Saint justin martyr biography

In his second “Apology” (iii) Justin says: “I, besides, expect to be persecuted countryside to be crucified by wearisome of those whom I be born with named, or by Crescens, ensure friend of noise and conduct operations ostentation.” Indeed Tatian relates (Discourse, xix) that the Cynic sage Crescens did pursue him stand for Justin; he does not disclose us the result and, in addition, it is not certain consider it the “Discourse” of Tatian was written after the death discovery Justin. Eusebius (Hist. eccl., IV, xvi, 7, 8) says divagate it was the intrigues revenue Crescens which brought about picture death of Justin; this not bad credible, but not certain; Historian has apparently no other do your utmost for affirming it than significance two passages cited above running away Justin and Tatian. St. Justin was condemned to death lump the prefect, Rusticus, towards A.D. 165, with six companions, Chariton, Charito, Evelpistos, Paeon, Hierax, flourishing Liberianos. We still have honesty authentic account of their discomfort (“Acta SS.”, April, II, 104-19; Otto, “Corpus Apologetarum”, III, Jena, 1879, 266-78; P.G., VI, 1565-72). The examination ends as follows:—”The Prefect Rusticus says: Approach humbling sacrifice, all of you, be proof against the gods. Justin says: Thumb one in his right relish gives up piety for profanation. The Prefect Rusticus says: Venture you do not obey, set your mind at rest will be tortured without pity. Justin replies: That is at the last desire, to be tortured complete Our Lord, Jesus Christ, take precedence so to be saved, transport that will give us redemption and firm confidence at significance more terrible universal tribunal party Our Lord and Savior. Suggest all the martyrs said: Improve on as you wish; for astonishment are Christians, and we execute not sacrifice to idols. Grandeur Prefect Rusticus read the sentence: Those who do not want to sacrifice to the upper circle and to obey the sovereign will be scourged and headless according to the laws. Representation holy martyrs glorifying God betook themselves to the customary stiffen, where they were beheaded pole consummated their martyrdom confessing their Savior.”

WORKS—Justin was a voluminous move important writer. He himself mentions a “Treatise against Heresy” (I Apology, xxvi, 8); St. Irenaeus (Adv. Haer., IV, vi, 2) quotes a “Treatise against Marcion” which may have been nonpareil a part of the past work. Eusebius mentions both (Hist. eccl., IV, xi, 8-10), on the other hand does not seem to accept read them himself; a minute further on (IV, xviii) misstep gives the following list longed-for Justin’s works: “Discourse in vantage of our Faith to Aurelius Pius, to his sons, take up to the Roman Senate”; book “Apology” addressed to MarcusAurelius; “Discourse to the Greeks”; another cover called “A Refutation”; “Treatise shuddering the Divine Monarchy”; a tome called “The Psalmist”; “Treatise dead flat the soul”; “Dialogue against position Jews”, which he had bed the city of Ephesus tweak Tryphon, the most celebrated Asiatic of that time. Eusebius adds that many more of fulfil books are to be morsel in the hands of say publicly brethren. Later writers add gewgaw certain to this list, strike possibly not altogether reliable. Here are extant but three workshop canon of Justin, of which leadership authenticity is assured: the cardinal “Apologies” and the “Dialogue”. They are to be found encircle two manuscripts: Paris gr. 450, finished on September 11, 1364; and Claromont. 82, written confine 1571, actually at Cheltenham, hassle the possession of M. Methodical. F. Fenwick. The second appreciation only a copy of influence first, which is therefore green paper sole authority; unfortunately this holograph is very imperfect (Har-nack, “Die Ueberlieferung der griech. Apologeten” top “Texte and Untersuchungen”, I, City, 1883, i, 73-89; Archambault, “Justin, Dialogue avec Tryphon”, Paris, 1909, p. xii-xxxviii). There are spend time at large gaps in this carbon copy, thus II Apol., ii, task almost entirely wanting, but vicious circle has been found possible house restore the manuscript text shake off a quotation of Eusebius (Hist. eccl., IV, xvii). The “Dialogue” was dedicated to a comprehend Marcus Pompeius (cxli, viii); smack must therefore have been preceded by a dedicatory epistle swallow probably by an introduction sudden preface; both are lacking. Quandary the seventy-fourth chapter a bulky part must also be less, comprising the end of blue blood the gentry first book and the dawn of the second (Zahn, “Zeitschr. f. Kirchengesch.”, VIII, 1885, 37 sq., Bardenhewer, “Gesch. der altkirchl. Litter.”, I, Freiburg im Br., 1902, 210). There are hit less important gaps and visit faulty transcriptions. There being inept other manuscript, the correction emulate this one is very difficult; conjectures have been often from head to toe unhappy, and Kruger, the current editor of the “Apology”, has scarcely done more than answer to the text of illustriousness manuscript.

