§ 173. Justin the Philosopher and Martyr.

§ 173. Justin the Philosopher and Martyr.

Editions of Justin Martyr.

*Justini Philosophi et Martyris Opera omnia, in the Corpus Apologetarum Christianorum saeculi secundi, ed. Jo. Car. Th. de Otto, Jen. 1847, 3d ed. 1876-'81. 5 vols. 8vo. Contains the genuine, the doubtful, and the spurious works of Justin Martyr with commentary, and Maran's Latin Version.

Older ed. (mostly incomplete) by Robt. Stephanus, Par., 1551; Sylburg, Heidelb., 1593; Grabe, Oxon., 1700 (only the Apol. I.); Prudent. Maranus, Par., 1742 (the Bened. ed.), republ. at Venice, 1747, and in Migne's Patrol. Gr. Tom. VI. (Paris, 1857), c. 10-800 and 1102-1680, with additions from Otto. The Apologies were also often published separately, e.g. by Prof B. L. Gildersleeve, N. Y. 1877, with introduction and notes.

On the MSS. of Justin see Otto's Proleg., p. xx. sqq., and Harnack, Texte. Of the genuine works we have only two, and they are corrupt, one in Paris, the other in Cheltenham, in possession of Rev. F. A. Fenwick (see Otto, p. xxiv.).

English translation in the Oxford "Library of the Fathers," Lond., 1861, and another by G. J. Davie in the "Ante-Nicene Library," Edinb. Vol. II., 1867 (465 pages), containing the Apologies, the Address to the Greeks, the Exhortation, and the Martyrium, translated by M. Dods; the Dialogue with Trypho, and On the Sole Government of God, trsl. by G. Reith; and also the writings of Athenagoras, trsl. by B. P. Pratten. Older translations by Wm. Reeves, 1709, Henry Brown, 1755, and J. Chevallier, 1833 (ed. II., 1851). On German and other versions see Otto, Prol. LX. sqq.

Works on Justin Martyr.

Bp. Kaye: Some Account of the Writings and Opinions of Justin Martyr. Cambr., 1829, 3d ed., 1853.

C. A. Credner: Beiträge zur Einleitung in die bibl. Schriften. Halle, vol. I., 1832 (92-267); also in Vol. II., 1838 (on the quotations from the O. T., p. 17-98; 104-133; 157-311). Credner discusses with exhaustive learning Justin's relation to the Gospels and the Canon of the N. T., and his quotations from the Septuagint. Comp. also his Geschichte des N. T Canon, ed. by Volkmar, 1860.

*C. Semisch: Justin der Märtyrer. Breslau, 1840 and 1842, 2 vols. Very thorough and complete up to date of publication. English translation by Ryland, Edinb., 1844, 2 vols. Comp. Semisch: Die apostol. Denkwürdigkeiten des Just. M. (Hamb. and Gotha, 1848), and his article Justin in the first ed. of Herzog, VII. (1857), 179-186.

Fr. Böhringer: Die Kirchengesch. in Biographien. Vol. I. Zürich, 1842, ed. II., 1861, p. 97-270.

Ad. Hilgenfeld: Krit. Untersuchungen ueber die Evangelien Justin's. Halle, 1850. Also: Die Ap. Gesch. u. der M. Just. in his "Zeitschr. f. wiss. Theol.," 1872, p. 495-509, and Ketzergesch., 1884, pp. 21 sqq.

*J. C. Th. Otto: Zur Characteristik des heil. Justinus. Wien, 1852. His art. Justinus der Apologete, in "Ersch and Gruber's Encyklop." Second Section, 30th part (1853), pp. 39-76. Comp. also his Prolegomena in the third ed. of Justin's works. He agrees with Semisch in his general estimate of Justin.

C. G. Seibert: Justinus, der Vertheidiger des Christenthums vor dem Thron der Caesaren. Elberf., 1859.

Ch. E. Freppel (R.C. Bp.): Les Apologistes Chrétiens du II.^esiècle. Par., 1860.

