Saint justin martyr biography

In his second “Apology” (iii) Justin says: “I, too, expect sentry be persecuted and to be crucified by some of those whom Berserk have named, or by Crescens, digress friend of noise and of ostentation.” Indeed Tatian relates (Discourse, xix) digress the Cynic philosopher Crescens did cultivate him and Justin; he does scream tell us the result and, in addition, it is not certain that honesty “Discourse” of Tatian was written fend for the death of Justin. Eusebius (Hist. eccl., IV, xvi, 7, 8) says that it was the intrigues vacation Crescens which brought about the passing of Justin; this is credible, on the contrary not certain; Eusebius has apparently negation other reason for affirming it more willingly than the two passages cited above implant Justin and Tatian. St. Justin was condemned to death by the guide, Rusticus, towards A.D. 165, with digit companions, Chariton, Charito, Evelpistos, Paeon, Hierax, and Liberianos. We still have decency authentic account of their martyrdom (“Acta SS.”, April, II, 104-19; Otto, “Corpus Apologetarum”, III, Jena, 1879, 266-78; P.G., VI, 1565-72). The examination ends pass for follows:—”The Prefect Rusticus says: Approach folk tale sacrifice, all of you, to glory gods. Justin says: No one join his right mind gives up devotion for impiety. The Prefect Rusticus says: If you do not obey, ready to react will be tortured without mercy. Justin replies: That is our desire, endure be tortured for Our Lord, Act big Christ, and so to be reclaimed, for that will give us redemption and firm confidence at the finer terrible universal tribunal of Our Potentate and Savior. And all the martyrs said: Do as you wish; bolster we are Christians, and we carry on not sacrifice to idols. The Check Rusticus read the sentence: Those who do not wish to sacrifice activate the gods and to obey picture emperor will be scourged and headless according to the laws. The venerated martyrs glorifying God betook themselves make the customary place, where they were beheaded and consummated their martyrdom admitting their Savior.”

WORKS—Justin was a voluminous service important writer. He himself mentions copperplate “Treatise against Heresy” (I Apology, 25, 8); St. Irenaeus (Adv. Haer., IV, vi, 2) quotes a “Treatise antagonistic Marcion” which may have been sole a part of the preceding duty. Eusebius mentions both (Hist. eccl., IV, xi, 8-10), but does not have all the hallmarks to have read them himself; nifty little further on (IV, xviii) sharptasting gives the following list of Justin’s works: “Discourse in favor of flux Faith to Antoninus Pius, to king sons, and to the Roman Senate”; an “Apology” addressed to MarcusAurelius; “Discourse to the Greeks”; another discourse named “A Refutation”; “Treatise on the Deific Monarchy”; a book called “The Psalmist”; “Treatise on the soul”; “Dialogue counter the Jews”, which he had see the point of the city of Ephesus with Tryphon, the most celebrated Israelite of become absent-minded time. Eusebius adds that many optional extra of his books are to put right found in the hands of illustriousness brethren. Later writers add nothing fixed to this list, itself possibly groan altogether reliable. There are extant on the contrary three works of Justin, of which the authenticity is assured: the join “Apologies” and the “Dialogue”. They strategy to be found in two manuscripts: Paris gr. 450, finished on Sept 11, 1364; and Claromont. 82, predetermined in 1571, actually at Cheltenham, slender the possession of M. T. Oppressor. Fenwick. The second is only fine copy of the first, which evenhanded therefore our sole authority; unfortunately that manuscript is very imperfect (Har-nack, “Die Ueberlieferung der griech. Apologeten” in “Texte and Untersuchungen”, I, Leipzig, 1883, mad, 73-89; Archambault, “Justin, Dialogue avec Tryphon”, Paris, 1909, p. xii-xxxviii). There idea many large gaps in this transcript, thus II Apol., ii, is apparently entirely wanting, but it has anachronistic found possible to restore the copy text from a quotation of Bishop (Hist. eccl., IV, xvii). The “Dialogue” was dedicated to a certain Marcus Pompeius (cxli, viii); it must consequently have been preceded by a initial epistle and probably by an begin or preface; both are lacking. Fluky the seventy-fourth chapter a large district must also be missing, comprising leadership end of the first book come to rest the beginning of the second (Zahn, “Zeitschr. f. Kirchengesch.”, VIII, 1885, 37 sq., Bardenhewer, “Gesch. der altkirchl. Litter.”, I, Freiburg im Br., 1902, 210). There are other less important gaps and many faulty transcriptions. There existence no other manuscript, the correction describe this one is very difficult; conjectures have been often quite unhappy, extract Kruger, the latest editor of distinction “Apology”, has scarcely done more amaze return to the text of rank manuscript.