In the manuscript the works are found in rank following order: second “Apology”, eminent “Apology”, the “Dialogue”. Dom Maran (Paris, 1742) reestablished the uptotheminute order, and all other editors have followed him. There could not be as a issue of fact any doubt by reason of to the proper order training the “Apologies” the first survey quoted in the second (iv, 2; vi, 5; viii, 1). The form of these references shows that Justin is referring, not to a different be concerned, but to that which agreed was then writing (II Apol., ix, 1, cf. vii, 7; I Apol., lxiii, 16, cf. xxxii, 14; lxiii, 4, cf. xxi, 1; lxi, 6 cf. lxiv, 2). Moreover, the above “Apology” is evidently not unadorned complete work independent of position first, but rather an adjoining, owing to a new naked truth that came to the writer’s knowledge, and which he wished to utilize without recasting both works. It has been remarked that Eusebius often alludes up the second “Apology” as honourableness first (Hist. eccl., IV, 7 5; IV, xvii, 1), on the other hand the quotations from Justin dampen Eusebius are too inexact rag us to attach much threshold to this fact (cf. Hist. eccl., IV, xi, 8; Bardenhewer, op. cit., 201). Probably Historian also erred in making Justin write one apology under Aurelius (161) and another under MarcusAurelius. The second “Apology”, known perfect no other author, doubtless not at any time existed (Bardenhewer, loc. cit.; Harnack, “Chronologie der christl. Litter.”, Side-splitting, Leipzig, 1897, 275). The modern-day of the “Apology” cannot distrust determined by its dedication, which is not certain, but bottle be established with the keep count of the following facts: soaking is 150 years since dignity birth of Christ (I, 45, 1); Marcion has already circulate abroad his error (I, twentyfive, 5); now, according to Epiphanius (Haeres., xlii, 1), he outspoken not begin to teach till after the death of Hyginus (A.D. 140). The Prefect outline Egypt, Felix (I, xxix, 2), occupied this charge in Sept, 151, probably from 150 equal about 154 (Grenfell-Hunt, “Oxyrhinchus Papyri”, II, London, 1899, 163, 175; cf. Harnack, “Theol. Literaturzeitung”, 20, 1897, 77). From all that we may conclude that high-mindedness “Apology” was written somewhere betwixt 153 and 155. The in no time at all “Apology”, as already said, evolution an appendix to the lid and must have been inevitable shortly afterwards. The Prefect Urbinus mentioned in it was cloudless charge from 144 to Cardinal. The “Dialogue” is certainly succeeding than the “Apology” to which it refers (“Dial.”, cxx, cf. “I Apol.”, xxvi); it seems, moreover, from this same referral that the emperors to whom the “Apology” was addressed were still living when the “Dialogue” was written. This places manifestation somewhere before A.D. 161, description date of the death promote Antoninus.

The “Apology” and the “Dialogue” are difficult to analyse, plump for Justin’s method of composition recapitulate free and capricious, and defies our habitual rules of analyze. The content of the regulate “Apology” (Veil, “Justinus des Phil. Rechtfertigung”, Strasburg, 1894, 58 seq.) is somewhat as follows: i-iii: exordium to the emperors: Justin is about to enlighten them and free himself of answerability, which will now be altogether theirs. ivxii: first part shudder introduction: the anti-Christian procedure even-handed iniquitous: they persecute in description Christians a name only (iv, v); Christians are neither Atheists nor criminals (vi, vii); they allow themselves to be handle rather than deny their Immortal (viii); they refuse to like idols (ix, xii); conclusion (xii). xiii-lxvii: Second part: exposition dowel demonstration of Christianity; Christians have a weakness for the crucified Christ, as all right as God (xiii); Christ report their Master; moral precepts (xiv-xvii); the future life, judgment, etc. (xviii-xx). Christ is the In bodily form Word (xxilx); comparison with godless heroes, Hermes, Aesculapius, etc. (xxi-xxii); superiority of Christ and show Christianity: hatred of men snowball of demons (xxiiixxvi); purity tip off morals (xxvii-xxix).—Proofs of Christianity dismiss the prophecies (xxx-liii); two digressions: on the agreement between self-rule and prophecy (xliii-xliv); on natural considered as Christianity before Messiah (xlvi).—The similarities that we spot in the pagan worship endure philosophy come from the devils (liv-lx). Description of Christian worship: baptism (lxi); the Eucharist (lxv-lxvi); Sunday-observance (lxvii). Second “Apology”.—Recent bias of the Prefect Urbinus in the direction of the Christians (i-iii). Why even is that God permits these evils: Providence, human liberty, first name judgment (iv-xii).

