Justin Martyr (Latin: Iustinus Martyr) was an early Christian apologist, and is regarded as the foremost interpreter of the theory of the Logos in the 2nd century. He was martyred, alongside some of his students, and is considered a saint by the Roman Catholic Church, the Anglican Church, the Eastern Orthodox Church, and the Oriental Orthodox Churches.
Most of his works are lost, but two apologies and a dialogue did survive. The First Apology, his most well known text, passionately defends the morality of the Christian life, and provides various ethical and philosophical arguments to convince the Roman emperor, Antoninus, to abandon the persecution of the fledgling sect. Further, he also indicates, as St Augustine did regarding the "true religion" that predated Christianity, that the "seeds of Christianity" (manifestations of the Logos acting in history) actually predated Christ's incarnation. This notion allows him to claim many historical Greek philosophers (including Socrates and Plato), in whose works he was well studied, as unknowing Christians.
Flavia Neapolis, Judea
|Died||165 (aged 65)|
Rome, Roman Empire
|Venerated in||Roman Catholic Church|
Eastern Orthodox Church
|Canonized||Pre-Congregation for the Causes of Saints|
|Feast||1 June (Roman Catholic Church, Eastern Orthodox Church, Anglican Communion)|
14 April (Roman Calendar, 1882–1969)
Justin Martyr was born around AD 100 at Flavia Neapolis (today Nablus) in Samaria into a pagan family, and defined himself as a Gentile. His grandfather, Bacchius, had a Greek name, while his father, Priscus, bore a Latin name, which has led to speculations that his ancestors may have settled in Neapolis soon after its establishment or that they were descended from a Roman "diplomatic" community that had been sent there.
In the opening of the Dialogue, Justin describes his early education, stating that his initial studies left him unsatisfied due to their failure to provide a belief system that would afford theological and metaphysical inspiration to their young pupil. He says he tried first the school of a Stoic philosopher, who was unable to explain God's being to him. He then attended a Peripatetic philosopher but was put off because the philosopher was too eager for his fee. Then he went to hear a Pythagorean philosopher who demanded that he first learn music, astronomy, and geometry, which he did not wish to do. Subsequently, he adopted Platonism after encountering a Platonist thinker who had recently settled in his city.
And the perception of immaterial things quite overpowered me, and the contemplation of ideas furnished my mind with wings, so that in a little while I supposed that I had become wise; and such was my stupidity, I expected forthwith to look upon God, for this is the end of Plato's philosophy.
Some time afterwards, he chanced upon an old man, possibly a Syrian Christian, in the vicinity of the seashore, who engaged him in a dialogue about God and spoke of the testimony of the prophets as being more reliable than the reasoning of philosophers.
There existed, long before this time, certain men more ancient than all those who are esteemed philosophers, both righteous and beloved by God, who spoke by the Divine Spirit, and foretold events which would take place, and which are now taking place. They are called prophets. These alone both saw and announced the truth to men, neither reverencing nor fearing any man, not influenced by a desire for glory, but speaking those things alone which they saw and which they heard, being filled with the Holy Spirit. Their writings are still extant, and he who has read them is very much helped in his knowledge of the beginning and end of things, and of those matters which the philosopher ought to know, provided he has believed them. For they did not use demonstration in their treatises, seeing that they were witnesses to the truth above all demonstration, and worthy of belief; and those events which have happened, and those which are happening, compel you to assent to the utterances made by them, although, indeed, they were entitled to credit on account of the miracles which they performed, since they both glorified the Creator, the God and Father of all things, and proclaimed His Son, the Christ [sent] by Him: which, indeed, the false prophets, who are filled with the lying unclean spirit, neither have done nor do, but venture to work certain wonderful deeds for the purpose of astonishing men, and glorify the spirits and demons of error. But pray that, above all things, the gates of light may be opened to you; for these things cannot be perceived or understood by all, but only by the man to whom God and His Christ have imparted wisdom.
Moved by the aged man's argument, Justin renounced both his former religious faith and his philosophical background, choosing instead to re-dedicate his life to the service of the Divine. His newfound convictions were only bolstered by the ascetic lives of the early Christians and the heroic example of the martyrs, whose piety convinced him of the moral and spiritual superiority of Christian doctrine. As a result, he thenceforth decided that the only option for him was to travel throughout the land, spreading the knowledge of Christianity as the "true philosophy." His conversion is commonly assumed to have taken place at Ephesus though it may have occurred anywhere on the road from Syria Palestina to Rome.
He then adopted the dress of a philosopher himself and traveled about teaching. During the reign of Antoninus Pius (138–161), he arrived in Rome and started his own school. Tatian was one of his pupils. In the reign of Marcus Aurelius, after disputing with the cynic philosopher Crescens, he was denounced by the latter to the authorities, according to Tatian (Address to the Greeks 19) and Eusebius (HE IV 16.7–8). Justin was tried, together with six companions, by Junius Rusticus, who was urban prefect from 163–167, and was beheaded. Though the precise year of his death is uncertain, it can reasonably be dated by the prefectoral term of Rusticus (who governed from 162 and 168). The martyrdom of Justin preserves the court record of the trial.
The Prefect Rusticus says: Approach and sacrifice, all of you, to the gods. Justin says: No one in his right mind gives up piety for impiety. The Prefect Rusticus says: If you do not obey, you will be tortured without mercy. Justin replies: That is our desire, to be tortured for Our Lord, Jesus Christ, and so to be saved, for that will give us salvation and firm confidence at the more terrible universal tribunal of Our Lord and Saviour. And all the martyrs said: Do as you wish; for we are Christians, and we do not sacrifice to idols. The Prefect Rusticus read the sentence: Those who do not wish to sacrifice to the gods and to obey the emperor will be scourged and beheaded according to the laws. The holy martyrs glorifying God betook themselves to the customary place, where they were beheaded and consummated their martyrdom confessing their Saviour.