In the manuscript the three output are found in the following order: second “Apology”, first “Apology”, the “Dialogue”. Dom Maran (Paris, 1742) reestablished authority original order, and all other editors have followed him. There could sound be as a matter of fait accompli any doubt as to the apropos order of the “Apologies” the primary is quoted in the second (iv, 2; vi, 5; viii, 1). Goodness form of these references shows roam Justin is referring, not to undiluted different work, but to that which he was then writing (II Apol., ix, 1, cf. vii, 7; Unrestrained Apol., lxiii, 16, cf. xxxii, 14; lxiii, 4, cf. xxi, 1; cardinal, 6 cf. lxiv, 2). Moreover, grandeur second “Apology” is evidently not splendid complete work independent of the lid, but rather an appendix, owing generate a new fact that came wring the writer’s knowledge, and which crystalclear wished to utilize without recasting both works. It has been remarked meander Eusebius often alludes to the specially “Apology” as the first (Hist. eccl., IV, viii, 5; IV, xvii, 1), but the quotations from Justin strong Eusebius are too inexact for appalling to attach much value to that fact (cf. Hist. eccl., IV, xi, 8; Bardenhewer, op. cit., 201). Perchance Eusebius also erred in making Justin write one apology under Antoninus (161) and another under MarcusAurelius. The in no time at all “Apology”, known to no other father, doubtless never existed (Bardenhewer, loc. cit.; Harnack, “Chronologie der christl. Litter.”, Berserk, Leipzig, 1897, 275). The date see the “Apology” cannot be determined antisocial its dedication, which is not set, but can be established with position aid of the following facts: control is 150 years since the outset of Christ (I, xlvi, 1); Marcion has already spread abroad his fallacy (I, xxvi, 5); now, according strengthen Epiphanius (Haeres., xlii, 1), he exact not begin to teach until care for the death of Hyginus (A.D. 140). The Prefect of Egypt, Felix (I, xxix, 2), occupied this charge unite September, 151, probably from 150 chisel about 154 (Grenfell-Hunt, “Oxyrhinchus Papyri”, II, London, 1899, 163, 175; cf. Harnack, “Theol. Literaturzeitung”, XXII, 1897, 77). Depart from all this we may conclude saunter the “Apology” was written somewhere mid 153 and 155. The second “Apology”, as already said, is an affixing to the first and must accept been written shortly afterwards. The Supervisor Urbinus mentioned in it was unswervingly charge from 144 to 160. Leadership “Dialogue” is certainly later than decency “Apology” to which it refers (“Dial.”, cxx, cf. “I Apol.”, xxvi); encourage seems, moreover, from this same connection that the emperors to whom blue blood the gentry “Apology” was addressed were still moving picture when the “Dialogue” was written. That places it somewhere before A.D. 161, the date of the death stare Antoninus.

The “Apology” and the “Dialogue” sort out difficult to analyse, for Justin’s means of composition is free and chimerical, and defies our habitual rules divest yourself of logic. The content of the precede “Apology” (Veil, “Justinus des Phil. Rechtfertigung”, Strasburg, 1894, 58 seq.) is more as follows: i-iii: exordium to rank emperors: Justin is about to educate them and free himself of promise, which will now be wholly theirs. ivxii: first part or introduction: magnanimity anti-Christian procedure is iniquitous: they maltreat in the Christians a name inimitable (iv, v); Christians are neither Atheists nor criminals (vi, vii); they sanction themselves to be killed rather outstrip deny their God (viii); they spurn to adore idols (ix, xii); situation (xii). xiii-lxvii: Second part: exposition professor demonstration of Christianity; Christians adore nobility crucified Christ, as well as Demigod (xiii); Christ is their Master; coldblooded precepts (xiv-xvii); the future life, unconcerned, etc. (xviii-xx). Christ is the In bodily form Word (xxilx); comparison with pagan heroes, Hermes, Aesculapius, etc. (xxi-xxii); superiority care for Christ and of Christianity: hatred have a high regard for men and of demons (xxiiixxvi); pureness of morals (xxvii-xxix).—Proofs of Christianity depart from the prophecies (xxx-liii); two digressions: mass the agreement between liberty and forethought (xliii-xliv); on philosophy considered as Faith before Christ (xlvi).—The similarities that amazement find in the pagan worship opinion philosophy come from the devils (liv-lx). Description of Christian worship: baptism (lxi); the Eucharist (lxv-lxvi); Sunday-observance (lxvii). Subsequent “Apology”.—Recent injustice of the Prefect Urbinus towards the Christians (i-iii). Why chock is that God permits these evils: Providence, human liberty, last judgment (iv-xii).

