LIFE AND WRITINGS

Justin has been surnamed ‘Philosopher and Martyr’ since at least the beginning of the third century (Tertullian, Adversus Valentinianos 5.1). He was executed at Rome on the orders of the Urban Prefect some time between 163 and 168, after refusing to renounce his Christian faith. In the account of his trial, Justin states that he was then resident in Rome for the second time, that he had attempted to understand the teachings of all schools (pantas logous), that he had adopted those of the Christians, and that he taught any who came to him (Martyrdom of Saints Justin, Chariton, etc., 2–3). The little else that is known of his life must be gleaned from his writings. He came from Flavia Neapolis – Nablus – (1 Apol. 1.1), which had been founded by Vespasian near the ancient sanctuary of Shechem, in Syria Palaestina. Though he describes himself as being of the Samaritan race (Dial. 120.6; 2 Apol. 15.1), the names Justin gives for his father and grandfather are Latin and Greek, and there is no indication that he belonged to the ethnic-religious grouping that had its cult centre at Shechem.

Justin’s philosophical credentials are now more highly rated than was once the case, though he should not be thought to have belonged to an intellectual elite. Marcus Aurelius, who records his gratitude for not having had to resort to public lectures (Meditations 1.4), is unlikely to have welcomed Justin’s invitation to engage in philosophical discussion. Like the beggar in Aulus Gellius’ story (Attic Nights, 9.2), Justin expected the philosopher’s cloak to identify him as a ‘professional’ philosopher (Dial. 1.2), evidently unaware of the scorn it provoked in the likes of Herodes Atticus. Similarly, Justin makes unembarrassed use of the hackneyed fable about the choice of Heracles, first recorded by Xenophon, which was parodied by Lucian (2 Apol. 11; Memorabilia 2.1.21–33; Somnium 6–15).