐν τῇ ὑμετέρᾳ πόλει πολλοὶ τῶν\n ἡμετέρων ἀνθρώπων, τῶν Χριστιανῶν, ἐπορκίζοντες κατὰ τοῦ ὀνόματος Ἰησοῦ\n Χριστοῦ, τοῦ σταυρωθέντος ἐπὶ Ποντίου Πιλάτου, ὑπὸ τῶν ἄλλων πάντων\n ἐπορκιστῶν καὶ ἐπᾳστῶν καὶ φαρμακευτῶν μὴ ἰαθέντας, ἰάσαντο καὶ ἔτι νῦν\n ἰῶνται, καταργοῦντες καὶ ἐκδιώκοντες τοὺς κατέχοντας τοὺς ἀνθρώπους\n δαίμονας. Ὅθεν καὶ ἐπιμένει ὁ θεὸς τὴν σύγχυσιν\n καὶ κατάλυσιν τοῦ παντὸς κόσμου μὴ ποιῆσαι, ἵνα καὶ οἱ φαῦλοι ἄγγελοι καὶ\n δαίμονες καὶ ἄνθρωποι μηκέτι ὦσι, διὰ τὸ σπέρμα τῶν Χριστιανῶν, ὃ γινώσκει\n ἐν τῇ φύσει ὅτι αἴτιόν ἐστιν. Ἐπεὶ εἰ μὴ τοῦτο ἦν, οὐκ ἂν οὐδὲ ὑμῖν ταῦτα\n ἔτι ποιεῖν καὶ ἐνεργεῖσθαι ὑπὸ τῶν φαύλων δαιμόνων δυνατὸν ἦν, ἀλλὰ τὸ πῦρ\n τὸ τῆς κρίσεως κατελθὸν ἀνέδην πάντα διέκρινεν, ὡς καὶ πρότερον ὁ\n κατακλυσμὸς μηδένα λιπὼν ἀλλ᾿ ἢ τὸν μόνον σὺν τοῖς ἰδίοις παρ᾿ ἡμῖν\n καλούμενον Νῶε, παρ᾿ ὑμῖν δὲ Δευκαλίωνα, ἐξ οὗ πάλιν οἱ τοσοῦτοι γεγόνασιν,\n ὧν οἱ μὲν φαῦλοι, οἱ δὲ σπουδαῖοι.","english":"For indeed, as we said before, a man was born according to the will of God and Father, brought forth for the sake of believing men and for the overthrow of the demons; and now you can learn this from what happens before your eyes. For many demon-possessed persons throughout the whole world, and in your own city, many of our people, the Christians, by exorcising in the name of Jesus Christ, who was crucified under Pontius Pilate, have healed and still heal those who were not cured by all other exorcists, enchanters, and sorcerers, vanquishing and driving out the demons that possess men. Hence God also refrains from bringing about the confusion and destruction of the whole world, so that the evil angels and demons and men may no longer exist, because of the seed of the Christians, which he knows in nature is the cause. For if this were not so, it would not be possible for you still to do these things and for them to be effected by the evil demons, but the fire of judgment would have come down and openly separated everything, as formerly the flood left no one but the one called by us Noah, and by you Deucalion, from whom again so many have come, some evil, some good.","structure":"narrative","commentary":[{"unit":"sense","kind":"sense","basis":"text","lemma":"ἄνθρωπος","severity":"info","text":"The 'man' born according to God's will is likely Christ, as the context of exorcism in his name and the earlier reference to his birth for the overthrow of demons suggests.","cites":[{"key":"ed:tlg0645.tlg002","label":"source edition: Apologia secunda","url":"https://scaife.perseus.org/reader/urn:cts:greekLit:tlg0645.tlg002.perseus-grc2:1"}],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"glossary","lemma":"δαιμονιολήπτους","severity":"info","text":"δαιμονιολήπτους (demon-possessed) is a technical term for those seized by demons, distinct from general madness; Justin uses it to contrast Christian exorcism with pagan practices.","cites":[{"key":"ed:tlg0645.tlg002","label":"source edition: Apologia secunda","url":"https://scaife.perseus.org/reader/urn:cts:greekLit:tlg0645.tlg002.perseus-grc2:1"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Ἰησοῦ Χριστοῦ, τοῦ σταυρωθέντος ἐπὶ Ποντίου Πιλάτου","severity":"info","text":"The phrase 'crucified under Pontius Pilate' echoes the creedal formula found in early Christian confessions (cf. 1 Tim 6:14?; but more directly the Apostles' Creed).","cites":[{"key":"ed:tlg0645.tlg002","label":"source edition: Apologia secunda","url":"https://scaife.perseus.org/reader/urn:cts:greekLit:tlg0645.tlg002.perseus-grc2:1"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"Νῶε ... Δευκαλίωνα","severity":"info","text":"Justin equates the biblical Noah with the Greek Deucalion, a common apologetic trope to show that pagan myths derive from Hebrew history.","cites":[{"key":"ed:tlg0645.tlg002","label":"source edition: Apologia secunda","url":"https://scaife.perseus.org/reader/urn:cts:greekLit:tlg0645.tlg002.perseus-grc2:1"}],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"Ἐπεὶ εἰ μὴ τοῦτο ἦν","severity":"info","text":"This conditional clause introduces a counterfactual argument: without the Christian 'seed', God would have already destroyed the world by fire, as he did by flood in Noah's time.","cites":[{"key":"ed:tlg0645.tlg002","label":"source edition: Apologia secunda","url":"https://scaife.perseus.org/reader/urn:cts:greekLit:tlg0645.tlg002.perseus-grc2:1"}],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"text","lemma":"σπέρμα τῶν Χριστιανῶν","severity":"info","text":"The 'seed of the Christians' is a distinctive metaphor for the Christian community as a preserving force in the cosmos, later influential in Eusebian theology.","cites":[{"key":"ed:tlg0645.tlg002","label":"source edition: Apologia secunda","url":"https://scaife.perseus.org/reader/urn:cts:greekLit:tlg0645.tlg002.perseus-grc2:1"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The identity of the 'man' (ἄνθρωπος) is ambiguous: while likely Christ, some interpreters read it as a generic Christian or a specific figure like the Logos incarnate.","The phrase 'σπέρμα τῶν Χριστιανῶν' could mean either the Christian lineage or the Christian teaching; the text leans toward the community as a cause."],"confidence":"high","notes":[]},{"i":29,"ref":"p29","source":"Οὕτω γὰρ ἡμεῖς τὴν ἐκπύρωσίν φαμεν\n γενήσεσθαι, ἀλλ᾿ οὐχ, ὡς οἱ Στωϊκοί, κατὰ τὸν τῆς εἰς ἄλληλα πάντων\n μεταβολῆς λόγον, ὃ αἴσχιστον ἐφάνη· ἀλλ᾿ οὐδὲ καθ᾿ εἱμαρμένην πράττειν τοὺς\n ἀνθρώπους ἢ πάσχειν τὰ γινόμενα, ἀλλὰ κατὰ μὲν τὴν προαίρεσιν ἕκαστον\n κατορθοῦν ἢ ἁμαρτάνειν, καὶ κατὰ τὴν τῶν φαύλων δαιμόνων ἐνέργειαν τοὺς\n σπουδαίους, οἷον Σωκράτην καὶ τοὺς ὁμοίους, διώκεσθαι καὶ ἐν\n δεσμοῖς εἶναι, Σαρδανάπαλον δὲ καὶ Ἐπίκουρον καὶ τοὺς ὁμοίους ἐν ἀφθονίᾳ καὶ\n δόξῃ δοκεῖν εὐδαιμονεῖν. Ὃ μὴ νοήσαντες οἱ Στωϊκοὶ καθ᾿ εἱμαρμένης ἀνάγκην\n πάντα γίνεσθαι ἀπεφήναντο. Ἀλλ᾿ ὅτι αὐτεξούσιον τό τε τῶν ἀγγέλων γένος καὶ\n τῶν ἀνθρώπων τὴν ἀρχὴν ἐποίησεν ὁ θεός, δικαίως ὑπὲρ ὦν ἂν πλημμελήσωσι τὴν\n τιμωρίαν ἐν αἰωνίῳ πυρὶ κομίσονται. Γενητοῦ δὲ παντὸς ἥδε ἡ φύσις, κακίας\n καὶ ἀρετῆς δεκτικὸν εἶναι· οὐ γὰρ ἂν ἦν ἐπαινετὸν οὐδὲν αὐτῶν, εἰ οὐκ ἂν ἐπ᾿\n ἀμφότερα τρέπεσθαι καὶ δύναμιν εἶχε. Δεικνύουσι δὲ τοῦτο καὶ οἱ πανταχοῦ\n κατά λόγον τὸν ὀρθὸν νομοθετήσαντες καὶ φιλοσοφήσαντες ἄθρωποι ἐκ τοῦ\n ὑπαγορεύειν τάδε μὲν πράττειν, τῶνδε δὲ ἀπέχεσθαι. Καὶ σι῾ Στωϊκοὶ φιλόσοφοι\n ἐν τῷ περὶ ἠθῶν λόγῳ τὰ αὐτὰ τιμῶσι καρτερῶς, ὡς δηλοῦσθαι ἐν τῷ περὶ ἀρχῶν\n καὶ ἀσωμάτων λόγῳ οὐκ εὐοδοῦν αὐτούς.","english":"Thus we say that the conflagration will occur, but not, as the Stoics hold, according to the principle of the transformation of all things into one another, which seemed most shameful; nor yet that men act or suffer what happens according to fate, but that each individual succeeds or errs according to his own choice, and that earnest men, such as Socrates and those like him, are persecuted and imprisoned through the activity of evil demons, while Sardanapalus and Epicurus and those like them seem to flourish in abundance and renown. The Stoics, not understanding this, declared that everything happens by necessity of fate. But because God originally made the race of angels and of men self-determined, they will justly receive punishment in eternal fire for whatever offenses they commit. And it is the nature of everything created to be capable of vice and virtue; for none of them would be praiseworthy if it did not have the power to turn in both directions. This is also shown by those everywhere who have legislated and philosophized according to right reason, in that they prescribe doing certain things and abstaining from others. And you Stoic philosophers, in your discourse on ethics, steadfastly honor the same things, as is evident from the fact that in your discourse on principles and incorporeal things you do not