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Justin Martyr
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Introductory Note to the Writings of Justin Martyr
[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.
[1925] ἀκολασταίνοντι, which word includes unchastity, as well as the other forms of intemperance. [As we say, dissolute.]
[1926] ῥεπούδιον, i.e., “repudium,” a bill of repudiation.
[1927] [Rather, “to thee, autocrat:” a very bold apostrophe, like that of Huss to the Emperor Sigismund, which crimsoned his forehead with a blush of shame.]
[1928] i.e., Ptolemæus.
[1929] On this passage, see Donaldson’s Critical History, etc., vol. ii. p. 79.
Chapter III.—Justin accuses Crescens of ignorant prejudice against the Christians.
[1930] Words resembling “philosopher” in sound, viz. φιλοψόφου καὶ φιλοκόμπου. [This passage is found elsewhere. See note, cap. viii., in the text preferred by Grabe.]
[1931] φιλόδοξος, which may mean a lover of vainglory.
[1932] See Plato, Rep., p. 595.
Chapter VII.—The world preserved for the sake of Christians. Man’s responsibility.
[1933] This is Dr. Donaldson’s rendering of a clause on which the editors differ both as to reading and rendering.
[1934] Literally, “becoming (γινόμενον) both through the parts and through the whole in every wickedness.”
Chapter VIII.—All have been hated in whom the Word has dwelt.
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