THE NEW SCHAFF-HERZOG
all things, also called Elohim — and one female, called Eden and Israel, who had the form of a snake from her waist downward. From the intercourse of Elohim and Eden arose twelve paternal and twelve maternal angels; through whose mediation men were formed from the noble parts of Eden, and from the ignoble parts animals. Men were provided with a soul by Eden and with a spirit by Elohim. Eden was deserted by Elohim, who went aloft to sit at the right hand of the Good. Eden now filled the world with sin and evil, and fought with Elohim, having the maternal angels on her side. Elohim sent Baruch, the third paternal angel, to aid the spirit of man which had been overcome by Naas, " the serpent," the third maternal angel. Baruch found Hercules who performed his twelve labors against Eden, but at last was overcome by Eden by means of Omphale. Finally Baruch found Jesus who withstood the serpent, which brought about his crucifixion, when his spirit returned to Elohim, but his body and soul to Eden. The initiated, who faithfully keep the oath of Elohim to keep the mysteries and not to turn from the Good to the creature, enter into the Good and drink of the water of life. To understand more fully the relation of Justin to the other Gnostics see Ophites. (G. Kruger.)
Bibliography: W. Moller, Geschichte der Kosmologie in der griechiscfien Kirche, pp. 241-248, Halle, 1860; A. Hilgenfeld, in ZWT, v (1862), 446-452; idem, Die Ketzergeschichte des Urchristentuma, pp. 64, 67, 270, 277, Leipsic, 1884; G. Salmon, in DCB, iii. 587-589; idem, in Hermathena, xi (1885), 389-402; H. Stahelin, in TV, vi. 3 (1891).
JUSTIN MARTYR.
Life and Writings (§ 1).
The " Apology " (§ 2).
The " Dialogue " and " Resurrection " (§ 3).
Justin's Theology (§ 4).
His Conversion and Teachings (§ 5).
His Doctrine of the Logos (§ 6).
[The facts of the life of Justin Martyr, the famous Christian apologist of the second century, so far as they are known, are gathered chiefly from his own writings. He was born at Flavia Neapolis (the ancient Shechem and modern Nablus) in Palestine probably about 114. He suffered i. Life martyrdom at Rome under Marcus and Aurelius when Rusticus was prefect of Writings, the city (i.e., between 162 and 168). He calls himself a Samaritan, but his father and grandfather were doubtless Greek or Roman, and he was brought up in heathen customs. It seems that he had property, studied philosophy diligently, became converted to Christianity (see below, § 5), and thenceforth devoted his life to teaching what he considered the true philosophy, still wearing his philosopher's gown to indicate that he had attained to the truth. He probably traveled widely and ultimately settled in Rome as a Christian teacher.] The earliest mention of Justin is found in Tatian (Oratio ad Graecos, xviii., xix.), who calls him " the most admirable Justin," quotes a saying of his, and says that the Cynic Crescens laid snares for him. Irenaeus (Haer. I., xxviii. 1) speaks of his martyrdom, and of Tatian as his disciple; he quotes him twice (IV., vi. 2, V., xxvi. 2),
and shows his influence in other places. Tertullian (Adversus Valentinianos, v.) calls him a philosopher and martyr, and the earliest antagonist of heretics. Hippolytus and Methodius also mention or quote him. Eusebius deals with him at some length (Hist, eccl., iv. 18), and names the following works: (1) The " Apology " addressed to Antoninus Pius, his sons, and the senate; (2) a second " Apology " addressed to Marcus Aurelius and Verus; (3) the " Discourse to the Greeks," a discussion with Greek philosophers on the character of their gods; (4) a " Hortatory Address to the Greeks "; (5) a treatise " On the Sovereignty of God," in which he makes use of pagan authorities as well as Christian; (6) a work entitled " The Psalmist "; (7) a treatise in scholastic form " On the Soul "; (8) the " Dialogue with Trypho." He implies that a number of other works were in circulation; from Irenaeus he knows of the apology " Against Marcion," and from Justin's " Apology " (i. 26) of a " Refutation of all Heresies " (Hist, eccl., IV., xi. 10). Epiphanius (Haer., xlvi. 1) and Jerome (De vir. ill., ix.) mention Justin. Rufinus borrows from him the Latin original of Hadrian's letter. After Rufinus Justin was not known in the West for a long time, and the Eastern writers got their knowledge of him mainly from Irenaeus and Eusebius, or from spurious works. The Chronicon Paschale is possibly independent in assigning his martyrdom to the year 165. A considerable number of other works are given as Justin's by Arethas, Photius, and other writers; but their spuriousness is now generally admitted. The Expositio rectae fidei has been assigned by Draseke to Apollinaris of Laodicea, but it is probably a work of as late as the sixth century. The Cohortatio ad Graecos has been attributed to Apollinaris of Laodicea, Apollinaris of Hierapolis, and others. The Epistola ad Zenam et Serenum, an exhortation to Christian living, is dependent upon Clement of Alexandria, and is assigned by 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 second century. The author of the smaller treatise " To the Greeks " can not be Justin, because he is dependent on Tatian; Harnack places it between 180 and 240. For another work wrongly attributed to Justin, see Diognetus, Epistle to.
On the other hand, the authenticity of the two " Apologies " and the " Dialogue with Trypho " is universally admitted. They are preserved only in the Sacra parallela; but, besides that they were known by Tatian, Methodius, and Eusebius, their influence is traceable in Athenagoras, Theophilus, the pseudo-Melito, and especially Tertullian. Eusebius speaks of two " Apologies," but he quotes them both as one, which indeed they are in substance. The identity of authorship is shown not only by the reference in the " Dialogue," cxx., to the " Apology," but by the unity of treatment. Zahn has shown that the " Dialogue " was originally divided into two books, that there is a considerable lacuna at chap, lxxiv., as well as at the beginning, and that it is probably based on an actual