succeed.","structure":"narrative","commentary":[{"unit":"sense","kind":"sense","basis":"text","lemma":"ἐκπύρωσιν","severity":"info","text":"Justin uses ἐκπύρωσιν (conflagration) to distinguish Christian eschatology from Stoic cosmic cycles, rejecting the Stoic view of universal transformation.","cites":[{"key":"ed:tlg0645.tlg002","label":"source edition: Apologia secunda","url":"https://scaife.perseus.org/reader/urn:cts:greekLit:tlg0645.tlg002.perseus-grc2:1"}],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"glossary","lemma":"αὐτεξούσιον","severity":"info","text":"αὐτεξούσιον (self-determined) is a key term for Justin’s argument for free will in angels and humans, contrasting with Stoic fate.","cites":[{"key":"ed:tlg0645.tlg002","label":"source edition: Apologia secunda","url":"https://scaife.perseus.org/reader/urn:cts:greekLit:tlg0645.tlg002.perseus-grc2:1"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"external","lemma":"Στωϊκοί","severity":"info","text":"Justin engages Stoic philosophy, particularly their doctrines of fate and conflagration, to defend Christian free will and moral responsibility.","cites":[],"named_sources":["Justin Martyr Second Apology"],"dropped_cites":[]},{"unit":"parallel","kind":"parallel","basis":"text","lemma":"Σωκράτην","severity":"info","text":"Justin parallels Socrates with Christians as persecuted by demons, a common apologetic trope linking pagan virtue to Christian truth.","cites":[{"key":"ed:tlg0645.tlg002","label":"source edition: Apologia secunda","url":"https://scaife.perseus.org/reader/urn:cts:greekLit:tlg0645.tlg002.perseus-grc2:1"}],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"Γενητοῦ δὲ παντὸς ἥδε ἡ φύσις","severity":"info","text":"This sentence shifts from polemic to a general principle: all created things are capable of vice and virtue, grounding Justin’s argument for free will.","cites":[{"key":"ed:tlg0645.tlg002","label":"source edition: Apologia secunda","url":"https://scaife.perseus.org/reader/urn:cts:greekLit:tlg0645.tlg002.perseus-grc2:1"}],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"σι῾ Στωϊκοὶ φιλόσοφοι","severity":"caution","text":"The Greek text has a textual issue: σι῾ is likely a scribal error for οἱ, and the passage may be corrupt, affecting the reading of the final address to Stoics.","cites":[{"key":"ed:tlg0645.tlg002","label":"source edition: Apologia secunda","url":"https://scaife.perseus.org/reader/urn:cts:greekLit:tlg0645.tlg002.perseus-grc2:1"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The phrase σι῾ Στωϊκοὶ φιλόσοφοι is uncertain; it may be a corruption of οἱ Στωϊκοὶ φιλόσοφοι, but the intended address is clear."],"confidence":"high","notes":[]},{"i":30,"ref":"p30","source":"Εἴτε γὰρ καθ᾿ εἱμαρμένην φήσουσι τὰ\n γινόμενα πρὸς ἀνθρώπων γίνεσθαι, ἢ μηδὲν εἶναι θεὸν παρὰ τρεπόμενα καὶ\n ἀλλοιούμενα καὶ ἀναλυόμενα εἰς τὰ αὐτὰ ἀεί, φθαρτῶν μόνων φανήσονται\n κατάληψιν ἐσχηκέναι καὶ αὐτὸν θεὸν διά τε τῶν μερῶν καὶ διὰ τοῦ ὅλου ἐν πάσῃ\n κακίᾳ γινόμενον ἢ μηδὲν εἶναι κακίαν μηδ᾿ ἀρετήν· ὅπερ καὶ παρὰ πᾶσαν\n σώφρονα ἔννοιαν καὶ λόγον καὶ νοῦν ἐστι. Καὶ τοὺς ἀπὸ τῶν Στωϊκῶν δὲ δογμάτων,\n ἐπειδὴ κἂν τὸν ἠθικὸν λόγον κόσμιοι γεγόνασιν, ὡς καὶ ἔν τισιν σι῾ ποιηταί,\n διὰ τὸ ἔμφυτον παντὶ γένει ἀνθρώπων σπέρμα τοῦ λόγου, μεμισῆσθαι καὶ\n πεφονεῦσθαι οἴδαμεν· Ἡράκλειτον μέν, ὡς προέφημεν, καὶ Μουσώνιον δὲ ἐν τοῖς\n καθ᾿ ἡμᾶς καὶ ἄλλους οἴδαμεν. Ὡς γὰρ ἐσημάναμεν, πάντας τοὺς κἂν ὁπωσδήποτε\n κατὰ λόγον βιοῦν σπουδάζοντας καὶ κακίαν φεύγειν μισεῖσθαι ἀεὶ ἐνήργησαν οἱ\n δαίμονες. Οὐδὲν δὲ θαυμαστόν, εἰ τοὺς οὐ κατὰ σπερματικοῦ λόγου μέρος, ἀλλὰ\n κατὰ τὴν τοῦ παντὸς λόγου, ὅ ἐστι Χριστοῦ, γνῶσιν καὶ θεωρίαν πολὺ μᾶλλον\n μισεῖσθαι οἱ δαίμονες ἐλεγχόμενοι ἐνεργοῦσιν· οἳ τὴν ἀξίαν κόλασιν καὶ\n τιμωρίαν κομίσονται ἐν αἰωνίῳ πυρὶ ἐγκλεισθέντες. Εἰ γὰρ ὑπὸ τῶν ἀνθρώπων\n ἤδη διὰ τοῦ ὀνόματος Ἰησοῦ Χριστοῦ ἡττῶνται, δίδαγμά ἐστι τῆς καὶ μελλούσης\n αὐτοῖς καὶ τοῖς λατρεύουσιν αὐτοῖς ἐσομένης ἐν πυρὶ αἰωνίῳ κολάσεως. Οὕτως\n καὶ γὰρ οἱ προφῆται πάντες προεκήρυξαν γενήσεσθαι, καὶ Ἰησοῦς ὁ ἡμέτερος\n διδάσκαλος ἐδίδαξε. Κἀγὼ οὖν προσδοκῶ ὑπό τινος τῶν\n ὠνομασμένων ἐπιβουλευθῆναι καὶ ξύλῳ ἐμπαγῆναι, ἢ κἂν ὑπὸ Κρίσκεντος τοῦ\n φιλοψόφου καὶ φιλοκόμπου.","english":"For whether they say that what happens among men occurs according to fate, or that there is no god apart from things that change and alter and are always resolved into the same things, they will be shown to have grasped only perishable things, and that god himself, through the parts and through the whole, is involved in every evil, or that there is no evil nor virtue—which is contrary to every sound notion, reason, and intellect. And we know that even those of the Stoic doctrines, since they have been orderly in their ethical teaching, as also in some of the poets, because of the seed of the Logos implanted in every race of men, have been hated and put to death: Heraclitus, as we said before, and Musonius in our own time, and others we know. For as we indicated, the demons have always brought it about that all who in any way strive to live according to reason and to flee evil are hated. And it is no wonder if the demons, being refuted, work much more to cause hatred against those who live not according to a part of the seminal Logos, but according to the knowledge and contemplation of the whole Logos, which is Christ; they will receive the fitting punishment and retribution, being confined in eternal fire. For if they are already defeated by men through the name of Jesus Christ, this is a lesson of the punishment in eternal fire that will befall them and those who serve them. Thus all the prophets foretold that it would happen, and our teacher Jesus taught. And I therefore expect to be plotted against by one of those named, and to be fixed to a stake, or at least by Crescens, the lover of noise and boastfulness.","structure":"narrative","commentary":[{"unit":"term","kind":"term","basis":"glossary","lemma":"σπερματικοῦ λόγου","severity":"info","text":"The phrase 'seminal Logos' (σπερματικοῦ λόγου) is a key Stoic concept adapted by Justin to describe a partial, implanted seed of divine reason in all humans, distinct from the full Logos identified with Christ.","cites":[{"key":"ed:tlg0645.tlg002","label":"source edition: Apologia secunda","url":"https://scaife.perseus.org/reader/urn:cts:greekLit:tlg0645.tlg002.perseus-grc2:1"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"external","lemma":"Μουσώνιον","severity":"info","text":"Musonius Rufus, a first-century Stoic philosopher, was exiled and possibly executed; Justin cites him as a contemporary example of a virtuous non-Christian persecuted by demons.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"external","lemma":"Κρίσκεντος","severity":"info","text":"Crescens, a Cynic philosopher, is named by Justin as a likely instigator of his own martyrdom; this personal reference situates the Apology in the context of Justin's impending trial.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"Εἴτε ... φήσουσι","severity":"info","text":"The passage opens with a disjunctive argument (εἴτε ... ἤ) targeting two opposing views: Stoic fatalism and materialist atheism, both of which Justin argues undermine moral responsibility.","cites":[{"key":"ed:tlg0645.tlg002","label":"source edition: Apologia secunda","url":"https://scaife.perseus.org/reader/urn:cts:greekLit:tlg0645.tlg002.perseus-grc2:1"}],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"external","lemma":"αἰωνίῳ πυρὶ","severity":"info","text":"Justin's threat of eternal fire for demons and their worshippers echoes Jewish apocalyptic and early Christian eschatology, and was later influential in patristic polemics against paganism.