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Dialogue with Trypho
Justin Martyr
Chapter 3 About this work A literary dialogue in which Justin recounts his conversion to Christianity and debates Scripture, covenant, messianic prophecy, law, and the identity of God’s people with a Jewish interlocutor.
Author Justin Martyr
Date Mid-2nd century
Origin Rome
Genre Dialogue Chapter III.—Justin narrates the manner of his conversion. “ And while I was thus disposed , when I
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wished
at
one
period
to
be
filled
with
great
quietness
,
and
to
shun
the
path
of
men
,
I
used
to
go
into
a
certain
field
not
far
from
the
sea
.
And
when
I
was
near
that
spot
one
day
,
which
having
reached
I
purposed
to
be
by
myself
,
a
certain
old
man
,
by
no
means
contemptible
in
appearance
,
exhibiting
meek
and
venerable
manners
,
followed
me
at
a
little
distance
.
And
when
I
turned
round
to
him
,
having
halted
,
I
fixed
my
eyes
rather
keenly
on
him
.
“ And he said , ‘ Do you know me ? ’
“ I replied in the negative .
“ ‘ Why , then , ’ said he to me , ‘ do you so look at me ? ’
“ ‘ I am astonished , ’ I said , ‘ because you have chanced to be in my company in the same place ; for I had not expected to see any man here . ’
“ And he says to me , ‘ I am concerned about some of my household . These are gone away from me ; and therefore have I come to make personal search for them , if , perhaps , they shall make their appearance somewhere . But why are you here ? ’ said he to me .
“ ‘ I delight , ’ said I , ‘ in such walks , where my attention is not distracted , for converse with myself is uninterrupted ; and such places are most fit for philology . ’
“ ‘ Are you , then , a philologian , ’ said he , ‘ but no lover of deeds or of truth ? and do you not aim at being a practical man so much as being a sophist ? ’
“ ‘ What greater work , ’ said I , ‘ could one accomplish than this , to show the reason which governs all , and having laid hold of it , and being mounted upon it , to look down on the errors of others , and their pursuits ? But without philosophy and right reason , prudence would not be present to any man . Wherefore it is necessary for every man to philosophize , and to esteem this the greatest and most honourable work ; but other things only of second - rate or third - rate importance , though , indeed , if they be made to depend on philosophy , they are of moderate value , and worthy of acceptance ; but deprived of it , and not accompanying it , they are vulgar and coarse to those who pursue them . ’
“ ‘ Does philosophy , then , make happiness ? ’ said he , interrupting .
“ ‘ Assuredly , ’ I said , ‘ and it alone . ’
“ ‘ What , then , is philosophy ? ’ he says ; ‘ and what is happiness ? Pray tell me , unless something hinders you from saying . ’
“ ‘ Philosophy , then , ’ said I , ‘ is the knowledge of that which really exists , and a clear perception of the truth ; and happiness is the reward of such knowledge and wisdom . ’
“ ‘ But what do you call God ? ’ said he .
“ ‘ That which always maintains the same nature , and in the same manner , and is the cause of all other things — that , indeed , is God . ’ So I answered him ; and he listened to me with pleasure , and thus again interrogated me : —
“ ‘ Is not knowledge a term common to different matters ? For in arts of all kinds , he who knows any one of them is called a skilful man in the art of generalship , or of ruling , or of healing equally . But in divine and human affairs it is not so . Is there a knowledge which affords understanding of human and divine things , and then a thorough acquaintance with the divinity and the righteousness of them ? ’
“ ‘ Assuredly , ’ I replied .
“ ‘ What , then ? Is it in the same way we know man and God , as we know music , and arithmetic , and astronomy , or any other similar branch ? ’
“ ‘ By no means , ’ I replied .
“ ‘ You have not answered me correctly , then , ’ he said ; ‘ for some [ branches of knowledge ] come to us by learning , or by some employment , while of others we have knowledge by sight . Now , if one were to tell you that there exists in India an animal with a nature unlike all others , but of such and such a kind , multiform and various , you would not know it before you saw it ; but neither would you be competent to give any account of it , unless you should hear from one who had seen it . ’
“ ‘ Certainly not , ’ I said .
“ ‘ How then , ’ he said , ‘ should the philosophers judge correctly about God , or speak any truth , when they have no knowledge of Him , having neither seen Him at any time , nor heard Him ? ’
“ ‘ But , father , ’ said I , ‘ the Deity cannot be seen merely by the eyes , as other living beings can , but is discernible to the mind alone , as Plato says ; and I believe him . ’
Notes 13 Philology, used here to denote the exercise of reason.
14 Philology, used her to denote the exercise of speech. The two-fold use of λόγος— oratio and ratio—ought to be kept in view. The old man uses it in the former, Justin in the latter, sense.