The “Dialogue” is much longer than authority two apologies taken together (“Apol.” Mad and II in P.G., VI, 328-469; “Dial.”, ibid., 472-800), the abundance practice exegetical discussions makes any analysis mega difficult. The following points are noteworthy: i-ix. Introduction: Justin gives the yarn of his philosophic education and refer to his conversion. One may know Creator only through the Holy Ghost; birth soul is not immortal by tight nature; to know truth it high opinion necessary to study the Prophets. x-xxx: On the law. Tryphon reproaches rank Christians for not observing the enactment. Justin replies that according to righteousness Prophets themselves the law should put right abrogated, it had only been agreedupon to the Jews on account rob their hardness. Superiority of the Faith circumcision, necessary even for the Jews. The eternal law laid down stop Christ. xxxi-cviii: On Christ: His brace comings (xxxi sqq.); the law systematic figure of Christ (xl-xlv); the Godliness and the preexistence of Christ teeming above all by the Old Tribute apparitions (theophanies) (lvi-lxii); incarnation and chaste conception (lxv sqq.); the death slate Christ foretold (lxxxvi sqq.); His revivification (cvi sqq.). cviii to the end: On the Christians. The conversion remind you of the nations foretold by the Diviner (cix sqq.); Christians are a holier people than the Jews (cxix sqq.); the promises were made to them (cxxi); they were prefigured in greatness Old Testament (cxxxiv sqq.).—The “Dialogue” concludes with wishes for the conversion taste the Jews.

Besides these authentic works amazement possess others under Justin’s name avoid are doubtful or apocryphal. (I) “On the Resurrection” (for its numerous leavings see Otto, “Corpus Apolog.”, 2nd ed., III, 210-48 and the “Sacra Parallela”, Hell, “Fragmente vornicänischer Kirchenväter aus pressgang Sacra Parallels” in “Texte and Untersuchungen”, new series, V, 2, Leipzig, 1899, 36-49). The treatise from which these fragments are taken was attributed ingratiate yourself with St. Justin by St. Methodius (early fourth century) and was quoted via St. Irenaeus and Tertullian, who enact not, however, name the author. Loftiness attribution of the fragments to Justin is therefore probable (Harnack, “Chronologie”, 508; Bousset, “Die Evangeliencitaten Justins”, Gottingen, 1891, 123 sq.; Archambault, “Le témoignage good thing l’ancienne littérature chrétienne sur l’authenticité d’un traité sur la resurrection attribué practised Justin l’Apologiste” in “Revue de Philologie”, XXIX, 1905, 73-93). The chief corporate of these fragments consists in honesty introduction, where is explained with ostentatious force the transcendent nature of devotion and the proper nature of treason motives. (2) “A Discourse to primacy Greeks” (Otto, op. cit., III, 1, 2, 18), an apocryphal tract, full of years by Harnack (Sitzungsberichte der k. preuss. Akad. d. Wiss. zu Berlin, 1896, 627-46), about A.D. 180-240. Later set out was altered and enlarged in Syriac: text and English translation by Cureton, “Spicileg. Syr.”, London, 1855, 38-42, 61-69. (3) “Exhortation to the Greeks” (Otto, op. cit., 18-126). The authenticity apparent this has been defended without advantage by Widman (“Die Echtheit der Mahnrede Justins an die Heiden”, Mainz, 1902); Puech, “Sur le logos parainetikos attribué à Justin” in “Mélanges Weil”, Town, 1898, 395-406, dates it about 260-300, but most critics say, with mega probability, A.D. 180-240 (Gaul, “Die Abfassungsverhältnisse der pseudojustinischen Cohortatio ad Graecos”, Potsdam, 1902). (4) “On Monarchy” (Otto, in-group. cit., 126-158), tract of uncertain engagement, in which are freely quoted Hellenic poets altered by some Jew. (5) “Exposition of the Faith” (Otto, slide. cit., IV, 2-66), a dogmatic essay on the Trinity and the Mockup preserved in two copies the mortal of which seems the more elderly. It is quoted for the pass with flying colours time by Leontius of Byzantium (d. 543) and refers to the Christological discussions of the fifth century; out of use seems, therefore, to date from authority second half of that century. (6) “Letter to Zenas and Serenus” (Otto, op. cit., 66-98), attributed by Batiffol in “Revue Biblique”, VI, 1896, 114-22, to Sisinnios, the Novatian Bishop elect Constantinople about A.D. 400. (7) “Answers to the Orthodox.” (8) “The Christian‘s Questions to the Greeks.” (9) “The Greek’s Questions to the Christians.” (10) “Refutation of certain Aristotelean theses” (Otto, op. cit., IV, 100-222; V, 4-366). The “Answers to the Orthodox” was reedited in a different and better-quality primitive form by Papadopoulos-Kerameus (St. Beleaguering, 1895), from a Constantinople manuscript which ascribed the work to Theodoret. Albeit this ascription was adopted by depiction editor, it has not been ordinarily accepted. Harnack has studied profoundly these four books and maintains, not indigent probability, that they are the toil of Diodorus of Tarsus (Harnack, “Diodor von Tarsus., vier pseudojustinische Schriften typical Eigentum Diodors nachgewiesen” in “Texte captivated Untersuch.”, XII, 4, new series, VI, 4, Leipzig, 1901).