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"ξύλῳ ἐμπαγῆναι","severity":"caution","text":"The phrase 'fixed to a stake' (ξύλῳ ἐμπαγῆναι) may refer to crucifixion or impalement; Justin's expectation of martyrdom is historically plausible but the precise method is uncertain.","cites":[{"key":"ed:tlg0645.tlg002","label":"source edition: Apologia secunda","url":"https://scaife.perseus.org/reader/urn:cts:greekLit:tlg0645.tlg002.perseus-grc2:1"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The identity of 'those named' (τῶν ὠνομασμένων) is ambiguous; it may refer to philosophers previously listed (Heraclitus, Musonius) or to unspecified accusers.","The phrase 'ξύλῳ ἐμπαγῆναι' could denote either crucifixion or a simpler form of execution; the Coptic text does not clarify."],"confidence":"high","notes":[]},{"i":31,"ref":"p31","source":"Οὐ γὰρ φιλόσοφον εἰπεῖν ἄξιον τὸν\n ἄνδρα, ὅς γε περὶ ἡμῶν ἃ μὴ ἐπίσταται δημοσίᾳ καταμαρτυρεῖ, ὡς ἀθέων καὶ\n ἀσεβῶν Χριστιανῶν ὄντων, πρὸς χάριν καὶ ἡδονὴν τῶν πολλῶν τῶν πεπλανημένων\n ταῦτα πράττων. Εἴτε γὰρ μὴ ἐντυχὼν τοῖς τοῦ Χριστοῦ διδάγμασι κατατρέχει\n ἡμῶν, παμπόνηρός ἐστι καὶ ἰδιωτῶν πολὺ χείρων, οἳ φυλάττονται πολλάκις περὶ\n ὧν οὐκ ἐπίστανται διαλέγεσθαι καὶ ψευδομαρτυρεῖν· ἢ εἰ ἐντυχών, μὴ συνῆκε τὸ\n ἐν αὐτοῖς μεγαλεῖον ἢ συνεὶς πρὸς τὸ μὴ ὑποπτευθῆναι τοιοῦτος ταῦτα ποιεῖ,\n πολὺ μᾶλλον ἀγεννὴς καὶ παμπόνηρος, ἰδιωτικῆς καὶ ἀλόγου δόξης καὶ φόβου\n ἐλάττων ὤν. Καὶ γὰρ προσθέντα με καὶ ἐρωτήσαντα αὐτὸν ἐρωτήσεις τινὰς\n τοιαύτας καὶ μαθεῖν καὶ ἐλέγξαι, ὅτι ἀληθῶς μηδὲν ἐπίσταται, εἰδέναι ὑμᾶς\n βούλομαι. Καὶ ὅτι ἀληθῆ λέγω, εἰ μὴ ἀνηνέχθησαν ὑμῖν αἱ κοινωνίαι τῶν λόγων,\n ἕτοιμος καὶ ἐφ᾿ ὑμῶν κοινωνεῖν τῶν ἐρωτήσεων πάλιν· βασιλικὸν δ᾿ ἂν καὶ\n τοῦτο ἔργον εἴη. Εἰ δὲ καὶ ἐγνώσθησαν ὑμῖν αἱ ἐρωτησεις μου καὶ αἱ ἐκείνου\n ἀποκρίσεις, φανερὸν ὑμῖν ἐστιν, ὅτι οὐδὲν τῶν ἡμετέρων ἐπίσταται· ἢ εἰ καὶ\n ἐπίσταται, διὰ τοὺς ἀκούοντας δὲ οὐ τολμᾷ λέγειν ὁμοίως Σωρκάτει, ὡς\n προέφην, οὐ φιλόσοφος ἀλλὰ φιλόδοξος ἀνὴρ δείκνυται, ὅς γε μηδὲ τὸ\n σωκρατικὸν ἀξιέραστον ὂν τιμᾷ· Ἀλλ᾿ οὔτι γε πρὸ τῆς ἀληθείας τιμητέος ἀνήρ“. Ἀδύνατον δὲ Κυνικῷ. ἀδιάφορον τὸ τέλος προθεμένῳ, τὸ ἀγαθὸν εἰδέναι πλὴν\n ἀδιαφορίας.","english":"It is not worthy to call a man a philosopher who publicly bears false witness against us, asserting that Christians are atheists and impious, for the sake of pleasing the many who are in error. For if he has not read the teachings of Christ and attacks us, he is utterly wicked and far worse than ordinary people, who often refrain from speaking and bearing false witness about things they do not know. Or if he has read them and did not understand the greatness in them, or understanding it, acts thus to avoid being suspected of being such a person, he is all the more ignoble and utterly wicked, being inferior to vulgar and irrational opinion and fear. For I added and questioned him with certain questions of this kind, both to learn and to refute, that he truly knows nothing, I wish you to know. And that I speak the truth, if the records of our discussions were not brought to you, I am ready to share the questions again before you; and this would be a royal deed. But if my questions and his answers have been made known to you, it is clear to you that he knows nothing of our matters; or if he does know, but does not dare to speak because of his hearers, like Socrates, as I said before, he is shown to be not a philosopher but a lover of glory, who does not even honor the Socratic, which is worthy of love. But no man is to be honored before the truth. It is impossible for a Cynic, who has set indifference as his end, to know the good except as indifference.","structure":"narrative","commentary":[{"unit":"sense","kind":"sense","basis":"text","lemma":"Οὐ γὰρ φιλόσοφον εἰπεῖν ἄξιον τὸν ἄνδρα","severity":"info","text":"Justin argues that a man who publicly slanders Christians without knowledge does not deserve the title 'philosopher'.","cites":[{"key":"ed:tlg0645.tlg002","label":"source edition: Apologia secunda","url":"https://scaife.perseus.org/reader/urn:cts:greekLit:tlg0645.tlg002.perseus-grc2:1"}],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"glossary","lemma":"φιλόδοξος","severity":"info","text":"The term φιλόδοξος ('lover of glory') contrasts with φιλόσοφος ('lover of wisdom'), a key distinction in Justin's critique of his opponent.","cites":[{"key":"ed:tlg0645.tlg002","label":"source edition: Apologia secunda","url":"https://scaife.perseus.org/reader/urn:cts:greekLit:tlg0645.tlg002.perseus-grc2:1"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"background","lemma":"Σωρκάτει","severity":"info","text":"Justin compares his opponent's silence to Socrates' refusal to speak under pressure, invoking the Socratic model of truth-telling despite risk.","cites":[{"key":"ed:tlg0645.tlg002","label":"source edition: Apologia secunda","url":"https://scaife.perseus.org/reader/urn:cts:greekLit:tlg0645.tlg002.perseus-grc2:1"}],"named_sources":[],"dropped_cites":[]},{"unit":"parallel","kind":"parallel","basis":"text","lemma":"Ἀδύνατον δὲ Κυνικῷ. ἀδιάφορον τὸ τέλος προθεμένῳ","severity":"info","text":"Justin criticizes Cynic indifference (ἀδιαφορία) as an end, arguing it precludes knowledge of the good—a polemic against Cynic ethics.","cites":[{"key":"ed:tlg0645.tlg002","label":"source edition: Apologia secunda","url":"https://scaife.perseus.org/reader/urn:cts:greekLit:tlg0645.tlg002.perseus-grc2:1"}],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"Εἴτε γὰρ μὴ ἐντυχὼν ... ἢ εἰ ἐντυχών","severity":"info","text":"Justin uses a disjunctive argument (either the opponent has not read Christian teachings, or has read but failed to understand or acted from fear) to refute his critic.","cites":[{"key":"ed:tlg0645.tlg002","label":"source edition: Apologia secunda","url":"https://scaife.perseus.org/reader/urn:cts:greekLit:tlg0645.tlg002.perseus-grc2:1"}],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"background","lemma":"βασιλικὸν δ᾿ ἂν καὶ τοῦτο ἔργον εἴη","severity":"info","text":"Justin appeals to the emperor as a royal judge, a rhetorical move typical of second-century Christian apologists seeking imperial favor.","cites":[{"key":"ed:tlg0645.tlg002","label":"source edition: Apologia secunda","url":"https://scaife.perseus.org/reader/urn:cts:greekLit:tlg0645.tlg002.perseus-grc2:1"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The identity of the Cynic opponent is not specified; Justin may be referring to a known figure like Crescens, but the text does not name him."],"confidence":"high","notes":[]},{"i":32,"ref":"p32","source":"Ἰνα δὲ μή τις εἰπῃ τὸ λεγόμενον ὑπὸ τῶν νομιζομένων φιλοσόφων, ὅτι κόμποι καὶ\n φόβητρά ἐστι τὰ λεγόμενα ὑφ ἡμῶν ὅτι κολάζονται ἐν αἰωνίῳ πυρὶ οἱ ἄδικοι,\n καὶ διὰ φόβον ἀλλ᾿ οὐ διὰ τὸ καλὸν εἶναι καὶ ἀρεστὸν ἐναρέτως βιοῦν τοὺς\n ἀνθρώπους ἀξιοῦμεν, βραχυεπῶς πρὸς τοῦτο ἀποκρινοῦμαι, ὅτι, εἰ μὴ τοῦτό\n ἐστιν, οὔτε ἔστι θεός, ἤ, εἰ ἔστιν, οὐ μέλει αὐτῷ τῶν ἀνθρώπων, καὶ οὐδέν\n ἐστιν ἀρετὴ οὐδὲ κακία, καί, ὡς προέφημεν, ἀδίκως τιμωροῦσιν οἱ νομοθέται\n τοὺς παραβαίνοντας τὰ διατεταγμένα καλά. Ἀλλ᾿ ἐπεὶ οὐκ ἄδικοι ἐκεῖνοι καὶ ὁ\n αὐτῶν πατήρ, τὰ αὐτὸ αὐτῷ πράττειν διὰ τοῦ λόγου διδάσκων, οἱ τούτοις\n συντιθέμενοι οὐκ ἄδικοι. Ἐὰν δέ τις τοὺς διαφόρους νόμους τῶν ἀνθρώπων\n προβάληται, λέγων, ὅτι παρ᾿ οἷς μὲν ἀνθρώποις τάδε καλά, τάδε αἰσχρὰ\n νενόμισται, παρ᾿ ἄλλοις δὲ τὰ παρ᾿ ἐκείνοις αἰσχρὰ καλά, καὶ τὰ καλὰ αἰσχρὰ νομίζεται, ἀκουέτω καὶ τῶν εἰς τοῦτο λεγομένων. Καὶ\n νόμους διατάξασθαι τῇ ἑαυτῶν κακίᾳ ὁμοίους τοὺς πονηροὺς ἀγγέλλους\n ἐπιστάμεθα, οἷς χαίρουσιν οἱ ὅμοιοι γενόμενοι ἄνθρωποι, καὶ ὀρθὸς λόγος\n παρελθὼν οὐ πάσας δόξας οὐδὲ πάντα δόγματα καλὰ ἀποδείκνυσιν, ἀλλὰ τὰ μὲν\n φαῦλα, τὰ δὲ ἀγαθά· ὥστε μοι καὶ πρὸς τοὺς τοιούτους τὰ αὐτὰ καὶ τὰ ὅμοια\n εἰρήσεται, καὶ λεχθήσεται διὰ πλειόνων, ἐὰν χρεία ᾖ. Τανῦν δὲ ἐπὶ τὸ\n προκείμενον ἀνέρχομαι. Μεγαλειότερα μὲν οὖν πάσης ἀνθρωπείου διδασκαλίας φαίνεται τὰ ἡμέτερα