RELIGIOUS ENCYCLOPEDIA
Justin Martyr Justinian I
translations are in the Dibrary of the Fathers, ed E. B Pusey, J. Keble, and J. H. Newman, Oxford, 1861, and in ANF, i. 163-302. .
On the life and works of Justin consult: K. bemiscn, Justin derMartyrer, 2 vols., Breslau, 1840-42, Eng. transl., Edinburgh, 1844; idem, Die apostohschen Denkwurdigkeiten des Martyrers Justinus, Hamburg, 1848; J. C. T. von Otto, De Justini Martyris scriptis et doctnna, Jena, 1841' A Hilgenfeld, Kritische Untersuchungen uber die EvawelienJustins, Halle, 1850; J. Kaye, Some Account of the Life and Writings of Justin Martyr, Cambridge, 1853; G Volkmar Ueber Justin . . . und sein Verhaltniss zu unsern Evangelien, Zurich, 1853; C. G. Seibert, Justinus der Vertheidiger des Christenthums vor dem Thron der Caesaren, Elberfeld, 1859; C. E. Freppel, Les Apologistes Chretiens au II. siecle; S. Justin, Paris, 1860; W. Moller, Die Kosmologie in der griechischen Kirche bis auf Origenes, pp. 112-188, Halle, 1860; D. H. de Puiseau, De Christologie van Justin Martyr, Leyden, 1864; J. Donaldson, Critical Hist, of Christian Literature and Doctrine, ii. 62- 344, London, 1866; L. Aube", S. Justin, philosophe et martyr, Paris, 1875; J. Drummond, in Theological Review, xii (1875), 471 sqq., xiv (1877), 155 sqq., xvi (1879), 360 sqq.; [W. R. Cassel,] Supernatural Religion, i. 283- 428, ii. 271-316, iii. 15-17, London, 1875 (brilliant but criticized as rationalistic); B. F. Westcott, Hist, of the Canon of the N. T., pp. 59-177, ib. 1875; M. von Engelhardt, Das Christentum Justins des Martyrers, Erlangen, 1878 (reviews previous discussions); A. Stahlin, Justin der Martyrer und sein neuester Beurtheiler, Leipsic, 1880 (opposes Engelhardt); T. Zahn in ZKG, viii (1885), 1- 84; F. W. Farrar, Lives of the Fathers, i. 93-117, New York, 1889; G. T. Purves, The Testimony of Justin Martyr to Early Christianity, ib. 1889; Mrs. M. E. Martin, Life of Justin Martyr, London, 1890; W. Smith, Dictionary of Greek and Roman Biography and Mythology, ii. 682- 687, ib. 1890; C. Clemen, Die religionsphilosophische Bedeutung des stoisch-christlichen Eudamonismus in Justin's A-pologie, Leipsic, 1891; E. Huth, Justin Martyr, Paris, 1894; L. Waterman, The Post- Apostolic Age, pp. 141-156 et passim, New York, 1898; S. Justin et les apologistes du 2. siecle, Paris, 1907; A. L. Feder, Justin des Martyrers Lehre von Jesus Christus, Freiburg, 1908; W. Walker, Greatest Men of the Christian Church, Chicago, 1908; Kriiger, History, pp. 105-117; Harnack, Litteratur, passim, consult Index; idem, Dogma, vols, i.-iv., passim; idem in TV, i. 130-195, Leipsic, 1882; Ceillier, Auteurs sacres, i. 408-448; Neander, Christian Church, i. 661-771 et passim; Schaff, Christian Church, ii. 710-726 et passim; Moeller, Christian Church, i, 172-175; DCB, iii. 560-587 (should not be overlooked). The subject is treated at greater or less length in the works on the church history of the period, one phase appears in the discussions on the Fourth Gospel, another in the treatises on the History of Doctrine, while the works on the Introduction to the N. T. are also to be consulted.
JUSTINIAN I., EMPEROR OF THE EAST.
