Of the holy justin, philosopher and martyr

 Power, which is absurd for what is in time is corruptible. but if, being able long ago to prevent so great an evil, he did not prevent it, he would b

 Form, but ignorance of god which has spoken the falsehood which is a third form of the greatest evil, resulting for them from the voluntary disobedie

 For, he says, ignorance is often given to men for their good at any rate we see in many cases that it often happens that things known are despised mo

 The religions of the earth differ from the religion that holds the true doctrine simply by falsehood, but from each other in the differences of falseh

 The creator and god ordained the day, on which he makes an abolition of all the evils in the world arising from unbelief and disobedience to god, acco

 To god, the creator of the world, they name the parts of the world, and without the act of creating, they attribute to god the name of creator, so tha

 And in actuality which is absurd. he who remains the same, therefore, has nothing temporal. he makes the world, therefore, always ordering it, and th

 Become significant and affirmative of god that all the works of god are temporal with him, it is clear that he absurdly supposed that nothing temporal

 Of each other? for 'he has not so much made as he makes' is not a negation of 'to have made', but rather an affirmation of 'he has made'. but clearly,

 The sun in its substance, or according to one act of creation he made its substance and according to another act of creation its motion, and having ma

 Is not god, in respect to the powers he has but according to which he does not act, corruptible according to the judgment of the one who answered? but

 Or the denial to be true, how did the respondent posit both for the generation of the world, both the affirmation and the denial, saying it is both cr

 Makes different things. let us not consider god in human terms. for not as we, who previously are one way and later change into another, are said to m

 Will. how then is the will the same as the essence, when that which is willed and the will are one thing and another, just as the sensible and sensati

 By essence. but if it is essence, he who wills does not exist, but if it is added to the essence, it is necessarily one thing and another for that wh

 Makes of themselves, in the same way also god, being ungenerated, ungeneratedly makes all things, not becoming but co-existing, and by the infinity of

 Can. but let us not consider god's creating in a human way. for not as we, who previously are one way, and later changing into another, are said to cr

 Of milk, but nature in no way makes substance all at once. how then is the respondent not using an inappropriate example, the working of nature, to re

 For first the simple, but later the composite. just as god is beyond reproach for the weakness of power, because he did not make more worlds, but havi

 Having come to its manifestation, how is it not that in the work of god all the parts of time exist? fourth christian question to the greeks. if it is

 Of the known ones of the world he dogmatized its ungeneratedness, nor did he establish this through proof, but only according to his own authority did

 It is clear from this, that the world is not a relative term to the creator insofar as it is an image, nor to the paradigm insofar as it is a creation

 Is, he ought also to say that the creation is uncreated, since its creator is uncreated for they necessarily follow one another, the uncreated with t

 Kinds, of which it is a common feature for one to be spoken of sometimes in potentiality for what they are called, and sometimes in actuality, while o

 Fifth christian question to the hellenes. if heaven is uncreated and god is uncreated and god dwells in heaven, how is god not insulted dwelling in th

 And having made it and to say that the world, without interval, eternally co-exists with god, the world which received its existence from the creat

 