διὰ τοῦ\n τὸ λογικὸν τὸ ὅλον τὸν φανέντα δι᾿ ἡμᾶς Χριστὸν γεγονέναι καὶ σῶμα καὶ λόγον\n καὶ ψυχήν.","english":"But so that no one might say what is said by those who are considered philosophers—that what we say about the unjust being punished in eternal fire is mere boasts and terrors, and that we demand that people live virtuously out of fear and not because it is good and pleasing—I will answer this briefly: if this were not the case, then either there is no god, or if there is, he does not care for human beings, and there is no virtue nor vice, and, as I said before, lawgivers unjustly punish those who transgress the ordained goods. But since those lawgivers and their father are not unjust, teaching through reason to do the same as he does, those who agree with them are not unjust. And if someone should bring forward the different laws of humans, saying that among some people these things are considered good and those shameful, while among others what is shameful among the former is considered good and what is good is considered shameful, let him also hear what is said on this point. We know that the wicked angels ordained laws similar to their own wickedness, in which humans who become like them take delight, and right reason, when it comes, does not show all opinions nor all doctrines to be good, but some are base, others good; so that to such people also I will say the same and similar things, and more will be said at greater length if need be. But now I return to the matter at hand. Our teachings appear greater than all human instruction, then, because the entire rational principle, the Christ who appeared for our sake, has become both body and word and soul.","structure":"narrative","commentary":[{"unit":"sense","kind":"sense","basis":"text","lemma":"κόμποι καὶ φόβητρα","severity":"info","text":"Justin counters the charge that Christian eschatological threats are mere boasts and scarecrows, asserting that punishment for injustice is grounded in divine order.","cites":[{"key":"ed:tlg0645.tlg002","label":"source edition: Apologia secunda","url":"https://scaife.perseus.org/reader/urn:cts:greekLit:tlg0645.tlg002.perseus-grc2:1"}],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"glossary","lemma":"λόγος","severity":"info","text":"Here λόγος denotes both 'reason' and the divine Logos incarnate in Christ, a central concept in Justin's synthesis of Greek philosophy and Christian theology.","cites":[{"key":"ed:tlg0645.tlg002","label":"source edition: Apologia secunda","url":"https://scaife.perseus.org/reader/urn:cts:greekLit:tlg0645.tlg002.perseus-grc2:1"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"background","lemma":"νομοθέται","severity":"info","text":"Justin refers to lawgivers as agents of divine reason; this reflects Middle Platonic and Stoic ideas of natural law, which Justin adapts to argue for a universal moral standard.","cites":[{"key":"ed:tlg0645.tlg002","label":"source edition: Apologia secunda","url":"https://scaife.perseus.org/reader/urn:cts:greekLit:tlg0645.tlg002.perseus-grc2:1"}],"named_sources":[],"dropped_cites":[]},{"unit":"parallel","kind":"parallel","basis":"text","lemma":"πυρὶ ... αἰωνίῳ","severity":"info","text":"The motif of eternal fire for the unjust appears in Plato's Phaedo (113d–114c) and Republic (616a–b), as well as in Jewish apocalyptic; Justin uses it to defend Christian teaching as philosophically respectable.","cites":[{"key":"ed:tlg0645.tlg002","label":"source edition: Apologia secunda","url":"https://scaife.perseus.org/reader/urn:cts:greekLit:tlg0645.tlg002.perseus-grc2:1"}],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"ἐπὶ τὸ προκείμενον ἀνέρχομαι","severity":"info","text":"This phrase marks a return to the main argument after a digression on moral relativism and the role of wicked angels, typical of Justin's rhetorical style.","cites":[{"key":"ed:tlg0645.tlg002","label":"source edition: Apologia secunda","url":"https://scaife.perseus.org/reader/urn:cts:greekLit:tlg0645.tlg002.perseus-grc2:1"}],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"τὸ λογικὸν τὸ ὅλον","severity":"caution","text":"The phrase 'the entire rational principle' is ambiguous: it may refer to the Logos as a cosmic principle or to Christ as its embodiment. The Greek syntax allows both readings.","cites":[{"key":"ed:tlg0645.tlg002","label":"source edition: Apologia secunda","url":"https://scaife.perseus.org/reader/urn:cts:greekLit:tlg0645.tlg002.perseus-grc2:1"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The phrase 'τὸ λογικὸν τὸ ὅλον' could be read as 'the whole rational principle' or 'the entire Logos'; the referent of 'τὸν φανέντα δι᾿ ἡμᾶς Χριστὸν' is clear, but the relationship between the Logos and Christ is left imprecise."],"confidence":"high","notes":[]},{"i":33,"ref":"p33","source":"Ὅσα γὰρ καλῶς ἀεὶ ἐφθέγξαντο καὶ εὗρον οἱ φιλοσοφήσαντες ἢ\n νομοθετήσαντες, κατὰ λόγου μέρος δι᾿ εὑρέσεως καὶ θεωρίας ἐστὶ πονηθέντα\n αὐτοῖς. Ἐπειδὴ δὲ οὐ πάντα τὰ τοῦ λόγου ἐγνώρισαν, ὅς ἐστι Χριστός, καὶ\n ἐναντία ἑαυτοῖς πολλάκις εἶπον. Καὶ οἱ προγεγενημένοι τοῦ Χριστοῦ, κατὰ τὸ\n ἀνθρώπινον λόγῳ πειραθέντες τὰ πράγματα θεωρῆσαι καὶ ἐλέγξαι, ὡς ἀσεβεῖς καὶ\n περίεργοι εἰς δικαστήρια ἤχθησαν. Ὁ πάντων δὲ αὐτῶν εὐτονώτερος πρὸς τοῦτο\n γενόμενος Σωκράτης τὰ αὐτὰ ἡμῖν ἐνεκλήθη· καὶ γὰρ ἔφασαν αὐτὸν καινὰ\n δαιμόνια εἰσφέρειν, καὶ οὓς ἡ πόλις νομίζει θεοὺς μὴ ἡγεῖσθαι αὐτόν. Ὁ δὲ\n δαίμονας μὲν τοὺς φαύλους καὶ τοὺς πράξαντας ὰ ἔφασαν οἱ ποιηταί, ἐκβαλὼν\n τῆς πολιτείας καὶ Ὅμηρον καὶ τοὺς ἄλλους ποιητάς, παραιτεῖσθαι τοὺς\n ἀνθρώπους ἐδίδαξε, πρὸς θεοῦ δὲ τοῦ ἀγνώστου αὐτοῖς διὰ λόγου ζητήσεως\n ἐπίγνωσιν προὐτρέπετο, εἰπών· „Τὸν δὲ πατέρα καὶ δημιουργὸν πάντων οὔθ᾿\n εὑρεῖν ῥᾴδιον, οὔθ᾿ εὑρόντα εἰς πάντας εἰπεῖν ἀσφαλές“. Ἅ ὁ ἡμέτερος Χριστὸς\n διὰ τῆς ἑαυτοῦ δυνάμεως ἔπραξε. Σωκράτει μὲν γὰρ οὐδεὶς ἐπείσθη ὑπὲρ τούτου\n τοῦ δόγματος ἀποθνήσκειν· Χριστῷ δέ, τῷ καὶ ὑπὸ Σωκράτους ἀπὸ μέρους\n γνωσθέντι (λόγος γὰρ ἦν καὶ ἔστιν ὁ ἐν παντὶ ὤν, καὶ διὰ τῶν προφητῶν\n προειπὼν τὰ μέλλοντα γίνεσθαι καὶ δι᾿ ἑαυτοῦ ὁμοιοπαθοῦς γενομένου καὶ\n διδάξαντος ταῦτα), οὐ φιλόσοφοι οὐδὲ φιλόλογοι μόνον ἐπείσθησαν, ἀλλὰ καὶ\n χειροτέχναι καὶ παντελῶς ἰδιῶται, καὶ δόξης καὶ φόβου καὶ θανάτου\n καταφρονήσαντες· ἐπειδὴ δύναμίς ἐστι τοῦ ἀῤῥήτου πατρὸς καὶ οὐχὶ ἀνθρωπείου\n λόγου τὰ σκεύη.","english":"For all that those who have philosophized or legislated have ever spoken and discovered well, it is by a part of the Word, through discovery and contemplation, that it has been labored by them. But since they did not know the whole of the Word, who is Christ, they often said things contrary to one another. And those who lived before Christ, having attempted by human reason to contemplate and examine matters, were brought to court as impious and meddlesome. The most vigorous of them all in this regard was Socrates, who was accused of the same things as we are; for they said that he was introducing new divinities, and that he did not hold the gods that the city recognizes. But he, casting out of the state the evil demons and those who did what the poets said, and rejecting Homer and the other poets, taught men to renounce them, and urged them to seek, through inquiry by reason, knowledge of the God unknown to them, saying: “But the father and maker of all is neither easy to find, nor, having found him, is it safe to speak of him to all.” This our Christ accomplished through his own power. For no one was persuaded by Socrates to die for this doctrine; but to Christ, who was even known in part by Socrates (for he was and is the Word that is in all, and who foretold through the prophets what was to come, and who, through himself, having become of like passions and having taught these things), not only philosophers and scholars were persuaded, but also craftsmen and completely uneducated people, despising both glory and fear and death; because he is a power of the ineffable father, and not the instruments of human reason.","structure":"narrative","commentary":[{"unit":"term","kind":"term","basis":"glossary","lemma":"λόγου","severity":"info","text":"Here λόγου (Word) is identified with Christ, a central theological claim in Justin's Apologies. The term bridges Greek philosophical concept and Christian revelation.","cites":[{"key":"ed:tlg0645.tlg002","label":"source edition: Apologia secunda","url":"https://scaife.perseus.org/reader/urn:cts:greekLit:tlg0645.tlg002.perseus-grc2:1"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"background","lemma":"Σωκράτης","severity":"info","text":"Justin compares Socrates' trial for introducing new divinities to the persecution of Christians. This parallel was common in early Christian apologetics.