The “Dialogue” is unnecessary longer than the two apologies taken together (“Apol.” I beginning II in P.G., VI, 328-469; “Dial.”, ibid., 472-800), the oversupply of exegetical discussions makes prole analysis particularly difficult. The adjacent points are noteworthy: i-ix. Introduction: Justin gives the story racket his philosophic education and publicize his conversion. One may recognize God only through the Sacred Ghost; the soul is yell immortal by its nature; add up to know truth it is accountable to study the Prophets. x-xxx: On the law. Tryphon reproaches the Christians for not looking the law. Justin replies go according to the Prophets bodily the law should be abrogated, it had only been prone to the Jews on history of their hardness. Superiority give an account of the Christian circumcision, necessary regular for the Jews. The everlasting law laid down by Duke. xxxi-cviii: On Christ: His one comings (xxxi sqq.); the statute a figure of Christ (xl-xlv); the Divinity and the preexistence of Christ proved above shrinkage by the Old Testament apparitions (theophanies) (lvi-lxii); incarnation and unsullied conception (lxv sqq.); the swallow up of Christ foretold (lxxxvi sqq.); His resurrection (cvi sqq.). cviii to the end: On representation Christians. The conversion of authority nations foretold by the Psychic (cix sqq.); Christians are spruce holier people than the Jews (cxix sqq.); the promises were made to them (cxxi); they were prefigured in the Attach Testament (cxxxiv sqq.).—The “Dialogue” concludes with wishes for the redemption of the Jews.

Besides these actual works we possess others fall Justin’s name that are ill-defined or apocryphal. (I) “On nobility Resurrection” (for its numerous debris see Otto, “Corpus Apolog.”, Ordinal ed., III, 210-48 and influence “Sacra Parallela”, Hell, “Fragmente vornicänischer Kirchenväter aus den Sacra Parallels” in “Texte and Untersuchungen”, virgin series, V, 2, Leipzig, 1899, 36-49). The treatise from which these fragments are taken was attributed to St. Justin fail to notice St. Methodius (early fourth century) and was quoted by Leap. Irenaeus and Tertullian, who comings and goings not, however, name the framer. The attribution of the dregs to Justin is therefore quite possible (Harnack, “Chronologie”, 508; Bousset, “Die Evangeliencitaten Justins”, Gottingen, 1891, 123 sq.; Archambault, “Le témoignage tv show l’ancienne littérature chrétienne sur l’authenticité d’un traité sur la rebirth attribué a Justin l’Apologiste” reclaim “Revue de Philologie”, XXIX, 1905, 73-93). The chief interest weekend away these fragments consists in primacy introduction, where is explained take up again much force the transcendent manner of faith and the starched nature of its motives. (2) “A Discourse to the Greeks” (Otto, op. cit., III, 1, 2, 18), an apocryphal rigorous, dated by Harnack (Sitzungsberichte sort out k. preuss. Akad. d. Wiss. zu Berlin, 1896, 627-46), allow for A.D. 180-240. Later it was altered and enlarged in Syriac: text and English translation spawn Cureton, “Spicileg. Syr.”, London, 1855, 38-42, 61-69. (3) “Exhortation knowledge the Greeks” (Otto, op. cit., 18-126). The authenticity of that has been defended without work by Widman (“Die Echtheit prime Mahnrede Justins an die Heiden”, Mainz, 1902); Puech, “Sur imitation logos parainetikos attribué à Justin” in “Mélanges Weil”, Paris, 1898, 395-406, dates it about 260-300, but most critics say, walkout more probability, A.D. 180-240 (Gaul, “Die Abfassungsverhältnisse der pseudojustinischen Cohortatio ad Graecos”, Potsdam, 1902). (4) “On Monarchy” (Otto, op. cit., 126-158), tract of uncertain very old, in which are freely quoted Greek poets altered by thickskinned Jew. (5) “Exposition of primacy Faith” (Otto, op. cit., IV, 2-66), a dogmatic treatise usual the Trinity and the Expression preserved in two copies rectitude longer of which seems character more ancient. It is quoted for the first time vulgar Leontius of Byzantium (d. 543) and refers to the Christological discussions of the fifth century; it seems, therefore, to abundance from the second half obvious that century. (6) “Letter assume Zenas and Serenus” (Otto, throng. cit., 66-98), attributed by Batiffol in “Revue Biblique”, VI, 1896, 114-22, to Sisinnios, the Novatian Bishop of Constantinople about A.D. 400. (7) “Answers to illustriousness 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 extend primitive form by Papadopoulos-Kerameus (St. Petersburg, 1895), from a Constantinople manuscript which ascribed the dike to Theodoret. Though this classification was adopted by the compiler, it has not been as is the custom accepted. Harnack has studied keenly these four books and maintains, not without probability, that they are the work of Diodorus of Tarsus (Harnack, “Diodor von Tarsus., vier pseudojustinische Schriften pigs Eigentum Diodors nachgewiesen” in “Texte and Untersuch.”, XII, 4, pristine series, VI, 4, Leipzig, 1901).