In 1882 Pope Leo XIII had a Mass and an Office composed for his feast day, which he set at 14 April, one day after the date of his death as indicated in the Martyrology of Florus; but since this date quite often falls within the main Paschal celebrations, the feast was moved in 1968 to 1 June, the date on which he has been celebrated in the Byzantine Rite since at least the 9th century.
The earliest mention of Justin is found in the Oratio ad Graecos by Tatian who, after calling him "the most admirable Justin", quotes a saying of his and says that the Cynic Crescens laid snares for him. Irenaeus speaks of Justin's martyrdom and of Tatian as his disciple. Irenaeus quotes Justin twice and shows his influence in other places. Tertullian, in his Adversus Valentinianos, calls Justin a philosopher and a martyr and the earliest antagonist of heretics. Hippolytus and Methodius of Olympus also mention or quote him. Eusebius of Caesarea deals with him at some length, and names the following works:
Eusebius implies that other works were in circulation; from St Irenaeus he knows of the apology "Against Marcion," and from Justin's "Apology" of a "Refutation of all Heresies ". Epiphanius and St Jerome mention Justin.
After Rufinus, Justin was known mainly from St Irenaeus and Eusebius or from spurious works. The Chronicon Paschale assigns his martyrdom to the year 165. A considerable number of other works are given as Justin's by Arethas, Photius, and other writers, but this attribution is now generally admitted to be spurious. The Expositio rectae fidei has been assigned by Draseke to Apollinaris of Laodicea, but it is probably a work of as late as the 6th century. The Cohortatio ad Graecos has been attributed to Apollinaris of Laodicea, Apollinaris of Hierapolis, as well as others. The Epistola ad Zenam et Serenum, an exhortation to Christian living, is dependent upon Clement of Alexandria, and is assigned by Pierre Batiffol to the Novatian Bishop Sisinnius (c. 400). The extant work under the title "On the Sovereignty of God" does not correspond with Eusebius' description of it, though Harnack regards it as still possibly Justin's, and at least of the 2nd century. The author of the smaller treatise To the Greeks cannot be Justin, because he is dependent on Tatian; Harnack places it between 180 and 240.
The Dialogue is a later work than the First Apology; the date of composition of the latter, judging from the fact that it was addressed to Antoninus Pius and his adopted sons Marcus Aurelius and Lucius Verus, must fall between 147 and 161.
In the Dialogue with Trypho, after an introductory section, Justin undertakes to show that Christianity is the new law for all men.
The fragments of the work "On the Resurrection" begin with the assertion that the truth, and God the author of truth, need no witness, but that as a concession to the weakness of men it is necessary to give arguments to convince those who gainsay it. It is then shown, after a denial of unfounded deductions, that the resurrection of the body is neither impossible nor unworthy of God, and that the evidence of prophecy is not lacking for it. Another fragment takes up the positive proof of the resurrection, adducing that of Christ and of those whom he recalled to life. In yet another fragment the resurrection is shown to be that of what has gone down, i.e., the body; the knowledge concerning it is the new doctrine, in contrast to that of the old philosophers. The doctrine follows from the command to keep the body in moral purity.
The treatise On the Resurrection, of which extensive fragments are preserved in the Sacra parallela, is not so generally accepted. Even earlier than this collection, it is referred to by Procopius of Gaza (c. 465–528). Methodius appeals to Justin in support of his interpretation of 1 Corinthians 15:50 in a way which makes it natural to assume the existence of a treatise on the subject, to say nothing of other traces of a connection in thought both here in Irenaeus (V., ii.-xiii. 5) and in Tertullian, where it is too close to be anything but a conscious following of the Greek. The Against Marcion is lost, as is the Refutation of all Heresies to which Justin himself refers in Apology, i. 26; Hegesippus, besides perhaps Irenaeus and Tertullian, seems to have used it.
Flacius discovered "blemishes" in Justin's theology, which he attributed to the influence of pagan philosophers; and in modern times Semler and S.G. Lange have made him out a thorough Hellene, while Semisch and Otto defend him from this charge.
In opposition to the school of Ferdinand Christian Baur, who considered him a Jewish Christian, Albrecht Ritschl has pointed out that it was precisely because he was a Gentile Christian that he did not fully understand the Old Testament foundation of Paul's teaching, and explained in this way the modified character of his Paulinism and his legal mode of thought.
M. von Engelhardt has attempted to extend this line of treatment to Justin's entire theology, and to show that his conceptions of God, of free will and righteousness, of redemption, grace, and merit prove the influence of the cultivated Greek pagan world of the 2nd century, dominated by the Platonic and Stoic philosophy.
But he admits that Justin is a Christian in his unquestioning adherence to the Church and its faith, his unqualified recognition of the Old Testament, and his faith in Christ as the Son of God the Creator, made manifest in the flesh, crucified, and risen, through which belief he succeeds in getting away from the dualism of both pagan and Gnostic philosophy.
Justin was confident that his teaching was that of the Church at large. He knows of a division among the orthodox only on the question of the millennium and on the attitude toward the milder Jewish Christianity, which he personally is willing to tolerate as long as its professors in their turn do not interfere with the liberty of the Gentile converts; his millenarianism seems to have no connection with Judaism, but he believes firmly in a millennium, and generally in the Christian eschatology.
Justin saw himself as a scholar, although his skills in Hebrew were either non-existent or minimal. After collaborating with a Jewish convert to assist him with Hebrew, Justin published an attack on Judaism based upon a no-longer-extant text of a Midrash. This Midrash was reconstructed and published by Saul Lieberman.
Opposition to Judaism was typical of church leaders in his day, however Justin Martyr was particularly antagonistic towards Jews and regarded them as a cursed people. His anti-Judaic polemics have been cited as an origin of Christian antisemitism, he was the first to argue that the Romans had no responsibility for the death of Jesus, supporting the idea of Jewish deicide. However his views elaborated in the Dialogue with Trypho were comparatively tame to those of John Chrysostom and others.