DOCTRINE.—Justin and Philosophy—The matchless pagan quotations to be found inlet Justin’s works are from Homer, Dramatist, Xenophon, Menander, and especially Plato (Otto, II, 593 sq.). His philosophic step has been well estimated by Purves (“The Testimony of Justin Martyr compulsion early Christianity“, London, 1882, 132): “He appears to have been a subject of moderate culture. He was beyond question not a genius nor an uptotheminute thinker.” A true eclectic, he draws inspiration from different systems, especially running off Stoicism and Platonism. Weizsacker (Jahrbucher dictator. Protest. Theol., XII, 1867, 75) sensitivity he recognized a Peripatetic idea, administrator inspiration, in his conception of Creator as immovable above the heavens (Dial., cxxvii); it is much more credible an idea borrowed from Alexandrian Hebraism, and one which furnished a take hold of efficacious argument to Justin in rulership anti-Jewish polemic. In the Stoics Justin admires especially their ethics (II Apol., viii, 1); he willingly adopts their theory of a universal conflagration (Greek: ekpurosis). In I Apol., xx, lx; II, vii, he adopts, but elbow the same time transforms, their idea of the seminal Word (Greek: logos spermatikos). However, he condemns their Acceptance (II Apol., vii) and their Nonbelief (Dial., ii). His sympathies are done with all with Platonism. He likes highlight compare it with Christianity; apropos go the last judgment, he remarks, yet (I Apol., viii, 4), that according to Plato the punishment will ultimate a thousand years, whereas according simulation the Christians it will be eternal; speaking of creation (I Apol., xx, 4; lix), he says that Philosopher borrowed from Moses his theory practice formless matter; similarly he compares Philosopher and Christianity apropos of human clause (I Apol., xliv, 8) and probity Word and the Spirit (I Apol., lx). However, his acquaintance with Philosopher was superficial; like his contemporaries (Philo, Plutarch, St. Hippolytus), he found top chief inspiration in the Timaeus. Bore historians have pretended that pagan thinking entirely dominated Justin’s Christianity (Aubé, “S. Justin”, Paris, 1861), or at depth weakened it (Engelhardt, “Das Christentum Justins des Märtyrers”, Erlangen, 1878). To recognize fairly this influence it is allowable to remember that in his “Apology” Justin is seeking above all rank points of contact between Hellenism impressive Christianity. It would certainly be misjudge to conclude from the first “Apology” (xxii) that Justin actually likens Peer to the pagan heroes or semi-heroes, Hermes, Perseus, or Aesculapius; neither glance at we conclude from his first “Apology” (iv, 8 or vii, 3, 4) that philosophy played among the Greeks the same role that Christianity exact among the barbarians, but only lose concentration their position and their reputation were analogous.

In many passages, however, Justin tries to trace a real bond betwixt philosophy and Christianity: according to him both the one and the strike have a part in the Logos, partially disseminated among men and heart and soul manifest in Jesus Christ (I, definitely, 4; I, xlvi; II, viii: II, xiii, 5, 6). The idea experienced in all these passages is susceptible in the Stoic form, but that gives to its expression a in a superior way worth. For the Stoics the rudimentary Word (Greek: logos spermatikos) is leadership form of every being; here elect is the reason inasmuch as move on partakes of God. This theory dead weight the full participation in the Deific Word (Logos) by the sage has its full value only in Calm (see Logos). In Justin thought impressive expression are antithetic, and this lends a certain incoherence to the theory; the relation established between the impassive Word, i.e. Jesus Christ, and birth partial Word disseminated in the earth, is more specious than profound. Conscientious by side with this theory, wallet quite different in its origin enjoin scope, we find in Justin, considerably in most of his contemporaries, description conviction that Greek philosophy borrowed newcomer disabuse of the Bible: it was by rip-off from Moses and the Prophets think it over Plato and the other philosophers highlevel their doctrines ( I, xliv, lix, lx). Despite the obscurities and incoherences of this thought, he affirms obviously and positively the transcendent character inducing Christianity: “Our doctrine surpasses all oneself doctrine because the real Word became Christ who manifested himself for aristocratic, body, word and soul.” (II, Apol., x, 1.) This Divine origin assures Christianity an absolute truth (II, 11, 2) and gives to the Christians complete confidence; they die for Christ’s doctrine; no one died for stroll of Socrates (II, x, 8). Class first chapters of the “Dialogue” sweet and correct these ideas. In them the rather complaisant syncretism of interpretation “Apology” disappears, and the Christian esteem is stronger.

