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Justin Martyr
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Introductory Note to the Writings of Justin Martyr
[1767] It survives in the pulpits of Christendom—Greek, Latin, Anglican, Lutheran, etc.—to this day, in slightly different forms.
[1768] Literally, “the opinions of the ancients.”
Chapter III.—Claim of judicial investigation.
[1769] Thirlby regarded the clause in brackets as an interpolation. There is considerable variety of opinion as to the exact meaning of the words amongst those who regard them as genuine.
[1770] Plat. Rep., v. 18.
[1771] That is to say, if the Christians refused or neglected to make their real opinions and practices known, they would share the guilt of those whom they thus kept in darkness.
Chapter IV.—Christians unjustly condemned for their mere name.
[1772] Justin avails himself here of the similarity in sound of the words Χριστὸς (Christ) and χρηστὸς (good, worthy, excellent). The play upon these words is kept up throughout this paragraph, and cannot be always represented to the English reader. [But Justin was merely quoting and using, ad hominem, the popular blunder of which Suetonius (Life of Claudius, cap. 25) gives us an example, “impulsore Chresto.” It will be observed again in others of these Fathers.]
Chapter V.—Christians charged with atheism.
[1773] [1 Cor. x. 20. Milton’s admirable economy in working this truth into his great poem (i. 378) affords a sublime exposition of the mind of the Fathers on the origin of mythologies.]
[1774] The word δαίμων means in Greek a god, but the Christians used the word to signify an evil spirit. Justin uses the same word here for god and demon. The connection which Justin and other Christian writers supposed to exist between evil spirits and the gods of the heathens will be apparent from Justin’s own statements. The word διάβολος, devil, is not applied to these demons. There is but one devil, but many demons.
[1775] The word δαίμων means in Greek a god, but the Christians used the word to signify an evil spirit. Justin uses the same word here for god and demon. The connection which Justin and other Christian writers supposed to exist between evil spirits and the gods of the heathens will be apparent from Justin’s own statements. The word διάβολος, devil, is not applied to these demons. There is but one devil, but many demons.
Chapter VI.—Charge of atheism refuted.
[1776] This is the literal and obvious translation of Justin’s words. But from c. 13, 16, and 61, it is evident that he did not desire to inculcate the worship of angels. We are therefore driven to adopt another translation of this passage, even though it be somewhat harsh. Two such translations have been proposed: the first connecting “us” and “the host of the other good angels” as the common object of the verb “taught;” the second connecting “these things” with “the host of,” etc., and making these two together the subject taught. In the first case the translation would stand, “taught these things to us and to the host,” etc.; in the second case the translation would be, “taught us about these things, and about the host of the others who follow Him, viz. the good angels.” [I have ventured to insert parenthetic marks in the text, an obvious and simple resource to suggest the manifest intent of the author. Grabe’s note in loc. gives another and very ingenious exegesis, but the simplest is best.]
Chapter VII.—Each Christian must be tried by his own life.
[1777] i.e., according to Otto, “not on account of the sincere Christians of whom we have been speaking.” According to Trollope, “not on account of (or at the instigation of) the demons before mentioned.”
[1778] Or, “as a Christian who has done no wrong.”
[1779] Compare the Rescript of Adrian appended to this Apology.
Chapter VIII.—Christians confess their faith in God.
[1780] Literally, “persuaded God.”
Chapter IX.—Folly of idol worship.
[1781] [Isa. xliv. 9-20; Jer. x. 3.]
Chapter XIII.—Christians serve God rationally.
[1782] πομπὰς καὶ ὕμνους. “Grabe, and it should seem correctly, understands πομπὰς to be solemn prayers. … He also remarks, that the ὕμνοι were either psalms of David, or some of those psalms and songs made by the primitive Christians, which are mentioned in Eusebius, H. E., v. 28.” —Trollope.
Chapter XIV.—The demons misrepresent Christian doctrine.
[1783] Literally, “would not use the same hearth or fire.”
[1784] See the end of chap. xii.
Chapter XV.—What Christ himself taught.
[1785] The reader will notice that Justin quotes from memory, so that there are some slight discrepancies between the words of Jesus as here cited, and the same sayings as recorded in our Gospels.
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