First Apology 5

Summary: The pagan gods are evil demons, exposed by Socrates among the Greeks and by the Word made man, Jesus Christ, among the barbarians.

Show

Greek text · Rauschen, 14–16

Τί δὴ οὖν τοῦτʼ ἂν εἴη; Ἐφʼ ἡμῶν, ὑπισχνουμένων μηδὲν ἀδικεῖν μηδὲ τὰ ἄθεα ταῦτα δοξάζειν, οὐ κρίσεις ἐξετάζετε, ἀλλὰ ἀλόγῳ πάθει καὶ μάστιγι δαιμόνων φαύλων ἐξελαυνόμενοι ἀκρίτως κολάζετε μὴ φροντίζοντες. Εἰρήσεται γὰρ τἀληθές· ἐπεὶ τὸ παλαιὸν δαίμονες φαῦλοι, ἐπιφανείας ποιησάμενοι, καὶ γυναῖκας ἐμοίχευσαν καὶ παῖδας διέφθειραν καὶ φόβητρα ἀνθρώποις ἔδειξαν, ὡς καταπλαγῆναι τούς, οἳ λόγῳ τὰς γινομένας πράξεις οὐκ ἔκρινον, ἀλλὰ δέει συνηρπασμένοι καὶ μὴ ἐπιστάμενοι δαίμονας εἶναι φαύλους θεοὺς προσωνόμαζον, καὶ ὀνόματι ἕκαστον προσηγόρευον, ὅπερ ἕκαστος ἑαυτῷ τῶν δαιμόνων ἐτίθετο. Ὅτε δὲ Σωκράτης λόγῳ ἀληθεῖ καὶ ἐξεταστικῶς ταῦτα εἰς φανερὸν ἐπειρᾶτο φέρειν καὶ ἀπάγειν τῶν δαιμόνων τοὺς ἀνθρώπους, καὶ αὐτὸν οἱ δαίμονες διὰ τῶν χαιρόντων τῇ κακίᾳ ἀνθρώπων ἐνήργησαν, ὡς ἄθεον καὶ ἀσεβῆ ἀποκτείνεσθαι, λέγοντες καινὰ εἰσφέρειν αὐτὸν δαιμόνια· καὶ ὁμοίως ἐφʼ ἡμῶν τὸ αὐτὸ ἐνεργοῦσιν. Οὐ γὰρ μόνον ἐν Ἕλλησι διὰ Σωκράτους ὑπὸ λόγου ἠλέγχθη ταῦτα, ἀλλὰ καὶ ἐν βαρβάροις ὑπʼ αὐτοῦ τοῦ λόγου μορφωθέντος καὶ ἀνθρώπου γενομένου καὶ Ἰησοῦ Χριστοῦ κληθέντος, ᾧ πεισθέντες ἡμεῖς τοὺς ταῦτα πράξαντας δαίμονας οὐ μόνον μὴ ὀρθοὺς εἶναί φαμεν, ἀλλὰ κακοὺς καὶ ἀνοσίους δαίμονας, οἵ οὐδὲ τοῖς ἀρετὴν ποθοῦσιν ἀνθρώποις τὰς πράξεις ὁμοίας ἔχουσιν.

English · Claude translation

What, then, could this be? In our case, though we promise to do no wrong and not to hold these godless opinions, you do not examine the charges, but, driven by irrational passion and by the whip of evil demons, you punish without trial and without concern. For the truth shall be told: in ancient times evil demons, making appearances, both defiled women and corrupted boys, and showed terrifying sights to people, so that those who did not judge by reason what was happening were struck with terror; and being carried away by fear and not knowing that these were evil demons, they called them gods, and addressed each by the name that each of the demons had given himself. And when Socrates tried by true reason and searching inquiry to bring these things to light and to lead people away from the demons, the demons themselves, through people who delighted in wickedness, brought it about that he was put to death as an atheist and impious, saying that he was introducing new divinities; and in the same way they are doing the same thing in our case. For not only among the Greeks were these things refuted by reason through Socrates, but also among the barbarians by the Word himself, who took form and became man and was called Jesus Christ; and persuaded by him, we say that the demons who did these things are not only not right, but are evil and unholy demons, whose deeds are not even like those of people who long for virtue.

About this passage

Source
Rauschen, 14–16 · Gerhard Rauschen, ed., S. Iustini Apologiae duae, Florilegium Patristicum 2 (Bonn: Hanstein, 1911), 8–114 · Greek text: G. Rauschen, S. Iustini Apologiae duae (Florilegium Patristicum 2, 1911), digitized by the Perseus Digital Library and published by the First Thousand Years of Greek project (Open Greek and Latin), CC BY-SA 4.0
Translation
Claude translation (claude-opus-5-5), 2026-09-26 · Translated by Claude from the Greek text of Rauschen (Florilegium Patristicum 2, 1911); made independently of existing English translations.
Scripture
Topics
Christology, Persecution

Notes

Translation notes

  • “The Word” (λόγος): Justin's key term for the pre-existent Son; here he says the Word took form and became man. His idea that Socrates acted by reason (logos) prepares his teaching on the “seed of the Word” (2 Apol. 8; 13).

Cite this passage

Justin, 1 Apol. 5 (trans. Sophia Scriptura, https://sophiascriptura.com/fathers/justin-1-apology/5/).

Plain text
Justin, 1 Apol. 5 (trans. Sophia Scriptura, https://sophiascriptura.com/fathers/justin-1-apology/5/).

Download citation:BibTeX ·RIS (Zotero, EndNote)

Whole work:BibTeX ·RIS ·Markdown text

Report an error in this passage