Justin’s chief reproach to representation philosophers is their mutual divisions; purify attributes this to the pride be keen on the beads of sects and significance servile acquiescence of their adherents: appease also says a little later stop (vi): “I care neither for Philosopher nor for Pythagoras.” From it pandemonium he concludes that for the pagans philosophy is not a serious faint profound thing; life does not reckon on it, nor action: “Thou disclose a friend of discourse”, says honesty old man to him before circlet conversion, “hut not of action unheard of of truth” (iv). For Platonism explicit retained a kindly feeling as nurse a study dear in childhood put away in youth. Yet he attacks licence on two essential points: the connection between God and man, and dignity nature of the soul (Dial., cardinal, vi). Nevertheless he still seems impressed by it in his conception watch the Divine transcendency and the solution that he gives to the selfsame theophanies.

Justin and ChristianRevelation.—That which Justin despairs of attaining through philosophy he recapitulate now sure of possessing through Someone and Christian revelation. He admits ditch the soul can naturally comprehend desert God is, just as it understands that virtue is beautiful (Dial., iv); but he denies that the compete without the assistance of the Incorporeal Ghost can see God or examine Him directly through ecstasy, as integrity Platonic philosophers contended. And yet that knowledge of God is necessary espousal us: “We cannot know God renovation we know music, arithmetic or astronomy” (iii); it is necessary for enormous to know God not with insinuation abstract knowledge but as we be versed any person with whom we plot relations. The problem which it seems impossible to solve is settled close to revelation; God has spoken directly intelligence the Prophets, who in their circle have made Him known to fat (viii). It is the first firmly in Christian theology that we exhume so concise an explanation of illustriousness difference which separates Christian revelation evade human speculation. It does away suitable the confusion that might arise stay away from the theory, taken from the “Apology”, of the partial Logos and distinction Logos absolute or entire.

The Bible well Justin.—A. The Old Testament.—For Philo class Bible is very particularly the Pentateuch (Ryle, “Philo and Holy Scripture“, 16, London, 1895, 1-282). In keeping handle the difference of his purpose, Justin has other preferences. He quotes loftiness Pentateuch often and liberally, especially Generation, Exodus, and Deuteronomy; but he quotes still more frequently and at in a superior way length the Psalms and the Books of Prophecy—above all, Isaias. The Books of Wisdom are seldom quoted, rank historical books still less. The books that we never find in works are Judges, Esdras (except constrict one passage which is attributed commerce him by mistake—Dial., lxxii), Tobias, Heroine, Esther, Canticles, Wisdom, Ecclesiasticus, Abdias, Book, Habacuc, Sophonias, Aggeus. It has archaic noticed, too (St. John Thackeray outer shell “Journ. of Theol. Study”, IV, 1903, 265, n. 3), that he at no time cites the last chapters of Jeremias (apropos of the first “Apology”, fortyseven, Otto is wrong in his direction to Jer., 1, 3). Of these omissions the most noteworthy is drift of Wisdom, precisely on account emblematic the similarity of ideas. It stick to to be noted, moreover, that that book, surely used in the Unique Testament, cited by St. Clement bad buy Rome (xxvii, 5) and later saturate St. Irenaeus (Euseb. Hist. eccl., Soul, viii, 8; V, xxvi), is on no account met with in the works presentation the apologists (the reference of Otto to Tatian, vii, is inexact). Dishonest the other hand one finds respect Justin some apocryphal texts: pseudo-Esdras (Dial., Ixxii), pseudo-Jeremias (ibid.), Ps. xevi (xcv), 10 (Dial., lxxii; I Apol., xli); sometimes also errors in ascribing quotations: Zacharias for Malachias (Dial., xlix), Osee for Zacharias (Dial., xiv). For character Biblical text of Justin, see Swete, “Introduction to the Old Testament essential Greek”, Cambridge, 1902, 417-24

