Book I. Chapter I.—Autolycus an Idolater and Scorner of Christians.
Chapter II.—That the Eyes of the Soul Must Be Purged Ere God Can Be Seen.
Chapter IV.—Attributes of God.
Chapter V.—The Invisible God Perceived Through His Works.
Chapter VI.—God is Known by His Works.
Chapter VII.—We Shall See God When We Put on Immortality.
Chapter VIII.—Faith Required in All Matters.
Chapter IX.—Immoralities of the Gods.
Chapter X.—Absurdities of Idolatry.
Chapter XI.—The King to Be Honoured, God to Be Worshipped.
Chapter XII.—Meaning of the Name Christian.
Chapter XIII.—The Resurrection Proved by Examples.
Chapter XIV.—Theophilus an Example of Conversion.
Book II. Chapter I.—Occasion of Writing This Book.
Chapter II.—The Gods are Despised When They are Made But Become Valuable When Bought.
Chapter III.—What Has Become of the Gods?
Chapter IV.—Absurd Opinions of the Philosophers Concerning God.
Chapter V.—Opinions of Homer and Hesiod Concerning the Gods.
Chapter VI.—Hesiod on the Origin of the World.
Chapter VII.—Fabulous Heathen Genealogies.
Chapter VIII.— Opinions Concerning Providence.
Chapter IX.—The Prophets Inspired by the Holy Ghost.
Chapter X.—The World Created by God Through the Word.
Chapter XI.—The Six Days’ Work Described.
Chapter XII.—The Glory of the Six Days’ Work.
Chapter XIII.—Remarks on the Creation of the World.
Chapter XIV.—The World Compared to the Sea.
Chapter XV.—Of the Fourth Day.
Chapter XVI.—Of the Fifth Day.
Chapter XVII.—Of the Sixth Day.
Chapter XVIII.—The Creation of Man.
Chapter XIX.—Man is Placed in Paradise.
Chapter XX.—The Scriptural Account of Paradise.
Chapter XXI.—Of the Fall of Man.
Chapter XXII.—Why God is Said to Have Walked.
Chapter XXIII.—The Truth of the Account in Genesis.
Chapter XXIV.—The Beauty of Paradise.
Chapter XXV.—God Was Justified in Forbidding Man to Eat of the Tree of Knowledge.
Chapter XXVI.—God’s Goodness in Expelling Man from Paradise.
Chapter XXVII.—The Nature of Man.
Chapter XXVIII.—Why Eve Was Formed of Adam’s Rib.
Chapter XXX.—Cain’s Family and Their Inventions.
Chapter XXXI.—The History After the Flood.
Chapter XXXII.—How the Human Race Was Dispersed.
Chapter XXXIII.—Profane History Gives No Account of These Matters.
Chapter XXXIV.—The Prophets Enjoined Holiness of Life.
Chapter XXXV.—Precepts from the Prophetic Books.
Chapter XXXVI.—Prophecies of the Sibyl.
Chapter XXXVII.—The Testimonies of the Poets.
Theophilus to Autolycus. Chapter I.—Autolycus Not Yet Convinced.
Chapter II.—Profane Authors Had No Means of Knowing the Truth.
Chapter III.—Their Contradictions.
Chapter IV.—How Autolycus Had Been Misled by False Accusations Against the Christians.
Chapter V.—Philosophers Inculcate Cannibalism.
Chapter VI.—Other Opinions of the Philosophers.
Chapter VII.—Varying Doctrine Concerning the Gods.
Chapter VIII.—Wickedness Attributed to the Gods by Heathen Writers.
Chapter IX.—Christian Doctrine of God and His Law.
Chapter X.—Of Humanity to Strangers.
Chapter XII.—Of Righteousness.
Chapter XIV.—Of Loving Our Enemies.
Chapter XV.—The Innocence of the Christians Defended.
Chapter XVI.—Uncertain Conjectures of the Philosophers.
Chapter XVII.—Accurate Information of the Christians.
Chapter XVIII.—Errors of the Greeks About the Deluge.
Chapter XIX.—Accurate Account of the Deluge.
Chapter XX.—Antiquity of Moses.
Chapter XXI.—Of Manetho’s Inaccuracy.
Chapter XXII.—Antiquity of the Temple.