Life (§ 1). Ecclesiastical Policy (§ 3).
Religious Policy (§ 2). Relations with Rome (§ 4).
Writings (§ 5).
Flavius Anicius Julianus Justinianus was born, probably May 11, 483, at Tauresium (120 m. n.w. of Saloniki); d. at Constantinople Nov. 13 [14], 565. Coming to Constantinople during his youth,
he completed the usual course of edui. Life, cation, busying himself mainly with
jurisprudence and philosophy. His mother being a sister to the highly esteemed General Justin, Justinian's military career was one of rapid advancement, and a great future was opened up for him when, in 518, Justin assumed the government. Consul in 521, later in command of the army of the east, he was virtual regent a long time before Justin made him associate emperor, on Apr. 1, 527. Four months later he became the sole sovereign. His administration was of world-wide moment, constituting a distinct epoch in the his-
tory of the Byzantine Empire and the Eastern Church. He was a man of unusual capacity for work, temperate, affable, lively; but also unscrupulous, and crafty. He was the last of the emperors who attempted to restore the Roman Empire to its former glory. For this end were his great wars and his colossal activity in building directed. Starting from the premise that the existence of a commonwealth rested upon arms and laws, he paid particular attention to legislation, and wrought a lasting memorial for himself by codifying the Roman law {Codex Justinianus, Novellae Constitutiones). In this article, however, there will be considered only his participation in religious and ecclesiastical movements, by means of statecraft and legislation.
Justinian's religious policy was upheld by the imperial conviction that the unity of the empire unconditionally presupposed unity of faith; and with him it was a matter of course 2. Religious that this faith could be only the or- Policy. thodox. Those of a different belief had to recognize that the process which had been begun by imperial legislation from Constantius down was now to be vigorously continued. The Codex contained two statutes (Cod., I., xi. 9 and 10) which decreed the total destruction of Hellenism, even in the civil life; nor were the appertaining provisions to stand merely on paper. The sources (Malalas, Theophanes, John of Ephesus) tell of severe persecutions, even of men in high positions. But what proved of universal historic account, was the ruling whereby the emperor, in 529, abrogated philosophical and juridical instruction at the University of Athens, thus putting an end to this training-school for Hellenism. And the Christian propaganda went hand in hand with the suppression of paganism. In Asia Minor alone, John of Ephesus claimed to have converted 70,000 pagans (cf. F. Nau, in Revue de I'orient Chretien, ii., 1897, 482). Christianity was also accepted by the Heruli (Procopius, Bellum Gothicum, ii. 14; Evagrius, Hist, eccl., iv. 20), the Huns dwelling near the Don (Procopius, iv. 4; Evagrius, iv. 23), the Abasgi (Procopius, iv. 3; Evagrius, iv. 22) and the Tzani (Procopius, Bellum Persicum, i. 15) in Caucasia. The worship of Ammon at Augila in the Libyan desert (Procopius, De Aedificiis, vi. 2) was abolished; and so were the remnants of the worship of Isis on the island of Philae, at the first cataract of the Nile (Procopius, Bellum Persicum, i. 19). The Presbyter Julian (DCB, iii. 482) and the Bishop Longinus (John of Ephesus, Hist, eccl., iv. 5 sqq.) conducted a mission among the Nabatseans, and Justinian attempted to strengthen Christianity in Yeman by despatching thither an ecclesiastic of Egypt (Procopius, Bellum Persicum, i. 20; Malalas, ed. Niebuhr, Bonn, 1831, pp. 433 sqq.). The Jews, too, had to suffer; for not only were their civil rights restricted (Cod., I., v. 12), and their religious privileges threatened (Procopius, Historia Arcana, 28); but the emperor interfered too in the internal affairs of the synagogue (Nov., cxlvi., Feb. 8, 553), and forbade, for instance, the use of the Hebrew language in divine worship. The recalcitrant were menaced with corporal penalties, exile
Justinian I Juvenal