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Justin Martyr
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Introductory Note to the Writings of Justin Martyr
[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.
[1935] [Here, in Grabe’s text, comes in the passage about Crescens.]
Chapter IX.—Eternal punishment not a mere threat.
[1936] These words can be taken of the Logos as well as of the right reason diffused among men by Him.
Chapter X.—Christ compared with Socrates.
[1937] Plato, Rep., x. c. i. p. 595.
[1938] Plat., Timæus, p. 28, C. (but “possible,” and not “safe,” is the word used by Plato).
[1939] [Certainly the author of this chapter, and others like it, cannot be accused of a feeble rhetoric.]
Chapter XI.—How Christians view death.
[1940] Another reading is πρὸς τὰς ὄψεις, referring to the eyes of the beholder; and which may be rendered, “speedily fascinating to the sight.”
[1941] Καὶ φευκτοῦ θανάτου may also be rendered, “even of death which men flee from.”
Chapter XII.—Christians proved innocent by their contempt of death.
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