Chapter XXIII.—Prophets More Ancient Than Greek Writers.
Chapter XXIV.—Chronology from Adam.
Chapter XXV.—From Saul to the Captivity.
Chapter XXVI.—Contrast Between Hebrew and Greek Writings.
Chapter XXVII.—Roman Chronology to the Death of M. Aurelius.
Chapter XXVIII.—Leading Chronological Epochs.
But you do not believe that the dead are raised. When the resurrection shall take place, then you will believe, whether you will or no; and your faith shall be reckoned for unbelief, unless you believe now. And why do you not believe? Do you not know that faith is the leading principle in all matters? For what husbandman can reap, unless he first trust his seed to the earth? Or who can cross the sea, unless he first entrust himself to the boat and the pilot? And what sick person can be healed, unless first he trust himself to the care of the physician? And what art or knowledge can any one learn, unless he first apply and entrust himself to the teacher? If, then, the husbandman trusts the earth, and the sailor the boat, and the sick the physician, will you not place confidence in God, even when you hold so many pledges at His hand? For first He created you out of nothing, and brought you into existence (for if your father was not, nor your mother, much more were you yourself at one time not in being), and formed you out of a small and moist substance, even out of the least drop, which at one time had itself no being; and God introduced you into this life. Moreover, you believe that the images made by men are gods, and do great things; and can you not believe that the God who made you is able also to make you afterwards?13 i.e., in the resurrection.
Ἀλλὰ ἀπιστεῖς νεκροὺς ἐγείρεσθαι. ὅταν ἔσται, τότε πιστεύσεις θέλων καὶ μὴ θέλων· καὶ ἡ πίστις σου εἰς ἀπιστίαν λογισθήσεται, ἐὰν μὴ νῦν πιστεύσῃς. πρὸς τί δὲ καὶ ἀπιστεῖς; ἢ οὐκ οἶδας ὅτι ἁπάντων πραγμάτων ἡ πίστις προηγεῖται; τίς γὰρ δύναται θερίσαι γεωργός, ἐὰν μὴ πρῶτον πιστεύσῃ τὸ σπέρμα τῇ γῇ; ἢ τίς δύναται διαπερᾶσαι τὴν θάλασσαν, ἐὰν μὴ πρῶτον ἑαυτὸν πιστεύσῃ τῷ πλοίῳ καὶ τῷ κυβερνήτῃ; τίς δὲ κάμνων δύναται θεραπευθῆναι, ἐὰν μὴ πρῶτον ἑαυτὸν πιστεύσῃ τῷ ἰατρῷ; ποίαν δὲ τέχνην ἢ ἐπιστήμην δύναταί τις μαθεῖν, ἐὰν μὴ πρῶτον ἐπιδῷ ἑαυτὸν καὶ πιστεύσῃ τῷ διδασκάλῳ; εἰ οὖν γεωργὸς πιστεύει τῇ γῇ καὶ ὁ πλέων τῷ πλοίῳ, καὶ ὁ κάμνων τῷ ἰατρῷ, σὺ οὐ βούλει ἑαυτὸν πιστεῦσαι τῷ θεῷ, τοσούτους ἀρραβῶνας ἔχων παρ' αὐτοῦ; πρῶτον μὲν ὅτι ἐποίησέν σε ἐξ οὐκ ὄντος εἰς τὸ εἶναι. εἰ γὰρ ὁ πατήρ σου οὐκ ἦν οὐδὲ ἡ μήτηρ, πολὺ μᾶλλον οὐδὲ σὺ ἦς ποτε. καὶ ἔπλασέν σε ἐξ ὑγρᾶς οὐσίας μικρᾶς καὶ ἐλαχίστης ·ανίδος, ἥτις οὐδὲ αὐτὴ ἦν ποτε· καὶ προήγαγέν σε ὁ θεὸς εἰς τόνδε τὸν βίον. εἶτα πιστεύεις τὰ ὑπὸ ἀνθρώπων γινόμενα ἀγάλματα θεοὺς εἶναι καὶ ἀρετὰς ποιεῖν. τῷ δὲ ποιήσαντί σε θεῷ ἀπιστεῖς δύνασθαί σε καὶ μεταξὺ ποιῆσαι;