1. This writer has left us a great many monuments of a mind educated and practiced in divine things, which are replete with profitable matter of every kind. To them we shall refer the studious, noting as we proceed those that have come to our knowledge. 1192
2. There is a certain discourse 1193 of his in defense of our doctrine addressed to Antoninus surnamed the Pious, and to his sons, and to the Roman senate. Another work contains his second Apology 1194 in behalf of our faith, which he offered to him who was the successor of the emperor mentioned and who bore the same name, Antoninus Verus, the one whose times we are now recording.
3. Also another work against the Greeks, 1195 in which he discourses at length upon most of the questions at issue between us and the Greek philosophers, and discusses the nature of demons. It is not necessary for me to add any of these things here.
4. And still another work of his against the Greeks has come down to us, to which he gave the title Refutation. And besides these another, On the Sovereignty of God, 1196 which he establishes not only from our Scriptures, but also from the books of the Greeks.
5. Still further, a work entitled Psaltes, 1197 and another disputation On the Soul, in which, after propounding various questions concerning the problem under discussion, he gives the opinions of the Greek philosophers, promising to refute it, and to present his own view in another work.
6. He composed also a dialogue against the Jews, 1198 which he held in the city of Ephesus with Trypho, a most distinguished man among the Hebrews of that day. In it he shows how the divine grace urged him on to the doctrine of the faith, and with what earnestness he had formerly pursued philosophical studies, and how ardent a search he had made for the truth. 1199
7. And he records of the Jews in the same work, that they were plotting against the teaching of Christ, asserting the p. 197 same things against Trypho: “Not only did you not repent of the wickedness which you had committed, but you selected at that time chosen men, and you sent them out from Jerusalem through all the land, to announce that the godless heresy of the Christians had made its appearance, and to accuse them of those things which all that are ignorant of us say against us, so that you become the causes not only of your own injustice, but also of all other mens.” 1200
8. He writes also that even down to his time prophetic gifts shone in the Church. 1201 And he mentions the Apocalypse of John, saying distinctly that it was the apostles. 1202 He also refers to certain prophetic declarations, and accuses Trypho on the ground that the Jews had cut them out of the Scripture. 1203 A great many other works of his are still in the hands of many of the brethren. 1204
9. And the discourses of the man were thought so worthy of study even by the ancients, that Irenæus quotes his words: for instance, in the fourth book of his work Against Heresies, where he writes as follows: 1205 “And Justin well says in his work against Marcion, that he would not have believed the Lord himself if he had preached another God besides the Creator”; and again in the fifth book of the same work he says: 1206 “And Justin well said that before the coming of the Lord Satan never dared to blaspheme God, 1207 because he did not yet know his condemnation.”
This Apology is the genuine work of Justin, and is still extant in two late and very faulty mss., in which it is divided into two, and the parts are commonly known as Justins First and Second Apologies, though they were originally one. The best edition of the original is that of Otto in his Corpus Apologetarum Christianorum; English translation in the Ante-Nicene Fathers, Vol. I. p. 163 ff. Eusebius, in his Chronicle, places the date of its composition as 141, but most critics are now agreed in putting it ten or more years later; it must, however, have been written before the death of Antoninus Pius (161). See Schaff, Ch. Hist. II. p. 716.196:1194
Eusebius here, as in chap. 16 above, ascribes to Justin a second Apology, from which, however, he nowhere quotes. From Eusebius the tradition has come down through history that Justin wrote two apologies, and the tradition seems to be confirmed by the existing mss. of Justin, which give two. But Eusebius two cannot have corresponded to the present two; for, from chap. 8, §§16 and 17, it is plain that to Eusebius our two formed one complete work. And it is plain, too, from internal evidence (as is now very generally admitted; Wieselers arguments against this, in his Christenverfolgungen, p. 104 ff., are not sound), that the two were originally one, our second forming simply a supplement to the first. What, then, has become of the second Apology mentioned by Eusebius? There is much difference of opinion upon this point. But the explanation given by Harnack (p. 171 ff.) seems the most probable one. According to his theory, the Apology of Athenagoras (of whom none of the Fathers, except Methodius and Philip of Side, seem to have had any knowledge) was attributed to Justin by a copyist of the third century,—who altered the address so as to throw it into Justins time,—and as such it came into the hands of Eusebius, who mentions it among the works of Justin. That he does not quote from it may be due to the fact that it contained nothing suited to his purpose, or it is possible that he had some suspicions about it; the last, however, is not probable, as he nowhere hints at them. That some uncertainty, however, seemed to hang about the work is evident. The erasure of the name of Athenagoras and the substitution of Justins name accounts for the almost total disappearance of the former from history. This Apology and his treatise on the resurrection first appear again under his name in the eleventh century, and exist now in seventeen mss. (see Schaff, II. 731). The traditional second Apology of Justin having thus after the eleventh century disappeared, his one genuine Apology was divided by later copyists, so that we still have apparently two separate apologies.196:1195
This and the following were possibly genuine works of Justin; but, as they are no longer extant, it is impossible to speak with certainty. The two extant works, Discourse to the Greeks (Oratio ad Græcos) and Hortatory Address to the Greeks (Cohortatio ad Græcos), which are translated in the Ante-Nicene Fathers, I. p. 271–289, are to be regarded as the productions of later writers, and are not to be identified with the two mentioned here (although Otto defends them both, and Semisch defends the latter).196:1196
We have no reason to think that this work was not genuine, but it is no longer extant, and therefore certainty in the matter is impossible. It is not to be identified with the extant work upon the same subject (translated in the Ante-Nicene Fathers, I. p. 290–293), which is the production of a later writer.196:1197 196:1198
This is a genuine work of Justin, and is still extant (translated in the Ante-Nicene Fathers, I. p. 194–270). Its exact date is uncertain, but it was written after the Apology (to which it refers in chap. 120), and during the reign of Antoninus Pius (137–161).196:1199 197:1200 197:1201 197:1202 197:1203 197:1204
Of the many extant and non-extant works attributed to Justin by tradition, all, or the most of them (except the seven mentioned by Eusebius, and the work Against Marcion, quoted by Irenæus,—see just below,—and the Syntagma Contra omnes Hær.), are the productions of later writers.197:1205 197:1206
Irenæus, V. 26. 2. Irenæus does not name the work which he quotes here, and the quotation occurs in none of Justins extant works, but the context and the sense of the quotation itself seem to point to the same work, Against Marcion.197:1207
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