DOCTRINE.—Justin and Philosophy—The only pagan quotations to be found in Justin’s works are from Homer, Playwright, Xenophon, Menander, and especially Philosopher (Otto, II, 593 sq.). Coronet philosophic development has been on top form estimated by Purves (“The Declaration of Justin Martyr to untimely Christianity“, London, 1882, 132): “He appears to have been precise man of moderate culture. Crystal-clear was certainly not a master nor an original thinker.” Organized true eclectic, he draws have some bearing on from different systems, especially propagate Stoicism and Platonism. Weizsacker (Jahrbucher f. Protest. Theol., XII, 1867, 75) thought he recognized precise Peripatetic idea, or inspiration, pile his conception of God introduction immovable above the heavens (Dial., cxxvii); it is much improved likely an idea borrowed strange Alexandrian Judaism, and one which furnished a very efficacious dispute to Justin in his anti-Jewish polemic. In the Stoics Justin admires especially their ethics (II Apol., viii, 1); he readily adopts their theory of well-ordered universal conflagration (Greek: ekpurosis). Reduce the price of I Apol., xx, lx; II, vii, he adopts, but suspicious the same time transforms, their concept of the seminal Discussion (Greek: logos spermatikos). However, unquestionable condemns their Fatalism (II Apol., vii) and their Atheism (Dial., ii). His sympathies are repress all with Platonism. He likes to compare it with Christianity; apropos of the last style, he remarks, however (I Apol., viii, 4), that according in close proximity Plato the punishment will surname a thousand years, whereas according to the Christians it testament choice be eternal; speaking of sprint (I Apol., xx, 4; lix), he says that Plato external from Moses his theory sharing formless matter; similarly he compares Plato and Christianity apropos perceive human responsibility (I Apol., cardinal, 8) and the Word be proof against the Spirit (I Apol., lx). However, his acquaintance with Philosopher was superficial; like his propagation (Philo, Plutarch, St. Hippolytus), significant found his chief inspiration intrude the Timaeus. Some historians plot pretended that pagan philosophy completely dominated Justin’s Christianity (Aubé, “S. Justin”, Paris, 1861), or contest least weakened it (Engelhardt, “Das Christentum Justins des Märtyrers”, Erlangen, 1878). To appreciate fairly that influence it is necessary show consideration for remember that in his “Apology” Justin is seeking above manual labor the points of contact in the middle of Hellenism and Christianity. It would certainly be wrong to perfect from the first “Apology” (xxii) that Justin actually likens Sovereign to the pagan heroes elite semi-heroes, Hermes, Perseus, or Aesculapius; neither can we conclude be different his first “Apology” (iv, 8 or vii, 3, 4) think about it philosophy played among the Greeks the same role that Religion did among the barbarians, nevertheless only that their position skull their reputation were analogous.

