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Justin Martyr
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Introductory Note to the Writings of Justin Martyr
[1904] [Rather, “of your empire.”]
Chapter LXIV.—Further misrepresentations of the truth.
[1906] Chap. lix.
[1907] And therefore caused her to preside over the waters, as above.
Chapter LXV.—Administration of the sacraments.
[1908] The kiss of charity, the kiss of peace, or “the peace” (ἡ εἰπήνη), was enjoined by the Apostle Paul in his Epistles to the Corinthians, Thessalonians, and Romans, and thence passed into a common Christian usage. It was continued in the Western Church, under regulations to prevent its abuse, until the thirteenth century. Stanley remarks (Corinthians, i. 414), “It is still continued in the worship of the Coptic Church.”
[1909] τῷ προεστῶτι τῶν ἀδελφῶν. This expression may quite legitimately be translated, “to that one of the brethren who was presiding.”
Chapter LXVI.—Of the Eucharist.
[1910] Literally, thanksgiving. See Matt. xxvi. 27.
[1911] This passage is claimed alike by Calvinists, Lutherans, and Romanists; and, indeed, the language is so inexact, that each party may plausibly maintain that their own opinion is advocated by it. [But the same might be said of the words of our Lord himself; and, if such widely separated Christians can all adopt this passage, who can be sorry?] The expression, “the prayer of His word,” or of the word we have from Him, seems to signify the prayer pronounced over the elements, in imitation of our Lord’s thanksgiving before breaking the bread. [I must dissent from the opinion that the language is “inexact:” he expresses himself naturally as one who believes it is bread, but yet not “common bread.” So Gelasius, Bishop of Rome (a.d. 490), “By the sacraments we are made partakers of the divine nature, and yet the substance and nature of bread and wine do not cease to be in them,” etc. (See original in Bingham’s Antiquities, book xv. cap. 5. See Chryost., Epist. ad. Cæsarium, tom. iii. p. 753. Ed. Migne.) Those desirous to pursue this inquiry will find the Patristic authorities in Historia Transubstantionis Papalis, etc., Edidit F. Meyrick, Oxford, 1858. The famous tractate of Ratranin (a.d. 840) was published at Oxford, 1838, with the homily of Ælfric (a.d. 960) in a cheap edition.]
Chapter LXVII.—Weekly worship of the Christians.
[1913] τῇ τοῦ ῾Ηλίου λεγομένη ἡμέρᾳ.
[1914] ὅση δύναμις αὐτῷ,—a phrase over which there has been much contention, but which seems to admit of no other meaning than that given above. [No need of any “contention.” Langus renders, Pro virili suâ, and Grabe illustrates by reference to Apost. Const., lib. viii. cap. 12. Our own learned translators render the same phrase (cap. xiii., above) “to the utmost of our power.” Some say this favours extemporary prayers, and others object. Oh! what matter either way? We all sing hymns, “according to our ability.”]
[1915] Or, of the eucharistic elements.
Epistle of Adrian in behalf of the Christians.
[1916] Addressed to Minucius Fundanus. [Generally credited as genuine.]
Epistle of Antoninus to the common assembly of Asia.
[1917] [Regarded as spurious.]
[1918] That is, if any one accuses a Christian merely on the ground of his being a Christian.
[1919] [Spurious, no doubt; but the literature of the subject is very rich. See text and notes, Milman’s Gibbon, vol. ii. 46.]
[1920] Literally, “fiery.”
[1921] [Note I. (See capp. xxvi. and lvi.)
In 1851 I recognised this stone in the Vatican, and read it with emotion. I copied it, as follows:
“Semoni Sanco Deo Fidio Sacrvm Sex. Pompeius. S. P. F. Col. Mussianvs. Quinquennalis Decur Bidentalis Donum Dedit.”
The explanation is possibly this: Simon Magus was actually recognised as the God Semo, just as Barnabas and Paul were supposed to be Zeus and Hermes (Acts xiv. 12.), and were offered divine honours accordingly. Or the Samaritans may so have informed Justin on their understanding of this inscription, and with pride in the success of their countryman (Acts viii. 10.), whom they had recognised “as the great power of God.” See Orelli (No. 1860), Insc., vol. i. 337.
Note II. (The Thundering Legion.)
The bas-relief on the column of Antonine, in Rome, is a very striking complement of the story, but an answer to prayer is not a miracle. I simply transcribe from the American Translation of Alzog’s Universal Church History the references there given to the Legio Fulminatrix: “Tertull., Apol., cap. 5; Ad Scap., cap. 4; Euseb., v. 5; Greg. Nyss. Or., II in Martyr.; Oros., vii. 15; Dio. Cass. Epit.: Xiphilin., lib. lxxi. cap. 8; Jul. Capitol, in Marc. Antonin., cap. 24.”]
[1922] Literally, “both yesterday and the day before.”
[1923] [See Grabe’s note on the conjecture of Valesius that this prefect was Lollius Urbicus, the historian (vol. i. p. 1. and notes, p. 1).]
[1924] [He has addressed them as “Romans,” because in this they gloried together,—emperor, senate, soldiers, and citizens.]
Chapter II.—Urbicus condemns the Christians to death.
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