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"πατέρα καὶ δημιουργὸν πάντων","severity":"info","text":"The quotation attributed to Socrates echoes Platonic language (Timaeus 28c) but is not a biblical citation. Justin uses it to align Socratic insight with Christian truth.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"Ἡ ὁ ἡμέτερος Χριστὸς","severity":"info","text":"This sentence marks a contrast: Socrates' partial knowledge vs. Christ's full revelation. The structure underscores the superiority of Christ's power over human reason.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"background","lemma":"χειροτέχναι καὶ παντελῶς ἰδιῶται","severity":"info","text":"Justin emphasizes that Christ's followers include uneducated craftsmen, contrasting with Socrates' elite audience. This motif appears in other early Christian texts to highlight the universal appeal of Christianity.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"ὁμοιοπαθοῦς","severity":"caution","text":"The term 'of like passions' is ambiguous: it may mean Christ shared human experiences (incarnation) or that he suffered similarly to those he taught. The Greek allows both readings.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The phrase 'ὁμοιοπαθοῦς γενομένου' could refer to Christ's incarnation or to his empathetic teaching; the translation 'of like passions' leaves the precise meaning open."],"confidence":"high","notes":[]},{"i":34,"ref":"p34","source":"Οὐκ ἂν δὲ οὐδὲ ἐφονευόμεθα οὐδὲ δυνατώτεροι ἡμῶν ἦσαν οἵ τε ἄδικοι ἄνθρωποι\n καὶ δαίμονες, εἰ μὴ πάντως παντὶ γεννωμένῳ ἀνθρώπῳ καὶ θανεῖν ὠφείλετο· ὅθεν\n καὶ τὸ ὄφλημα ἀποδιδόντες εὐχαριστοῦμεν. Καίτοι γε καὶ τὸ\n ξενοφώντειον ἐκεῖνο νῦν πρός τε Κρίσκεντα καὶ τοὺς ὁμοίως αὐτῷ ἀφραίνοντας\n καλὸν καὶ εὔκαιρον εἰπεῖν ἡγούμεθα. Τὸν Ἡρακλέα ἐπὶ τρίοδόν τινα ἔφη ὁ\n Ξενοφῶν βαδίζοντα εὑρεῖν τήν τε ἀρετὴν καὶ τὴν κακίαν, ἐν γυναικῶν μορφαῖς\n φαινομένας. Καὶ τὴν μὲν κακίαν, ἁβρᾷ ἐσθῆτι καὶ ἐρωτοπεποιημένῳ καὶ ἀνθοῦντι\n ἐκ τῶν τοιούτων προσώπῳ, θελκτικήν τε εὐθὺς πρὸς τὰς ὄψεις οὖσαν, εἰπεῖν\n πρὸς τὸν Ἡρακλέα ὅτι, ἢν αὐτῇ ἕπηται, ἡδόμενόν τε καὶ κεκοσμημένον τῷ\n λαμπροτάτῳ καὶ ὁμοίῳ τῷ περὶ αὐτὴν κόσμῳ διαιτήσειν ἀεὶ ποιήσει. Καὶ τὴν\n ἀρετὴν ἐν αὐχμηρῷ μὲν τῷ προσώπῳ καὶ τῇ περιβολῇ οὖσαν εἰπεῖν· Ἀλλ᾿ ἢν ἐμοὶ\n πείθῃ, οὐ κόσμῳ οὐδὲ κάλλει τῷ ῥέοντι καὶ φθειρομένῳ ἑαυτὸν κοσμήσεις ἀλλὰ\n τοῖς ἀϊδίοις καὶ καλοῖς κόσμοις. Καὶ πάνθ᾿ ὁντινοῦν πεπείσμεθα, φεύγοντα τὰ\n δοκοῦντα καλά, τὰ δὲ νομιζόμενα σκληρὰ καὶ ἄλογα μετερχόμενον, εὐδαιμονίαν\n ἐκδέχεσθαι. Ἡ γὰρ κακία, πρόβλημα ἑαυτῆς τῶν πράξεων τὰ προσόντα τῇ ἀρετῇ\n καὶ ὄντως ὄντα καλὰ διὰ μιμήσεως ἀφθάρτων περιβαλλομένη (ἄφθαρτον γὰρ οὐδὲν\n ἔχει οὐδὲ ποιῆσαι δύναται), δουλαγωγεῖ τοὺς χαμαιπετεῖς τῶν ἀνθρώπων, τὰ\n προσόντα αὐτῇ φαῦλα τῇ ἀρετῇ περιθεῖσα.","english":"We would not be put to death, nor would the unjust men and demons be stronger than us, if it were not absolutely necessary for every human being who is born also to die; hence, even as we pay this debt, we give thanks. And yet we consider it good and timely now to utter that saying of Xenophon against Crescens and those who are similarly foolish. Xenophon said that Heracles, walking at a certain crossroads, found both Virtue and Vice appearing in the forms of women. And Vice, with luxurious clothing and a face made seductive and blooming from such things, being immediately alluring to the eyes, said to Heracles that if he followed her, she would always make him live delightfully and adorned with the most splendid and similar adornment to that around her. And Virtue, being with a squalid face and attire, said: \"But if you obey me, you will adorn yourself not with adornment or with beauty that is fleeting and perishable, but with the eternal and beautiful adornments.\" And we are persuaded that anyone, fleeing what seems pleasant and pursuing what is considered harsh and irrational, attains happiness. For Vice, by putting on as a cover for its own actions the qualities that belong to Virtue and are truly beautiful through imitation of the imperishable (for it has nothing imperishable nor can it produce any), enslaves the base among men, attributing to Virtue the base qualities that belong to itself.","structure":"narrative","commentary":[{"unit":"background","kind":"background","basis":"background","lemma":"Ξενοφῶν","severity":"info","text":"Justin cites Xenophon's story of Heracles at the crossroads, a classic moral allegory from the Memorabilia (2.1.21-33). This illustrates the choice between virtue and vice, a common trope in Greek philosophy.","cites":[],"named_sources":["Xenophon Memorabilia"],"dropped_cites":[]},{"unit":"parallel","kind":"parallel","basis":"text","lemma":"Ἡρακλέα ἐπὶ τριόδον","severity":"info","text":"The allegory of Heracles at the crossroads parallels the choice presented in early Christian literature between the two ways (e.g., Didache 1-6). Justin adapts a pagan philosophical exemplum to Christian moral teaching.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"text","lemma":"ἄφθαρτον","severity":"info","text":"The term 'imperishable' (ἄφθαρτον) is a key theological concept in Justin, denoting the eternal and divine reality that Vice can only imitate. It echoes Platonic and Christian notions of incorruptibility.","cites":[{"key":"ed:tlg0645.tlg002","label":"source edition: Apologia secunda","url":"https://scaife.perseus.org/reader/urn:cts:greekLit:tlg0645.tlg002.perseus-grc2:1"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"background","lemma":"Κρίσκεντα","severity":"info","text":"Crescens was a Cynic philosopher who opposed Justin and reportedly accused him of atheism, leading to his martyrdom. Justin's reference here is a direct polemic against a contemporary adversary.","cites":[],"named_sources":["Eusebius Historia Ecclesiastica 4.16"],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"Καίτοι γε καὶ τὸ ξενοφώντειον ἐκεῖνο νῦν ... καλὸν καὶ εὔκαιρον εἰπεῖν","severity":"info","text":"Justin explicitly marks this as a digression (νῦν) to introduce the Xenophon quotation, using it as a rhetorical weapon against Crescens. The structure shifts from argument to illustrative exemplum.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"sense","kind":"sense","basis":"text","lemma":"τὰ προσόντα αὐτῇ φαῦλα τῇ ἀρετῇ περιθεῖσα","severity":"info","text":"The final clause describes Vice's tactic of attributing its own base qualities to Virtue. This inversion is central to Justin's critique of false philosophy and his defense of Christian moral rigor.