ἐπισκιάζειν δύναμις ὑψίστου, etc., which are directly Lucan. Cf., also, the last word on the cross. The only statement entirely peculiar to Mark is the naming of the sons of Zebedee. Thus not only is the whole body of quotation accounted for with a few rare exceptions, from our Gospels, but in some cases where SS. Matthew and Luke affect by their individuality the common original tradition Justin reproduces them.
The inexactness of quotation is the one opposing element. Justin is inexact, it is true, in his O.T. quotations, but he is more than three times as inaccurate in his N.T. ones. It is intensely difficult to know how much to discount for free combination which Justin uses extensively, how much for lack of memory, how much for mere paraphrase; or to determine, after such discounting, how much evidence remains to shew Justin's use of any other gospel besides our own. But if Justin used some form of the gospel not now in the canon, it was either a text used by the side of Matthew and Luke, and not differing from them in any degree more than they differ from each other; and if so, it would multiply the evidence for the authenticity of the narrative embodied in our canon; or else it was a text compounding and combining with some freedom the other two; and if so, it supposes these canonical gospels to be already the formal authorities. The supposition that Justin used a perfectly distinct form of the gospel story from any we now possess is met by the invincible difficulty that, though ex hypothesi of sufficient importance and acceptance to be used in the public offices of the metropolitan church as late as the boyhood of St. Irenaeus, it has, nevertheless, totally disappeared.
As to John, the main argument against its use is that from silence. Justin is full of doctrine on the subject of the Word, on the pre-existence and divine authority of Christ, yet no words from the Johannine discourses appear in his work. This argument has necessarily great weight, yet any single distinct reference to John must outweigh such a negative. Is there any such reference?
In Dial. 88 Justin attributes to the Baptist himself the words of the prophet, φωνὴ βοῶντος. This attribution is one of those remarkable distinctions peculiar to St. John's Gospel. We know of no other ground for it. Twice (in Apol. i. 22, § 68 B, and Dial. 69, § 296 A) he speaks of our Lord healing people infirm ἐκ γενετῆς: the only recorded instance of this is the blind man in Jn. ix. 20, ἐκ γενετῆς. In Apol. i. 61, Justin, it can hardly be doubted, is paraphrasing Jn iii. 3–5. He is referring to a definite statement of our Lord; and the statement—a most marked and peculiar one—occurs here only. Justin refers to it in a way that makes it hardly possible to suppose him unacquainted with the continuation in John. In its context in the Apology the reference to the physical impossibility of a literal new birth is singularly awkward (cf. Otto, note in loc.). Justin, moreover, claims that he is believing Christ's own teaching when he believes in His Divine pre-existence; which would be more intelligible of John than of the other Gospels (Dial. 48, § 267 D). There is, again, a notice of our Lord (ib. 106, § 333) which receives its proper interpretation only in Jn. xiii. and xvii.; Christ, says Justin, knew that the Father gave everything to Him, and Himself demanded this. Such are the possible direct references, rare, indeed, but in one case, at least, remarkably noticeable. Indirectly, Justin holds a doctrine of the Word, clear, pronounced, decisive, such as finds no home or base for itself but in the Fourth Gospel. This doctrine Justin does not originate; it is the accepted, familiar, Christian faith put forth for the whole body, as their common belief, without hesitation, apology, anxiety, scruple, or uncertainty. It presents the exact features of the Johannine teaching; the universalism of the Philonic Λόγος is identified with, and made concrete by, the living, vivid individualism of the Incarnate Messiah. The synthesis is done, is complete, without confusion or doubt. Justin is as definite, as full of sanctioned certainty on the reality of this doctrine of the Incarnate Word, as he is on the facts and discourses represented by our Synoptists. The Life of our Lord is already for him the Life as it is in fusion with the dogma of the Word—the Life as it is under the manipulation that is displayed in the Fourth Gospel. Have we any cause of sufficient force to have achieved so decided a result but the Gospel of St. John? (Cf. Thoma, in Zeitsch. für Wissenschaft. Theolog. pt. 4 (1875, Leipz.): an elaborate discussion which concludes, "Justin cites only the Synopt., but he thinks and argues with the Fourth Gospel, evidencing its existence, but not its apostolicity"; but cf. on last point, Westcott, Canon of N.T. p. 100.)
In connexion with this there must be mentioned a passage in Dial. 123, § 353 B, in which, if not the gospel, then the first ep. of St. John can hardly be supposed absent from the writer's mind. The peculiar conjunction of καλούμεθα καὶ ἐσμέν is essentially Johannine (I. John iii. 1, 2); as is the connexion of "sonship" with keeping τὰς ἐντολάς. Justin, again, knows the writings of the Valentinians, and his (according to the evidence of Hippolytus and Irenaeus) must have involved a knowledge of the Fourth Gospel. Altogether, the problem presented by his not quoting John is far easier to solve than the problem of his not knowing it.
As to the rest of the canon, Justin mentions the Apocalypse by name, attributing it to St. John (Dial. 81, § 308 A). He can hardly but be thinking of Romans in ib. 23, § 241 B. He has references to I. Corinthians (ib.14, § 231 D; 111, § 333 C; Apol. 1, 60, § 93), and to II. Thessalonians (Dial. 32, § 110). He constantly repeats the πρωτότοκος πάσης κτίσεως, which suggests Colossians; he has references which seem to recall Hebrews (ib. 13, § 229 D; Apol. i. 12, § 60, ἀπόστολος . . . Ἰησοῦς Χριστός); his words appear in several places to point to Acts (cf. Apol. 50, § 86 B; 40, § 79 A). Everywhere he exhibits traces of St. Paul; and his controversy with Marcion must have involved a complete acquaintance with the theology and language of the great apostle.
Throughout Justin claims to shew forth, with a certainty attested by sacrifice and death, a solid body of certified doctrine, which