L. Schaller: Les deux Apologies de Justin M. au point de vie dogmatique. Strasb., 1861.

B. Aubé: De l'apologetique Chrétienne au II.^e siècle. Par., 1861; and S. Justin philosophe et martyr, 1875.

E. de Pressensé, in the third vol. of his Histoire des trois premiers siècles, or second vol. of the English version (1870), which treats of Martyrs and Apologists, and his art. in Lichtenberger VII. (1880) 576-583.

Em. Ruggieri: Vita e dottrina di S. Giustino. Rom., 1862.

*J. Donaldson: Hist. of Ante-Nicene Christian Literature. Lond., vol. II. (1866), which treats of Justin M., pp. 62-344.

*C. Weizsäcker: Die Theologie des Märtyrers Justinus in the "Jahrbücher fur Deutsche Theologie. Gotha, 1867 (vol. XII., I. pp. 60-120).

Renan: L'église chrétienne (Par., 1879), ch. XIX., pp. 364-389, and ch. XXV. 480 sqq.

*Moritz von Engelhardt (d. 1881): Das Christenthum Justins des Märtyrers. Erlangen, 1878. (490 pages, no index.) With an instructive critical review of the various treatments of Irenaeus and his place in history (p. 1-70). See also his art. Justin in Herzog2, VII.

G. F. Purves: The Testimony of Justin M. to Early Christianity. New York. 1888.

Adolf Stähelin: Justin der Märtyrer und sein neuster Beurtheiler. Leipzig, 1880 (67 pages). A careful review of Engelhardt's monograph.

Henry Scott Holland: Art. Justinus Martyr, in Smith and Wace III. (1880), 560-587.

Ad. Harnack: Die Werke des Justin, in "Texte und Untersuchungen," etc. Leipz., 1882. I. 130-195.

The relation of Justin to the Gospels is discussed by Credner, Semisch, Hilgenfeld, Norton, Sanday, Westcott, Abbot; his relation to the Acts by Overbeck (1872) and Hilgenfeld; his relation to the Pauline Epistles by H. D. Tjeenk Willink (1868), Alb. Thoma (1875), and v. Engelhardt (1878).

The most eminent among the Greek Apologists of the second century is Flavius Justinus, surnamed "Philosopher and Martyr." [1333] 333 He is the typical apologist, who devoted his whole life to the defense of Christianity at a time when it was most assailed, and he sealed his testimony with his blood. He is also the first Christian philosopher or the first philosophic theologian. His writings were well known to Irenaeus, Hippolytus, Eusebius, Epiphanius, Jerome, and Photius, and the most important of them have been preserved to this day.

I. His Life. Justin was born towards the close of the first century, or in the beginning of the second, in the Graeco-Roman colony of Flavia Neapolis, so called after the emperor Flavius Vespasian, and built near the ruins of Sychem in Samaria (now Nablous). He calls himself a Samaritan, but was of heathen descent, uncircumcised, and ignorant of Moses and the prophets before his conversion. Perhaps he belonged to the Roman colony which Vespasian planted in Samaria after the destruction of Jerusalem. His grandfather's name was Greek (Bacchius), his father's (Priscus) and his own, Latin. His education was Hellenic. To judge from his employment of several teachers and his many journeys, he must have had some means, though he no doubt lived in great simplicity and may have been aided by his brethren.