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The Greek text is clear; no significant ambiguities in this passage."],"confidence":"high","notes":[]},{"i":35,"ref":"p35","source":"Οἱ δὲ νενοηκότες τὰ προσόντα τῷ ὄντι\n καλὰ καὶ ἄφθαρτοι τῇ ἀρετῇ· ὃ καὶ περὶ Χριστιανῶν καὶ τῶν ἀπὸ τοῦ ἄθλου καὶ\n τῶν ἀνθρώπων τῶν τοιαῦτα πραξάντων, ὁποῖα ἔφασαν οἱ ποιηταὶ περὶ τῶν\n νομιζομένων θεῶν, ὑπολαβεῖν δεῖ πάντα νουνεχῆ, ἐκ τοῦ καὶ τοῦ φευκτοῦ\n καταφρονεῖν ἡμᾶς θανάτου λογισμὸν ἕλκοντα. Καὶ γὰρ αὐτὸς ἐγώ, τοῖς Πλάτωνος· χαίρων διδάγμασι, διαβαλλομένους ἀκούων\n Χριστιανούς, ὁρῶν δὲ ἀφόβους πρὸς θάνατον καὶ πάντα τὰ ἄλλα νομιζόμενα\n φοβερά, ἐνενόουν ἀδύνατον εἶναι ἐν κακίᾳ καὶ φιληδονίᾳ ὑπάρχειν αὐτούς. Τίς\n γὰρ φιλήδονος ἢ ἀκρατὴς καὶ ἀνθρωπείων σαρκῶν βορὰν ἀγαθὸν ἡγούμενος δύναιτο\n ἂν θάνατον ἀσπάζεσθαι, ὅπως τῶν αὐτοῦ ἀγαθῶν στερηθῇ, ἀλλ᾿ οὐκ ἐκ παντὸς ζῆν\n μὲν ἀεὶ τὴν ἐνθάδε βιοτὴν καὶ λανθάνειν τοὺς ἄρχοντας ἐπειρᾶτο, οὐχ ὅτι γε\n ἑαυτὸν κατήγγελλε φονευθησόμενον; Ἤδη καὶ τοῦτο ἐνήργησαν οἱ φαῦλοι δαίμονες\n διά τινων πονηρῶν ἀνθρώπων πραχθῆναι. Φονεύοντες γὰρ αὐτοί τινας ἐπὶ\n συκοφαντίᾳ τῇ εἰς ἡμᾶς καὶ εἰς βασάνους εἵλκυσαν οἰκέτας τῶν ἡμετέρων ἢ\n παῖδας ἢ γύναια, καὶ δι᾿ αἰκισμῶν φοβερῶν ἐξαναγκάζουσι κατειπεῖν ταῦτα τὰ\n μυθολογούμενα, ἃ αὐτοὶ φανερῶς πράττουσιν· ὧν ἐπειδὴ οὐδὲν πρόσεστιν ἡμῖν,\n οὐ φροντίζομεν, θεὸν τὸν ἀγέννητον καὶ ἄῤῥητον μάρτυρα ἔχοντες τῶν τε\n λογισμῶν καὶ τῶν πράξεων.","english":"But those who have understood what truly belongs to the beautiful and are incorruptible in virtue—and this must be supposed by every sensible person concerning Christians and those from the contest and the men who have done such things as the poets said about the so-called gods—drawing the conclusion from the fact that we despise even avoidable death. For I myself, while delighting in the teachings of Plato, when I heard Christians being slandered, but saw them fearless before death and everything else considered terrifying, I realized that it was impossible for them to be in wickedness and love of pleasure. For what lover of pleasure or incontinent person, or one who considered the eating of human flesh a good, could welcome death, so as to be deprived of his own goods, and not rather try always to live this present life and escape the notice of the rulers, let alone denounce himself to be put to death? Already the wicked demons have caused this to be done through certain evil men. For they themselves, after murdering some on false charges against us, have dragged into tortures the slaves of our people, or children, or women, and through fearful torments force them to confess these fabled things, which they themselves openly practice; but since none of these things pertain to us, we do not care, having God the unbegotten and ineffable as witness of both our thoughts and our actions.","structure":"narrative","commentary":[{"unit":"sense","kind":"sense","basis":"text","lemma":"Οἱ δὲ νενοηκότες τὰ προσόντα τῷ ὄντι καλὰ καὶ ἄφθαρτοι τῇ ἀρετῇ","severity":"info","text":"The phrase contrasts those who grasp true beauty and are incorruptible in virtue with the foolish, continuing Justin's argument that Christian fearlessness before death proves moral integrity.","cites":[{"key":"ed:tlg0645.tlg002","label":"source edition: Apologia secunda","url":"https://scaife.perseus.org/reader/urn:cts:greekLit:tlg0645.tlg002.perseus-grc2:1"}],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"text","lemma":"τοῦ φευκτοῦ θανάτου","severity":"info","text":"The phrase 'avoidable death' (τοῦ φευκτοῦ θανάτου) is a key logical point: Christians despise even a death they could escape, unlike pleasure-lovers who would cling to life.","cites":[{"key":"ed:tlg0645.tlg002","label":"source edition: Apologia secunda","url":"https://scaife.perseus.org/reader/urn:cts:greekLit:tlg0645.tlg002.perseus-grc2:1"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"Πλάτωνος διδάγμασι","severity":"info","text":"Justin references his own philosophical background in Platonism, a common trope in early Christian apology to establish intellectual credibility before conversion.","cites":[{"key":"ed:tlg0645.tlg002","label":"source edition: Apologia secunda","url":"https://scaife.perseus.org/reader/urn:cts:greekLit:tlg0645.tlg002.perseus-grc2:1"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"οἱ φαῦλοι δαίμονες","severity":"info","text":"The 'wicked demons' are a standard element in Justin's demonology, blamed for orchestrating persecutions and false confessions through evil men.","cites":[{"key":"ed:tlg0645.tlg002","label":"source edition: Apologia secunda","url":"https://scaife.perseus.org/reader/urn:cts:greekLit:tlg0645.tlg002.perseus-grc2:1"}],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"Ἤδη καὶ τοῦτο ἐνήργησαν","severity":"info","text":"This sentence shifts from general argument to specific accusation: demons have caused false charges and tortures, linking the theoretical to the contemporary persecution.","cites":[{"key":"ed:tlg0645.tlg002","label":"source edition: Apologia secunda","url":"https://scaife.perseus.org/reader/urn:cts:greekLit:tlg0645.tlg002.perseus-grc2:1"}],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"text","lemma":"θεὸν τὸν ἀγέννητον καὶ ἄῤῥητον","severity":"info","text":"Justin's description of God as 'unbegotten and ineffable' reflects Middle Platonic influence and was later influential in Greek patristic theology.","cites":[{"key":"ed:tlg0645.tlg002","label":"source edition: Apologia secunda","url":"https://scaife.perseus.org/reader/urn:cts:greekLit:tlg0645.tlg002.perseus-grc2:1"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The phrase 'τῶν ἀπὸ τοῦ ἄθλου' is obscure; it may refer to martyrs from the contest (athletic or gladiatorial) or to a specific group, but the sense is that Christians and such figures share virtue."],"confidence":"high","notes":[]},{"i":36,"ref":"p36","source":"Τίνος γὰρ χάριν οὐχὶ καὶ ταῦτα δημοσίᾳ ὡμολογοῦμεν\n ἀγαθὰ καὶ φιλοσοφίαν θείαν αὐτὰ ἀπεδείκνυμεν, φάσκοντες Κρόνου μὲν μυστήρια\n τελεῖν ἐν τῷ ἀνδροφονεῖν, καὶ ἐν τῷ αἵματος ἐμπίπλασθαι, ὡς λέγεται, τὰ ἴσα\n τῷ παρ᾿ ὑμῖν τιμωμένῳ εἰδώλῳ, ᾧ οὐ μόνον ἀλόγων ζώων αἵματα\n προσραίνεται ἀλλὰ καὶ ἀνθρώπεια, διὰ τοῦ παρ᾿ ὑμῖν ἐπισημοτάτου καὶ\n εὐγενεστάτου ἀνδρὸς τὴν πρόσχυσιν τοῦ τῶν φονευθέντων αἵματος ποιούμενοι,\n Διὸς δὲ καὶ τῶν ἄλλων θεῶν μιμηταὶ γενόμενοι ἐν τῷ ἀνδροβατεῖν καὶ γυναιξὶν\n ἀδεῶς μίγνυσθαι, Ἐπικούρου μὲν καὶ τὰ τῶν ποιητῶν συγγράμματα ἀπολογίαν\n φέροντες; Ἐπειδὴ δὲ ταῦτα τὰ μαθήματα καὶ τοὺς ταῦτα πράξαντας καὶ\n μιμουμένους φεύγειν πείθομεν, ὡς καὶ νῦν διὰ τῶνδε τῶν λόγων ἠγωνίσμεθα,\n ποικίλως πολεμούμεθα· ἀλλ᾿ οὐ φροντίζομεν, ἐπεὶ θεὸν τῶν πάντων ἐπόπτην\n δίκαιον οἴδαμεν. Εἴθε καὶ νῦν τις ἂν τραγικῇ φωνῇ ἀνεβόησεν ἐπί τι βῆμα\n ὑψηλὸν ἀναβάς· Αἰδέσθητε, αἰδέσθητε ἃ φανερᾶς πράττετε εἰς ἀναιτίους\n ἀναφέροντες, καὶ τὰ προσόντα καὶ ἑαυτοῖς καὶ τοῖς ὑμετέροις θεοῖς\n περιβάλλοντες τούτοις ὧν οὐδὲν οὐδ᾿ ἐπὶ ποσὸν μετουσία ἐστί. Μετάθεσθε,\n σωφρονίσθητε. Καὶ γὰρ ἐγώ, μαθὼν περίβλημα πονηρὸν εἰς ἀποστροφὴν τῶν ἄλλων ἀνθρώπων\n περιτεθειμένον ὑπὸ τῶν φαύλων δαιμόνων τοῖς Χριστιανῶν θείοις διδάγμασι, καὶ\n ψευδολογουμένων ταῦτα καὶ τοῦ περιβλήματος κατεγέλασα καὶ τῆς παρὰ τοῖς\n πολλοῖς δόξης.","english":"For what reason do we not also publicly acknowledge these things as good and demonstrate them to be divine philosophy, claiming to celebrate the mysteries of Kronos by committing murder and by being filled with blood, as it is said, in the same way as the idol honored among you, to which not only the blood of irrational animals is sprinkled but also human blood, through the most distinguished and noblest man among you making the libation of the blood of those who have been killed, and becoming imitators of Zeus and the other gods in committing pederasty and having intercourse with women without restraint, while the writings of Epicurus and the poets serve as a defense? But since we persuade people to flee from these teachings and from those who have done and imitated these things, as we have now contended through these words, we are variously attacked; but we do not care, because we know that God is the just overseer of all things. Would that someone now might cry out with a tragic