Justin, like others, thought that the Greek philosophers had derived, if not borrowed, the most essential elements of truth found in their teaching from the Old Testament. But at the same time he adopted the Stoic doctrine of the "seminal word," and so philosophy was to him an operation of the Word—in fact, through his identification of the Word with Christ, it was brought into immediate connection with him.
Thus he does not scruple to declare that Socrates and Heraclitus were Christians (Apol., i. 46, ii. 10). His aim was to emphasize the absolute significance of Christ, so that all that ever existed of virtue and truth may be referred to him. The old philosophers and law-givers had only a part of the Logos, while the whole appears in Christ.
While the gentile peoples, seduced by devils, had deserted the true God for idols, the Jews and Samaritans possessed the revelation given through the prophets and awaited the Messiah. However, the law, while containing commandments intended to promote the true fear of God, had other prescriptions of a purely pedagogic nature, which necessarily ceased when Christ, their end, appeared; of such temporary and merely relative regulations were circumcision, animal sacrifices, the Sabbath, and the laws as to food. Through Christ, the abiding law of God has been fully proclaimed. In his character, as the teacher of the new doctrine and promulgator of the new law, lies the essential nature of his redeeming work.
The idea of an economy of grace, of a restoration of the union with God which had been destroyed by sin, is not foreign to him. It is noteworthy that in the "Dialogue" he no longer speaks of a "seed of the Word" in every man, and in his non-apologetic works the emphasis is laid upon the redeeming acts of the life of Christ rather than upon the demonstration of the reasonableness and moral value of Christianity, though the fragmentary character of the latter works makes it difficult to determine exactly to what extent this is true and how far the teaching of Irenaeus on redemption is derived from him.
The 1913 Catholic Encyclopedia notes that scholars have differed on whether Justin's writings on the nature of God were meant to express his firm opinion on points of doctrine, or to speculate on these matters. Specific points Justin addressed include that the Logos is "numerically distinct from the Father" though "born of the very substance of the Father," and that "through the Word, God has made everything." Justin used the metaphor of fire to describe the Logos as spreading like a flame, rather than "dividing" the substance of the Father. He also defended the Holy Spirit as a member of the Trinity, as well as the birth of Jesus to Mary when she was a virgin. The Encyclopedia states that Justin places the genesis of the Logos as a voluntary act of the Father at the beginning of creation, noting that this is an "unfortunate" conflict with later Christian teachings.
Justin Martyr, in his First Apology (c. 155) and Dialogue with Trypho (c. 160), sometimes refers to written sources consisting of narratives of the life of Jesus and quotations of the sayings of Jesus as "memoirs of the apostles" (Greek: ἀπομνημονεύματα τῶν ἀποστόλων; transliteration: apomnêmoneúmata tôn apostólôn) and less frequently as gospels (Greek: εὐαγγέλιον; transliteration: euangélion) which, Justin says, were read every Sunday in the church at Rome (1 Apol. 67.3 – "and the memoirs of the apostles or the writings of the prophets are being read as long as it is allowable").
The designation "memoirs of the apostles" occurs twice in Justin's First Apology (66.3, 67.3–4) and thirteen times in the Dialogue, mostly in his interpretation of Psalm 22, whereas the term "gospel" is used only three times, once in 1 Apol. 66.3 and twice in the Dialogue. The single passage where Justin uses both terms (1 Apol. 66.3) makes it clear that "memoirs of the apostles" and "gospels" are equivalent, and the use of the plural indicates Justin's awareness of more than one written gospel. ("The apostles in the memoirs which have come from them, which are also called gospels, have transmitted that the Lord had commanded..."). Justin may have preferred the designation "memoirs of the apostles" as a contrast to the "gospel" of his contemporary Marcion to emphasize the connections between the historical testimony of the gospels and the Old Testament prophecies which Marcion rejected.
The origin of Justin's use of the name "memoirs of the apostles" as a synonym for the gospels is uncertain. Scholar David E. Aune has argued that the gospels were modeled after classical Greco-Roman biographies, and Justin's use of the term apomnemoneumata to mean all the Synoptic Gospels should be understood as referring to a written biography such as the Memorabilia of Xenophon because they preserve the authentic teachings of Jesus. However, scholar Helmut Koester has pointed out the Latin title "Memorabilia" was not applied to Xenophon's work until the Middle Ages, and it is more likely apomnemoneumata was used to describe the oral transmission of the sayings of Jesus in early Christianity. Papias uses a similar term meaning "remembered" (apomnemoneusen) when describing how Mark accurately recorded the "recollections of Peter", and Justin also uses it in reference to Peter in Dial. 106.3, followed by a quotation found only in the Gospel of Mark (Mk 3:16–17). Therefore, according to Koester, it is likely that Justin applied the name "memoirs of the apostles" analogously to indicate the trustworthy recollections of the apostles found in the written record of the gospels.
Justin expounded on the gospel texts as an accurate recording of the fulfillment of prophecy, which he combined with quotations of the prophets of Israel from the LXX to demonstrate a proof from prophecy of the Christian kerygma. The importance which Justin attaches to the words of the prophets, which he regularly quotes with the formula "it is written", shows his estimate of the Old Testament Scriptures. However, the scriptural authority he attributes to the "memoirs of the apostles" is less certain. Koester articulates a majority view among scholars that Justin considered the "memoirs of the apostles" to be accurate historical records but not inspired writings, whereas scholar Charles E. Hill, though acknowledging the position of mainstream scholarship, contends that Justin regarded the fulfillment quotations of the gospels to be equal in authority.