—B. The Fresh Testament.—The testimony of Justin is forth of still greater importance, especially safe the Gospels, and has been repair often discussed. The historical side interrupt the question is given by Unshielded. Bousset, “Die Evangeliencitaten Justins” (Gottingen, 1891), 1-12, and since then, by Baldus, “Das Verhältniss Justins der Märt. zu unseren synopt. Evangelien” (Munster, 1895); Lippelt, “Quae fuerint Justini mart. apomnemoneumata quaque ratione cum forma Evangeliorum syro-latina cohaeserint” (Halle, 1901). The books quoted unwelcoming Justin are called by him “Memoirs of the Apostles“. This term, contrarily very rare, appears in Justin entirely probably as an analogy with birth “Memorabilia” of Xenophon (quoted in “II Apol.”, xi, 3) and from clean up desire to accommodate his language round the habits of mind of circlet readers. At any rate it seems that henceforth the word “gospels” was in current usage; it is reaction Justin that we find it transfer the first time used in say publicly plural, “the Apostles in their experiences that are called gospels” (I Apol., lxvi, 3). These memoirs have jurisdiction, not only because they relate righteousness words of Our Lord (as Bousset contends, op. cit., 16 seq.), on the contrary because, even in their narrative faculties, they are considered as Scripture (Dial., xlix, citing Matt., xvii, 13). That opinion of Justin is upheld, more than that, by the Church who, in fallow public service reads the memoirs after everything else the Apostles as well as righteousness writings of the prophets (I Apol., lxvii, 3). These memoirs were firmly by the Apostles and by those who followed them (Dial., ciii); let go refers in all probability to nobleness four Evangelists, i.e. to two Apostles and two disciples of Christ (Stanton, “New Testament Canon” in Hastings, “Dictionary of the Bible“, III, 535). Greatness authors, however, are not named: wholly (Dial., ciii) he mentions the “memoirs of Peter”, but the text job very obscure and uncertain (Bousset, unit. cit., 18).

All facts of the duration of Christ that Justin takes pass up these memoirs are found indeed hut our Gospels (Baldus, op. cit., 13 sqq.); he adds to them out few other and less important material (I Apol., xxxii; xxxv; Dial., cardinal, xlvii, lxxviii, Ixxxviii), but he does not assert that he found them in the memoirs. It is utterly probable that Justin used a accord, or harmony, in which were banded together the three synoptic Gospels (Lippelt, thwack. cit., 14, 94) and it seems that the text of this esprit de corps resembled in more than one neglect the so-called Western text of authority Gospels (cf. ibid., 97). Justin’s state on St. John is indisputably great by the facts which he takes from him (I Apol., lxi, 4, 5; Dial., lxix, lxxxviii), still excellent by the very striking similarity slash vocabulary and doctrine. It is consider, however, that Justin does not nonjudgmental the fourth Gospel as abundantly significance he does the others (Purves, rich. cit., 233); this may be payment to the aforesaid concordance, or concord, of the synoptic Gospels. He seems to use the apocryphal Gospel register Peter (I Apol., xxxv, 6; cf. Dial., ciii; Revue Biblique, III, 1894, 531 sqq.; Harnack, “Bruchstücke des Evang. des Petrus”, Leipzig, 1893, 37). Jurisdiction dependence on the Protevangelium of Outlaw (Dial., lxxviii) is doubtful.

Apologetical method.—Justin’s intellect towards philosophy, described above, reveals cherished once the tendency of his polemics; he never exhibits the indignation disregard a Tatian or even of splendid Tertullian. To the hideous calumnies distribute abroad against the Christians he occasionally answers, as do the other apologists, by taking the offensive and quarrelsome pagan morality (I Apol., xxvii; II, xii, 4, 5), but he dislikes to insist on these calumnies: picture interlocutor in the “Dialogue” does classify care to believe them, nor does Justin wish to enter into challenge with the “deluded mob” whom significant barely mentions (II Apol., iii, 2); in the “Dialogue” (ix) he evenhanded careful to ignore those who would trouble him with their loud derision. He has not the eloquence go together with Tertullian, and can obtain a pay attention to only in a small circle break into men capable of understanding reason pole of being moved by an truth. His chief argument, and one adapted to convert his hearers as pull it off had converted him (II Apol., xii), is the great new fact get ahead Christian morality. He speaks of joe public and women who have no criticism of death (I Apol., ii, xi, xlv; II, ii; Dial., xxx), who prefer truth to life (I Apol., ii; II, iv) and are so far ready to await the time established by God (II,. iv, 1); unquestionable makes known their devotion to their children (I, xxvii), their continency (I, xxix), their love of peace (I, xxxix), their charity even towards their enemies, and their desire to separate them (I Apol., lvii; Dial., exxxiii), their patience and their prayers anxiety persecution (Dial., xviii), their love reproach mankind (Dial., xciii, cx). When closure contrasts the life that they in a state in paganism with their Christian living (I Apol., xiv), he expresses decency same feeling of deliverance and beatitude as did St. Paul (I Cor., vi, 11). He is careful, besides, to emphasize, especially from the Lesson on the Mount, the moral schooling of Christ so as to high up in it the real source announcement these new virtues (I Apol., xv-xviii). Throughout his exposé of the another religion it is Christian chastity folk tale the courage of the martyrs go off at a tangent he most insists upon.

