JUSTIN
582
JUSTIN
nack, "Die Ueberlieferung der griech. Apologeten " in
"Texte und Uatersuchungen ", I, Leipzig, 1883, i, 73-
89; Archambault, "Justin, Dialogue avec Tryphon",
Paris, 1909, p. xii-xxxviii). There are many large gaps
in tliis manuscript, thus II Apol., ii, is almost entirely
wanting, but it has been found possible to restore the
manuscript text from a quotation of Eusebius (Hist,
eccl., IV, xvii). The "Dialogue" was dedicated to a
certain Marcus Pompeius (cxli, viii); it must therefore
have been preceded by a dedicatory epistle and prob-
ably by an introduction or jjreface; both are lacking.
In the seventy-fourth chapter a large part must also
be missing, comprising the end of the first book and
the beginning of the second (Zahn, "Zeitschr. f.
Kirchengesch.", VIII, 1885, 37 sq., Bardenhewer,
"Gesch. der altkirchl. Litter.", I, Freiburg im Br.,
1902, 210). There are other less important gaps and
many faulty transcriptions. There being no other
manuscript, the correction of this one is very diffi-
cult; conjectures have been often quite unhappy, and
Kriiger, the latest editor of the "Apology", has
scarcely done more than return to the text of the
manuscript.
In the manuscript the three works are found in the following order: second "Apology", first "Apology", tlie "Dialogue". Dom Maran (Paris, 1742) re-estab- lished the original order, and all other editors have followed him. There could not be as a matter of fact any doubt as to the proper order of the "Apologies", the first is quoted in the second (iv, 2; vi, 5; viii, 1). The form of these references shows that Justin is re- ferring, not to a different work, but to that which he was then writing (II Apol., ix, l,cf. vii, 7; I Apol.,lxiii, 16, cf. xxxii, 14; Ixiii, 4, cf. xxi, 1; Ixi, 6, cf. Ixiv, 2). Moreover, the second "Apology" is evidently not a complete work independent of the first, but rather an appendix, owing to a new fact that came to the writer's knowledge, and which he wished to utilize without recasting both works. It has been remarked that Eu- sebius often alludes to the second "Apology" as the first (Hist, eccl., IV, viii, 5; IV, xvii, 1), but the quota- tions from Justin by Eusebius are too inexact for us to attach much value to this fact (cf. Hist, eccl., IV, xi, 8; Bardenhewer, op. cit., 201). Probably Eusebius also erred in making Justin write one apology under Antoninus (161) and another under Marcus Aurelius. The second "Apology", known to no other author, doubtless never existed (Bardenhewer, loc. cit.; Har- nack, "Chronologic der christl. Litter.", I, Leipzig, 1897, 275). The date of the "Apology" cannot be determined by its dedication, which is not certain, but can be established with the aid of the following facts: it is 150 years since the birth of Christ (I, xlvi, 1); Marcion has already spread abroad his error (I, xxvi, 5); now, according to Epiphanius (Haeres., xlii, 1), he did not begin to teach until after the death of Hyginus (a. d. 140). The Prefect of Egypt, Felix (I, xxix, 2), occupied this charge in September, 151, probably from 150 to about 154 (Grenfell-Hunt, "Oxyrhinchus Papyri", II, London, 1899, 163, 175; cf. Harnack, "Theol. Literaturzeitung ", XXII, 1897, 77). From all this we may conclude that the "Apology" was written .somewhere between 153 and 155. The second "Apology", as already said, is an appendix to the fir.st and must have been written shortly afterwards. The Prefect Urbinus mentioned in it was in charge from 144 to 160. The " Dialogue " is certainly later than the " .\pology " to which it re- fers ("Dial.", cxx, cf. "I Apol.", xxvi); it seems, moreover, from this .same reference that the emperors to whom the ' ' Apology " was addres.sed were still living when the "Dialogue" was written. This places it somewhere before a. d. 161, the date of the death of /Vntoninus.
