Justin wrote many works, of which only three have reached us: two defenses of Christianity and a dialogue with Tryphon the Jew. Justinus (whose name means “just” in Arabic) was born to pagan parents in Flavia Neapolis of Palestine, that is, in present-day Nablus around the year 100 AD, and he grew up there. He studied philosophy in all its schools under several teachers.

One of the elders in Ephesus invited him to convert to Christianity, after he saw that all attempts by philosophers to prove the existence of the soul and its immortality were attempts doomed to failure. This sheikh asked him to pray to know God and Christ. Justinus then converted to Christianity. Commenting on this, he himself says: “I studied successively all the teachings and ended up embracing the true teaching, which is the teaching of Christians.”

Justin tells us, in his book The Second Defense of Christianity, how he became a Christian: One day Justin was walking by the seashore, and he saw an old man who spoke to him about what he was searching for and convinced him that philosophy did not quench his thirst. Then he turned his attention to the prophets, stressing that they alone were the bearers of the truth. Then the sheikh disappeared and disappeared. Justinus persevered in reading the prophecies and the Gospel, and he found what he was looking for in them. He added: “I used to rejoice and sing about Plato’s teachings, and I used to hear slander against Christians. But when I saw that they did not fear death or anything else that caused terror, I concluded that they could not be evil or those who love pleasures...So I sought with all my might to become a Christian.” Justinus converted to Christianity in Ephesus, and devoted his life to defending it. He took on the mantle of Greek philosophers and began to wander and teach. So he went to Rome and founded a school there. He was martyred there in the year 165 AH with six of his companions.

Justin devoted his entire life to defending and spreading Christianity and the Christian faith, as it is “the only sure and useful philosophy.” Since he believed that “All those who are able to speak the truth and do not speak it will be condemned by God,” he moved from place to place teaching what he had been taught. Justinus spent his last years in Rome, where he founded a school and wrote most of his works. He and six other Christians, most of whom were his disciples, were beheaded in the year 165. He had previously predicted his martyrdom when he said: “I, too, am waiting to be persecuted and hung on the torture stake.” The Holy Church celebrates him on the first of June.

Justin wrote many works, of which only three have reached us: two defenses of Christianity and a dialogue with Tryphon the Jew. In the first defense, the writer refutes the accusations made against Christians, such as atheism, adultery, infidelity, and hostility to the state. Then he introduces Christianity, its doctrine, the behavior of its followers, and its worship. The second defense appears to be a continuation of the first defense, and the motivation for writing it was the Roman governor’s execution of three Christians for no sin other than bearing the Christian name. Justin calls on the Roman authorities to be keen on justice, mercy, and love of truth.

As for the dialogue with Tryven, “the most famous Hebrew of his time,” the saint-philosopher tells the story of his conversion to Christianity, and then moves on to talk about Jewish ritual laws and explains that they have temporary value while Christianity embodies the new law. Then he explains the worship of Jesus Christ as God and explains that it does not contradict the unity of God. In the final section of this dialogue, Justin explains that the pagans who believe in Christ and practice His law are the new Israel and God’s chosen people.

One of Justines’s most important theological ideas is what he said on the subject of “the seed word.” He says that this word appeared in its perfection in Christ, but every person has in his mind a seed of this word. This means that in the Old Testament, God’s work was not limited to the Hebrew people, but rather His presence extended to everyone who was ready to accept and embrace the truth, even if they were an atheist or a pagan. Saint Justin says: “Christ is the first born of God, His Word, in which all people share. This is what we learned and what we declared. Those who lived by the Word were Christians, even if they were atheists like Socrates and Heraclitus among the Greeks. Based on this theory, it becomes clear that complete and total belonging to the Word is achieved in Christianity, and that there is no disagreement between philosophy and Christianity. Hence, belonging to Christ and His Church is the goal of all human history, both Hebrew and pagan. What was considered before the presence of Christ to be a taste for the Word, after the incarnation became reality and true life in the true Word.

On the other hand, Justin confirms that the philosophers took from Moses and the prophets all their truth. For example, he says about Plato, the great philosopher: “From our teachers, I mean from the teaching of the prophets, Plato derived his theory when he said that God created the formless matter to make the world from it.” As he said elsewhere: “In former days there were men older than all those who claim to be philosophers. They were utopians loved by God. They spoke by the Holy Spirit and prophesied about the future, things that are happening now. We call them prophets.”

Justines's talk about baptism and the Eucharist after Baptism and on Sunday is of great value, as it is one of the first testimonies about these two sacraments. He believes in the actual presence of Christ in the Eucharist (the Divine Mass), and he says: “The food that we call the Eucharist we do not take as we take ordinary bread and ordinary drink... The food that becomes the Eucharist, in the words of the prayers that we took from it (i.e. the words of the Lord Christ at the Last Supper, “Make “This is in remembrance of me, this is my body, this is my blood.” It is the body and blood of this incarnate Jesus.

The martyr Justin describes the way in which the sacrament of baptism and the sacrament of the Eucharist were practiced in that era. In the sacrament of baptism, he says: “...Then we take them to a place containing water and renew them in the same way in which we were renewed, as they receive washing with water in the name of the Father, Lord of the universe, in the name of our Savior Jesus Christ, and in the name of the Spirit.” Jerusalem... This washing is called illumination because whoever learns these things becomes enlightened by the spirit....” As for the mystery of the Eucharist, he says: “After completing the prayers and reading the Holy Bible, we greet each other with a kiss. Then he presents news and a cup of wine to the leader of the brothers, who accepts it. He takes it and thanks and glorifies the Father of all things in the name of His Son and the Holy Spirit. Then he gives thanks extensively... When the prayers and thanksgiving are over, all those present agree by saying “Amen.” This word means in Aramaic so be it. After that, bread and wine are offered to whoever is present... We do not eat this food as ordinary bread and ordinary drink, but rather as the body and blood of Jesus, who became flesh for our salvation...”

Justinus had a unique personality, simple, upright, warm, and not afraid to speak out the truth of what he believed. He paid with his life for this faith, and we have an eloquent example in Justines’ words to his executioners: “I do not care about anything except telling the truth. I say it and I do not fear anyone, even if you were to cut me into pieces immediately (…). The best prayer I can offer for you, my friends, is that you may be saved in the belief, like us, that Jesus Christ is the Christ of God.”

The church celebrates him on June 1.