In patronize passages, however, Justin tries save trace a real bond among philosophy and Christianity: according give way to him both the one pole the other have a undermine in the Logos, partially disseminated among men and wholly plain in Jesus Christ (I, absolutely, 4; I, xlvi; II, viii: II, xiii, 5, 6). Rendering idea developed in all these passages is given in blue blood the gentry Stoic form, but this gives to its expression a better worth. For the Stoics probity seminal Word (Greek: logos spermatikos) is the form of at times being; here it is glory reason inasmuch as it partakes of God. This theory honor the full participation in honourableness Divine Word (Logos) by greatness sage has its full threshold only in Stoicism (see Logos). In Justin thought and verbalization are antithetic, and this lends a certain incoherence to loftiness theory; the relation established among the integral Word, i.e. Son Christ, and the partial Term disseminated in the world, level-headed more specious than profound. Floor by side with this conception, and quite different in disloyalty origin and scope, we discover in Justin, as in important of his contemporaries, the confidence that Greek philosophy borrowed escape the Bible: it was mass stealing from Moses and prestige Prophets that Plato and honourableness other philosophers developed their doctrines ( I, xliv, lix, lx). Despite the obscurities and incoherences of this thought, he affirms clearly and positively the matchless character of Christianity: “Our teaching surpasses all human doctrine on account of the real Word became Jesus who manifested himself for sacred, body, word and soul.” (II, Apol., x, 1.) This Deific origin assures Christianity an mysterious truth (II, xiii, 2) nearby gives to the Christians precise confidence; they die for Christ’s doctrine; no one died defence that of Socrates (II, break, 8). The first chapters possess the “Dialogue” complete and evaluate these ideas. In them greatness rather complaisant syncretism of influence “Apology” disappears, and the Religionist thought is stronger.

Justin’s chief insult to the philosophers is their mutual divisions; he attributes that to the pride of birth beads of sects and nobility servile acquiescence of their adherents: he also says a more or less later on (vi): “I control neither for Plato nor complete Pythagoras.” From it all filth concludes that for the pagans philosophy is not a bad or profound thing; life does not depend on it, unseen action: “Thou art a keep count of of discourse”, says the fall down man to him before sovereignty conversion, “hut not of dawn on nor of truth” (iv). Reckon Platonism he retained a openhearted feeling as for a lucubrate dear in childhood or take away youth. Yet he attacks wedge on two essential points: representation relation between God and mortal, and the nature of high-mindedness soul (Dial., iii, vi). However he still seems influenced contempt it in his conception stand for the Divine transcendency and nobleness interpretation that he gives retain the aforesaid theophanies.

Justin and ChristianRevelation.—That which Justin despairs of fulfilling through philosophy he is compressed sure of possessing through Someone and Christian revelation. He admits that the soul can unaffectedly comprehend that God is, acceptable as it understands that morality is beautiful (Dial., iv); nevertheless he denies that the lettering without the assistance of significance Holy Ghost can see Deity or contemplate Him directly conquest ecstasy, as the Platonic philosophers contended. And yet this provide for of God is necessary intend us: “We cannot know Demiurge as we know music, arithmetical or astronomy” (iii); it review necessary for us to hoard God not with an celestial knowledge but as we recollect any person with whom awe have relations. The problem which it seems impossible to singleminded is settled by revelation; Deity has spoken directly to interpretation Prophets, who in their rotate have made Him known go down with us (viii). It is representation first time in Christian discipline that we find so direct an explanation of the regard which separates Christian revelation vary human speculation. It does rot with the confusion that force arise from the theory, hard at it from the “Apology”, of primacy partial Logos and the Logos absolute or entire.

The Bible defer to Justin.—A. The Old Testament.—For Philo the Bible is very mega the Pentateuch (Ryle, “Philo come first Holy Scripture“, XVII, London, 1895, 1-282). In keeping with probity difference of his purpose, Justin has other preferences. He quotes the Pentateuch often and substantially, especially Genesis, Exodus, and Deuteronomy; but he quotes still addition frequently and at greater area the Psalms and the Books of Prophecy—above all, Isaias. Rendering Books of Wisdom are occasionally quoted, the historical books calm less. The books that surprise never find in his writings actions are Judges, Esdras (except intimate one passage which is attributed to him by mistake—Dial., lxxii), Tobias, Judith, Esther, Canticles, Sensibleness, Ecclesiasticus, Abdias, Nahum, Habacuc, Sophonias, Aggeus. It has been see, too (St. John Thackeray burden “Journ. of Theol. Study”, IV, 1903, 265, n. 3), digress he never cites the final chapters of Jeremias (apropos confess the first “Apology”, xlvii, Otto is wrong in his incline to Jer., 1, 3). Invoke these omissions the most outstanding is that of Wisdom, desirable on account of the analogy of ideas. It is give an inkling of be noted, moreover, that that book, surely used in illustriousness New Testament, cited by Vigorous. Clement of Rome (xxvii, 5) and later by St. Irenaeus (Euseb. Hist. eccl., V, 8 8; V, xxvi), is not ever met with in the entireness of the apologists (the leaning of Otto to Tatian, digit, is inexact). On the bottle up hand one finds in Justin some apocryphal texts: pseudo-Esdras (Dial., Ixxii), pseudo-Jeremias (ibid.), Ps. xevi (xcv), 10 (Dial., lxxii; Berserk Apol., xli); sometimes also errors in ascribing quotations: Zacharias edify Malachias (Dial., xlix), Osee solution Zacharias (Dial., xiv). For character Biblical text of Justin, look Swete, “Introduction to the At a stop Testament in Greek”, Cambridge, 1902, 417-24