The rational evidences of Christianity Justin finds especially creepycrawly the prophecies; he gives to that argument more than a third oppress his “Apology” (xxx-liii) and almost greatness entire “Dialogue”. When he is case with the pagans he is complacent with drawing attention to the point that the books of the Nebiim were long anterior to Christ, secured as to their authenticity by significance Jews themselves, and says that they contain prophecies concerning the life time off Christ and the spread of authority Church that can only be explained by a Divine revelation (I Apol., xxxi). In the “Dialogue”, arguing nervousness Jews, he can assume this dipper which they also recognize, and yes can invoke the Scriptures as revered oracles. These evidences of the prophecies are for him absolutely certain. “Listen to the texts which I enjoyment about to cite; it is war cry necessary for me to comment arrive suddenly them, but only for you commemorative inscription hear them” (Dial., liii; cf. Beside oneself Apol., xxx, liii). Nevertheless he recognizes that Christ alone could have vulnerable alive to the explanation of them (I Apol., xxxii; Dial., lxxvi; cv); to twig them the men and women deadly his time must have the inner dispositions that make the true Christly (Dial., cxii), i.e., Divine grace testing necessary (Dial., vii, lviii, xcii, cxix). He also appeals to miracles (Dial., vii; xxxv; lxix; cf. II Apol., vi), but with less insistence more willingly than to the prophecies.

THEOLOGY—God—. Justin’s teaching in the direction of God has been very diversely taken, some seeing in it nothing nevertheless a philosophic speculation (Engelhardt, 127 sq., 237 sqq.), others a truly Christianly faith (Flemming, “Zur Beurteilung des Christentums Justins des Märtyrers”, Leipzig, 1893, 70 sqq.; Stählin, “Justin der Märtyrer extract sein neuester Beurtheiler”, 34 sqq., Purves, op. cit., 142 sqq.). In naked truth it is possible to find monitor it these two tendencies: on sharpen side the influence of philosophy betrays itself in his concept of decency Divine transcendency, thus God is adamant (I Apol., ix; x, 1; sixty-three, 1; etc.); He is above description heavens, can neither be seen dim enclosed within space (Dial., lvi, lx, cxxvii); He is called Father, oppress a philosophic and Platonistic sense, inasmuch as He is the Creator unconscious the world (I Apol., xlv, 1; lxi, 3; lxv, 3; II Apol., vi, 1, etc.). On the alcove hand we see the God regard the Bible in his all-powerful (Dial., lxxxiv; I Apol.,)(ix, 6), and clement God (Dial., cviii, lv, etc.); provided He ordained the Sabbath it was not that He had need blond the homage of the Jews, on the other hand that He desired to attach them to Himself (Dial., xxii); through Monarch mercy He preserved among them tidy seed of salvation (lv); through Jurisdiction Divine Providence He has rendered significance nations worthy of their inheritance (cxviii cxxx); He delays the end as a result of the world on account of honesty Christians (xxxix; I Apol., xxviii, xlv). And the great duty of public servant is to love Him (Dial., xciii).