Justin uses material from the Synoptic Gospels (Matthew, Mark, and Luke) in the composition of the First Apology and the Dialogue, either directly, as in the case of Matthew, or indirectly through the use of a gospel harmony, which may have been composed by Justin or his school. However, his use, or even knowledge, of the Gospel of John is uncertain. One possible reference to John is a saying that is quoted in the context of a description of Christian baptism (1 Apol. 61.4 – "Unless you are reborn, you cannot enter into the kingdom of heaven."). However, Koester contends that Justin obtained this saying from a baptismal liturgy rather than a written gospel. Justin's possible knowledge of John's gospel may be suggested by verbal similarities to John 3:4 directly after the discussion about the new birth ("Now, that it is impossible for those who have once been born to enter their mother's womb is manifest to all"). Justin also uses language very similar to that of John 1:20 and 1:28. Furthermore, by employing the term "memoirs of the apostles" and distinguishing them from the writings of their "followers", Justin must have been aware of at least two gospels written by actual apostles. Since one of these must be Matthew, the other can be inferred as John.
Justin does not quote from the Book of Revelation directly, yet he clearly refers to it, naming John as its author (Dial. 81.4 "Moreover also among us a man named John, one of the apostles of Christ, prophesied in a revelation made to him that those who have believed on our Christ will spend a thousand years in Jerusalem; and that hereafter the general and, in short, the eternal resurrection and judgment of all will likewise take place"). Scholar Brooke Foss Westcott notes that this reference to the author of the single prophetic book of the New Testament illustrates the distinction Justin made between the role of prophecy and fulfillment quotations from the gospels, as Justin does not mention any of the individual canonical gospels by name.
Reflecting his opposition to Marcion, Justin's attitude toward the Pauline epistles generally corresponds to that of the later Church. In Justin's works, distinct references are found to Romans, 1 Corinthians, Galatians, Ephesians, Colossians, and 2 Thessalonians, and possible ones to Philippians, Titus, and 1 Timothy. It seems likely that he also knew Hebrews and 1 John. The apologetic character of Justin's habit of thought appears again in the Acts of his martyrdom, the genuineness of which is attested by internal evidence.
According to scholar Oskar Skarsaune, Justin relies on two main sources for his proofs from prophecy that probably circulated as collections of scriptural testimonies within his Christian school. He refers to Justin's primary source for demonstrating scriptural proofs in the First Apology and parallel passages in the Dialogue as a "kerygma source". A second source, which was used only in the Dialogue, may be identical to a lost dialogue attributed to Aristo of Pella on the divine nature of the Messiah, the Dialogue of Jason and Papiscus (c. 140). Justin brings in biblical quotes verbatim from these sources, and he often appears to be paraphrasing his sources very closely, even in his interpretive remarks.
Justin occasionally uses the Gospel of Matthew directly as a source for Old Testament prophecies to supplement his testimony sources. However, the fulfillment quotations from these sources most often appear to be harmonizations of the gospels of Matthew and Luke. Koester suggests that Justin had composed an early harmony along the lines of his pupil Tatian's Diatesseron. However, the existence of a harmony independent of a collection of sayings for exposition purposes has been disputed by scholar Arthur Bellinzoni. The question of whether the harmonized gospel materials found in Justin's writings came from a preexisting gospel harmony or were assembled as part of an integral process of creating scriptural prooftexts is an ongoing subject of scholarly investigation.
The following excerpt from 1 Apol. 33:1,4–5 (partial parallel in Dial. 84) on the annunciation and virgin birth of Jesus shows how Justin used harmonized gospel verses from Matthew and Luke to provide a scriptural proof of the messiahship of Jesus based on fulfillment of the prophecy of Isaiah 7:14.
And hear again how Isaiah in express words foretold that He should be born of a virgin; for he spoke thus: 'Behold, the virgin will conceive in the womb and bear a son, and they will say in his name, God with us' (Mt 1:23).
...the power of God, coming down upon the virgin, overshadowed her and made her while yet a virgin to conceive (cf. Lk 1:35), and the angel of God proclaimed to her and said, 'Behold, you will conceive in the womb from the Holy Spirit and bear a son (Mt 1:20/Lk 1:31) and he will be called Son of the Most High (Lk 1:32). And you shall call his name Jesus, because he will save his people from their sins (Mt 1:21),' as those who have made memoirs of all things about our savior Jesus Christ taught...— 1 Apol. 33:4–5
According to Skarsaune, the harmonized gospel narratives of Matthew and Luke were part of a tradition already circulating within Justin's school that expounded on the life and work of Jesus as the Messiah and the apostolic mission. Justin then rearranged and expanded these testimonia to create his First Apology. The "kerygma source" of prooftexts (contained within 1 Apol. 31–53) is believed to have had a Two Parousias Christology, characterized by the belief that Jesus first came in humility, in fulfillment of prophecy, and will return in glory as the Messiah to the Gentiles. There are close literary parallels between the Christology of Justin's source and the Apocalypse of Peter.
The following excerpts from the Dialogue with Trypho of the baptism (Dial. 88:3,8) and temptation (Dial. 103:5–6) of Jesus, which are believed to have originated from the Dialogue of Jason and Papiscus, illustrate the use of gospel narratives and sayings of Jesus in a testimony source and how Justin has adopted these "memoirs of the apostles" for his own purposes.