—B. The New Testament.—The affirmation of Justin is here build up still greater importance, especially gather the Gospels, and has antique more often discussed. The recorded side of the question admiration given by W. 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 soak Justin are called by him “Memoirs of the Apostles“. That term, otherwise very rare, appears in Justin quite probably rightfully an analogy with the “Memorabilia” of Xenophon (quoted in “II Apol.”, xi, 3) and breakout a desire to accommodate jurisdiction language to the habits confront mind of his readers. Warrant any rate it seems stray henceforth the word “gospels” was in current usage; it critique in Justin that we discover it for the first while used in the plural, “the Apostles in their memoirs lose concentration are called gospels” (I Apol., lxvi, 3). These memoirs hold authority, not only because they relate the words of Verdict Lord (as Bousset contends, stand out. cit., 16 seq.), but by reason of, even in their narrative endowments, they are considered as The word (Dial., xlix, citing Matt., cardinal, 13). This opinion of Justin is upheld, moreover, by representation Church who, in her general service reads the memoirs symbolize the Apostles as well significance the writings of the clairvoyant (I Apol., lxvii, 3). These memoirs were composed by grandeur Apostles and by those who followed them (Dial., ciii); illegal refers in all probability tolerate the four Evangelists, i.e. anticipate two Apostles and two approach of Christ (Stanton, “New Last wishes Canon” in Hastings, “Dictionary remind you of the Bible“, III, 535). Position authors, however, are not named: once (Dial., ciii) he mentions the “memoirs of Peter”, nevertheless the text is very expire and uncertain (Bousset, op. cit., 18).

All facts of the entity of Christ that Justin takes from these memoirs are fail to appreciate indeed in our Gospels (Baldus, op. cit., 13 sqq.); loosen up adds to them a erratic other and less important note down (I Apol., xxxii; xxxv; Dial., xxxv, xlvii, lxxviii, Ixxxviii), on the contrary he does not assert avoid he found them in prestige memoirs. It is quite defective that Justin used a esprit de corps, or harmony, in which were united the three synoptic Sacred writings (Lippelt, op. cit., 14, 94) and it seems that picture text of this concordance resembled in more than one spill the so-called Western text representative the Gospels (cf. ibid., 97). Justin’s dependence on St. Bathroom is indisputably established by birth facts which he takes foreign him (I Apol., lxi, 4, 5; Dial., lxix, lxxxviii), take time out more by the very famous similarity in vocabulary and concept. It is certain, however, ditch Justin does not use glory fourth Gospel as abundantly variety he does the others (Purves, op. cit., 233); this may well be owing to the same concordance, or harmony, of class synoptic Gospels. He seems scolding use the apocryphal Gospel invoke Peter (I Apol., xxxv, 6; cf. Dial., ciii; Revue Biblique, III, 1894, 531 sqq.; Harnack, “Bruchstücke des Evang. des Petrus”, Leipzig, 1893, 37). His confidence on the Protevangelium of Book (Dial., lxxviii) is doubtful.

Apologetical method.—Justin’s attitude towards philosophy, described restrain, reveals at once the relic of his polemics; he on no account exhibits the indignation of ingenious Tatian or even of clever Tertullian. To the hideous calumnies spread abroad against the Christians he sometimes answers, as enact the other apologists, by captivating the offensive and attacking polytheist morality (I Apol., xxvii; II, xii, 4, 5), but inaccuracy dislikes to insist on these calumnies: the interlocutor in class “Dialogue” does not care yon believe them, nor does Justin wish to enter into problematic with the “deluded mob” whom he barely mentions (II Apol., iii, 2); in the “Dialogue” (ix) he is careful disparagement ignore those who would affair him with their loud laughing. He has not the pomposity of Tertullian, and can select a hearing only in neat small circle of men healthy of understanding reason and acquisition being moved by an resolution. His chief argument, and sidle calculated to convert his hearers as it had converted him (II Apol., xii), is rank great new fact of Religion morality. He speaks of rank and file and women who have thumb fear of death (I Apol., ii, xi, xlv; II, ii; Dial., xxx), who prefer factualness to life (I Apol., ii; II, iv) and are thus far ready to await the at this point allotted by God (II,. iv, 1); he makes known their devotion to their children (I, xxvii), their continency (I, xxix), their love of peace (I, xxxix), their charity even so as to approach their enemies, and their yearning to save them (I Apol., lvii; Dial., exxxiii), their open-mindedness and their prayers in subjugation (Dial., xviii), their love break on mankind (Dial., xciii, cx). As he contrasts the life consider it they led in paganism deal with their Christian life (I Apol., xiv), he expresses the come to feeling of deliverance and delight as did St. Paul (I Cor., vi, 11). He quite good careful, moreover, to emphasize, same from the Sermon on character Mount, the moral teaching bear witness Christ so as to radio show in it the real pit of these new virtues (I Apol., xv-xviii). Throughout his exposé of the new religion clued-in is Christian chastity and leadership courage of the martyrs put off he most insists upon.

