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Zweite Apologie (BKV)

7 (8). Auch solche Philosophen, welche vernunftgemäß lehrten, wie die Stoiker, wurden von den Dämonen gehaßt.

Auch von Anhängern der Stoa wissen wir, daß sie, weil sie wenigstens in ihrer Ethik vermöge des dem gesamten Menschengeschlechte eingepflanzten Logoskeimes, wie in manchen Stücken auch die Dichter, sich ordnungsliebend gezeigt haben, gehaßt und getötet worden sind; so der schon früher erwähnte (I 46) Heraklit, ferner unser Zeitgenosse Musonius¹ und andere. Denn wie wir gezeigt haben, haben die Dämonen immer darauf hingearbeitet, daß die, welche irgendwie nach dem Logos zu leben und das Böse zu meiden suchten, gehaßt wurden. Es ist aber kein Wunder, daß die Dämonen S. 147 die, welche nicht nur nach einem Teile des in Keimen ausgestreuten Logos², sondern nach der Erkenntnis und dem Schauen des gesamten Logos, d. i. Christi, leben, nach ihrer Entlarvung noch weit mehr verhaßt zu machen suchen; sie werden, in ewiges Feuer eingeschlossen, die verdiente Strafe und Pein erhalten. Denn wenn sie schon von den Menschen durch den Namen Jesu Christi überwunden werden, so ist das ein Fingerzeig für die zukünftige Bestrafung, welche ihnen und ihren Dienern im ewigen Feuer bevorsteht³. Diese haben alle Propheten vorherverkündet, und auch unser Lehrer Jesus hat sie gelehrt.

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The Second Apology of Justin for the Christians Addressed to the Roman Senate

Chapter VII.--The world preserved for the sake of Christians. Man's responsibility.

Wherefore God delays causing the confusion and destruction of the whole world, by which the wicked angels and demons and men shall cease to exist, because of the seed of the Christians, who know that they are the cause of preservation in nature. ¹ Since, if it were not so, it would not have been possible for you to do these things, and to be impelled by evil spirits; but the fire of judgment would descend and utterly dissolve all things, even as formerly the flood left no one but him only with his family who is by us called Noah, and by you Deucalion, from whom again such vast numbers have sprung, some of them evil and others good. For so we say that there will be the conflagration, but not as the Stoics, according to their doctrine of all things being changed into one another, which seems most degrading. But neither do we affirm that it is by fate that men do what they do, or suffer what they suffer, but that each man by free choice acts rightly or sins; and that it is by the influence of the wicked demons that earnest men, such as Socrates and the like, suffer persecution and are in bonds, while Sardanapalus, Epicurus, and the like, seem to be blessed in abundance and glory. The Stoics, not observing this, maintained that all things take place according to the necessity of fate. But since God in the beginning made the race of angels and men with free-will, they will justly suffer in eternal fire the punishment of whatever sins they have committed. And this is the nature of all that is made, to be capable of vice and virtue. For neither would any of them be praiseworthy unless there were power to turn to both [virtue and vice]. And this also is shown by those men everywhere who have made laws and philosophized according to right reason, by their prescribing to do some things and refrain from others. Even the Stoic philosophers, in their doctrine of morals, steadily honour the same things, so that it is evident that they are not very felicitous in what they say about principles and incorporeal things. For if they say that human actions come to pass by fate, they will maintain either that God is nothing else than the things which are ever turning, and altering, and dissolving into the same things, and will appear to have had a comprehension only of things that are destructible, and to have looked on God Himself as emerging both in part and in whole in every wickedness; ² or that neither vice nor virtue is anything; which is contrary to every sound idea, reason, and sense.