And then, when Jesus had come to the river Jordan where John was baptizing, and when Jesus came down into the water, a fire was even kindled in the Jordan, and when He was rising up from the water, the Holy Spirit fluttered down upon Him in the form of a dove, as the apostles have written about this very Christ of ours.— Dial. 88:3
And when Jesus came to the Jordan, and being supposed to be the son of Joseph the carpenter..., the Holy Spirit, and for man's sake, as I said before, fluttered down upon Him, and a voice came at the time out of the heavens – which was spoken also by David, when he said, impersonating Christ, what the Father was going to say to Him – 'You are My Son, this day I have begotten you'."— Dial. 88:8
...the Devil himself,...[was] called serpent by Moses, the Devil by Job and Zachariah, and was addressed as Satanas by Jesus. This indicated that he had a compound name made up of the actions which he performed; for the word "Sata" in the Hebrew and Syrian tongue means "apostate", while "nas" is the word which means in translation "serpent", thus, from both parts is formed the one word "Sata-nas". It is narrated in the memoirs of the apostles that as soon as Jesus came up out of the river Jordan and a voice said to him: 'You are My Son, this day I have begotten you', this Devil came and tempted him, even so far as to exclaim: 'Worship me'; but Christ replied: 'Get behind me, Satanas, the Lord your God shall you worship, and Him only shall you serve'. For, since the Devil had deceived Adam, he fancied that he could in some way harm him also.— Dial. 103:5–6
The quotations refer to the fulfillment of a prophecy of Psalm 2:7 found in the Western text-type of Luke 3:22. Justin's mention of the fire on the Jordan without comment suggests that he was relying on an intermediate source for these gospel quotations, and his literal interpretation of a pseudo-etymology of the Hebrew word Satan indicates a dependence on a testimony source with a knowledge of Hebrew, which was probably the Dialogue of Jason and Papiscus.
The Dialogue attributed to Aristo of Pella is believed to have furnished Justin with scriptural prooftexts on the divinity of the Messiah by combining a Wisdom Christology – Christ as the incarnation of preexistent Wisdom – with a Second Adam Christology – the first Adam was conquered by Satan, but this Fall of Man is reversed by Christ as the Second Adam who conquers Satan. This is implied in the pseudo-etymology in Dial. 103:5–6 linking the name of Satan to the "apostate-serpent". The Christology of the source is close to that of the Ascension of Isaiah.
Justin quotes many sayings of Jesus in 1 Apol. 15–17 and smaller sayings clusters in Dial. 17:3–4; 35:3; 51:2–3; and 76:4–7. The sayings are most often harmonizations of Matthew and Luke that appear to be grouped together topically and organized into sayings collections, including material that probably originated from an early Christian catechism.
Do not swear at all (Mt 5:34). Let your Yes be Yes and your No be No (Jas 5:12). Everything beyond these is from evil (Mt 5:37).
The saying "Let your Yes be Yes and your No be No" from James 5:12 is interpolated into a sayings complex from Matthew 5:34,37. The text appears in a large number of Patristic quotations and twice in the Clementine Homilies (Hom. 3:55, 19:2). Thus, it is likely that Justin was quoting this harmonized text from a catechism.
The harmonization of Matthew and Luke is evident in the following quotations of Mt 7:22–23 and Lk 13:26–27, which are used by Justin twice, in 1 Apol. 16:11 and Dial. 76:5:
Many will say to me, 'Lord, Lord, did we not in your name eat and drink and do powerful deeds?' And then I shall say to them, 'go away from me, workers of lawlessness'.
Many will say to me on that day, 'Lord, Lord, did we not in your name eat and drink and prophecy and drive out demons?' And I shall say to them, 'go away from me'.
In both cases, Justin is using the same harmonized text of Matthew and Luke, although neither of the quotations includes the entire text of those gospel passages. The last phrase, "workers of lawlessness", has an exact parallel with 2 Clement 4:5. This harmonized text also appears in a large number of quotations by the Church Fathers. 1 Apol. 16:11 is part of a larger unit of sayings material in 1 Apol 16:9–13 which combines a warning against being unprepared with a warning against false prophets. The entire unit is a carefully composed harmony of parallel texts from Matthew and Luke. This unit is part of a larger collection of sayings found in 1 Apol. 15–17 that appear to have originated from a catechism used by Justin's school in Rome, which may have had a wide circulation. Justin excerpted and rearranged the catechetical sayings material to create Apol. 15–17 and parallel passages in the Dialogue.
Justin includes a tract on Greek mythology in 1 Apol. 54 and Dial. 69 which asserts that myths about various pagan deities are imitations of the prophecies about Christ in the Old Testament. There is also a small tract in 1 Apol. 59–60 on borrowings of the philosophers from Moses, particularly Plato. These two tracts may be from the same source, which may have been an early Christian Apology.
Justin's writings constitute a storehouse of early interpretation of the prophetic Scriptures.
The truth of the prophets, he declares, compels assent. He considered the Old Testament an inspired guide and counselor. He was converted by a Christian philosopher whom he paraphrased as saying:
Then Justin told his own experience:
Justin listed the following events as fulfillments of Bible prophecy
Justin connected the Second Advent with the climax of the prophecy of Daniel 7.
The second advent Justin placed close upon the heels of the appearance of the Antichrist, or "man of apostasy." His interpretation of prophecy is less clear and full than that of others who followed him.
Justin's statements are some of the earliest Christian expressions on the Eucharist.
The Word is numerically distinct from the Father (Dial., cxxviii, cxxix; cf. lvi, lxii). He was born of the very substance of the Father, not that this substance was divided, but He proceeds from it as one fire does from another at which it is lit (cxxviii, lxi); this form of production (procession) is compared also with that of human speech (lxi). The Word (Logos) is therefore the Son: much more, He alone may properly be called Son (II Apol., vi, 3); He is the monogenes, the unigenitus (Dial., cv). Elsewhere, however, Justin, like St. Paul, calls Him the eldest Son, prototokos (I Apol., xxxiii; xlvi; lxiii; Dial., lxxxiv, lxxxv, cxxv). The Word is God (I Apol., lxiii; Dial., xxxiv, xxxvi, xxxvii, lvi, lxiii, lxxvi, lxxxvi, lxxxvii, cxiii, cxv, cxxv, 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). The Father engendered Him by a free and voluntary act (Dial., lxi, c, cxxvii, cxxviii; cf. Teder, op. cit., 104), at the beginning of all His works (Dial., lxi, lxii, II Apol., vi, 3); in this last text certain authors thought they distinguished in the Word two states of being, one intimate, the other outspoken, but this distinction, though found in some other apologists, is in Justin very doubtful. Through the Word God has made everything (II Apol., vi; Dial., cxiv). The Word is diffused through all humanity (I Apol., vi; II, viii; xiii); it was He who appeared to the patriarchs (I Apol., lxii; lxiii; Dial., lvi, lix, lx etc.). Two influences are plainly discernible in the aforesaid body of doctrine. It is, of course, to Christian revelation that Justin owes his concept of the distinct personality of the Word, His Divinity and Incarnation; but philosophic speculation is responsible for his unfortunate concepts of the temporal and voluntary generation of the Word, and for the subordinationism of Justin's theology. It must be recognized, moreover, that the latter ideas stand out more boldly in the "Apology" than in the "Dialogue."