voice, having ascended some high platform: Be ashamed, be ashamed of what you openly do, attributing it to the innocent, and casting upon those who have no share at all, even to a small degree, the things that belong to yourselves and to your gods. Change, become prudent. For I myself, having learned that a wicked covering was placed by the evil demons around the divine teachings of Christians to turn away other people, and that these things are falsely spoken, I laughed at both the covering and the opinion held by the many.","structure":"narrative","commentary":[{"unit":"background","kind":"background","basis":"background","lemma":"Κρόνου μυστήρια","severity":"info","text":"Justin refers to the Kronia, a festival involving human sacrifice, which he polemically equates with pagan idolatry. This aligns with early Christian accusations of ritual murder against mystery cults.","cites":[{"key":"ed:tlg0645.tlg002","label":"source edition: Apologia secunda","url":"https://scaife.perseus.org/reader/urn:cts:greekLit:tlg0645.tlg002.perseus-grc2:1"}],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"glossary","lemma":"ἀνδροβατεῖν","severity":"info","text":"The Greek verb ἀνδροβατεῖν (literally 'to mount men') denotes pederastic acts. Justin uses it to charge pagan gods with sexual immorality, a common apologetic trope.","cites":[{"key":"ed:tlg0645.tlg002","label":"source edition: Apologia secunda","url":"https://scaife.perseus.org/reader/urn:cts:greekLit:tlg0645.tlg002.perseus-grc2:1"}],"named_sources":[],"dropped_cites":[]},{"unit":"parallel","kind":"parallel","basis":"background","lemma":"τραγικῇ φωνῇ","severity":"info","text":"The phrase 'tragic voice' evokes a theatrical declamation, possibly alluding to Euripides or other tragedians. Justin employs it to dramatize his call for shame and reform.","cites":[{"key":"ed:tlg0645.tlg002","label":"source edition: Apologia secunda","url":"https://scaife.perseus.org/reader/urn:cts:greekLit:tlg0645.tlg002.perseus-grc2:1"}],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"Ἐπειδὴ δὲ ταῦτα","severity":"info","text":"This passage shifts from a hypothetical rhetorical question to a statement of Christian practice: teaching avoidance of pagan rites, which provokes persecution. The adversative δέ marks the turn.","cites":[{"key":"ed:tlg0645.tlg002","label":"source edition: Apologia secunda","url":"https://scaife.perseus.org/reader/urn:cts:greekLit:tlg0645.tlg002.perseus-grc2:1"}],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"background","lemma":"περίβλημα πονηρόν","severity":"info","text":"The 'wicked covering' metaphor (περίβλημα πονηρόν) refers to demonic slanders obscuring Christian truth. This imagery influenced later apologetic and patristic rhetoric against heresy.","cites":[{"key":"ed:tlg0645.tlg002","label":"source edition: Apologia secunda","url":"https://scaife.perseus.org/reader/urn:cts:greekLit:tlg0645.tlg002.perseus-grc2:1"}],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"τὰ ἴσα τῷ παρ᾽ ὑμῖν τιμωμένῳ εἰδώλῳ","severity":"caution","text":"The phrase 'the same as the idol honored among you' is ambiguous: it may refer to a specific cult statue or a general practice. The English draft interprets it as a generic idol, but the Greek could imply a known figure.","cites":[{"key":"ed:tlg0645.tlg002","label":"source edition: Apologia secunda","url":"https://scaife.perseus.org/reader/urn:cts:greekLit:tlg0645.tlg002.perseus-grc2:1"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The identity of the 'idol honored among you' (τῷ παρ᾽ ὑμῖν τιμωμένῳ εἰδώλῳ) is unspecified; it may be a particular Roman cult image or a generic reference.","The phrase 'the most distinguished and noblest man among you' (τοῦ παρ᾽ ὑμῖν ἐπισημοτάτου καὶ εὐγενεστάτου ἀνδρός) is ironic but its specific target is unclear."],"confidence":"high","notes":[]},{"i":37,"ref":"p37","source":"Χριστιανὸς εὑρεθῆναι καὶ εὐχόμενος καὶ παμμάχως ἀγωνιζόμενος\n ὁμολογῶ, οἰχ ὅτι ἀλλότριά ἐστι τὰ Πλάτωνος διδάγματα τοῦ Χριστοῦ, ἀλλ᾿ ὅτι\n οὐκ ἔστι πάντη ὅμοια, ὥσπερ οὐδὲ τὰ τῶν ἄλλων, Στωϊκῶν τε καὶ ποιητῶν καὶ\n συγγραφέων. Ἕκαστος γάρ τις ἀπὸ μέρους τοῦ σπερματικοῦ θείου λόγου τὸ\n συγγενὲς ὁρῶν καλῶς ἐφθέγξατο· οἱ δὲ τἀναντία ἑαυτοῖς ἐν κυριωτέροις\n εἰρηκότες οὐκ ἐπιστήμην τὴν ἄπτωτον καὶ γνῶσιν τὴν ἀνέλεγκτον φαίνονται\n ἐσχηκέναι. Ὅσα οὖν παρὰ καλῶς εἴρηται, ἡμῶν τᾶν Χριστιανῶν ἐστι· τὸν γὰρ ἀπὸ\n ἀγεννήτου καὶ ἀῤῥήτου θεοῦ λόγον μετὰ τὸν θεὸν προσκυνοῦμεν καὶ ἀγαπῶμεν,\n ἐπειδὴ καὶ δι᾿ ἡμᾶς ἄνθρωπος γέγονεν, ὅπως καὶ τῶν παθῶν τῶν ἡμετέρων\n συμμέτοχος γενόμενος καὶ ἴασιν ποιήσηται. Οἱ γὰρ συγγραφεῖς πάντες διὰ τῆς\n ἐνούσης ἐμφύτου τοῦ λόγου σπορᾶς ἀμυδρῶς ἐδύναντο ὁρᾶν τὰ ὄντα. Ἕτερον γάρ\n ἐστι σπέρμα τινὸς καὶ μίμημα κατὰ δύναμιν δοθέν, καὶ ἕτερον αὐτό, οὗ κατὰ\n χάριν τὴν ἀπ᾿ ἐκείνου ἡ μετουσία καὶ μίμησις γίνεται.","english":"I confess that I have been found to be a Christian, and I both pray and struggle with all my might. I do so not because the teachings of Plato are foreign to those of Christ, but because they are not entirely similar, just as the teachings of the Stoics, poets, and historians are not. For each of these, from a portion of the spermatic divine Word, saw what was akin and spoke well; but those who have said things contrary to each other on more essential matters clearly did not possess infallible knowledge and irrefutable understanding. Therefore, whatever has been well said belongs to us Christians. For we worship and love the Word from the unbegotten and ineffable God, next to God himself, since he became man for our sake, in order that he might share in our sufferings and bring healing. For all writers, through the innate seed of the Word implanted in them, were able to see reality dimly. For one thing is a seed of something and a likeness given according to capacity, and another is that very thing from which participation and imitation come by grace.","structure":"narrative","commentary":[{"unit":"term","kind":"term","basis":"text","lemma":"σπερματικοῦ θείου λόγου","severity":"info","text":"The phrase 'spermatic divine Word' is a key term in Justin's Logos theology, denoting a seed-like dispersion of the divine Logos in human reason, enabling partial truth in pre-Christian thinkers.","cites":[{"key":"ed:tlg0645.tlg002","label":"source edition: Apologia secunda","url":"https://scaife.perseus.org/reader/urn:cts:greekLit:tlg0645.tlg002.perseus-grc2:1"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"Πλάτωνος διδάγματα","severity":"info","text":"Justin, a Christian convert with a philosophical background, frequently engages with Platonism. Here he distinguishes Christian truth from Platonic teachings, asserting partial agreement but not identity.","cites":[{"key":"ed:tlg0645.tlg002","label":"source edition: Apologia secunda","url":"https://scaife.perseus.org/reader/urn:cts:greekLit:tlg0645.tlg002.perseus-grc2:1"}],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"Ἕκαστος γάρ τις","severity":"info","text":"This passage forms a logical argument: each philosopher saw a part of the truth via the spermatic Logos, but only Christians possess the full, infallible knowledge from the incarnate Word.","cites":[{"key":"ed:tlg0645.tlg002","label":"source edition: Apologia secunda","url":"https://scaife.perseus.org/reader/urn:cts:greekLit:tlg0645.tlg002.perseus-grc2:1"}],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"text","lemma":"σπερματικοῦ θείου λόγου","severity":"info","text":"Justin's concept of the spermatic Logos was influential in early Christian apologetics, later developed by Clement of Alexandria and Origen to explain pagan wisdom as a preparation for the Gospel.","cites":[],"named_sources":["Chadwick 1966"],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"ἄνθρωπος γέγονεν","severity":"info","text":"The incarnation of the Logos 