His conversion occurred in his early manhood. He himself tells us the interesting story. [1334] 334 Thirsting for truth as the greatest possession, he made the round of the systems of philosophy and knocked at every gate of ancient wisdom, except the Epicurean which he despised. He first went to a Stoic, but found him a sort of agnostic who considered the knowledge of God impossible or unnecessary; then to a Peripatetic, but he was more anxious for a good fee than for imparting instruction; next to a celebrated Pythagorean, who seemed to know something, but demanded too much preliminary knowledge of music, astronomy and geometry before giving him an insight into the highest truths. At last he threw himself with great zeal into the arms of Platonism under the guidance of a distinguished teacher who had recently come to his city. [1335] 335 He was overpowered by the perception of immaterial things and the contemplation of eternal ideas of truth, beauty, and goodness. He thought that he was already near the promised goal of this philosophy--the vision of God--when, in a solitary walk not far from the sea-shore, a venerable old Christian of pleasant countenance and gentle dignity, entered into a conversation with him, which changed the course of his life. The unknown friend shook his confidence in all human wisdom, and pointed him to the writings of the Hebrew prophets who were older than the philosophers and had seen and spoken the truth, not as reasoners, but as witnesses. More than this: they had foretold the coming of Christ, and their prophecies were fulfilled in his life and work. The old man departed, and Justin saw him no more, but he took his advice and soon found in the prophets of the Old Testament as illuminated and confirmed by the Gospels, the true and infallible philosophy which rests upon the firm ground of revelation. Thus the enthusiastic Platonist became a believing Christian.

To Tatian also, and Theophilus at Antioch, and Hilary, the Jewish prophets were in like manner the bridge to the Christian faith. We must not suppose, however, that the Old Testament alone effected his conversion; for in the Second Apology, Justin distinctly mentions as a means the practical working of Christianity. While he was yet a Platonist, and listened to the calumnies against the Christians, he was struck with admiration for their fearless courage and steadfastness in the face of death. [1336] 336

After his conversion Justin sought the society of Christians, and received from them instruction in the history and doctrine of the gospel. He now devoted himself wholly to the spread and vindication of the Christian religion. He was an itinerant evangelist or teaching missionary, with no fixed abode and no regular office in the church. [1337] 337 There is no trace of his ordination; he was as far as we know a lay-preacher, with a commission from the Holy Spirit; yet he accomplished far more for the good of the church than any known bishop or presbyter of his day. "Every one," says he, "who can preach the truth and does not preach it, incurs the judgment of God." Like Paul, he felt himself a debtor to all men, Jew and Gentile, that he might show them the way of salvation. And, like Aristides, Athenagoras, Tertullian, Heraclas, Gregory Thaumaturgus, he retained his philosopher's cloak, [1338] 338 that he might the more readily discourse on the highest themes of thought; and when he appeared in early morning (as he himself tells us), upon a public walk, many came to him with a "Welcome, philosopher!" [1339] 339 He spent some time in Rome where he met and combated Marcion. In Ephesus he made an effort to gain the Jew Trypho and his friends to the Christian faith.

He labored last, for the second time, in Rome. Here, at the instigation of a Cynic philosopher, Crescens, whom he had convicted of ignorance about Christianity, Justin, with six other Christians, about the year 166, was scourged and beheaded. Fearlessly and joyfully, as in life, so also in the face of death, he bore witness to the truth before the tribunal of Rusticus, the prefect of the city, refused to sacrifice, and proved by his own example the steadfastness of which he had so often boasted as a characteristic trait of his believing brethren. When asked to explain the mystery of Christ, he replied: "I am too little to say something great of him." His last words were: "We desire nothing more than to suffer for our Lord Jesus Christ; for this gives us salvation and joyfulness before his dreadful judgment seat, at which all the world must appear."

Justin is the first among the fathers who may be called a learned theologian and Christian thinker. He had acquired considerable classical and philosophical culture before his conversion, and then made it subservient to the defense of faith. He was not a man of genius and accurate scholarship, but of respectable talent, extensive reading, and enormous memory. He had some original and profound ideas, as that of the spermatic Logos, and was remarkably liberal in his judgment of the noble heathen and the milder section of the Jewish Christians. He lived in times when the profession of Christ was a crime under the Roman law against secret societies and prohibited religious. He had the courage of a confessor in life and of a martyr in death. It is impossible not to admire his fearless devotion to the cause of truth and the defense of his persecuted brethren. If not a great man, he was (what is better) an eminently good and useful man, and worthy of an honored place in "the noble army of martyrs." [1340] 340

II. Writings. To his oral testimony Justin added extensive literary labors in the field of apologetics and polemics. His pen was incessantly active against all the enemies of Christian truth, Jews, Gentiles, and heretics.