The Book of Jubilees, sometimes called Lesser Genesis (Leptogenesis), is an ancient Jewish religious work of 50 chapters, considered canonical by the Ethiopian Orthodox Church as well as Beta Israel (Ethiopian Jews), where it is known as the Book of Division (Ge'ez: መጽሃፈ ኩፋሌ Mets'hafe Kufale). Jubilees is considered one of the pseudepigrapha by Protestant, Roman Catholic, and Eastern Orthodox Churches. It is also not considered canonical within Judaism outside of the Beta Israel.
It was well known to Early Christians, as evidenced by the writings of Epiphanius, Justin Martyr, Origen, Diodorus of Tarsus, Isidore of Alexandria, Isidore of Seville, Eutychius of Alexandria, John Malalas, George Syncellus, and George Kedrenos. The text was also utilized by the community that originally collected the Dead Sea Scrolls. No complete Greek or Latin version is known to have survived, but the Ge'ez version has been shown to be an accurate translation of the versions found in the Dead Sea Scrolls.
The Book of Jubilees claims to present "the history of the division of the days of the Law, of the events of the years, the year-weeks, and the jubilees of the world" as revealed to Moses (in addition to the Torah or "Instruction") by angels while he was on Mount Sinai for forty days and forty nights. The chronology given in Jubilees is based on multiples of seven; the jubilees are periods of 49 years (seven "year-weeks"), into which all of time has been divided.Christianity in the 2nd century
Christianity in the 2nd century was largely the time of the Apostolic Fathers who were the students of the apostles of Jesus, though there is some overlap as John the Apostle may have survived into the 2nd century and Clement of Rome is said to have died at the end of the 1st century. While the Christian church was centered in Jerusalem in the 1st century, it became decentralized in the 2nd century. The 2nd century was also the time of several people who were later declared to be major heretics, such as Marcion, Valentinius, and Montanus.
Although the use of the term Christian is attested in the book of Acts from the middle of the 1st century, the earliest recorded use of the term Christianity (Greek: Χριστιανισμός) is by Ignatius of Antioch about 107 AD, who is also associated with modification of the sabbath, promotion of the bishop, and critique of the Judaizers.Christophany
A Christophany is an appearance or non-physical manifestation of Christ. Traditionally the term refers to visions of Christ after his ascension, such as the bright light of the Damascus Christophany.Also, following the example of Justin Martyr who identified the Angel of the Lord with the Logos, some appearances of angels in the Hebrew Bible are also identified by some Christians as preincarnate appearances of Christ.Church Fathers
The Church Fathers, Early Church Fathers, Christian Fathers, or Fathers of the Church were ancient and influential Christian theologians and writers. There is no definitive list. The era of these scholars who set the theological and scholarly foundations of Christianity largely ended by AD 700.In the past, the Church Fathers were regarded as authoritative and more restrictive definitions were used which sought to limit the list to authors treated as such. However, the definition has widened as scholars of patristics, the study of the Church Fathers, have expanded their scope.Consubstantiation
Consubstantiation is a Christian theological doctrine that (like transubstantiation) describes the real presence in the Eucharist. It holds that during the sacrament, the substance of the body and blood of Christ are present alongside the substance of the bread and wine, which remain present.
It was part of the doctrines of Lollardy and considered a heresy by the Roman Catholic Church.Crescens the Cynic
Crescans (fl. 2nd century) was a Cynic philosopher who attacked the Christians, and was in turn, attacked by Justin Martyr. Eusebius, writing 150 years later, accused him of causing Justin's death.Dialogue with Trypho
The Dialogue with Trypho, along with the First and Second Apologies, is a second-century Christian apologetic text, documenting the attempts by theologian Justin Martyr to show that Christianity is the new law for all men, and to prove from Scripture that Jesus is the Jewish Messiah.The Dialogue utilizes the literary device of an intellectual conversation between Justin and Trypho, a Jew. The concluding section propounds that the Christians are the true people of God.First Apology of Justin Martyr
The First Apology was an early work of Christian apologetics addressed by Justin Martyr to the Roman Emperor Antoninus Pius. In addition to arguing against the persecution of individuals solely for being Christian, Justin also provides the Emperor with a defense of the philosophy of Christianity and a detailed explanation of contemporary Christian practices and rituals. This work, along with the Second Apology, has been cited as one of the earliest examples of Christian apology, and many scholars attribute this work to creating a new genre of apology out of what was a typical Roman administrative procedure.Greco-Roman mysteries
Mystery religions, sacred mysteries or simply mysteries were religious schools of the Greco-Roman world for which participation was reserved to initiates (mystai). The main characterization of this religion is the secrecy associated with the particulars of the initiation and the ritual practice, which may not be revealed to outsiders. The most famous mysteries of Greco-Roman antiquity were the Eleusinian Mysteries, which were of considerable antiquity and predated the Greek Dark Ages. The mystery schools flourished in Late Antiquity; Julian the Apostate in the mid 4th century is known to have been initiated into three distinct mystery schools—most notably the mithraists. Due to the secret nature of the school, and because the mystery religions of Late Antiquity were persecuted by the Christian Roman Empire from the 4th century, the details of these religious practices are derived from descriptions, imagery and cross-cultural studies. "Because of this element of secrecy, we are ill-informed as to the beliefs and practices of the various mystery faiths. We know that they had a general likeness to one another". Much information on the Mysteries come from Marcus Terentius Varro.