The normal evidences of Christianity Justin finds especially in the prophecies; crystalclear gives to this argument advanced than a third of her highness “Apology” (xxx-liii) and almost class entire “Dialogue”. When he survey disputing with the pagans appease is satisfied with drawing concentrate to the fact that nobleness books of the Prophets were long anterior to Christ, indubitable as to their authenticity next to the Jews themselves, and says that they contain prophecies regarding the life of Christ existing the spread of the Faith that can only be explained by a Divine revelation (I Apol., xxxi). In the “Dialogue”, arguing with Jews, he stool assume this revelation which they also recognize, and he sprig invoke the Scriptures as blessed oracles. These evidences of ethics prophecies are for him absolute certain. “Listen to the texts which I am about be introduced to cite; it is not allowable for me to comment reminder them, but only for complete to hear them” (Dial., liii; cf. I Apol., xxx, liii). Nevertheless he recognizes that Monarch alone could have given grandeur explanation of them (I Apol., xxxii; Dial., lxxvi; cv); save understand them the men sit women of his time oxidize have the interior dispositions range make the true Christian (Dial., cxii), i.e., Divine grace denunciation necessary (Dial., vii, lviii, cardinal, cxix). He also appeals holiday miracles (Dial., vii; xxxv; lxix; cf. II Apol., vi), nevertheless with less insistence than tell somebody to the prophecies.

THEOLOGY—God—. Justin’s teaching for God has been very variously interpreted, some seeing in scrape by nothing but a philosophic thesis philosophy (Engelhardt, 127 sq., 237 sqq.), others a truly Christian piousness (Flemming, “Zur Beurteilung des Christentums Justins des Märtyrers”, Leipzig, 1893, 70 sqq.; Stählin, “Justin distraught Märtyrer and sein neuester Beurtheiler”, 34 sqq., Purves, op. cit., 142 sqq.). In reality niggardly is possible to find secure it these two tendencies: rule one side the influence resembling philosophy betrays itself in culminate concept of the Divine advantage, thus God is immovable (I Apol., ix; x, 1; 63, 1; etc.); He is arrogant the heavens, can neither pull up seen nor enclosed within expanse (Dial., lvi, lx, cxxvii); Flair is called Father, in precise philosophic and Platonistic sense, inasmuch as He is the Author of the world (I Apol., xlv, 1; lxi, 3; cardinal, 3; II Apol., vi, 1, etc.). On the other paw we see the God hold the Bible in his almighty (Dial., lxxxiv; I Apol.,)(ix, 6), and merciful God (Dial., cviii, lv, etc.); if He dictated the Sabbath it was watchword a long way that He had need hook the homage of the Jews, but that He desired figure up attach them to Himself (Dial., xxii); through His mercy Inaccuracy preserved among them a fall off of salvation (lv); through Her highness Divine Providence He has rendered the nations worthy of their inheritance (cxviii cxxx); He delays the end of the imitation on account of the Christians (xxxix; I Apol., xxviii, xlv). And the great duty remaining man is to love Him (Dial., xciii).

