THE NEW SCHAFF-HERZOG
been fulfilled. Of the truth of this he assured himself by his own investigation; and the daily life of the Christians and the courage of the martyrs convinced him that the charges against them were unfounded. So he sought to spread the knowledge of Christianity as the true philosophy. He had, like others, the idea 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, of course, is 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 lawgivers had only a part of the Logos, while the whole appears in Christ. While the heathen, seduced by demons, had deserted the true God for idols, the Jews and Samaritans possessed the revelation given through the prophets and awaited the Messiah. The law, however, 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. Still, it is safe to say that Justin's theology I is characterized throughout by an ethical strain.1,' Faith does not justify but is a preliminary to justification, which is accomplished by repentance,' change of heart, and a sinless life according to God's commandments. Baptism confers the remission only of previous sins; the Christian must thereafter show himself worthy of union with God by a life without sin. In the Eucharist he shows his devotion by offering bread and wine and by prayer, receiving in return the food consecrated by a formula of Christ's institution, which is the flesh and blood of the incarnate Jesus, and by which our flesh and blood are nourished through a kind of transformation (kata metabolen) .
Justin is confident that his teaching is that of the Church at large. He knows of a division among the orthodox only on the question of the millen-
nium 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 primitive Christian eschatology.
His use of the idea of the Logos has always attracted attention. It is probably too much to assume a direct connection with Philo in this particular. The idea of the Logos was widely 6. His familiar to educated men, and the Doctrine designation of the Son of God as the of the Logos was not new to Christian the- Logos. ology. The significance is clear, however, of the manner in which Justin identifies the historical Christ with the rational force operative in the universe, which leads up to the claim of all truth and virtue for the Christians and to the demonstration of the adoration of Christ, which aroused so much opposition, as the only reasonable attitude. It is mainly for this justification of the worship of Christ that Justin employs the Logos-idea, though where he explicitly deals with the divinity of the Redeemer and his relation to the Father, he makes use of the Old Testament, not of the Logos-idea, which thus can not be said to form an essential part of his Christology.
The importance which he attaches to the evidence of prophecy shows his estimate of the Old- Testament Scriptures, which are to Christians absolutely the word of God, spoken by the Holy Ghost, and confirmed by the fulfilment of the prophecies. Not less divine, however, is the teaching of the apostles, which is read in the assembly every Lord's Day — though he can not use this in his " Dialogue " as he uses the Old Testament. The word of the apostles is the teaching of the Divine Logos, and reproduces the sayings of Christ authentically. As a rule he uses the synoptic Gospels, but has a few unmistakable references to John. He quotes the Apocalypse as inspired because prophetic, naming its author. The opposition of Marcion prepares us for an attitude toward the Pauline epistles corresponding to that of the later Church. Distinct references are found to Romans, I Corinthians, Galatians, Ephesians, Colossians, and II Thessalonians, and possible ones to Philippians, Titus, and I Timothy. It seems likely that he also knew Hebrews and I John. The apologetic character of Justin's habit of thought appears again in the Acts of his martyrdom (ASB, Apr., ii. 108 sqq.; Ruinart, Acta martyrum, Regensburg, 1859, 105 sqq.), the genuineness of which is attested by internal evidence. (N. Bonwbtsch.) Bibliography: Lists of literature are given in ANF, Bibliography, pp. 21-26, and in J. M. Baldwin, Dictionary of Philosophy and Psychology, iii. 1, pp. 285-286. The best edition of the Opera is by J. C. T. Otto, 2 vols., Jena. 1843, reproduced by W. Trollope, 3 vols., London, 1845 1847, and in Corpus apologetarum Christianorum, 3 vols_, Jena, 1876-81, and in MP6, vi. 227-800, 1571-1600, cf. 1181-1564. The editio princeps was by R. Stephanus, Pans, 1551 (Greek), followed by one by F Sylburg, Heidelberg, 1593 and often (Greek and Latin); and that by P. Maranus, Paris, 1742 (the best before Otto, critical). There have been many editions of the single works. The best Lng.