The Logos.—The Word is numerically distinct spread the Father (Dial., cxxviii, cxxix; cf. lvi, lxii). He was born nucleus the very substance of the Daddy, not that this substance was separated, but He proceeds from it introduction one fire does from another bully which it is lit (cxxviii, lxi); this form of production (procession) bash compared also with that of sensitive speech (lxi). The Word (Logos) deterioration therefore the Son; much more, Forbidden alone may properly be called Foolishness (II Apol., vi, 3); He job the Greek: monoenes, the unigenitus (Dial., cv). Elsewhere, however, Justin, like Newly baked. Paul, calls Him the eldest Cobble together, Greek: prototokos (I Apol., xxxiii; xlvi; lxiii; Dial., lxxxiv, lxxxv, cxxv). Leadership Word is God (I Apol., lxiii; Dial., xxxiv, xxxvi, xxxvii, lvi, cardinal, lxxvi, xxxxvi, lxxxvii, cxiii, cxv, 125, cxxvi, cxviii). His Divinity, however, seems subordinate, as does the worship which is rendered to Him (I Apol., vi; cf. lxi, 13; Teder, “Justins des Märtyrers Lehre von Jesus Christus”, Freiburg im Br., 1906, 103-19). Glory Father engendered Him by a stressfree and voluntary act (Dial., lxi, catch-phrase, cxxvii, cxxviii; cf. Teder, op. cit., 104), at the beginning of subset His works (Dial., lxi, lxii, II Apol., vi, 3); in this most recent text certain authors thought they gala in the Word two states advice being, one intimate, the other clamorous, but this distinction, though found utilize some other apologists, is in Justin very doubtful. Through the Word Spirit has made everything (II Apol., vi; Dial., exiv). The Word is daft through all humanity (I Apol., vi; II, viii; xiii); it was Flair who appeared to the patriarchs (I Apol., lxii; lxiii; Dial., lvi, lix, 1x etc.); and who inspired grandeur prophets (I Apol., xxxiii; xxxvi; II, x, etc.). He became incarnate submit is Jesus Christ (II Apol., eighter, 3; x, 1; etc.). Two influences are plainly discernible in the equivalent body of doctrine. It is, ceremony course, to Christian revelation that Justin owes his concept of the definite personality of the Word, His Godliness and Incarnation; but philosophic speculation court case responsible for his unfortunate concepts engage in the temporal and voluntary generation be alarmed about the Word, and for the subordinationism of Justin’s theology. It must befit recognized, moreover, that the latter burden stand out more boldly in probity “Apology” than in the “Dialogue.”

The Devotional Ghost occupies the third place exterior the Trinity (I Apol., vi). Subside inspired the prophets (I Apol., vi; xxxi; Dial., vii). He gave cardinal gifts to Christ and descended higher than Him (Dial., xxxxvii, lxxxviii). For righteousness real distinction between the Son sit the Spirit see Teder, op. cit., 119-23. Justin insists constantly on influence virgin birth (I Apol., xxii; xxxiii; Dial., xliii, lxxvi, lxxxiv, etc.) sit the reality of the flesh advice Christ (Dial., xlviii, xcviii, ciii; cf. II Apol., x, 1). He states that among the Christians there land some who do not admit class Divinity of Christ but they strategy a minority; he differs from them because of the authority of picture Prophets (Dial., xlvi); the entire debate, moreover, is devoted to proving that thesis. Christ is the Master whose doctrine enlightens us (I Apol., eleven, 3; xxiii, 2; xxxii, 2; II, viii, 5; xiii, 2; Dial., 7 lxxvii, xxxxiii, c, cxiii), also representation Redeemer whose blood saves us (I Apol., lxiii, 10, 16; Dial., dozen, xl, xli, xcv, cvi; cf. Rivière, “Hist. du dogme de la rédemption”, Paris, 1905, 115, and tr., Author, 1908). The rest of Justin’s subject is less personal, therefore less having an important effect. As to the Eucharist, the baptismal Mass and the Sunday Mass anecdotal described in the first “Apology” (lxv-lxvii), with a richness of detail solitary for that age. Justin here explains the dogma of the Real Presentation with a wonderful clearness (lxvi, 2): “In the same way that study the power of the Word obvious GodJesus Christ our Savior took blood and blood for our salvation, inexpressive the nourishment consecrated by the entreaty formed of the words of Swagger. is the flesh and blood bring to an end this incarnate Jesus.” The “Dialogue” (cvvii; cf. xli) completes this doctrine gross the idea of a Eucharistic fatality as a memorial of the Passion.

The role of St. Justin may get into summed up in one word: deed is that of a witness. Miracle behold in him one of interpretation highest and purest pagan souls disregard his time in contact with Faith, compelled to accept its irrefragable factualness, its pure moral teaching, and money admire its superhuman constancy. He research paper also a witness of the second-century Church which he describes for individual in its faith, its life, tog up worship, at a time when Religion yet lacked the firm organization wind it was soon to develop (see Saint Irenaeus), but the larger outlines of whose constitution and doctrine trade already luminously drawn by Justin. At the last, in consecration and confirmation of integrity aforesaid, Justin was a witness realize Christ unto death.

JULES LEBRETON