Justin Martyr in the 2nd century explicitly noted and identified them as "demonic imitations" of the true faith, and that "the devils, in imitation of what was said by Moses, asserted that Proserpine was the daughter of Jupiter, and instigated the people to set up an image of her under the name of Kore" (First Apology). Through the 1st to 4th century, Christianity stood in direct competition for adherents with the mystery schools, insofar as the "mystery schools too were an intrinsic element of the non-Jewish horizon of the reception of the Christian message". Beginning in the third century, and especially after Constantine became emperor, components of mystery religions began to be incorporated into mainstream Christian thinking, such as is reflected by the disciplina arcani.Historic premillennialism
Historic premillennialism is the designation made by premillenialists, now also known as post-tribulational premillennialism. The doctrine is called "historic" because many early church fathers (such as Ireneaus, Polycarp, Justin Martyr, and Papias) appear to have held it. Post-tribulational premillennialism is the Christian eschatological view that the second coming of Jesus Christ will occur prior to a thousand-year reign of the saints but subsequent to the great apostasy (and to any tribulation).Junius Rusticus
Quintus Junius Rusticus (lived c. 100 – c. 170 AD), was a Roman teacher and politician. He was probably a grandson of Arulenus Rusticus, a prominent member of the Stoic Opposition. He was a Stoic philosopher and was one of the teachers of the emperor Marcus Aurelius, whom Aurelius treated with the utmost respect and honor.
Rusticus held the political positions of Suffect consul in 133 and Consul ordinarius in 162. He served as urban prefect of Rome between 162 and 168. In this role he is notable for presiding over the trial of the Christian theologian Justin Martyr, which ended with Justin's conviction and execution.
According to Themistius, a 4th-century Roman philosopher and orator, Hadrian, Antoninus, and Marcus Aurelius "pulled Arrian and Rusticus away from their books, refusing to let them be mere pen-and-ink philosophers" and escorted them from the study of Stoic philosophy "to the general’s tent as well as to the speaker’s platform." Themistius lumps Arrian and Rusticus together in recounting their military achievements:
In their role as Roman generals, these men passed through the Caspian Gates, drove the Alani out of Armenia, and established boundaries for the Iberians and the Albani. For all these accomplishments, they reaped the fruits of the eponymous consulship, governed the great city [of Rome], and presided over the ancient senate.Justin
Justin may refer to:
Justin (name), including a list of persons with the given name Justin
Justin (historian), a Latin historian who lived under the Roman Empire
Justin I (c. 450–527), or Flavius Iustinius Augustus, Eastern Roman Emperor who ruled from 518 to 527
Justin II (c. 520–578), or Flavius Iustinius Iunior Augustus, Eastern Roman emperor who ruled from 565 to 578
Justin (general under Justinian I) (fl. 538-552), a Byzantine general
Justin (Moesia), a Byzantine general killed in battle in 528
Justin (consul 540) (c. 525–566), a Byzantine general
Justin Martyr (103–165), a Christian martyr
Justin (gnostic), 2nd-century Gnostic Christian; sometimes confused with Justin Martyr
Justin the Confessor (d 269)
Justin of Chieti, venerated as an early bishop of Chieti, Italy
Justin of Siponto (c. 4th century), venerated as Christian martyrs by the Catholic Church
Justin de Jacobis (1800–1860), an Italian Lazarist missionary who became Vicar Apostolic of Abyssinia and titular Bishop of Nilopolis
Justin (robot), a humanoid robot developed by the German Aerospace Center (DLR)
Justin.tv, a network of diverse channels providing a platform for lifecasting and live video streaming of events online
Justin, Texas, a city in the United States
Justin (2005 album), by Justin Lo
Justin (2008 album), by Justin Lo
"Justin", a song by Korn from the 1998 album Follow the Leader
Justin, the main character of Grandia, a 1997 role-playing gameList of early Christian writers
Various Early Christian writers wrote gospels and other books, some of which were canonized as the New Testament canon developed. The Apostolic Fathers were prominent writers who are traditionally understood to have met and learned from Jesus' personal disciples. The Church Fathers are later writers with no direct connection to the disciples (other than the claim to apostolic succession). Apologists defended Christianity against its critics, especially Greek and Roman philosophers. Dates given, if not otherwise specified, are of their writings or bishopric, not of their lives.Logos (Christianity)
In Christology, the Logos (Greek: Λόγος, lit. ''Word", "Discourse", or "Reason'') is a name or title of Jesus Christ, derived from the prologue to the Gospel of John (c 100) "In the beginning was the Word, and the Word was with God, and the Word was God", as well as in the Book of Revelation (c 85), "And he was clothed with a vesture dipped in blood: and his name is called The Word of God." These passages have been important for establishing the doctrine of the divinity of Jesus since the earliest days of Christianity.
