Standing up to tyrants: Justin Martyr to Kate Forbes

The recent criticisms of Kate Forbes’ (see picture) personal faith and values have shone a spotlight on tolerance in contemporary society. Is it possible to run for high office, or any public service, if it requires us to conform to the values of modern secularism?

Christianity has often been persecuted and marginalised. Whether accidental misunderstanding or deliberate oppression, the church has been familiar with suffering. This is evident in the history of Christian witness and, over the next few months, I would like us to learn what we can from Christian apologists of the past.

These are the men and women who have sought to defend the Christian faith, often in times of great hostility. If nothing else, I hope this series will encourage us that the opposition and marginalisation we may experience today is nothing new. And, through all that turbulence, the Kingdom of God has continued to grow and bear fruit.

The making of an apologist

Let’s start with Justin Martyr (AD 100– 165) and note that ‘Martyr’ was not a surname, but a description of where his Christian witness would take him. He is known as one of the first ‘Apologists’.

Justin was born near Samaria and grew up with pagan parents. He studied the philosophy of ancient Greece and became an itinerant philosopher. On his travels, at the age of 30, he encountered a Christian believer who persuaded him that Christianity was true. After his conversion, Justin continued his travelling teaching, but from now on with the goal of sharing his new-found faith. Apologists are always evangelists at heart.

Written works

We know what Justin taught because of writings that have been handed down. From these we can gain a clear understanding of what he taught and what challenges he had to face.

At the time of Justin, Christianity was facing persecution from the Roman Empire and was considered a threat to the stability of the state. Christians behaved and believed differently from Roman society. They were accused of being immoral and that their beliefs were unfounded fiction.

Justin argues in his First Apology that Christians were no threat to society. In fact, Christians were the emperor’s ‘best helpers and allies in securing good order’. Christians demonstrate their honesty by not lying – even when on trial for their faith and facing execution. Christians are good for society.

In his Second Apology Justin explains how the Christian faith is true and rational. Through the lens of classical Greek philosophy, Justin showed how the gospel makes sense and fulfils the longings of the pagan philosophers. It is worth noting that sometimes Greek philosophy distorts his theology, but this is hardly a unique problem for Justin. We can all be at risk of filtering the Bible through the worldview of our own age.

In other works, Justin engages in a relatively civil debate with a Jewish scholar and defends the physical, bodily resurrection. Justin was clearly guided by the conviction that Christianity was both true and desirable. For this, he came to stand trial in Rome during the reign of Marcus Aurelius.

A lasting legacy

Justin was commanded to sacrifice to the pagan gods of Rome and refused to do so. His defence at this point: ‘Do as you wish; for we are Christians, and we do not sacrifice to idols.’ For that he was found guilty and he, along with six other believers, was executed.

Justin is now remembered as a martyr and apologist, his story reminding us of the hostility that Christians face. A century before, Paul had warned Timothy that ‘everyone who wants to live a godly life in Christ Jesus will be persecuted’ (2 Tim. 3:12). It comes with the territory. But we can be encouraged in this present age: the gospel that Justin proclaimed outlasted the depraved world of classical Rome.