Fifth Christian question to the Hellenes. If heaven is uncreated and God is uncreated and God dwells in heaven, how is God not insulted dwelling in things that are not his? For the heaven which he did not make is not his. Hellenic response to the Christians. That God is uncreated and heaven is uncreated is clear both from what has now been said superficially and from what has been nobly demonstrated by many. But that it is not reasonable to say that God dwells in heaven, let us examine in this way. For first, what is inhabited has come to be for the salvation of the inhabitant; so that, if the cosmos is a dwelling, and God is the dweller, it is clear that the cosmos saves God, and God is saved by the cosmos, which is the most absurd thing of all. Moreover, the superior contains the inferior, but the inferior is contained by the superior. But indeed the dweller is contained by the dwelling, and so the dwelling will contain God; and from this argument God will be in the inferior rank, and the creation in the superior. Moreover, what is contained is in a place, and everything that is in a place is a body; and so God, if he is in a place, will be a body. How then will it, being a lesser body, insofar as it is contained, hold together the greater body? It is absurd to say. But that the inhabitant is contained in a place by the house is surely clear to everyone, even to one who is blind from the start. What then? you might say. How does Homer call heaven the dwelling of the creator? Because, having seen the radiance of God everywhere throughout the cosmos, he called the cosmos the dwelling of God, as being the receptacle of all the making and creation of God. But they call heaven so especially, because it is agreed by all that heaven is the highest part of the whole cosmos. A refutation of the response, it not having been made correctly. To say that God is the creator, but the cosmos is uncreated; for "uncreated" is equivalent to "unbegotten," and the substitution of equivalents is unhindered; and to say "The uncreated God makes uncreated things," which is equivalent to "the unbegotten God unbegottenly makes unbegotten things"; and to say that God is eternal, but the cosmos is co-eternal, and that God and the cosmos are brought into existence from non-existence of their own accord; for "brought forth of its own accord," when said of God and of the cosmos, has the same meaning; and to say the cosmos is brought forth of its own accord and guarded by another; for "God-guarded" means "guarded by another" (for the cosmos is one thing and the God who guards the cosmos is another, which cosmos, being brought forth of its own accord, must necessarily also be self-guarded); and to say God and the cosmos are unbegotten and self-begotten; for "brought forth of its own accord," when said of God and of the cosmos, means "self-begotten"; and to say "God made the things here," and again "He did not make them"; for "he made" is as temporal as