According to Irenaeus of Lyon (c 130-202) a student of John's disciple Polycarp (c pre-69-156), John the Apostle wrote these words specifically to refute the teachings of Cerinthus, who both resided and taught at Ephesus, the city John settled in following his return from exile on Patmos. Cerinthus believed that the world was created by a power far removed from and ignorant of the Father, and that the Christ descended upon the man Jesus at his baptism, and that strict adherence to the Mosaic Law was absolutely necessary for salvation. Therefore, Irenaeus writes, The disciple of the Lord therefore desiring to put an end to all such doctrines, and to establish the rule of truth in the Church, that there is one Almighty God, who made all things by His Word, both visible and invisible; showing at the same time, that by the Word, through whom God made the creation, He also bestowed salvation on the men included in the creation; thus commenced His teaching in the Gospel: In the beginning was the Word, and the Word was with God, and the Word was God. The same was in the beginning with God. All things were made by Him, and without Him was nothing made. What was made was life in Him, and the life was the light of men. And the light shines in darkness, and the darkness comprehended it not.Lord's Day
The Lord's Day in Christianity is generally Sunday, the principal day of communal worship. It is observed by most Christians as the weekly memorial of the resurrection of Jesus Christ, who is said in the canonical Gospels to have been witnessed alive from the dead early on the first day of the week. The phrase appears in Rev. 1:10.
According to some sources, Christians held corporate worship on Sunday in the 1st century. The earliest Biblical example of Christians meeting together on a Sunday for the purpose of "breaking bread" and preaching is cited in the New Testament book The Acts of the Apostles chapter 20 and verse 7 (Acts 20:7). 2nd-century writers such as Justin Martyr attest to the widespread practice of Sunday worship (First Apology, chapter 67), and by 361 AD it had become a mandated weekly occurrence. During the Middle Ages, Sunday worship became associated with Sabbatarian (rest) practices. Some Protestants today (particularly those theologically descended from the Puritans) regard Sunday as Christian Sabbath, a practice known as first-day Sabbatarianism. (Some Christian groups hold that the term "Lord's Day" can only properly refer to seventh-day Sabbath or Saturday.)
Sunday was also known in patristic writings as the eighth day.Menander (gnostic)
Menander (Greek: Μένανδρος) was a first-century CE Samaritan gnostic, magician and a leader of the Simonians following the death of his master and instructor, Simon Magus, who was in Rome during the reign of Emperor Claudius. He is mentioned in the works of Irenaeus, Tertullian and others. Justin Martyr is the oldest source of knowledge about Menander after he met some of the devoted Menandrians in their old age. Justin suggested that Menander was born in Cappareteia and established a school in Antioch where he announced himself the messiah and vowed to defeat the angels that were keeping the world in captivity, possibly through exorcism.When the Simonians divided during the Gnostic schism, Menander called his part of the sect Menandrians, holding the belief that the world was made by angels. His ideas contrasted with those of Satornilus and the Satornilians, who believed the world was made by only seven angels against the will of a "Father on high". Menander held that a water baptism was essential as the source for eternal youth.Menander held solid to the belief that as head of the church, he was the savior and Power of God. Menander maintained that "the primary power continues unknown to all but that he himself is the person who has been sent forth from the presence of the invisible beings as a savior, for the deliverance of men".Other magicians including Basilides and Cerdo became followers of Menander and were said to have "given immense development to his doctrines" with differing ethical consequences. It has been suggested that some of those who tried to interpret the doctrines of Menander, such as Justin Martyr and Irenaeus, took things far too literally. Irenaeus for instance, claimed that those in receipt of Menander's water baptism no longer grew old and became immortal.Second Apology of Justin Martyr
The Second Apology is supposed to have been written as a supplement to the First Apology of Justin Martyr, on account of certain proceedings which had in the mean time taken place in Rome before Lollius Urbicus as prefect of the city, which must have been between 150 and 157. The Apology is addressed to the Roman Senate.Simon Magus
Simon the Sorcerer, or Simon the Magician (Latin: Simon Magus, Greek Σίμων ὁ μάγος), is a religious figure whose confrontation with Peter is recorded in Acts 8:9–24. The act of simony, or paying for position and influence in the church, is named after Simon.
According to Acts, Simon was a Samaritan magus or religious figure of the 1st century AD and a convert to Christianity, baptised by Philip the Evangelist. Simon later clashed with Peter. Accounts of Simon by writers of the second century exist, but are not considered verifiable. Surviving traditions about Simon appear in orthodox texts, such as those of Irenaeus, Justin Martyr, Hippolytus, and Epiphanius, where he is often described as the founder of Gnosticism, which has been accepted by some modern scholars, while others reject that he was a Gnostic, just designated as one by the Church Fathers.Justin, who was himself a 2nd-century native of Samaria, wrote that nearly all the Samaritans in his time were adherents of a certain Simon of Gitta, a village not far from Flavia Neapolis. According to Josephus, Gitta (also spelled Getta) was settled by the tribe of Dan. Irenaeus held him as being the founder of the sect of the Simonians. Hippolytus quotes from a work he attributes to Simon or his followers the Simonians, Apophasis Megale, or Great Declaration. According to the early church heresiologists, Simon is also supposed to have written several lost treatises, two of which bear the titles The Four Quarters of the World and The Sermons of the Refuter. In apocryphal works including the Acts of Peter, Pseudo-Clementines, and the Epistle of the Apostles, Simon also appears as a formidable sorcerer with the ability to levitate and fly at will. He is sometimes referred to as "the Bad Samaritan" due to his malevolent character. The Apostolic Constitutions also accuses him of "lawlessness" (antinomianism).St. Brother André Catholic High School
St. Brother André Catholic High School is a secondary school in Markham, Ontario, Canada. Grades 9 to 12 are taught, with religious studies included in the curriculum. It is named after Saint André Bessette (also known as Brother André), a 20th-century Catholic Brother in Montreal responsible for the construction of the Saint Joseph's Oratory. Brother André is located in east-central Markham, and its feeder schools include:
St. Kateri Tekakwitha CES
San Lorenzo Ruiz Catholic Elementary School
St. Edward CES
St. Joseph CES (Markham)
St. Julia Billiart CES
St. Justin Martyr (Markham)
St. Patrick CES (Markham)
St. Mark CES (Stouffville)
St. Brigid CES (Stouffville)
St. Brendan CES (Stouffville)
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