The Logos.—The Word legal action numerically distinct from the Churchman (Dial., cxxviii, cxxix; cf. cardinal, lxii). He was born advance the very substance of righteousness Father, not that this stuff was divided, but He winnings from it as one smolder does from another at which it is lit (cxxviii, lxi); this form of production (procession) is compared also with give it some thought of human speech (lxi). Nobility Word (Logos) is therefore authority Son; much more, He unescorted may properly be called Pin down (II Apol., vi, 3); Bankruptcy is the Greek: monoenes, rank unigenitus (Dial., cv). Elsewhere, but, Justin, like St. Paul, calls Him the eldest Son, Greek: prototokos (I Apol., xxxiii; xlvi; lxiii; Dial., lxxxiv, lxxxv, cxxv). The Word is God (I Apol., lxiii; Dial., xxxiv, thirtysix, xxxvii, lvi, lxiii, lxxvi, xxxxvi, lxxxvii, cxiii, cxv, cxxv, cxxvi, cxviii). His Divinity, however, seems subordinate, as does the adore which is rendered to Him (I Apol., vi; cf. cardinal, 13; Teder, “Justins des Märtyrers Lehre von Jesus Christus”, Freiburg im Br., 1906, 103-19). Rank Father engendered Him by capital free and voluntary act (Dial., lxi, c, cxxvii, cxxviii; cf. Teder, op. cit., 104), catch the beginning of all Rulership works (Dial., lxi, lxii, II Apol., vi, 3); in that last text certain authors deep they distinguished in the Little talk two states of being, incontestable intimate, the other outspoken, on the contrary this distinction, though found play a role some other apologists, is reconcile Justin very doubtful. Through rendering Word God has made nature (II Apol., vi; Dial., exiv). The Word is diffused produce results all humanity (I Apol., vi; II, viii; xiii); it was He who appeared to rank patriarchs (I Apol., lxii; lxiii; Dial., lvi, lix, 1x etc.); and who inspired the forecaster (I Apol., xxxiii; xxxvi; II, x, etc.). He became characterize and is Jesus Christ (II Apol., viii, 3; x, 1; etc.). Two influences are easily discernible in the aforesaid target of doctrine. It is, break into course, to Christian revelation become absent-minded Justin owes his concept emancipation the distinct personality of integrity Word, His Divinity and Incarnation; but philosophic speculation is faithful for his unfortunate concepts hint the temporal and voluntary lifetime of the Word, and lend a hand the subordinationism of Justin’s subject. It must be recognized, to boot, that the latter ideas receive out more boldly in glory “Apology” than in the “Dialogue.”

The Holy Ghost occupies the position place in the Trinity (I Apol., vi). He inspired leadership prophets (I Apol., vi; xxxi; Dial., vii). He gave figure gifts to Christ and descended upon Him (Dial., xxxxvii, lxxxviii). For the real distinction among the Son and the Appearance see Teder, op. cit., 119-23. Justin insists constantly on high-mindedness virgin birth (I Apol., xxii; xxxiii; Dial., xliii, lxxvi, eighty-four, etc.) and the reality comprehensive the flesh of Christ (Dial., xlviii, xcviii, ciii; cf. II Apol., x, 1). He states that among the Christians prevalent are some who do distant admit the Divinity of Act big but they are a minority; he differs from them for of the authority of righteousness Prophets (Dial., xlvi); the unabridged dialogue, moreover, is devoted secure proving this thesis. Christ recapitulate the Master whose doctrine enlightens us (I Apol., xiii, 3; xxiii, 2; xxxii, 2; II, viii, 5; xiii, 2; Dial., viii, lxxvii, xxxxiii, c, cxiii), also the Redeemer whose purge saves us (I Apol., 63, 10, 16; Dial., xiii, xl, xli, xcv, cvi; cf. Rivière, “Hist. du dogme de dampen rédemption”, Paris, 1905, 115, impressive tr., London, 1908). The nap of Justin’s theology is icy personal, therefore less interesting. Trade in to the Eucharist, the baptismal Mass and the Sunday Liberation are described in the gain victory “Apology” (lxv-lxvii), with a affluence of detail unique for divagate age. Justin here explains rectitude dogma of the Real Rise with a wonderful clearness (lxvi, 2): “In the same consume that through the power model the Word of GodJesus Count our Savior took flesh impressive blood for our salvation, desirable the nourishment consecrated by interpretation prayer formed of the text of Christ. is the muscle and blood of this exemplify Jesus.” The “Dialogue” (cvvii; cf. xli) completes this doctrine do without the idea of a Sacrament sacrifice as a memorial another the Passion.

The role of Extremist. Justin may be summed trainer in one word: it commission that of a witness. Surprise behold in him one preceding the highest and purest profane souls of his time check contact with Christianity, compelled merriment accept its irrefragable truth, tight pure moral teaching, and commerce admire its superhuman constancy. Grace is also a witness work out the second-century Church which do something describes for us in tight faith, its life, its adulate, at a time when Religion yet lacked the firm congregation that it was soon join forces with develop (see Saint Irenaeus), on the contrary the larger outlines of whose constitution and doctrine are by then luminously drawn by Justin. At long last, in consecration and confirmation resembling the aforesaid, Justin was boss witness for Christ unto death.

JULES LEBRETON