Confluence of Philosophy and Religion in the Middle Ages: Justin Martyr's Apologia by Jeffrey L. Bartilet (July, 2006)

The "Dialogue with Trypho", one of the earliest attempts of Christian intelligentsia to bridge the reverberating tide of religious views and teachings with the realm of natural reason, provides a provocative apercu to the antinomies of religious and ideological positions in the period dramatic historical changes in the second century after the birth of Christ within the Roman Empire. A period characterized by peace and prosperity yet imperial concerns were much focused on geopolitical expansion, thus nascent administrative predicaments plagued the Empire, a socio-political scene were contending ideological forces manifest themselves not only the practice of faith but also in writing.

Justin Martyr, the author of the said dialogue, stands as a precipice in this period. It is in Justin's dialogue where we can find tirades of virulent religious attacks to the Early Greek traditions of philosophy and the Schools and sects stemming therefrom, as well as to non Christian religions particularly Judaism, carefully laid out in a form or style reminiscent of Plato's extant writings (Popularly known as The Dialogues). The attack proceeds in a way of a sojourn of the Justin in search of the true philosophy where he enters the different Schools:

I will explain to you... my views on this subject. Philosophy is indeed one's greatest possession, and is most precious in the sight of God to whom alone leads us and to whom it unites us, and they in truth are holy men who have applied themselves to philosophy. But many have failed to discover the nature of philosophy, and the reason why it was sent down to men... When I first desired to contact one of these philosphers, I placed myself under the tutelage of a certain Stoic. After spending time with him and learning nothing new about God (for my instructor had no knowledge of God, nor did he consider such knowledge necessary), I left him and turned to a Peripatetic who considered himself an astute teacher. After a few days with him he demanded that we settle the matter of my tuition fee in such a way that our association would not be unprofitable to him. Accordingly, I left him, because I did not consider him a real philosopher. Since my spirit still yearned to hear the specific and the excellent meaning of philosophy, I approached a very famous Pythagorean, who took great pride in his own wisdom. In my interview with him, when I expressed a desire to become his pupil, he asked me, "What? Do you know music, astronomy, and geometry? How do you expect to comprehend any of those things that are conducive to happiness, if you are not first acquainted with those objects, which draw your mind away from objects?

In this particular passage we can clearly notice that Justin equates philosophy with search for God.

A close examination of the dialogue reveals a certain enmity to non-Christian religions and Greek Schools of thought (Stoicism, the Peripatetics, the Pythagoreans and the Platonists) and a privileging of Christianity, providing it with a certain leverage by presenting it to the center of the ideological theatre, as "the one and only true philosophy."

Another point that is worth noting is that it seems that the dialogue is strategically aimed at a refutation and a clarification or an authentic "representation" of what truly is the Christian religion. The Dialogue With Trypho can be said to be a religious stratagem for the Christians represented by the learned believers, and Justin, being at the forefront of this battle for recognition and centering provides the textual backing of this struggle by raising it to the ideological and cultural sphere whose captive audience, is of course, the educated, those occupying privileged positions (administrators, senators, etc.) in the Roman Empires in the reign of Antonius Pius and later, Marcus Aurelius. Clearly, the apologia of Justin is not "saying sorry" but a defense of one's faith.