Πέμπτη ἐρώτησις χριστιανικὴ πρὸς τοὺς Ἕλληνας. Eἰ ἀγένητος ὁ οὐρανὸς καὶ ἀγένητος ὁ θεὸς καὶ οἰκεῖ ἐν τῷ οὐρανῷ ὁ θεός, πῶς κατοικῶν ἐν τοῖς οὐκ αὐτοῦ ὁ θεὸς οὐχ ὑβρίζεται; Ὃν γὰρ οὐκ ἐποίησεν οὐρανόν, οὗτος οὐκ ἔστιν αὐτοῦ. Ἀπόκρισις ἑλληνικὴ πρὸς τοὺς Χριστιανούς. Ὅτι μὲν ἀγένητος ὁ θεὸς καὶ ἀγένητος ὁ οὐρανός, δῆλον ἔκ τε τῶν ἐπιπολαίως τανῦν εἰρημένων καὶ ἐκ τῶν παρὰ πολ λῶν γενναίως ἀποδεδειγμένων. Ὅτι δὲ τὸν θεὸν φᾶναι κατοι κεῖν ἐν τῷ οὐρανῷ οὐκ ἔστιν εὔλογον, σκοπήσωμεν τῇδε. Πρῶ τον μὲν γὰρ τὸ οἰκούμενον τοῦ οἰκοῦντος πρὸς σωτηρίαν γέ γονεν· ὥστε, εἰ ὁ μὲν κόσμος οἰκητήριον, ὁ δὲ θεὸς οἰκῶν, δῆλον ὅτι ὁ μὲν κόσμος σώζει τὸν θεόν, ὁ δὲ θεὸς σώζεται ὑπὸ τοῦ κόσμου, ὅπερ ἐστὶ πάντων ἀτοπώτατον. Ἄλλως τε τὸ κρεῖττον τοῦ καταδεεστέρου ἐστὶ περιεκτικόν, τὸ δὲ κατα δεέστερον ὑπὸ τοῦ κρείττονος περιέχεται. Ἀλλὰ μὴν τὸ οἰ κοῦν ὑπὸ τῆς οἰκήσεως περιέχεται, καὶ τὸν θεὸν ἄρα περιέξει τὸ οἰκητήριον· καὶ ἔσται ἐκ τούτου τοῦ λόγου ὁ μὲν θεὸς ἐν τῇ χείρονι τάξει, τὸ δὲ δημιούργημα ἐν τῇ κρείττονι. Ἄλλως τε καὶ τὸ περιεχόμενον ἐν τόπῳ ἐστί, πᾶν δὲ ἐν τόπῳ ὂν σῶμά ἐστι· καὶ ὁ θεὸς ἄρα, εἰ ἐν τόπῳ ἐστί, σῶμα ἔσται. Πῶς οὖν συνέξει σῶμα ὂν ἔλαττον, καθὸ περιέχεται, τὸ μεῖζον σῶμα; Ἄτοπον λέγειν. Ὅτι δὲ τὸ οἰκοῦν ἐν τόπῳ περιεχό μενόν ἐστι τῇ οἰκίᾳ, παντί που δῆλον, καὶ τῷ αὐτόθεν τυ φλώττοντι. Τί οὖν; φαίης ἄν. Πῶς Ὅμηρος λέγει τοῦ δη μιουργοῦ οἴκημα τὸν οὐρανόν; Ὅτι, πανταχοῦ μὲν τὴν ἔλ λαμψιν τοῦ θεοῦ θεασάμενος περὶ τὸν κόσμον, οἴκησιν τὸν κόσμον ἐκάλεσε τοῦ θεοῦ, ὡς ὑποδοχὴν ὄντα τῆς ποιήσεως καὶ δημιουργίας πάσης τοῦ θεοῦ. Ἐξαιρέτως δὲ τὸν οὐρανὸν κα λοῦσι, διότι τοῦ παντὸς κόσμου τὸ ἀκρότατον τὸν οὐρανὸν πᾶσιν εἶναι ὡμολόγηται. Ἔλεγχος τῆς ἀποκρίσεως οὐκ ὀρθῶς γεγενημένης. Τὸ λέγειν δημιουργὸν μὲν τὸν θεόν, ἀδημιούργητον δὲ τὸν κόσμον· τὸ γὰρ ἀδημιούργητον ἴσον δύναται τῷ ἀγενήτῳ, καὶ τῶν ἰσοδυναμούντων ἀκώλυτος ἡ μετάληψις· καὶ τὸ λέγειν Ὁ ἀδημιούργητος θεὸς ἀδημιούργητα ποιεῖ, ὃ ἴσον ἐστὶ τῷ τὸν ἀγένητον θεὸν ἀγενήτως ἀγένητα ποιεῖν· καὶ τὸ λέγειν ἀΐδιον μὲν τὸν θεόν, συναΐδιον δὲ τὸν κόσμον, καὶ ἐκ τῆς ἀνυ παρξίας εἰς ὕπαρξιν τὸν θεὸν καὶ τὸν κόσμον αὐτοπαράκτως παραγόμενον· τὸ γὰρ αὐτοπάρακτον, ἐπὶ τοῦ θεοῦ καὶ τοῦ κόσμου λεγόμενον, ταὐτὴν ἔχει τὴν δήλωσιν· καὶ τὸ λέγειν αὐτοπάρακτον καὶ ἑτεροφρούρητον τὸν κόσμον· τὸ γὰρ θεο φρούρητον δηλοῖ τὸ ἑτεροφρούρητον (ἕτερος γὰρ ὁ κόσμος καὶ ἕτερος ὁ θεὸς ὁ τὸν κόσμον φρουρῶν, ὃν αὐτοπάρακτον ὄντα ἀναγκαίως ἐχρῆν καὶ αὐτοφρούρητον εἶναι)· καὶ τὸ λέγειν τὸν θεὸν καὶ τὸν κόσμον ἀγενήτους καὶ αὐτογενήτους· τὸ γὰρ αὐτοπάρακτον, ἐπὶ τοῦ θεοῦ καὶ τοῦ κόσμου λεγόμενον, δηλοῖ τὸ αὐτογένητον· καὶ τὸ λέγειν Ποιήσας τὰ τῇδε ὁ θεός, καὶ πάλιν τὸ Oὐκ ἐποίησεν· ἔγχρονον γὰρ ὡς τὸ ἐποίησεν οὕτως