The " .\pology " and the " Dialogue " are difficult to analyse, for Justin's method of composition is free and capricious, and defies our habitual rules of logic. The
content of the first "Apology" (Veil, "Just'mus des
Pliil. Rechtfertigung", Strasburg, 1894, 58 seq.) is
somewhat as follows: i-iii: exordium to the emperors:
Justin is about to enlighten them and free himself of
responsibility, which will now be wholly theirs, iv-
xii: first part or introduction: the anti- Christian
procedure is iniquitous: they persecute in the Chris-
tians a name only (iv, v); Christians are neither
Atheists nor criminals (vi, vii) ; they allow themselves
to be killed rather than deny their God (viii); they
refuse to adore idols (ix, xii); conclusion (xii).
xiii-lxvii: Second part: exposition and demonstra-
tion of Christianity; Christians adore the crucified
Christ, as well as God (xiii); Christ is their Master;
moral precepts (xiv-xvii); the future life, judgment,
etc. (xviii-xx). Christ is the Incarnate Word (xxi-
Ix) ; comparison with pagan heroes, Hermes, .lEscula-
pius, etc. (xxi-xxii); superiority of Christ and of
Christianity: hatred of men and of demons (xxiii-
xxvi); purity of morals (x.xvii-xxix). — Proofs of
Christianity from the prophecies (xxx-liii) ; two di-
gressions: on the agreement between liberty and
prophecy (xliii-xliv) ; on philosophy considered as
Christianity before Christ (xlvi). — The similarities
that we find in the pagan worship and philosophy
come from the devils (liv-lx). Description of Chris-
tian worship: baptism (Ixi) ; the Eucharist (Ixv-lxvi) ;
Sunday -observance (Ixvii). Second "Apology". —
Recent injustice qf the Prefect Urbinus towards the
Christians (i-iii). Why it is that God permits these
evils: Providence, human liberty, last judgment
(iv-xii).
The "Dialogue" is much longer than the two apologies taken together ("Apol." I and II in P. G., VI, 328^69; "Dial.", ibid., 472-800), the abundance of exegetical discussions makes any anal- ysis particularly difficult. The following points are noteworthy: i-ix. Introduction: Justin gives the story of his philosophic education and of his conver- sion. One may know God only through the Holy Ghost; the soiil is not immortal by its nature; to know truth it is necessary to study the Prophets. x-xxx: On the law. Tryphon reproaches the Chris- tians for not observing the law. Justin replies that according to the Prophets themselves the law should be abrogated, it had only been given to the Jews on account of their hardness. Superiority of the Chris- tian circumcision, necessary even for the Jews. The eternal law laid down by Christ, xxxi-cviii: On Christ: His two comings (xxxi sqq.) ; the law a figure of Christ (xl-xlv) ; the Divinity and the pre-existence of Christ proved above all by the Old Testament apparitions (theophanies) (Ivi-lxii); incarnation and virginal conception (Ixv sqq.) ; the death of Christ fore- told (Ixxxvi .sqq.); His resurrection (cvi sqq.). cviii to the end: On the Christians. The conversion of the nations foretold by the Prophets (cix sqq.); Christians are a holier people than the Jews (cxix sqq.); the promises were made to them (cxxi) ; they were prefigured in the Old Testament (cxxxiv sqc].). — The "Dialogue" concludes with wishes for the conversion of the Jews.
Besides these authentic works we possess others under Justin's name that are doubtful or apocryphal. (1) "On the Resurrection" (for its numerous frag- ments see Otto, "Corpus Apolog.", 2nd ed.. Ill, 210-48 and the "Sacra Parallela", Holl, "Fragmente vorniciinischer Kirchenviiter aus den Sacra Parallela" in "Texte und LTntersuchungen ", new series, V, 2, Leipzig, 1S09, 36-49). The treatise from which these fragments arc taken was attril)utpd to St. Justin by St. Methodius (early fourtli contvu-y) and w.as quoted by St. Irena'us am I Tcrt uUian, who do not, however, nanie the author. The attribution of the fiagmentsto Justin is therefore probable (Harnack. "Clironologie", 508; Bousset, "Die Kvangelieiu-itatcii .lustnis", (iiit- tingon, 1 89 1 , 1 23 sq. ; Archambault, ■' Le temoignage dc