'becoming man' echoes Johannine theology (John 1:14) and is central to Justin's Christology, emphasizing the Word's salvific sharing in human suffering.","cites":[{"key":"ed:tlg0645.tlg002","label":"source edition: Apologia secunda","url":"https://scaife.perseus.org/reader/urn:cts:greekLit:tlg0645.tlg002.perseus-grc2:1"}],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"ἀγεννήτου καὶ ἀῤῥήτου θεοῦ","severity":"caution","text":"The phrase 'unbegotten and ineffable God' reflects apophatic theology, but the Greek text is uncertain in places; some manuscripts vary in the spelling of ἀῤῥήτου, affecting the reading.","cites":[{"key":"ed:tlg0645.tlg002","label":"source edition: Apologia secunda","url":"https://scaife.perseus.org/reader/urn:cts:greekLit:tlg0645.tlg002.perseus-grc2:1"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The phrase 'ἀγεννήτου καὶ ἀῤῥήτου' may be a scribal variant; some witnesses read 'ἀγεννήτου καὶ ἀρρήτου' (unbegotten and unspeakable), which is theologically equivalent but textually uncertain."],"confidence":"high","notes":[]},{"i":38,"ref":"p38","source":"Καὶ ὑμῦς οὖν ἀξιοῦμεν ὑπογράψαντας τὸ ὑμῖν δοκοῦν προθεῖναι \n τουτὶ τὸ βιβλίδιον, ὅπως καὶ τοῖς ἄλλοις τὰ ἡμέτερα γνωσθῇ καὶ δύνωνται της\n ψευδοδοξίας καὶ ἀγνοίας τῶν καλῶν ἀπαλλαγῆναι, οἳ παρὰ τὴν ἑαυτῶν αἰτίαν\n ὑπεύθυνοι ταῖς τιμωρίαις γίνονται [εἰς τὸ γνωσθῆναι τοῖς ἀνθρώποις ταῦτα],\n διὰ τὸ ἐν τῇ φύσει τῇ τῶν ἀνθρώπων εἶναι τὸ γνωριστικὸν καλοῦ καὶ αἰσχροῦ,\n καὶ διὰ τὸ ἡμῶν, οὓς οὐκ ἐπίστανται τοιαῦτα ὁποῖα λέγουσιν αἰσχρὰ πράττειν,\n καταψηφίζεσθαι, καὶ διὰ τὸ χαίρειν τοιαῦτα πράξασι θεοῖς καὶ ἔτι νῦν\n ἀπαιτοῦσι παρὰ ἀνθρώπων τὰ ὅμοια, ὡς ἐκ τοῦ καὶ ἡμῖν, ὡς τοιαῦτα πράττουσι,\n θάνατον ἢ δεσμὰ ἢ ἄλλο τι τοιοῦτον προστιμᾶν ἑαυτοὺς κατακρίνειν, ὡς μὴ\n δέεσθαι ἄλλων δικαστῶν. [Καὶ τοῦ ἐν τῷ ἐμῷ ἔθνει ἀσεβοῦς καὶ πλάνου σιμωνιανοῦ διδάγματος\n κατεφρόνησα.] Ἐὰν δὲ ὑμεῖς τοῦτο προγράψητε, ἡμεῖς τοῖς πᾶσι φανερὸν\n ποιήσαιμεν, ἵνα εἰ δύναιντο μεταθῶνται· τούτου γε μόνου χάριν τούσδε τοὺς\n λόγους συνετάξαμεν. Οὐκ ἔστι δὲ ἡμῶν τὰ διδάγματα κατὰ κρίσιν σώφρονα\n αἰσχρά, ἀλλὰ πάσης μὲν φιλοσοφίας ἀνθρωπείου ὑπέρτερα· εἰ δὲ μή, κἂν\n σωταδείοις καὶ φιλαινιδείοις καὶ ἀρχεστρατείοις καὶ ἐπικουρείοις καὶ τοῖς\n ἄλλοις τοῖς τοιούτοις ποιητικοῖς διδάγμασιν οὐχ ὅμοια, οἷς ἐντυγχάνειν πᾶσι,\n καὶ λεγομένοις καὶ γεγραμμένοις, συγκεχώρηται. Καὶ παυσόμεθα λοιπόν, ὅσον\n ἐφ᾿ ἡμῖν ἦν πράξαντες, καὶ προσεπευξάμενοι τῆς ἀληθείας καταξιωθῆναι τοὺς\n πάντη πάντας ἀνθρώπους. Εἴη οὖν καὶ ὑμᾶς ἀξίως εὐσεβείας καὶ φιλοσοφίας τὰ\n δίκαια ὑπὲρ ἑαυτῶν κρῖναι.","english":"We therefore ask you to post this little book, after you have subscribed what seems good to you, so that our teachings may become known to others as well, and they may be able to be freed from false opinion and ignorance of what is good—those who, through no fault of their own, become liable to punishments [so that these things may be known to men], because in human nature there exists the capacity to discern good and evil, and because they pass judgment on us, whom they do not know to do such shameful things as they allege, and because they take pleasure in gods who did such things and even now demand similar things from men, so that by condemning us to death or bonds or some such penalty, as if we did such things, they condemn themselves, as needing no other judges. [And I have despised the teaching of the impious and wandering Simon in my own nation.] But if you post this, we would make it clear to all, so that if they are able, they may change their ways; it is for this reason alone that we have composed these words. Our teachings are not shameful by sound judgment, but are superior to all human philosophy; if not, they are at least not like the teachings of Sotades, Philaenis, Archestratus, Epicurus, and the other such poets, which all are permitted to encounter, both spoken and written. And we will stop now, having done as much as was in our power, and having prayed further that all men everywhere may be deemed worthy of the truth. May you, therefore, judge what is just for yourselves in a manner worthy of piety and philosophy.","structure":"narrative","commentary":[{"unit":"sense","kind":"sense","basis":"text","lemma":"ὑπογράψαντας τὸ ὑμῖν δοκοῦν προθεῖναι τουτὶ τὸ βιβλίδιον","severity":"info","text":"Justin requests the emperors to endorse and post his petition, a formal legal act in Roman administration. The phrase implies official publication for public knowledge.","cites":[{"key":"ed:tlg0645.tlg002","label":"source edition: Apologia secunda","url":"https://scaife.perseus.org/reader/urn:cts:greekLit:tlg0645.tlg002.perseus-grc2:1"}],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"glossary","lemma":"σπερματικὸς λόγος","severity":"info","text":"The 'spermatic Word' (σπερματικὸς λόγος) is a key Stoic concept adapted by Justin to explain partial truths in pagan philosophy as seeds of the divine Logos. It underlies the argument that pagan teachings are not entirely alien to Christ's.","cites":[{"key":"ed:tlg0645.tlg002","label":"source edition: Apologia secunda","url":"https://scaife.perseus.org/reader/urn:cts:greekLit:tlg0645.tlg002.perseus-grc2:1"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"background","lemma":"Σιμωνιανοῦ","severity":"info","text":"Simon Magus (Σίμων) was a Samaritan heretic, founder of a Gnostic sect. Justin mentions him to distance Christianity from a notorious contemporary rival, reinforcing orthodoxy.","cites":[{"key":"ed:tlg0645.tlg002","label":"source edition: Apologia secunda","url":"https://scaife.perseus.org/reader/urn:cts:greekLit:tlg0645.tlg002.perseus-grc2:1"}],"named_sources":[],"dropped_cites":[]},{"unit":"parallel","kind":"parallel","basis":"text","lemma":"Σωταδείοις καὶ Φιλαινιδείοις καὶ Ἀρχεστρατείοις καὶ Ἐπικουρείοις","severity":"info","text":"Justin lists Sotades (obscene poet), Philaenis (author of erotic manual), Archestratus (hedonistic poet), and Epicurus (philosopher) as examples of shameful teachings. This contrasts Christian doctrine with morally dubious pagan works.","cites":[{"key":"ed:tlg0645.tlg002","label":"source edition: Apologia secunda","url":"https://scaife.perseus.org/reader/urn:cts:greekLit:tlg0645.tlg002.perseus-grc2:1"}],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"Καὶ παυσόμεθα λοιπόν","severity":"info","text":"This phrase marks the conclusion of the Apologia secunda. Justin signals the end of his argument and prayer, a typical rhetorical closure in early Christian apologies.","cites":[{"key":"ed:tlg0645.tlg002","label":"source edition: Apologia secunda","url":"https://scaife.perseus.org/reader/urn:cts:greekLit:tlg0645.tlg002.perseus-grc2:1"}],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"background","lemma":"τὸ γνωριστικὸν καλοῦ καὶ αἰσχροῦ","severity":"info","text":"Justin's appeal to an innate human capacity to discern good and evil echoes Stoic natural law theory and anticipates later Christian natural theology. This passage was influential in patristic discussions of universal moral knowledge.","cites":[{"key":"ed:tlg0645.tlg002","label":"source edition: Apologia secunda","url":"https://scaife.perseus.org/reader/urn:cts:greekLit:tlg0645.tlg002.perseus-grc2:1"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The phrase [εἰς τὸ γνωσθῆναι τοῖς ἀνθρώποις ταῦτα] is bracketed in the Greek, possibly a later gloss or insertion; its exact source and authenticity are uncertain.","The reference to 'Simon in my own nation' (τῷ ἐμῷ ἔθνει) is ambiguous: it may mean Justin's native Samaritan region or the Christian community."],"confidence":"high","notes":[{"kind":"lacuna","severity":"caution","text":"The source is fragmentary here: the edition marks a break or an editorial bracket, and the English carries across it. Treat the bridge as supplied, not translated."}]}]}